Meditación matutina: LA ALEGRÍA DE LA VENIDA DE JESÚS
Alegraos en el Señor siempre: otra vez digo: alegraos. El Señor está cerca. - (Epístola del domingo, Felipe. iv., 4, 7).
Consolaos, consolaos, oh hombres, dice Jehová por boca de Isaías: Consolaos, consolaos, pueblo mío, dice vuestro Dios. Hablad al corazón de Jerusalén y llamadla; porque su mal ha llegado a su fin; su iniquidad ha sido perdonada. - (Is. xl. 1). Dios ha descubierto una manera de salvar al hombre, mientras que al mismo tiempo Su Justicia y Su Misericordia serán satisfechas. Justicia y Paz se han besado. - (Sal. lxxxiv., 11).
Meditación I:
Hablando de la venida del Redentor, Isaías hizo esta predicción: La tierra desolada e intransitable se alegrará, y el desierto se regocijará y florecerá como el lirio. — (Is. xxxv., 1). The Prophet had been speaking of the pagans (among whom were our own unfortunate ancestors) who were living in heathendom, as in a desert land void of a single man that knew or worshipped the true God, but peopled only with those who were slaves of the devil – a land desolado e intransitableporque no existía ningún camino de salvación conocido por aquellas desdichadas gentes. Predijo que el mundo, aunque tan miserable entonces, se regocijaría con la venida del Mesías, y se vería lleno de seguidores del Dios verdadero, fortalecidos por su gracia contra todos los enemigos de su salvación; y que toda la tierra florecería como el lirio por la pureza de las costumbres y el dulce olor de todas las virtudes. Por lo cual Isaías procede a decir: Di a los débiles de corazón: ¡Ánimo y no temáis! Dios mismo vendrá y os salvará. - (Ibid. 4).
Este mismo acontecimiento, predicho por Isaías, ya ha sucedido. Aclamad, pues, con alegría: ¡Adelante con alegría, oh hijos de Adán! ¡Sigan adelante con alegría! ¡No seáis más pusilánimes! Aunque os veáis débiles e incapaces de hacer frente a tantos enemigos, Fear not! God Himself will come and save you! Dios mismo ha venido a la tierra, y nos ha redimido, impartiéndonos fuerza suficiente para combatir y vencer a todo enemigo de nuestra salvación.
Oh, feliz de mí, si de hoy en adelante podré decir siempre con el Sagrado Esposo: ¡Mi amado para mí y yo para él! — (Cant. ii., 16). My God, my Beloved has given Himself all to me. It is but reasonable for me to give myself all to my God, and to say: ¡Qué tengo en el cielo y además de ti qué deseo en la tierra! - (Sal. lxxii., 25). Oh, mi amado Niño, mi querido Redentor, ya que has bajado del Cielo para entregarte a mí, ¿qué otra cosa puedo desear o buscar en el Cielo o en la tierra aparte de Ti, que eres mi Bien Soberano, mi único Tesoro, el Paraíso de las almas? Sé Tú, pues, el único Señor de mi corazón y haz que lo poseas por entero. Que mi corazón sólo Te obedezca a Ti. Que mi alma sólo Te ame a Ti y que sólo Tú seas su porción. Amén.
Meditación II:
You have no grounds for being sad any more, says St. Leo, on account of the sentence of death fulminated against you, now that Life itself is born for you; “nor is there any lawful room for sadness when it is the Birthday of Life.” And St. Augustine exclaims: “O sweet day for penitents! To-day sin is taken away and shall the sinner despair!” Speed on then with gladness, O ye souls that love God and hope in God, speed on your way with gladness! What if Adam’s sin and still more our own sins, have wrought sad ruin on us? Let us understand that Jesus Christ, by the Redemption, has infinitely more than repaired our ruin. Where sin abounded, grace did more abound. — (Rom. v., 20).
The Lord said: I am come that they may have life, and may have it more abundantly. — (John x., 10). I am come to give life to men and a more abundant measure than that which they had lost by sin. Not as the offence, so also the gift. — (Rom. v., 15). Great has been man’s sin; but greater, says the Apostle, has been the gift of Redemption. And with him plentiful redemption. — (Ps. cxxix.; 7). For this reason the Church styles the fault of Adam a happy fault: “O happy fault which deserved to have such and so great a Redeemer!”
Oh, how much more are we bound to thank God for having brought us into life after the coming of the Messias! How did the Prophets and the Patriarchs of the Old Testament long to see the Redeemer born! But they saw Him not! Drop down dew, ye heavens, from above, and let the clouds rain the Just! — (Is. xlv., 8), was their incessant exclamation. Send forth, O Lord, the Lamb, the Ruler of the earth! Such were the longing exclamations of the Saints! But for all that, during the space of four thousand years they had not the happy lot to see the Messias born. We, however, have had this happiness! But what are we doing? Do we know how to love this amiable Redeemer? Very great would be your ingratitude to your God, O Christian soul, if you were not to love Him, after He has been pleased to be bound in swaddling-clothes that you may be released from the chains of hell; after He has become poor that you may be made partaker of His riches; after He has made Himself weak to give you strength against your enemies; after He has chosen to suffer and weep, that by His tears your sins may be washed away.
O sweet Infant, give me Thy love and then do with me what Thou wilt. I was once a slave of hell, but now that I am free from those unhappy chains, I consecrate myself entirely to Thee. I give Thee my body, my goods, my life, my soul, my will and my liberty. I desire no longer to belong to myself, but only to Thee, my only Good! Ah, bind my heart to Thy feet, that it may no more stray from Thee! O most holy Mary, obtain for me the grace of living united to thy Son by the blessed chains of love. He grants all that thou askest. Pray to Him! Pray to Him for me! This is my hope. Amen.
Lectura espiritual: "EL CAMINO DEL SEÑOR"
Meditación vespertina: EL AMOR DE JESÚS POR NOSOTROS AL HACERSE HOMBRE
Meditación I:
The charity of Christ presseth us. — (2 Cor. v., 14). It was not enough, says St. Augustine, for the Divine Love to have made us to His own Image in creating the first man, Adam, but He must also Himself be made to our image in redeeming us. Adam partook of the forbidden fruit, beguiled by the serpent which suggested to Eve that if she ate of that fruit she should become like to God, acquiring the knowledge of good and evil; and therefore the Lord then said: Behold, Adam is become one of us! — (Gen. iii., 2). God said this ironically, and to upbraid Adam for his vast presumption. But after the Incarnation of the Word we can truly say: “Behold, God has become one of us!”
“Look, then, O man,” exclaims St. Augustine, “thy God is made thy Brother!” Thy God is made like to thee, a Son of Adam, as thou art; He has put on the self-same flesh, has made Himself passible, liable as thou art to suffer and to die. He could have assumed the nature of an Angel, but no, He would take upon Himself thy very flesh, that thus He might give satisfaction to God with the very same flesh, though sinless, of Adam the sinner. And He even gloried in this, oftentimes styling Himself the Son of Man. Hence we have every right to call Him our Brother.
It was an immeasurably greater humiliation for God to become a Man than if all the princes of the earth, and all the Angels and Saints of Heaven, with the divine Mother herself, had been turned into a blade of grass, or into a handful of clay; yes, for grass, clay, princes, Angels, Saints, are all creatures; but between the creature y God there is an infinite difference. Ah, exclaims St. Bernard, the more God has humbled Himself for us in becoming Man, so much the more has He made His goodness known to us: “The smaller He has become by humility, the greater He has made Himself in bounty.” But the love which Jesus Christ bears to us, exclaims the Apostle, irresistibly urges and impels us to love Him: The charity of Christ presseth us.
Let us say with St. Augustine: "O Fire, ever burning, inflame me.” O Word Incarnate, Thou wert made Man to enkindle divine love in our hearts: and how couldst Thou have met with such a want of gratitude in the hearts of men? Thou hast spared nothing to induce them to love Thee; Thou hast even gone so far as to give Thy Blood and Thy life for them: and how, then, can men still remain so ungrateful? Do they, perchance, not know it? Yes, they know it, and they believe that for them Thou didst come down from Heaven to put on mortal flesh, and to load Thyself with our miseries; they know that for their love Thou didst lead a painful life, and embrace an ignominious death; and how, then, can they live forgetful of Thee? They love relatives, friends; they love even animals: if from them they receive any token of good-will they are anxious to repay it; and yet towards Thee alone are they so loveless and ungrateful. But, alas! in accusing them, I am my own accuser; I who have treated Thee worse than anyone else.
Meditación II:
O God! did not Faith assure us of it, who could ever believe that a God, for love of such a worm as man is, should Himself become a worm like him? A devout author says: Suppose, by chance, that, passing on your way, you should have crushed to death a worm in your path; and then some one, observing your compassion for the poor reptile, should say to you: ‘Well, now, if you would restore that dead worm to life, you must first yourself become a worm like it, and then must shed all your blood, and make a bath of it in which to wash the worm, and it shall revive’ – what would you reply? You would surely say: ‘And what matters it to me whether the worm be alive or dead, if I should have to purchase its life by my own death?’ And the more would you say so if it was not a harmless worm, but an ungrateful asp, which, in return for all your benefits, had made an attempt upon your life. But even should your love for that reptile reach so far as to induce you to suffer death in order to restore it to life, what would men say then? And what would not that serpent do for you whose death had saved it, supposing it were capable of reason? But this much has Jesus Christ done for you, most vile worm; and you, with the blackest ingratitude, have tried oftentimes to take away His life; and your sins would have done so, were Jesus liable to die again. How much viler are you in the sight of God than is a worm in your own sight! What difference would it make to God had you remained dead and forever reprobate in your sins, as you well deserved? Nevertheless, this God had such a love for you that, to release you from eternal death, He first became a worm like you; and then, to save you, would lavish upon you His Heart’s Blood, even to the last drop, and endure the death which you had justly deserved. Yes, all this is of Faith: And the Word was made flesh. — (John i., 14). He hath loved us, and washed us from our sins in his own blood. — (Apoc. i., 5).
O my Jesus, Thy Goodness encourages me! I am well aware, my Redeemer, that my heart is no longer worthy of Thy acceptance, since it has forsaken Thee for the love of creatures; but, at the same time, I see that Thou art willing to have it, and with my entire will I dedicate it and present it to Thee. Inflame it, then, wholly with Thy divine love, and grant that from this day forward it may never love any other but Thee, O infinite Goodness, worthy of an infinite love. I love Thee, my Jesus; I love Thee, O Sovereign Good! I love Thee, O only Love of my soul!
O Mary, my Mother, thou who art the mother of fair love — (Ecclus. xxiv., 24), do thou obtain for me this grace to love my God; I hope it of thee.
Meditación matutina: CONSIDERACIONES SOBRE EL ESTADO RELIGIOSO - VI
Considera la paz que Dios da a los buenos religiosos.
Santa Teresa decía que una gota de consuelo celestial vale más que todas las delicias del mundo. Oh, qué contento no encuentra quien, habiéndolo dejado todo por Dios, es capaz de decir con San Francisco: "¡Deus meus et omnia!" - ¡Mi Dios y mi Todo! - libre de la esclavitud del mundo y gozando de la libertad de los Hijos de Dios.
Meditación I:
Las promesas de Dios no pueden fallar. Dios ha dicho: Todo el que haya dejado casa, o hermanos, o hermanas, o padre o madre, o mujer, o hijos, o tierras por mi nombre, recibirá cien veces más, y poseerá la vida eterna. - (Mat. xix., 29). Es decir, el ciento por uno en esta tierra, y la vida eterna en el Cielo.
La paz del alma tiene más valor que todos los reinos del mundo. ¿De qué sirve dominar el mundo entero sin paz interior? Mejor es ser el campesino más pobre de la tierra y estar contento, que ser el señor de todo el mundo y vivir descontento. Pero, ¿quién puede dar esta paz? ¿El mundo? Oh no, la paz es una bendición que sólo se obtiene de Dios. "¡Oh Dios!", reza la Iglesia, "da a tus siervos esa paz que el mundo no puede dar". Se le llama el Dios de todo consuelo. - (2 Cor. i., 3). Pero si Dios es el único Dador de paz, ¿a quién, piensa usted, dará esa paz sino a aquellos que lo dejan todo, y se desprenden de todas las criaturas, para entregarse enteramente a su Creador? Y por eso vemos a los buenos Religiosos encerrados en sus celdas, mortificados, despreciados y pobres, pero viviendo una vida más contenta que los grandes del mundo, con todas las riquezas, las pompas y las diversiones de que gozan.
Santa Escolástica decía que si los hombres conocieran la paz de que gozan los buenos religiosos, el mundo entero se convertiría en un monasterio; y Santa María Magdalena de Pazzi decía que si los hombres la conocieran escalarían los muros para entrar en los monasterios. Habiendo sido creado el corazón humano para un Bien infinito, las criaturas finitas no pueden contentarlo. Sólo Dios, que es un Bien infinito, puede colmarlo: Deléitate en el Señor y él te concederá la petición de tu corazón. - (Sal. xxxvi., 4). Oh no; un buen religioso unido a Dios no envidia a ninguno de los príncipes del mundo que poseen reinos, riquezas y honores. "Que los ricos", dirá con San Paulino, "tengan sus riquezas, los reyes sus reinos, para mí Cristo es mi reino y mi gloria". Verá a los amantes del mundo gloriarse tontamente en la pompa y la vanidad; pero él, procurando desprenderse más de las cosas terrenas y unirse más estrechamente a Dios, vivirá contento en esta vida, y bien podrá decir: Unos confían en carros y otros en caballos, pero nosotros invocamos el nombre del Señor, nuestro Dios.. - (Sal. xix., 8).
¡Oh Señor y Dios mío, mi Todo! Sé que sólo Tú puedes hacerme feliz en esta vida y en la otra. Pero no Te amaré para contentarme a Mí mismo; Te amaré para contentar a Tu divino Corazón. Deseo que ésta sea mi paz, mi única satisfacción durante toda mi vida, unir mi voluntad a Tu santa voluntad, aunque para ello tenga que sufrir dolor. Tú eres mi Dios, yo soy tu criatura.
Meditación II:
St. Teresa used to say that one drop of heavenly consolation is worth more than all the delights of the world. Father Charles of Lorraine, having become a Religious, said that God, by one moment of the happiness that He gave him to feel in Religion, superabundantly paid him for all be had left for God. Hence his jubilation was sometimes so great that, when alone in his cell, he could not help dancing for very joy. The Blessed Seraphino of Ascoli, a Capuchin Lay-brother, said that he would not exchange a foot length of his cord for all the kingdoms of the world.
Oh, what contentment does he not find, who, having left all for God is able to say with St. Francis: “My God and my All!” and to see himself thus freed from the servitude of the world, from the thraldom of worldly fashion, and from all purely earthly affections. This is the liberty enjoyed by the children of God, and such good Religious are. It is true that in the beginning, the deprivation of the reunions and pastimes of the world, the observances in Community and of the Rules, seem to be thorns; but these thorns, as Our Lord said to St. Bridget, will all become flowers and delights of Paradise to him who courageously bears their first prickles, and then he will taste on earth that peace which, St. Paul says, surpasseth all the gratification of the senses, the enjoyments of feasts, of banquets, and other pleasures of the world: The peace of God which surpasseth all understanding. — (Phil, iv., 7). And what greater peace can there be than to know that one pleases God?
And what greater good can I hope for than to please Thee, my Lord and my God, Who hast been so partial in Thy love towards me. Thou, O my Jesus, hast left Heaven to live for love of me a poor and mortified life. I leave all to live only for Thee, my most Blessed Redeemer. I love Thee with my whole heart. If only Thou wilt give me the grace to love Thee, treat me as Thou pleasest.
O Mary, Mother of God, protect me and render me like to thee, not in thy glory which I do not deserve, but in pleasing God, and obeying His Holy Will, as thou didst. Amen.
Lectura espiritual: CONSEJOS SOBRE LA VOCACIÓN RELIGIOSA: VII. - DESVINCULACIÓN
Meditación vespertina: JESÚS ES LA FUENTE DE LA GRACIA
Meditación I:
Ye shall draw waters with joy out of the Saviour’s fountains. — (Is. xii., 3).
Consider the four Fountains of grace that we have in Jesus Christ, as contemplated by St. Bernard.
The first is that of Mercy, in which we can wash ourselves from all the filthiness of our sins. This fountain was provided for us by our Redeemer with His tears and His Blood: He loved us, and washed us from our sins in his own blood. — (Apoc. i., 5).
The second Fountain is that of Peace and Consolation in our tribulations: Call upon me in the day of trouble, and I will console thee. — (Ps. xlix., 15). He that thirsteth, let him come to me, says Jesus. — (John vii., 37). He that thirsteth for true consolations even in this world, let him come to me, for I will satisfy him. He that once tastes the sweetness of My love will forever disdain all the delights of the world: But he that shall drink of the water that I will give him shall not thirst forever. — (John iv., 13). And thoroughly contented will he be when he shall enter into the kingdom of the blessed, for the water of My grace shall raise him from earth to Heaven. It will become in him a fountain of water springing up into life everlasting. — (Ibid. 14). The peace which God gives to souls that love Him is not the peace that the world promises from sensual pleasures, which leave behind more bitterness than peace: the peace which God bestows exceeds all the delights of the senses: Peace which surpasseth all understanding. Blessed are those who long for this divine fountain. Blessed are they that hunger and thirst after justice. — (Matt, v., 6).
O my sweet and dearest Saviour, how much do I not owe Thee? How much hast Thou not obliged me to love Thee, since Thou hast done for me what no servant would have done for his master, no son for his father. If Thou, therefore, hast loved me more than any other, it is just that I should love Thee above all others. I could wish to die of sorrow at the thought that Thou hast suffered so much for me, and that Thou even didst accept for my sake the most painful and ignominious death that a man could endure, and yet I have so often despised Thy friendship. But Thy merits are my hope.
Meditación II:
The third Fountain is that of Devotion. Oh, how devoted and ready to follow the divine inspiration and increase always in virtue does not he become who often meditates on all that Jesus Christ has done for our sake! He will be like the tree planted by a stream of water. He shall be like a tree that is planted near the running waters. — (Ps. i., 3).
The fourth Fountain is that of Charity. In my meditation a fire shall flame out. — (Ps. xxxviii., 4). It is impossible to meditate on the sufferings and ignominy borne by Jesus Christ for the love of us and not to feel inflamed by that blessed fire which He came upon earth to kindle. How true it is then, that he who betakes himself to these blessed Fountains of Jesus Christ will always draw from them waters of joy and salvation! You shall draw waters with joy out of the Saviour’s Fountains.
Ah, my dear Jesus, I too desire to be reckoned amongst the number of Thy lovers. I now esteem Thy grace above all the kingdoms of the earth. I love Thee, and for Thy love I accept every suffering, even death itself. And if I am not worthy to die for Thy glory by the hand of executioners, I accept willingly, at least, that death which Thou hast determined for me; I accept it in the manner and at the time that Thou shalt choose. My Mother Mary, do thou obtain for me the grace always to live and die, loving Jesus.
Meditación matutina: CONSIDERACIONES SOBRE EL ESTADO RELIGIOSO - VII
Piense en el daño que la tibieza causa a los religiosos.
Las almas negligentes son comúnmente abandonadas por Dios. Santa Teresa vio el lugar preparado para ella en el infierno si no se hubiera desprendido de cierto afecto mundano que, sin embargo, no era sino ligeramente culpable. El que desprecia las cosas pequeñas caerá por poco y poco. - (Ecclus. xix., 1).
Meditación I:
Considera la miseria del Religioso que, después de haber dejado su casa, sus padres y el mundo con todos sus placeres, y después de haberse entregado a Jesucristo, consagrándole su voluntad y su libertad, se expone al peligro de condenarse llevando una vida tibia y negligente. No está lejos de la perdición el Religioso que, llamado a la Casa de Dios para ser Santo, lleva una vida tibia. Dios amenaza con rechazar y abandonar a tales Religiosos si no se enmiendan: Pero como eres tibio comenzaré a vomitarte de mi boca. - (Apoc. iii., 16).
San Ignacio de Loyola, viendo que un Hermano Seglar de la Compañía se había vuelto tibio en el servicio de Dios, le llamó un día y le dijo: "Dime, hermano mío, ¿por qué entraste en Religión?". Él respondió: "Para servir a Dios". "¡Oh hermano mío!" replicó el Santo, "¿qué has dicho? Si hubieras respondido que habías venido a servir a un Cardenal, o a un príncipe de esta tierra, serías más excusable; pero dices que has venido a servir a Dios, ¿y es así como le sirves?". El padre Nieremberg dice que algunos son llamados por Dios para salvarse como santos, y que si no se cuidan de vivir como santos, sino pensando salvarse como cristianos imperfectos, no se salvarán en absoluto. Y San Agustín dice que los tales son, en la mayoría de los casos, abandonados por Dios: "Dios acostumbra a abandonar a las almas negligentes". ¿Y cómo las abandona? Permitiéndoles que de faltas leves, que ven y no enmiendan, caigan en otras graves, pierdan la gracia divina y su Vocación. Santa Teresa de Jesús vio el lugar que le estaba preparado en el infierno, si no se hubiera desprendido de un afecto terreno, aunque no gravemente pecaminoso. El que menosprecia las cosas pequeñas, poco a poco caerá.
Muchos desean seguir a Jesucristo como San Pedro, que cuando su Maestro fue arrestado en el huerto, dice San Mateo, le seguía de lejos. - (Mat. xxvi., 58). Pero haciéndolo así les sucederá fácilmente lo que le sucedió a San Pedro, a saber: que, llegada la ocasión, negó a Jesucristo. Un religioso tibio se contentará con lo poco que haga por Dios; pero Dios, que le llamó a una vida perfecta, no se contentará, y, en castigo de su ingratitud, no sólo le privará de favores especiales, sino que a veces permitirá su caída. "Cuando dices: Basta, estás perdido", dice Agustín. La higuera del Evangelio fue arrojada al fuego sólo porque no dio fruto.
Dios mío, no me rechaces, como merezco, porque enmendaré mi vida. Sé muy bien que una vida negligente como la mía no puede satisfacerte. Sé que con mi tibieza he cerrado la puerta de mi corazón a las gracias que Tú querías concederme. Oh Señor, no me abandones todavía por un tiempo; me levantaré de mi miserable estado. En lo sucesivo pondré más cuidado en vencer mis pasiones, en seguir tus inspiraciones, y nunca por pereza omitiré mis deberes; los cumpliré con mayor diligencia. En resumen, de ahora en adelante haré todo lo que pueda para complacerte, y no descuidaré nada de lo que sé que te agrada.
Meditación II:
Father Louis de Ponte said: “I have committed many faults, but I have never made peace with them.” Miserable is the Religious who, being called to perfection, makes peace with his defects. As long as we detest our imperfections, there is hope that we may become Saints; but when we commit faults and make little of them, then, says St. Bernard, the hope of becoming Saints is lost. He who soweth sparingly shall also reap sparingly. — (2 Cor. ix., 6). Ordinary graces do not suffice to make one a Saint; extraordinary ones are necessary. But how shall God be liberal with His favours to one who acts sparingly and with reserve in his love for Him?
Moreover, to become a Saint, one must have courage and strength to overcome all repugnances; and let no one ever believe, says St. Bernard, that he will be able to attain to perfection unless he distinguishes himself in the practice of virtue: “What is perfect, cannot but be singular.” Reflect, my brother, for what have you left the world and all it can give? It was to become a Saint. But that lukewarm and imperfect life which you lead, is that the way of becoming a Saint? St. Teresa animated her daughters by saying to them: “My sisters, you have done the principal thing necessary to become Saints; the lesser remains yet to be done.” The same I say to you; you have, perhaps, done the chief part already; you have left your country, your parents, and home, your property and your amusements, the lesser part now remains to be done to become a Saint. Do it.
Since Thou, O my Jesus! hast been so liberal with Thy graces towards me, and hast deigned to give Thy Blood and Thy life for me, why should I act with such reserve towards Thee? Thou art worthy of all honour and love, and to please Thee one ought gladly to undergo every labour, and suffer every pain. But, O my Redeemer, Thou knowest my weakness, help me by Thy powerful grace; in Thee I confide. O immaculate Virgin Mary, thou who hast helped me to leave the world, help me to overcome myself and to become a Saint.
Lectura espiritual: CONSEJOS SOBRE LA VOCACIÓN RELIGIOSA:
VIII. - DESVINCULACIÓN (continuación)
Meditación vespertina: JESÚS, MÉDICO CARITATIVO DE NUESTRAS ALMAS
Meditación I:
But unto you the sun of justice shall rise, and health in his wings. — (Mal. iv., 2).
Your Physician shall come, says the Prophet, to cure the infirm; and He will come swiftly like the bird that flies, and like the sun, which, on rising above the horizon, instantly sends its light to the other pole. But behold Him, He is already come. Let us console ourselves, and return thanks to Him.
St. Augustine says: “He descends even to the bed of the sick”; that is to say, even to taking our flesh, for our bodies are the beds of our infirm souls.
Physicians, if they love their patients, do indeed make every possible effort to cure them; but what physician, in order to cure the sick man, ever took upon himself his disease? Jesus Christ is truly that Physician, Who took on Himself our infirmities in order to cure them. Neither would He content Himself with sending another in His place, but He chose to come Himself to fulfil this charitable office in order to gain to Himself all our love.
Praised and blessed for ever be Thy Charity, O my Redeemer! And what would become of my soul, so infirm and afflicted with the many wounds of my sins, if I had not Thee, my Jesus, Who art both able and willing to heal me? O Blood of my Saviour, I trust in Thee! Wash me and heal me.
Meditación II:
He hath borne our infirmities and carried our sorrows. — (Is. liii., 4). He was pleased to heal our wounds with His own Blood, and by His death deliver us from eternal death which we had deserved. In short, He chose to take the bitter medicine of a life of continual sufferings and a painful death to obtain life for us, and to deliver us from our many ills.
The chalice which my Father hath given me, shall I not drink it? — (John xviii., 11), He said to Peter. It was necessary then that Jesus Christ should embrace so many ignominies to heal our pride; that He should embrace such a life of poverty to cure our covetousness; that He should suffer a sea of torments, so as to die of pure agony to cure our eagerness for sensual pleasures.
O my Love, I repent of having offended Thee. Thou hast led a life of such tribulations and hast died such a bitter death to prove to me the love which Thou bearest me! I would fain show Thee also how much I love Thee, but what can I do – I am so infirm, so miserable and so weak? O God of my soul Thou art Omnipotent; Thou canst cure me and make me holy. Oh, kindle in me a great desire of pleasing Thee. I renounce all my satisfactions to please Thee my Redeemer, Who dost deserve to be pleased at all cost. O Sovereign Good, I esteem Thee and love Thee above every good; make me love Thee with all my heart, and always implore Thy love. Hitherto I have offended Thee, and have not loved Thee, because I have not sought Thy love. I now beg this love of Thee, and the grace always to ask it of Thee. Hear me, by the merits of Thy Passion.
O Mary, my Mother, thou art always prepared to listen to him that prays to thee. Thou lovest him that loves thee. I love thee, my Queen. Obtain for me the grace to love God, and I ask for nothing more. Amen.
Meditación matutina: CONSIDERACIONES SOBRE EL ESTADO RELIGIOSO - VIII
Considera cuán querida es para Dios un alma que se entrega enteramente a Él.
El Hijo de Dios ya se ha entregado enteramente a nosotros. Un Niño nos ha nacido, y un Hijo se nos ha dado. Él se nos ha dado por el amor que nos tiene. Cuando Santa Teresa se entregó a Jesús, el Señor le dijo: "Ahora porque tú eres toda mía, yo soy todo tuyo".
Meditación I:
Una es mi paloma, mi perfecta. - (Cant. vi., 8). Dios ama a todos los que le aman. Amo a los que me aman. - (Prov. viii., 17). Muchos, en efecto, se entregan a Dios, pero conservan en su corazón algún apego a las criaturas que les impide pertenecerle enteramente. ¿Cómo, pues, se entregará Dios a un alma que divide su amor entre Él y las criaturas? Es justo que Él actúe con reserva hacia aquellos que actúan con reserva hacia Él. En cambio, se da enteramente a las almas que expulsan de su corazón todo lo que no es para Dios, y que pueden decir verdaderamente: ¡Mi Dios y mi Todo!
Santa Teresa, mientras mantuvo un afecto desmedido, aunque no impuro, hacia cierta persona, no pudo oír de Jesucristo lo que oyó después, cuando, liberándose enteramente al Amor Divino, y Dios le dijo: "Puesto que ahora eres toda Mía, ¡yo soy todo tuyo!".
¡Mi amado para mí y yo para él! - (Cant. ii., 16). Desde entonces, oh Dios mío, te has entregado enteramente a mí. Sería ingrato, en verdad, si no me entregara enteramente a Ti; puesto que Tú quieres que te pertenezca enteramente, he aquí, oh mi Señor, que me entrego enteramente a Ti. Acéptame por tu misericordia y no me desprecies. Haz, Señor, que mi corazón, que antes amaba a las criaturas, se vuelva ahora enteramente a tu infinita bondad. "Déjame al fin morir", decía Santa Teresa, "y deja que otro viva en mí. Que Dios viva en mí y me dé vida. Que Él reine, y que yo sea su esclava, pues mi alma no desea otra libertad". Mi corazón es demasiado pequeño, oh Dios más digno de amor, y es demasiado poco capaz de amarte a Ti, que eres merecedor de un amor infinito. Sería, pues, culpable de una injusticia demasiado grande si lo dividiera amando otra cosa que a Ti. Te amo, renuncio a todas las criaturas y me entrego enteramente a Ti, mi Jesús, mi Salvador, mi Amor, mi Todo.
Meditación II:
Consider that the Son of God has not hesitated to give Himself all to us. A Child is born to us, and a Son is given to us. — (Is. ix., 6). He has given Himself to us through the love He bears us. He hath loved us and hath delivered himself for us. — (Eph. v., 2). It is, then, just, says St. Chrysostom, that as God has given Himself to you without reserve – “He has given thee all, nothing has He left for Himself” – you should give yourself to God without reserve, and burning with divine love should henceforth sing to Him:
Thine wholly will I always be;
Thou has bestowed Thyself on me;
Myself I wholly give to Thee.
St. Teresa, appearing after her death, revealed to one of her nuns that God loves a soul that, as a spouse, gives herself entirely to Him, more than a thousand who are tepid and imperfect. The choir of Seraphim is completed from these generous souls belonging entirely to God. The Lord Himself says that He loves a soul that tends to perfection so much that He seems not to love any other: One is my dove, my perfect one is but one. — (Cant, vi., 8). Hence Blessed Giles exhorts us: “One for one — una uni,” by which he wishes to say that this one soul of ours we ought to give wholly, undivided, to that One Who alone deserves all love, on Whom depends all our good, and Who loves us more than all others love us. “Leave all and you shall find all,” says Thomas à Kempis. Leave all for God and in God you will find all. “O soul!” concludes St. Bernard, “be alone, that you may keep yourself for Him alone.” Keep yourself alone, give no part of your affections to creatures, that you may belong alone to Him Who alone deserves an infinite love, and Whom alone you ought to love.
What have I in heaven, and besides Thee, what do I desire on earth? . . . Thou art the God of my heart, and the God that is my portion forever. — (Ps. lxxii., 25). I desire nothing, either in this life or in the next, but to possess the treasure of Thy love. I am unwilling that creatures should any longer have a place in my heart; Thou alone must be its Master. To Thee alone shall it belong for the future. Thou only shalt be my God, my repose, my desire, all my love. “Give me only Thy love and Thy grace, and I am rich enough.” O most holy Virgin Mary obtain for me that I may be faithful to God, and never recall the gift which I have made of myself to Him. Amen.
Lectura espiritual: CONSEJOS SOBRE LA VOCACIÓN RELIGIOSA:
IX. - DESVINCULACIÓN (continuación)
Meditación vespertina: DIOS HA DADO A SU HIJO UNICO PARA SALVARNOS
Meditación I:
I have given thee to be the light of the Gentiles that thou mayest be my salvation even to the farthest part of the earth. — (Is. xlix., 6).
Consider how the Eternal Father addressed these words to the Infant Jesus at the instant of His Conception: I have given thee to be the light of the Gentiles that thou mayst be my salvation. My Son, I have given Thee to the world for the Light and Life of all people, in order that Thou mayst procure for them their salvation, which I have as much at heart as if it were My own. Thou must, therefore, employ Thyself entirely for the well-being of men. “Wholly given to man Thou must be wholly spent in his service.” — (St. Bernard). Thou must therefore, at Thy birth, suffer extreme poverty in order that men may become rich: “that Thou mayst enrich them by Thy poverty.” Thou must be sold as a slave to acquire liberty for man; and Thou must be scourged and crucified as a slave to satisfy My justice for the punishment due to man. Thou must give Thy Blood and Thy Life to deliver man from eternal death. In a word, Thou art no longer Thine own, but Thou belongest to man: A child is born to us, a son is given to us. — (Is. ix., 6). Thus, My beloved Son, man will be constrained to love Me, and to be Mine, when he sees that I give Thee, My only-begotten One, entirely to him, and that there is nothing left for Me to give him My dearest Jesus, if it is true (as the Law says) that dominion is acquired by gift, since Thy Father hath given Thee to me, Thou art mine; for me Thou wert born, to me Thou hast been given: A child is born to us, a Son is given to us. Therefore I may well say: “My Jesus and my all.” Since Thou art mine, everything that belongs to Thee is also mine. Of this I am assured by Thy Apostle: How hath he not also with him given us all things. — (Rom. viii., 32). Thy Blood is mine, Thy merits are mine, Thy grace is mine, Thy Paradise is mine; and if Thou art mine who shall be able to take Thee from me? “No man can take God away from me,” joyfully exclaimed the Abbot St. Anthony, and so, too, from this day forth, will I also continually say. It is only through my own fault that I can lose Thee and separate myself from Thee; but if in past times I have abandoned Thee and lost Thee, O my Jesus, I now repent of it with all my soul, and I am resolved to lose my life and everything sooner than lose Thee, O infinite Good, and only Love of my soul!
Meditación II:
God so loved the world! O infinite love, only worthy of an Infinite God! God so loved the world as to give his only begotten son! — (John iii., 16). The Infant Jesus, far from being sorrowful at this proposal, is pleased at it, accepts it with love, and exults in it: He hath rejoiced as a giant to run the way — (Ps. lviii., 6), and from the first moment of His Incarnation He gives Himself entirely to man, and embraces with pleasure all the sorrows and ignominy that He must suffer on earth for the love of man. These were, says St. Bernard, the mountains and hills that Jesus Christ had to pass with so many labours in order to save man: Behold he cometh leaping upon the mountains, skipping over the hills. — (Cant, ii., 8).
Here consider that the Divine Father, in sending His Son to be our Redeemer and Mediator between Himself and man, has in a certain sense bound Himself to forgive us and love us, on account of the Covenant He made to receive us into His favour, provided His Son satisfied His Divine justice for us. On the other hand, the Divine Word, having accepted the decree of His Father, Who, by sending Him to redeem us, has given Him to us, has also bound Himself to love us; not, indeed, for our own merits, but in order to fulfil the merciful will of His Father.
I thank Thee, Eternal Father, for having given me Thy Son; and since Thou hast given Him entirely to me, I, a miserable sinner, give myself entirely to Thee. For the sake of this same Son, accept me, and bind me with the chains of love to my dear Redeemer; but bind me so strongly that I also may be able to say: Who shall separate me from the love of Christ? — (Rom. viii., 35). What good shall there ever be in the world that shall separate me from my Jesus? And Thou, my Saviour, if Thou art all mine, know that I am all Thine. Dispose of me, and of all that belongs to me, as shall best please Thee. And how can I refuse anything to a God Who has not refused me His Blood and His life? Mary, my Mother, do thou guard me with thy protection. I will no longer be my own. I will be all my Saviour’s. Do thou help me to be faithful; I trust in thee.
Meditación matutina: CONSIDERACIONES SOBRE EL ESTADO RELIGIOSO - IX
Considera que para llegar a ser Santo es necesario tener un gran deseo de santidad.
Ningún santo ha llegado a serlo sin tener un gran deseo de santidad. Como las alas son necesarias para volar, así los deseos santos son necesarios al alma para avanzar en el camino de la perfección. Mi corazón está listo, oh Dios, ¡mi corazón está listo! Dime lo que deseas de mí. Te obedeceré en todo.
Meditación I:
Los deseos santos son necesarios al alma para avanzar en el camino de la perfección. Para llegar a ser Santo debemos desprendernos de las criaturas, vencer nuestras pasiones, superarnos a nosotros mismos y amar las cruces. Pero para hacer todo esto se requiere mucha fuerza y debemos sufrir mucho.
Pero, ¿cuál es el efecto de este santo deseo? San Lorenzo Justiniano responde: "Proporciona fuerza, y hace que el dolor sea más fácil de soportar". De ahí que el mismo Santo añada que ya ha vencido quien tiene un gran deseo de vencer. "Gran parte de la victoria es el deseo de vencer". Quien desea alcanzar la cima de una alta montaña, nunca la alcanzará si no tiene el deseo de hacerlo. Esto le dará valor y fuerza para soportar la fatiga de la ascensión; de lo contrario, se detendrá al pie, cansado y desanimado.
San Bernardo afirma que adquirimos la perfección en proporción al deseo de ella que conservamos en el corazón. Santa Teresa decía que Dios ama a las almas generosas que tienen grandes deseos; por lo que la Santa exhortaba a todos diciendo: "Que nuestros pensamientos sean altos, pues de ahí vendrá nuestro bien. No debemos tener deseos débiles, sino tener confianza en Dios, por la cual, poco a poco, alcanzaremos aquella perfección a que, por la gracia de Dios, llegaron los Santos." Fue así como los Santos alcanzaron, en poco tiempo, un gran grado de perfección, y pudieron hacer grandes cosas por Dios: Siendo hecho perfecto en un corto espacio, cumplió mucho tiempo. - (Sab. iv., 13). San Luis Gonzaga alcanzó en pocos años (sólo tenía veintitrés cuando murió) tal grado de santidad que Santa María Magdalena de Pazzi, contemplándolo en espíritu en el Cielo, dijo que le parecía, en cierto modo, que no había santo en el Cielo que gozara de mayor gloria que Luis. Ella comprendió al mismo tiempo que él había llegado a tan alto grado por el gran deseo que tenía de amar a Dios tanto como Él merecía, y que, viendo esto más allá de su poder, el santo joven había sufrido en la tierra un martirio de amor.
¡He aquí, oh Dios mío! Aquí estoy. Mi corazón está listo, oh Dios, mi corazón está listo. - (Sal. lvi., 8). Mira, estoy dispuesto a hacer todo lo que me pidas. Señor, ¿qué quieres que haga? - (Hechos ix., 6). Dime lo que deseas de mí. Te obedeceré en todo. Siento haber perdido tanto tiempo en el que podría haberte complacido, y no lo he hecho. Te agradezco que aún me des tiempo para hacerlo. Oh no, no perderé más tiempo. Quiero y deseo hacerme santo, no para obtener de Ti mayor gloria y más delicias. Lo deseo para amarte más y para agradarte en esta vida y en la otra.
Meditación II:
St. Bernard, when a Religious, was accustomed to say to himself in order to excite his fervour: Bernarde, ad quid venisti? — “Bernard, for what hast thou come hither?” I say the same to you: What have you come to the House of God to do? Why have you left the world? To become a Saint? And what are you doing? Why do you lose time? Tell me — do you desire to become a Saint? If you do not desire it, then, certainly, you will never become a Saint. If you have not this desire, ask Jesus Christ for it: ask Mary for it. And if you have it, take courage, says St. Bernard, for many there are who do not become Saints just because they are not courageous. And so, I repeat, let us take courage and great courage. Why should we fear? Why be cast down? Our Blessed Lord Who gave us strength to leave the world, will give us also the grace to embrace the life of a Saint. Everything comes to an end. Our life, be it a contented or a discontented one, will also come to an end, but eternity will never end. That little which we have done for God will alone console us at death and throughout eternity. The labour will be short, the crown, which is already in sight, will be immortal. How well pleased the Saints are now with all they have suffered for God! If sorrow could enter Paradise, the blessed would be sorry only that they neglected to do more for God than they had done, and now they are unable to do it. Courage, then, make haste, for there is no time to lose; what can be done to-day we may not be able to do to-morrow. St. Bernardine of Sienna used to say that one moment of time is of as great value as God Himself, for at each moment we may gain God, His divine grace, and higher degrees of merit.
Make me, O Lord, to love and please Thee as much as Thou desirest. Behold, this is all I ask from Thee, O my God! I will love Thee, I will love Thee; and, in order to love Thee, I offer myself to undergo every fatigue, and to suffer every pain. O my Lord, increase in me always this desire, and give me the grace to execute it. Of myself I can do nothing, but assisted by Thee I can do all things. Eternal Father, for the love of Jesus Christ graciously hear me. My Jesus, through the merits of Thy Passion, come to my succour. O Mary, my hope! for the love of Jesus Christ, protect me.
Lectura espiritual: CONSEJOS SOBRE LA VOCACIÓN RELIGIOSA:
X. - LAS PRUEBAS QUE DEBEMOS ESPERAR EN LA VIDA RELIGIOSA
Meditación vespertina: DIOS SE HA HECHO NIÑO PARA GANARSE NUESTRA CONFIANZA Y NUESTRO AMOR
Meditación I:
A child is born to us and a son is given to us. — (Is. ix., 6).
Consider how, after so many centuries, after so many prayers and sighs, the Messias Whom the holy Patriarchs and Prophets were not worthy to see, for Whom the nations sighed, the desire of the eternal hills, our Saviour, is come! He is already born and has given Himself entirely to us. A child is born to us, and a son is given to us. — (Is. ix., 6).
The Son of God has made Himself little, in order to make us great; He has given Himself to us, in order that we may give ourselves to Him; He is come to show us His love, in order that we may respond to it by giving Him ours. Let us, therefore, receive Him with affection; let us love Him, and have recourse to Him in all our necessities.
“A child gives easily,” says St. Bernard; children readily give anything that is asked of them. Jesus came into the world as a Child, in order to show Himself ready and willing to give us all good gifts: In whom are hid all treasures. — (Col. ii., 3). The Father hath given all things into his hands. — (John iii., 35). If we wish for light, He is come on purpose to enlighten us. If we wish for strength to resist our enemies, He is come to give us comfort. If we wish for pardon and salvation, He is come to pardon and save us. If, in short, we desire the sovereign gift of Divine love, He is come to inflame our hearts with it; and, above all, for this very purpose, He has become a Child, and has chosen to show Himself to us worthy of our love, in proportion as He was poor and humble, in order to take away from us all fear, and to gain our affections. “Thus,” says St. Peter Chrysologus, “should He come Who willed to drive away fear, and seek for love.”
O my amiable Jesus, Whom I have treated with so much contempt, Thou hast descended from Heaven to rescue us from hell, and to give Thyself entirely to us — how can we, then, have so often despised Thee and turned our backs upon Thee? O God! men are so grateful to their fellow-creatures, that if anyone makes them a gift, if any one comes from a distance to pay them a visit, if anyone shows them a mark of affection, they cannot forget it, and feel themselves obliged to make him a return. And yet they are so ungrateful towards Thee, Who art their God, and so amiable, and Who for their love didst not refuse Thy Blood and Thy life. But, alas! I have behaved worse than others towards Thee, because more loved by Thee, and yet I have been more ungrateful towards Thee. Ah, if Thou hadst bestowed the graces given to me on a heretic, on an idolater, he would have become a Saint! And yet I have only offended Thee! O Jesus, mercy!
Meditación II:
Jesus has, besides, chosen to become a little Child to make us love Him, not only with an appreciative but with a tender love. All infants attract the tender affections of those who behold them; but who will not, then, love with all tenderness a God Whom they behold as a little Child, in need of milk, trembling with cold, poor, abased and forsaken, weeping and wailing, and lying on straw in a manger? It was this that made the enamoured St. Francis exclaim: “Let us love the Child of Bethlehem! Let us love the Child of Bethlehem!” Come, ye souls, and love a God Who is become a Child and poor; Who is so amiable, and Who has come down from Heaven to give Himself entirely to you.
Forget, O Lord, I pray Thee, the injuries I have done Thee. But Thou hast already said that when a sinner repents, Thou forgettest all the outrages Thou hast received from him: All his iniquities I will not remember. — (Ezech. xviii., 26). If in times past I have not loved Thee, in future I will do nothing but love Thee, Thou hast given Thyself all to me, I will give Thee my entire will. With this will I love Thee, love Thee, love Thee; and I repeat it, I love Thee, I love Thee, I love Thee. While I live I will constantly say this; and thus shall I die, saying with my last breath those sweet words: “My God, I love Thee.” And in the meantime, O my Lord, my only Good, my only Love, I intend to prefer Thy Will to every pleasure of my own. Let the whole world offer itself to me, I will refuse, for I will never cease to love Him Who has loved me so much. I will never again offend Him Who deserves from me an infinite love. Do Thou, O my Jesus, strengthen this my desire with Thy grace. Mary, my Queen, I acknowledge that all graces that I have received from God are due to thy intercession. Cease not to intercede for me. Obtain for me perseverance, thou who art the Mother of perseverance.
Meditación matutina: CONSIDERACIONES SOBRE EL ESTADO RELIGIOSO - X
Considera el amor que debemos a Jesucristo a cambio del amor que Él nos ha mostrado.
Para comprender el amor que el Hijo de Dios nos ha profesado basta considerar lo que San Pablo dice de Jesucristo: Se despojó a sí mismo, tomando forma de siervo... se humilló a sí mismo, haciéndose obediente hasta la muerte, y muerte de cruz. Oh Jesús mío, demasiado me has obligado a amarte.
Meditación I:
Se despojó de sí mismo, tomando forma de siervo. Se despojó de sí mismo. Oh Dios! qué asombro para los ángeles, a través de toda la eternidad, ver a un Dios hacerse Hombre por amor al hombre, y someterse a todas las debilidades y sufrimientos del hombre. ¡Y el Verbo se hizo carne! ¡Qué maravilla no sería ver a un rey convertirse en gusano por causa de los gusanos! Pero es una maravilla infinitamente mayor ver a un Dios hecho Hombre, y luego humillado hasta una muerte tan dolorosa e ignominiosa en la Cruz en la que terminó Su vida más sagrada.
Moisés y Elías, en el monte Thabor, hablando de Su muerte, como se relata en el Evangelio, la llamaron un "exceso": Hablaron de su muerte (la palabra latina es "excessus", que también significa "exceso") que debía cumplir en Jerusalén. - (Lucas ix., 31). Sí, dice san Buenaventura, con razón se llamó "exceso" a la muerte de Jesucristo, porque fue un exceso de sufrimiento y de amor... Excessus doloris, excessus amoris. Tanto que sería imposible creerlo, si no hubiera sucedido ya. Fue verdaderamente un exceso de amor, añade San Agustín, pues con este fin quiso el Hijo de Dios venir a la tierra, vivir una vida tan laboriosa y morir una muerte tan amarga, a saber, para dar a conocer al hombre cuánto le amaba. "Por eso vino Cristo, para que el hombre conozca cuánto lo amó Dios".
El Señor reveló a su siervo Armella Nicolas que el amor que sentía por el hombre era la causa de todos sus sufrimientos y de su muerte. Si Jesucristo no hubiera sido Dios, sino sólo hombre y Amigo nuestro, ¿qué mayor amor podría habernos mostrado que morir por nosotros? Nadie tiene amor más grande que el que da la vida por sus amigos.. - (Jo. xv., 13). Al pensar en el amor que nos mostró Jesucristo, ¡qué poco estimaron los santos dar su vida y todo por un Dios tan amante! ¡Cuántos jóvenes, cuántos nobles, han dejado su casa, su patria, sus riquezas, sus padres y todas las cosas para retirarse a los claustros, para vivir sólo por amor de Jesucristo! Cuántas jóvenes vírgenes, renunciando a las nupcias con los príncipes y los grandes del mundo, han ido alegremente a la muerte, para retribuir así en algo el amor de un Dios que había sido ejecutado en una infame horca y había muerto por ellas.
En verdad, Jesús mío, Señor mío y Redentor mío, demasiado me has obligado a amarte; demasiado te ha costado mi amor. Sería demasiado ingrato si me contentara con amar con reservas a un Dios que me ha dado su sangre, su vida y todo su ser. Oh, Tú que has muerto por mí, tu pobre siervo, es justo que yo muera por Ti, mi Dios y mi Todo. Sí, Jesús mío. Me desprendo de todo para entregarme a Ti. Aparto de mí el amor de todas las criaturas para consagrarme enteramente a Tu amor.
Meditación II:
That Jesus Christ should die on the Cross for our sakes seemed to St. Mary Magdalen de Pazzi to be “foolishness.” Hence she said Jesus was foolish with love: “O my Jesus, Thou art foolish with love!” So, also, the Gentiles, as St. Paul attests, on hearing the death of Jesus Christ preached to them, considered it a folly that no one could believe. We preach Christ crucified, unto the Jews indeed a stumbling-block, and unto the Gentiles foolishness. — (1 Cor. i., 23). How is it possible, they said, that a God Who is in Himself most happy and is dependent on none, should die for the love of man, His own servant?
This would be as much as to believe that God became a fool for the love of men. Nevertheless, it is of Faith that Jesus Christ, the true Son of God, did, for love of us, deliver Himself up to death. He hath loved us and hath delivered himself for us. — (Eph. v., 2). The same St. Mary Magdalen had reason then to exclaim, lamenting the ingratitude of men towards so loving a God: “O Love not known! O Love not loved!” Indeed, Jesus Christ is not loved by men, because they live in forgetfulness of His love.
And, in fact, a soul that considers a God Who died for her sake, cannot live without loving Him. The charity of Christ presseth us. — (2 Cor. v., 14). The soul will feel herself inflamed, and as if constrained to love a God Who has loved her so much. Jesus Christ could have saved us, says Father Nieremberg, with one single drop of His Blood; but it was His will to shed all His Blood, and to give His Divine Life, that at the sight of so many sufferings and of His death, we might not content ourselves with an ordinary love, but be sweetly constrained to love with all our strength a God so full of love towards us. That they also who live may not now live to themselves, but unto him who died for them. — (Ib. v., 15).
O my Jesus, I choose Thee alone out of all things for my Good, my Treasure, and my only Love. I love Thee, O my Love! I love Thee. Thou art not satisfied that I should love Thee only a little. Thou art not willing to have me love anything besides Thee. I will please Thee in all things and I will love Thee much. Thou shalt be my only Love. My God, my God, help me, that I may fully please Thee. Mary, my Queen, do thou also help me that I may have a great love for my God. Amen. So I hope; so may it be.
Lectura espiritual: CONSEJOS SOBRE LA VOCACIÓN RELIGIOSA:
XI. - CONCLUSIÓN
Meditación vespertina: JESÚS SE OFRECIÓ POR NUESTRA SALVACIÓN DESDE EL PRINCIPIO
Meditación I:
He was offered because it was his own will. — (Is. liii., 7).
The divine Word, from the first instant that He was made Man and an Infant in Mary’s womb, offered Himself of His own accord to suffer and to die for the ransom of the world: Se le ofreció porque era su propia voluntad. — (Is. liii., 7). He knew that all the sacrifices of goats and bulls offered to God in times past had not been able to satisfy for the sins of men, but that it required a divine Person to pay the price of their redemption; wherefore He said, as the Apostle tells us: When he cometh into the world he saith: Sacrifice and oblation thou wouldst not, but a body thou hast fitted to me . . . Then said I: Behold, I come. — (Heb. x., 5). “My Father,” said Jesus, “all the victims hitherto offered to Thee have not sufficed, nor could they suffice, to satisfy Thy justice; Thou hast given Me this passible body, in order that by shedding my Blood I might appease Thee and save men : Behold, I come — here I am ready, I accept everything, and I submit myself in everything to Thy will.”
My Lord, ever since I began to have the use of reason, I began to despise Thy grace and Thy love. Nevertheless Thou hast borne with me, because Thou still dost love me. I fled from Thee, and Thou dost follow me and call me. The very same love that made Thee come down from Heaven to seek the lost sheep, has caused Thee to bear with me, and not to forsake me. My Jesus, Thou seekest me now, and I seek Thee. I feel that Thy grace is assisting me: it assists me by giving me sorrow for my sins, which I abhor above every other evil; it assists me by making me feel a great desire to love Thee and to please Thee. Yes, my Lord, I will love Thee and please Thee as much as I can. On the one hand I feel afraid, it is true, at the thought of my frailty and the weakness which I have contracted by my sins; but greater is the confidence which Thy grace gives me, making me hope in Thy merits; so that I say, with great courage: I can do all things in him who strengtheneth me. — (Phil, iv., 13). If I am weak Thou wilt give me strength against my enemies: if I am infirm, I hope that Thy Blood will be my medicine; if I am a sinner, I hope Thou wilt make me holy. I know that I have hitherto contributed to my own ruin, because I have neglected, in times of danger, to have recourse to Thee. But from this day forth, my Jesus and my Hope, I will always have recourse to Thee; and from Thee I hope for every assistance and every good.
Meditación II:
In Jesus the inferior part felt repugnance towards a life of suffering and a death so full of pain and shame; but the rational part, which was entirely subordinate to the will of His Father, conquered and accepted everything; and Jesus began from the Incarnation to suffer all the anguish and sorrows that He would have to suffer all the years of His life. Thus did our Redeemer act from the very first moment of His entrance into the world. But, O God, how have we conducted ourselves towards Jesus since we began as adults to know by the light of Faith the Sacred Mysteries of Redemption? What thoughts, what designs, what goods have we loved? Pleasures, amusements, vanities, resentments, sensuality — these are the things that have engrossed the affections of our hearts. But if we have Faith, we must now at last change our lives and change our affections. Let us love a God Who has suffered so much for us. Let us place before ourselves the sufferings which the Heart of Jesus endured for us, even from His Infancy; for then we shall not be able to love anything else but this Heart which has loved us so much.
O my Jesus, now I love Thee above all things, and I will love none but Thee. In pity help me, through the merit of all those sufferings which from Thy infancy Thou hast endured for me. Eternal Father, for the sake of Jesus Christ accept my love. If I have provoked Thee let the tears of the Infant Jesus, Who is praying for me, appease Thy wrath: Look on the face of thy Christ. — (Ps. lxxxiii., 10). I do not deserve favours, but this Thy innocent Son deserves them, and offers Thee a life of sufferings, in order that Thou mayst be merciful to me. And thou, O Mother of mercy, Mary, cease not to intercede for me. Thou knowest how much I confide in thee; and I well know that thou dost not forsake him that has recourse to thee.
Meditación matutina: CONSIDERACIONES SOBRE EL ESTADO RELIGIOSO - XI
Considera cuánto deben confiar los religiosos en el patrocinio de María.
La divina Madre ama a todos los hombres. ¿Cuánto, pues, no ama esta gran Reina a los religiosos que han consagrado su libertad, su vida y su todo al amor de Jesucristo, su Hijo? Mi felicidad en esta tierra, oh María, será servirte, bendecirte y amarte.
Meditación I:
Si es verdad, y muy verdad, por cierto, que, como enseña San Pedro Damián, la divina Madre, María santísima, ama a todos los hombres con tal afecto que, después de Dios, no hay ni puede haber quien la supere o iguale en su amor: "Nos ama con un amor invencible": ¿cuánto debemos pensar que ama esta gran Reina a los Religiosos, que han consagrado su libertad, su vida y su todo al amor de Jesucristo? Ella ve bien que la vida de las Religiosas es más conforme a su propia vida, y a la de su divino Hijo; las ve a menudo ocupadas en alabarla, y continuamente atentas a honrarla con sus Novenas, Visitas, Rosarios, Ayunos, etc. Los ve a menudo a sus pies, atentos a invocar su ayuda, pidiéndole gracias, y gracias todas conformes a sus santos deseos; es decir, la gracia de la perseverancia en el servicio divino, de la fortaleza en sus tentaciones, del desprendimiento de este mundo y del amor de Dios. ¡Ah, cómo dudar de que emplea todo su poder y misericordia en beneficio de los Religiosos, y especialmente de los que pertenecen a esta santa Congregación del Santísimo Redentor, en la que como es bien sabido, hacemos especial profesión de honrar a la Virgen Madre con Visitas, con mortificaciones los sábados y durante sus Novenas, etc., y promoviendo en todas partes la devoción a ella con sermones y Novenas!
Te doy gracias, oh María, abogada mía, porque a ti debo esta gran misericordia de estar consagrado a Jesucristo en la Religión. Ayúdame a no ser ingrato a ese Dios que tanto me ha amado. Muera yo antes que ser infiel a su santa gracia. Oh María, a ti encomiendo mi alma; tú has de salvarla. Te amo, oh Reina mía, y espero amarte siempre. He aquí que pongo toda mi confianza en tu clemencia; no dejes de socorrerme en todas mis necesidades. Tú eres mi esperanza, oh María; todo lo espero por tu poderosa intercesión.
Meditación II:
She, the great Mistress is grateful: I love those who love me. — (Prov. viii., 17). Yes, she is so grateful that, as St. Andrew of Crete says, “To him who does her the the least service she is accustomed to return great favours.” To those who love her, and who promote her honour among others, she graciously promises to save them from sin: Those that work by me shall not sin. She also promises them Paradise: Those that explain me shall have life everlasting. — (Office of the B. V. Mary).
For which reason we especially ought to thank God for having called us to this Congregation, where, by the usages of the Community and the example of our companions, we are often reminded, and in some way constrained, to have recourse to Mary, and continually to honour this, our most blessed Mother, who is called, and is, the joy, the hope, the life, and the salvation of those who invoke and honour her.
My most beloved, most lovely, amiable, and most loving Queen, I thank my Lord and thee, and will always thank thee, who hast not only drawn me out of the world, but also called me to live in this Congregation, in which a special devotion to thee is practised. Accept of me, then, my Mother, to serve thee. Among so many of thy beloved children, disdain not to let me serve thee also, miserable though I be. Thou after God shall always be my hope and my love. In all my wants, in all my tribulations and temptations I will have recourse to thee; thou shalt be my refuge and my consolation. I will not that any one except God and thee should comfort me in my combats, in the sadness and the tediousness of this life. For thy service I renounce the kingdoms of the whole world! My kingdom on earth shall be to serve, bless, and love thee, O my most lovely Mistress, “whom to serve is to reign” as St. Anselm says. Thou art the Mother of perseverance; obtain for me to be faithful unto death. By so doing I hope, and firmly hope, one day to come where thou reignest, to praise and bless thee forever, and never more to depart from thy feet. “Jesus and Mary,” I will say with thy loving servant, Alphonsus Rodriguez, “my sweetest Loves, let me suffer for You, let me die for You, let me be all Yours, and in nothing my own.”
Lectura espiritual: SOBRE LA DEVOCIÓN A LA SANTÍSIMA VIRGEN
Meditación vespertina: JESÚS PRISIONERO EN EL VIENTRE DE MARÍA
Meditación I:
I am become as a man without help, free among the dead. — (Ps. lxxxvii., 5, 6).
Consider the painful life that Jesus led in the womb of His Mother, and the long, close and dark imprisonment that He suffered there for nine months. Other infants are, indeed, in the same state, but they do not feel the miseries of it because they do not know them. But Jesus knew them well, because from the first moment of His life He had the perfect use of His reason, He had His senses, but He could not use them; eyes, but He could not see; a tongue, but He could not speak; hands, but He could not stretch them out; feet, but He could not walk — so that for nine months He had to remain in the womb of Mary like a dead man shut up in the tomb: I am become as a man without help, free among the dead. — (Ps. lxxxvii., 5, 6). He was free, because He had of His own free-will made Himself a Prisoner of love in this prison; but love deprived Him of liberty, and bound Him there so fast in chains that He could not move: Free among the dead! “Oh great patience of our Saviour!” says St. Ambrose, while he considered the sufferings of Jesus in the womb of Mary.
Forget not the kindness of thy surety. — (Ecclus. xxix., 19). Yes, my Jesus, the Prophet has reason to warn me not to forget the immense favour in that Thou the innocent One, Thou, O my God! hast chosen to satisfy for my sins by Thy sufferings and Thy death. But after all this kindness I have forgotten Thy favours and Thy love, and I have had the boldness to turn my back upon Thee, as if Thou hadst not been my Lord, and the Lord Who has loved me so much. But if in times past I have forgotten Thy mercies, O my dear Redeemer! I will in future never forget them again. Thy sufferings and death shall be the constant subjects of my thoughts, because they will always recall to my mind the love that Thou hast borne me. Cursed be the days in which, forgetting what Thou hast suffered for me, I have made so bad a use of my liberty. Thou hast given it to me to love Thee, and I have used it to despise Thee. But I now consecrate entirely to Thee this liberty which Thou hast given me.
Meditación II:
The womb of Mary was, therefore, to our Redeemer, a voluntary prison, because it was a prison of love. But it was also not an unjust prison: He was, indeed, innocent Himself, but He had offered Himself to pay our debts and to satisfy for our crimes. It was, therefore, only reasonable for the divine justice to keep Him thus imprisoned, and so begin to exact from Him the satisfaction due.
Behold the state to which the Son of God reduces Himself for the love of men! He deprives Himself of His liberty and puts Himself in chains to deliver us from the chains of hell. What gratitude and love should we not show in return for the love and goodness of our deliverer and our surety, Who, not by compulsion, but only out of love, offered Himself to pay, and has paid for us, our debts and our penalties by giving up His divine life! Forget not the kindness of thy surety; for he hath given his life for thee. — (Ecclus. xxix., 19).
I beseech Thee, my Saviour, deliver me from the misery of seeing myself again separated from Thee, and again made the slave of Lucifer. I implore Thee to bind my poor soul to Thy feet by Thy holy love, so that it may never again be separated from Thee. Eternal Father, by the imprisonment of the Infant Jesus in the womb of Mary, deliver me from the chains of sin and hell. And thou, O Mother of God, help me! Thou hast in thy womb the Son of God imprisoned and confined; as, therefore. Jesus is thy Prisoner, He will do everything that thou tellest Him. Tell Him to pardon me; tell Him to make me holy. Help me, my Mother, for the sake of the favour and honour Jesus Christ conferred upon thee by dwelling within thee for nine months.
