Saturday, 29 August 2009

Practice of the Love of Jesus Christ - Charity Beareth all Things

(Charitas omnia sustinet.)
He that loves Jesus Christ with a Strong Love does not cease to love Him in the midst of all Sorts of Temptations and Desolations.
It is not the pains of poverty, of sickness, of dishonor and persecution, which in this life most afflict the souls that love God, but temptations and desolations of spirit. Whilst a soul is in the enjoyment of the loving presence of God, she is so far from grieving at all the afflictions and ignominies and outrages of men, that she is rather comforted by them, as they afford her an opportunity of showing God a token of her love; they serve, in short, as fuel to enkindle her love more and more. But to find herself solicited by temptations to forfeit the divine grace, or in the hour of desolation to apprehend having already lost it, oh, these are torments too cruel to bear for one who loves Jesus Christ with all her heart! However, the same love supplies her with strength to endure all patiently, and to pursue the way of perfection, on which she has entered. And, oh, what progress do those souls make by means of these trials, which God is pleased to send them in order to prove their love!
Temptations are the most grievous trials that can happen to a soul that loves Jesus Christ; she accepts with resignation of every other evil, as calculated only to bind her in closer union with God; but temptations to commit sin would drive her, as we said above, to a separation from Jesus Christ; and on this account they are more intolerable to her than all other afflictions.
Why God permits Temptations.
We must know, however, that although no temptation to evil can ever come from God, but only from the devil or our own corrupt inclinations: for God is not a tempter of evils, end he tempteth no man;1 nevertheless, God does at times permit his most cherished souls to be the most grievously tempted.
In the first place, in order that from temptations the soul may better learn her own weakness, and the need she has of the divine assistance not to fall. Whilst a soul is favored with heavenly consolations, she feels as if she were able to vanquish every assault of the enemy, and to achieve every undertaking for the glory of God. But when she is strongly tempted, and is almost reeling on the edge of the precipice, and just ready to fall, then she becomes better acquainted with her own misery and with her inability to resist, if God did not come to her rescue. So it fared with St. Paul, who tells us that God had suffered him to be troubled with a temptation to sensual pleasure, in order to keep him humble after the revelations with which God had favored him: And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan to buffet me.2
Besides, God permits temptations with a view to detach us more thoroughly from this life; and to kindle in us the desire to go and behold him in heaven. Hence pious souls, finding themselves attacked day and night by so many enemies, come at length to feel a loathing for life, and exclaim: Woe is me, that my sojourning is prolonged!3 And they sigh for the moment when they can say: The snare is broken and we are delivered.4 The soul would willingly wing her flight to God; but as long as she lives upon this earth she is bound by a snare which detains her here below, where she is continually assailed with temptations; this snare is only broken by death: so that the souls that love God sigh for death, which will deliver them from all danger of losing him.
Almighty God, moreover, allows us to be tempted, to make us richer in merits; as it was said to Tobias: And because thou wast acceptable to God, it was necessary that temptations should prove thee.5 Thus a soul need not imagine herself out of God’s favor because she is tempted, but should make it rather a motive of hope that God loves her. It is a delusion of the devil to lead some pusillanimous persons to suppose that temptations are sins that contaminate the soul. It is not bad thoughts that make us lose God, but the consenting to them; let the suggestions of the devil be ever so violent, let those filthy imaginations which overload our minds be ever so lively, they cannot cast the least stain on our souls, provided only we yield no consent to them; on the contrary, they make the soul purer, stronger, and dearer to Almighty God. St. Bernard says, that every time we overcome a temptation we win a fresh crown in heaven: “As often as we conquer, so often are we crowned.”6 An angel once appeared to a Cistercian monk, and put a crown into his hands, with orders that he should carry it to one of his fellow-religious, as a reward for the temptation that he had lately overcome.
Nor must we be disturbed if evil thoughts do not forthwith disappear from our minds, but continue obstinately to persecute us; it is enough if we detest them, and do our best to banish them. God is faithful, says the Apostle; he will not allow us to be tempted above our strength: God is faithful, who will not suffer you to be tempted above that which you are able; but will make also with temptation issue, that you may be able to bear it.7 Thus a person, so far from losing anything by temptations, derives great profit from them. On this account God frequently allows the souls dearest to him to undergo the severest temptations, that they may turn them into a source of greater merit on earth, and of greater glory in heaven. Stagnant water soon grows putrid; a soul left at ease, without any struggle or temptation, stands in great danger of perishing from some self-conceit of her own merit; she perhaps imagines herself to have already attained to perfection, and therefore has little fear; and consequently takes little pains to recommend herself to God and to secure her salvation; but when, on the contrary, she is agitated by temptations, and sees herself in danger of rushing headlong into sin, then she has recourse to God; she goes to the divine Mother; she renews her resolution rather to die than to sin; she humbles herself, and casts herself into the arms of the divine mercy: in this manner, as experience shows us, the soul acquires fresh strength and closer union with God.
This must not, however, lead us to seek after temptations; on the contrary, we must pray to God to deliver us from temptations, and from those more especially by which God foresees we should be overcome; and this is precisely the object of that petition of the Our Father: Lead us not into temptation;8 but when, by God’s permission, we are beset with temptations, we must then, without either being alarmed or discouraged by those foul thoughts, rely wholly on Jesus Christ, and beseech him to help us; and he, on his part, will not fail to give us the strength to resist. St. Augustine says: “Throw thyself on him, and fear not; he will not withdraw to let thee fall.”9
Remedies against Temptations.
Let us come now to the means which we have to employ in order to vanquish temptations. Spiritual masters prescribe a variety of means; but the most necessary, and the safest (of which only I will here speak), is to have immediate recourse to God with all humility and confidence, saying: Incline unto my aid, O God; O Lord, make haste to help me!10 This short prayer will enable us to overcome the assaults of all the devils of hell; for God is infinitely more powerful than all of them. Almighty God knows well that of ourselves we are unable to resist the temptations of the infernal powers; and on this account the most learned Cardinal Gotti remarks, “that whenever we are assailed, and in danger of being overcome, God is obliged to give us strength enough to resist as often as we call upon him for it.”11
And how can we doubt of receiving help from Jesus Christ, after all the promises that he has made us in the Holy Scriptures? Come to Me, all you that labor and are heavy laden, and I will refresh you.12 Come to me, ye who are wearied in fighting against temptations, and I will restore your strength. Call upon Me in the day of trouble: I will deliver thee, and thou shalt honor Me.13 When thou seest thyself troubled by thine enemies, call upon me, and I will bring thee out of the danger, and thou shalt praise me. Then shalt thou call, and the Lord shall hear: thou shalt cry, and He shall say, Here I am.14 Then shalt thou call upon the Lord for help, and he will hear thee: thou shalt cry out, Quick, O Lord, help me! and he will say to thee, Behold, here I am; I am present to help thee. Who hath called upon Him, and He despised him?15 And who, says the prophet, has ever called upon God, and God has despised him without giving him help? David felt sure of never falling a prey to his enemies, whilst he could have recourse to prayer; he says: Praising, I will call upon the Lord: and I shall be saved from my enemies.16 For he well knew that God is close to all who invoke his aid: The Lord is nigh unto all them that call upon Him.17 And St. Paul adds, that the Lord is by no means sparing, but lavish of graces towards all that pray to him: Rich unto all that call upon Him.18
Oh, would to God that all men would have recourse to him whenever they are tempted to offend him; they would then certainly never commit sin! They unhappily fall, because, led away by the cravings of their vicious appetites, they prefer to lose God, the sovereign good, than to forego their wretched short-lived pleasures. Experience gives us manifest proofs that whoever calls on God in temptation does not fall; and whoever fails to call on him as surely falls: and this is especially true of temptations to impurity. Solomon himself said that he knew very well he could not be chaste, unless God gave him the grace to be so; and he therefore invoked him by prayer in the moment of temptation: And as I knew that I could not otherwise be continent, except God gave it, . . . I went to the Lord and besought Him.19 In temptations against purity (and the same holds good with regard to those against faith), we must take it as a rule never to strive to combat the temptation hand to hand; but we must endeavor immediately to get rid of it indirectly by making a good act of the love of God or of sorrow for our sins, or else by applying ourselves to some indifferent occupation calculated to distract us. At the very instant that we discover a thought of evil tendency, we must disown it immediately, and (so to speak) close the door in its face, and deny it all entrance into the mind, without tarrying in the least to examine its object or errand. We must cast away these foul suggestions as quickly as we would shake off a hot spark from the fire.
If the impure temptation has already forced its way into the mind, and plainly pictures its object to the imagination, so as to stir the passions, then, according to the advice of St. Jerome, we must burst forth into these words: “O Lord, Thou art my helper.”20 As soon, says the saint, as we feel the sting of concupiscence, we must have recourse to God, and say: “O Lord, do Thou assist me;” we must invoke the most holy names of Jesus and Mary, which possess a wonderful efficacy in the suppression of temptations of this nature. St. Francis de Sales says, that no sooner do children espy a wolf than they instantly seek refuge in the arms of their father and mother; and there they remain out of all danger. Our conduct must be the same: we must flee without delay for succor to Jesus and Mary, by earnestly calling upon them. I repeat that we must instantly have recourse to them, without giving a moment’s audience to the temptation, or disputing with it. It is related in the fourth paragraph of the Book of Sentences of the Fathers,21 that one day St. Pacomius heard the devil boasting that he had frequently got the better of a certain monk on account of his lending ear to him, and not turning instantly to call upon God. He heard another devil, on the contrary, utter this complaint: As for me, I can do nothing with my monk, because he never fails to have recourse to God, and always defeats me.
Should the temptation, however, obstinately persist in attacking us, let us beware of becoming troubled or angry at it; for this might put it in the power of our enemy to overcome us. We must, on such occasions, make an act of humble resignation to the will of God, who thinks fit to allow us to be tormented by these abominable temptations; and we must say: O Lord, I deserve to be molested with these filthy suggestions, in punishment of my past sins; but Thou must help to free me. And as long as the temptation lasts, let us never cease calling on Jesus and Mary. It is also very profitable, in the like importunity of temptations, to renew our firm purpose to God of suffering every torment, and a thousand deaths, rather than offend him; and at the same time we must invoke his divine assistance. And even should the temptation be of such violence as to put us in imminent risk of consenting to it, we must then redouble our prayers, hasten into the presence of the Blessed Sacrament, cast ourselves at the feet of the crucifix, or of some image of our Blessed Lady, and there pray with increased fervor, and cry out for help with groans and tears. God is certainly ready to hear all who pray to him; and it is from him alone, and not from our own exertions, that we must look for strength to resist; but sometimes Almighty God wills these struggles of us, and then he makes up for our weakness, and grants us the victory. It is an excellent practice also, in the moment of temptation, to make the sign of the cross on the forehead and breast. It is also of great service to discover the temptation to our spiritual director. St. Philip Neri used to say, that a temptation disclosed is half overcome.
Here it will be well to remark, what is unanimously admitted by all theologians, even of the rigorist school, that persons who have during a considerable period of time been leading a virtuous life, and live habitually in the fear of God, whenever they are in doubt, and are not certain whether they have given consent to a grievous sin, ought to be perfectly assured that they have not lost the divine grace; for it is morally impossible that the will, confirmed in its good purposes for a considerable lapse of time, should on a sudden undergo so total a change as at once to consent to a mortal sin without clearly knowing it; the reason of it is, that mortal sin is so horrible a monster that it cannot possible enter a soul by which it has long been held in abhorrence, without her being fully aware of it. We have proved this at length in our Moral Theology.22 St. Teresa said: No one is lost without knowing it; and no one is deceived without the will to be deceived.23
Wherefore, with regard to certain souls of delicate conscience, and solidly rooted in virtue, but at the same time timid and molested with temptations (especially if they be against faith or chastity), the director will find it sometimes expedient to forbid them to discover them or make any mention of them; because, if they have to mention them they are led to consider how such thoughts got entrance into their minds, and whether they paused to dispute with them, or took any complacency in them, or gave any consent to them; and so, by this too great reflection, those evil imaginations make a still deeper impression on their minds, and disturb them the more. Whenever the confessor is morally certain that the penitent has not consented to these suggestions, the best way is to forbid him to speak any more about them. And I find that St. Jane Frances de Chantal acted precisely in this manner. She relates of herself, that she was for several years assailed by the most violent storms of temptation, but had never spoken of them in confession, since she was not conscious of having ever yielded to them; and in this she had only followed faithfully the rule received from her director. She says, “I never had a full conviction of having consented.”24 These words give us to understand that the temptations did produce in her some agitation from scruples; but in spite of these, she resumed her tranquillity on the strength of the obedience imposed by her confessor, not to confess similar doubts. With this exception, it will be generally found an admirable means of quelling the violence of temptations to lay them open to our director, as we have said above.
But I repeat, the most efficacious and the most necessary of all remedies against temptations, is that remedy of all remedies, namely, to pray to God for help, and to continue praying as long as the temptation continues. Almighty God will frequently have decreed success, not to the first prayer, but to the second, third, or fourth. In short, we must be thoroughly persuaded that all our welfare depends on prayer: our amendment of life depends on prayer; our victory over temptations depends on prayer; on prayer depends our obtaining divine love, together with perfection, perseverance, and eternal salvation.
There may be some who, after the perusal of my spiritual works, will accuse me of tediousness in so often recommending the importance and necessity of having continual recourse to God by prayer. But I seem to myself to have said not too much, but far too little. I know that day and night we are all assailed with temptations from the infernal powers, and that Satan lets slip no occasion of causing us to fall. I know that, without the divine help, we have not strength to repel the assaults of the devils; and that therefore the Apostle exhorts us to put on the armor of God: Put you on the armor of God, that you may be able to stand against the deceits of the devil. For our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness.25 And what is this armor with which St. Paul warns us to clothe ourselves in order to conquer our enemies? Behold of what it consists: By all prayer and supplication, praying at all times in the spirit, and in the same watching with all instance.26 This armor is constant and fervent prayer to God, that he may help us to gain the victory. I know, moreover, that in every page of the Holy Scriptures, both in the Old and the New Testament, we are repeatedly admonished to pray: Call upon Me, and I will deliver thee.27 Cry to Me, and I will hear thee.28 We ought always to pray, and not to faint.29 Ask, and you shall receive.30 Watch and pray.31 Pray without ceasing.32 So that I think, far from having spoken too much on prayer, I have not said enough.
I would urge it on all preachers, to recommend nothing so much to their audience as prayer; on confessors, to insist on nothing so earnestly with their penitents as prayer; on spiritual writers, to treat on no subject more copiously than on prayer. But it is a source of grief to my heart, and it seems to me a chastisement of our sins, that so many preachers, confessors, and authors speak so little of prayer. There is no doubt that sermons, meditations, Communions, and mortifications are great helps in the spiritual life; but if we fail to call upon God by prayer in the moment of temptation, we shall fall, in spite of all the sermons, meditations, Communions, penances, and virtuous resolutions. If, then, we really wish to be saved, let us always pray, and commend ourselves to Jesus Christ, and most of all when we are tempted; and let us not only pray for the grace of holy perseverance, but at the same time for the grace to pray always. Let us, likewise, take care to recommend ourselves to the divine Mother, who, as St. Bernard says, is the dispenser of graces: “Let us seek for graces, and let us seek them through Mary.”33 For the same saint assures us that it is the will of God, that not a single grace should be dealt to us except through the hands of Mary: “God has willed us to receive nothing that has not passed through the hands of Mary.”34
Affections and Prayers.
O Jesus, My Redeemer, I trust in Thy blood, that Thou hast forgiven me all my offences against Thee; and I fondly hope to come one day to bless Thee for it eternally in heaven: The mercies of the Lord I will sing forever.35 I plainly see now that I have over and over again fallen in times past, from the want of entreating Thee for holy perseverance. I earnestly beg Thee at this present moment to grant me perseverance: “Never suffer me to be separated from Thee.”36 And I purpose to make this prayer to Thee always; but especially when I am tempted to offend Thee. I indeed make this resolution and promise; but what will it profit me thus to resolve and promise, if Thou dost not give me the grace to run and cast myself at Thy feet? By the merits, then, of Thy sacred Passion, oh, grant me this grace, in all my necessities to have recourse to Thee.
O Mary, my Queen, and my Mother, I beseech thee, by thy tender love for Jesus Christ, to procure me the grace of always fleeing for succor, as long as I live, to thy blessed Son and to thee.
St. Francis de Sales says: “It is a mistake to estimate devotions by the consolations which we feel. True devotion in the way of God consists in having a determined will to execute all that is pleasing to God.”37 Almighty God is wont to make use of aridities in order to draw closer to him his most cherished souls. Attachment to our own inordinate inclinations is the greatest obstacle to true union with God; and when, therefore, God intends to draw a soul to his perfect love, he endeavors to detach her from all affection to created goods. Thus his first care is to deprive her of temporal goods, of worldly pleasures, of property, honors, friends, relatives, and bodily health; by the like means of losses, troubles, neglects, bereavements, and infirmities, he extirpates by degrees all earthly attachment, in order that the affections may be set on him alone.
With a view to produce a fondness for spiritual things, God regales the soul at first with great consolations, with an abundance of tears and tenderness; she is thus easily weaned from the gratifications of sense, and seeks further to mortify herself with works of penance, fasts, haircloths, and disciplines; at this stage the director must keep a check on her, and not allow her to practise mortifications—at least not all those for which she asks permission—because, under the spur of this sensible devotions, a soul might easily ruin her health by indiscretion. It is a subtle artifice of the devil, when he beholds a person giving himself up to God, and receiving the consolations and caresses which God generally gives to beginners, to do his utmost to plunge him into the performance of immoderate penances, so as utterly to destroy his health; so that afterwards, by reason of bodily weakness, he not only gives up the mortifications, but prayer, Communion, and all exercises of devotion, and eventually sinks back into his old way of living. On this account, the director should be very sparing in allowing mortifications to those who are only just entering upon the spiritual life, and who desire to practise bodily mortifications; let him exhort them to practise rather interior mortification, by bearing patiently with affronts and contradictions, by obedience to Superiors, by bridling the curiosity to see, to hear, and the like; and let him tell them, that when they have acquired the good habit of practising these interior mortifications, they will then be sufficiently perfect to proceed to the external ones. For the rest, it is a serious error to say, as some say, that external mortifications are of little or no use. Without doubt, interior mortification is most requisite for perfection; but it does not follow from this that external mortifications are unnecessary. St. Vincent of Paul declared that the person who does not practise external mortifications will be neither mortified interiorly nor exteriorly. And St. John of the Cross declared that the director who despised external mortifications was unworthy of confidence, even though he should work miracles.
But to come back to our point. The soul then, in the commencement of her conversion to God, tastes the sweetness of those sensible consolations with which God seeks to allure her, and by them to wean her from earthly pleasures; she breaks off her attachment to creatures, and becomes attached to God. Still, her attachment is imperfect, inasmuch as it is fostered more by that sensibility of spiritual consolations than by the real wish to do what is pleasing to God; and she deceives herself by believing that the greater the pleasure she feels in her devotions, the more she loves Almighty God. The consequence of this is, that if this food of spiritual consolations is stopped, by her being taken from her ordinary exercises of devotion, and employed in other works of obedience, charity, or duties of her state, she is disturbed, and takes it greatly to heart: and this is a universal defect in our miserable human nature, to seek our own satisfaction in all that we do. Or again, when she no longer finds this sweet relish of devotion in her exercises, she either forsakes them, or lessens them; and continuing to lessen them from day to day, she at length omits them entirely. And this misfortune befalls many souls who, when called by Almighty God to love him, enter upon the way of perfection, and as long as spiritual sweetness lasts, make a certain progress; but alas! when this is no longer tasted, they leave off all, and resume their former ways. But it is of the highest importance to be fully persuaded that the love of God and perfection do not consist in feelings of tenderness and consolation, but in overcoming self-love, and in following the divine will. St. Francis de Sales says: “God is as worthy of our love when he afflicts us as when he consoles us.”
Amid these consolations, it requires no remarkable degree of virtue to forego sensual delights, and to endure affronts and contradictions. The soul in the midst of these sweetnesses can endure all things; but this endurance comes far more frequently from those sensible consolations than from the strength of true love of God. On this account the Lord, with a view to give her a solid foundation in virtue, retires from her, and deprives her of that sensible devotion, that he may rid her of all attachment to self-love, which was fed by such consolations. And hence it happens, that whereas formerly she felt a joy in making acts of offering, of confidence, and of love, now that the vein of consolations is dried up, she makes these acts with coldness and painful effort; and finds a weariness in the most pious exercises, in her prayers, spiritual readings, and Communions; she even finds in them nothing but darkness and fears, and all seems lost to her. She prays and prays again, and is overwhelmed with sadness, because God seems to have abandoned her.
Let us come now to the practice of what we are to do on our part in the like circumstances. When Almighty God in his mercy deigns to console us with his loving visitations, and to let us feel the presence of his grace, it is not good to reject the divine consolations, as some false mystics advise: let us thankfully receive them; but let us beware of settling down on them, and seeking delight in those feelings of spiritual tenderness. St. John of the Cross calls this a “spiritual gluttony,” which is faulty and displeasing to God. Let us strive in such moments to banish from our mind the sensible enjoyment of these sweetnesses: and let us be especially on our guard against supposing that these favors are a token of our standing better with God than others; for such a thought of vanity would oblige God to withdraw himself from us altogether, and to leave us in our miseries. We must certainly at such times return most fervent thanks to God, because such spiritual consolations are signal gifts of the divine bounty to our souls, far greater than all the riches and honors of this world; but let us not seek then to regale ourselves on these sensible sweetnesses, but let us rather humble ourselves by the remembrance of the sins of our past life. For the rest, we must consider this loving treatment as the pure result of the goodness of God; and that perhaps it is sent as the forerunner of some great tribulation soon to befall us, in order that we may be strengthened by these consolations to endure all with patience and resignation. We should therefore take the occasion of offering ourselves to suffer every pain, internal or external, that may happen to us, every illness, every persecution, every spiritual desolation, saying: O my Lord, I am here before Thee; do with me, and with all that belongs to me, whatever Thou wilt; grant me the grace to love Thee and perfectly to accomplish Thy holy will, and I ask no more!
When a soul is morally certain of being in the grace of God, although she may be deprived of worldly pleasures, as well as of those which come from God, she nevertheless rests satisfied with her state, conscious, as she is, of loving God, and of being loved by him. But God, who wishes to see. her purified and divested of all sensible satisfaction, in order to unite her entirely to himself by means of pure love, what does he do? He puts her in the crucible of desolation, which is more painful to bear than the most severe trials, whether internal or external; she is left in a state of uncertainty if she be in the grace of God or not, and in the dense darkness that shrouds her, there seems no prospect of her evermore finding God. Almighty God, moreover, will sometimes permit her to be assailed by violent sensual temptations, accompanied by irregular movements of the inferior part, or perhaps by thoughts of unbelief, of despair, and even of hatred of God, when she imagines herself cast off by him, and that he no longer hears her prayers. And as, on the one hand, the suggestions of the devil are vehement, and the motions of concupiscence are excited, and, on the other, the soul finds herself in this great darkness, she can no longer sufficiently distinguish whether she properly resists or yields to the temptations, though her will resolutely refuses all consent. Her fears of having lost God are thus very much increased; and from her fancied infidelity in struggling against the temptations, she thinks herself deservedly abandoned by God. The saddest of all calamities seems to have befallen her, to be able no longer to love God, and to be hated by him. St. Teresa passed through all these trials, and declares that during them solitude had no charms for her, but, on the contrary, filled her with horror; while prayer was changed for her into a perfect hell.
When a soul that loves God finds herself in this state, she must not lose courage; and neither must he who directs her become alarmed. Those sensual movements, those temptations against faith, those feelings of distrust, and those attacks which urge her to hate Almighty God, are fears, are tortures of the soul, are efforts of the enemy; but they are not voluntary, and therefore they are not sins. The sincere lover of Jesus Christ resists valiantly on such occasions, and withholds all consent to such suggestions; but because of the darkness which envelops her, she knows not how to distinguish, her soul is thrown into confusion, and the privation of the presence of divine grace makes her fearful and sad. But it can be soon discovered that in these souls, thus tried by God, all is dread and apprehension, but not truth: only ask them, even in their state of desolation, whether they would willingly commit one single deliberate venial sin; they will answer, that they are ready to suffer not one, but a thousand deaths, rather than be guilty of such displeasure to Almighty God.
It is necessary, therefore, to make this distinction, that it is one thing to perform an act of virtue, such as to repel a temptation, to trust in God, to love God, and to will what he wills; and it is another thing to have the consciousness of really making these good acts. This consciousness of doing good contributes to our pleasure; but the profit consists in the first point, that is, in actually doing good. With the first God is satisfied, and deprives the soul of the latter that is, of the consciousness of doing good, in order thus to remove from her all self-satisfaction, which adds nothing to the merit of the action; for our Lord seeks more our real advantage than our own satisfaction. St. John of the Cross wrote the following words of comfort to a desolate soul: “You were never in a better state than at present; for you were never so deeply humbled, and so cut off from all attachment to this world, and at the same time you were never so thoroughly impressed with the conviction of your own wickedness. Neither were you ever so divested and purified of all self-seeking as now.”38 Let us, then, not believe that when we feel a greater tenderness of devotion we are more beloved by God; for perfection does not consist in that, but in the mortification of our own will, and in its union with the will of God.
Wherefore, in this state of desolation the soul must not heed the devil, when he suggests that God has abandoned her; nor must she leave off prayer. This is the object at which the devil is aiming, in order afterwards to drag her down some precipice. St. Teresa writes: “The Lord proves his true lovers by dryness and temptations. What though the dryness should be of lifelong duration, let the soul never relax in prayer; the time will arrive when all will be abundantly repaid.”39 In such a state of suffering, a person should humble himself by the reflection that his offences against God are undeserving of any milder treatment: he should humble himself, and be fully resigned to the divine will, saying: O my Lord, behold me at Thy feet; if it be Thy will that I should remain thus desolate and afflicted for my whole life, and even for all eternity, only grant me Thy grace and the gift of Thy love, and do with me whatever Thou wilt.
It will be useless then, and perhaps a source of greater disquiet, to wish to assure yourself that you are in the grace of God, and that what you experience is only a trial, and not abandonment on the part of God. At such times it is not the will of God that you should have this assurance; and he so wills it for your greater advantage, in order that you may humble yourself the more, and increase your prayers and acts of confidence in his mercy. You desire to see, and God wills that you should not see. For the rest, St. Francis de Sales says: “The resolution not to consent to any sin, however small, is a sure sign that we are in God’s grace.”40 But a soul in profound desolation cannot even clearly discern this resolution; nevertheless, in such a state she must not aim at feeling what she wills; it is enough to will with the point of the will. In this manner she should entirely abandon herself into the arms of the divine goodness. Oh, how do such acts of confidence and resignation ravish the heart of God, when made in the midst of the darkness of desolation! Ah, let us simply trust in a God, who (as St. Teresa says) loves us far better than we love ourselves.
Let these souls, then, so dear to God, and who are resolutely determined to belong entirely to him, take comfort, although at the same time they see themselves deprived of every consolation. Their desolation is a sign of their being very acceptable to God, and that he has for them a place prepared in his heavenly kingdom, which overflows with consolations as full as they are lasting. And let them hold for certain, that the more they are afflicted in the present life, so much the more they shall be consoled in eternity: According to the multitude of my sorrows in my heart, Thy comforts have given joy to my soul.41
For the encouragement of souls in desolation, I will here mention what is related in the life of St. Jane Frances de Chantal.
For the space of forty years she was tormented by the most fearful interior trials, by temptations, by fears of being in enmity with God, and of being even quite forsaken by him. Her afflictions were so excruciating and unremitting, that she declared her sole ray of comfort came from the thought of death. Moreover she said: “I am so furiously assaulted, that I know not where to hide my poor soul. I seem at times on the point of losing all patience, and of giving up all as utterly lost.” “The tyrant of temptation is so relentless,” she says, “that any hour of the day I would gladly barter it with the loss of my life; and sometimes it happens that I can neither eat nor sleep.”42
During the last eight or nine years of her life, her temptations became still more violent. Mother de Chatel said that her saintly Mother de Chantal suffered a continual interior martyrdom night and day, at prayer, at work, and even during sleep; so that she felt the deepest compassion for her. The saint endured assaults against every virtue (except chastity), and had likewise to contend with doubts, darkness, and disgusts. Sometimes God would withdraw all lights from her, and seem indignant with her, and just on the point of expelling her from him; so that terror drove her to look in some other direction for relief: but failing to find any, she was obliged to return to look on God, and to abandon herself to his mercy. She seemed each moment ready to yield to the violence of her temptations. The divine assistance did not indeed forsake her; but it seemed to her to have done so, since, instead of finding satisfaction in anything, she found only weariness and anguish in prayer, in reading spiritual books, in Communion, and in all other exercises of piety. Her sole resource in this state of dereliction was to look upon God, and to let him do his will.
The saint said: “In all my abandonments my mere life is a new cross to me, and my incapability of action adds considerably to its heaviness.” And it was therefore that she compared herself to a sick person overwhelmed with sufferings, unable to turn from one side to the other, speechless, so as not to be able to express his ills, and blind, so as not to discern whether the attendants are administering to him medicine or poison. And then, weeping bitterly, she added, “I seem to be without faith, without hope, and without love for my God.” Nevertheless, the saint maintained throughout her serenity of countenance and affability in conversation, and kept her looks fixedly bent towards God, in the bosom of whose blessed will she constantly reposed. Wherefore St. Francis de Sales, who was her director, and knew well what an object of predilection her beautiful soul was to Almighty God, wrote thus of her: “Her heart resembled a deaf musician, who, though he may sing most exquisitely, can derive no pleasure from it himself.” And to herself he wrote as follows: “You must endeavor to serve your Saviour solely through love of his blessed will, utterly deprived of consolations, and overwhelmed by a deluge of fears and sadness.”43 It is thus that the saints are formed:
“Long did the chisels ring around,
Long did the mallet s blows rebound,
Long work d the head and toil d the hand,
Ere stood thy stones as now they stand.”44
The saints of whom the Church sings are precisely these choice stones, which are reduced to shapeliness and beauty by the strokes of the chisel, that is, by temptations, by fears, by darkness, and other torments, internal and external, till at length they are made worthy to be enthroned in the blessed kingdom of Paradise.
Affections and Prayers.
O Jesus, my hope, my love and only love of my soul, I deserve not Thy consolations and sweet visitations; keep them for those innocent souls that have always loved Thee; sinner that I am, I do not deserve them, nor do I ask for them: this only do I ask, give me grace to love Thee, to accomplish Thy adorable will during my whole life; and then dispose of me as Thou pleasest! Unhappy me! far other darkness, other terrors, other abandonments would be due to the outrages which I have done Thee: hell were my just award, where, separated from Thee forever, and totally abandoned by Thee, I should shed tears eternally, without ever being able to love Thee more. But no, my Jesus, I accept of every punishment; only spare me this. Thou art deserving of an infinite love; Thou hast placed me under an excessive obligation of loving Thee; oh, no, I cannot trust myself to live and not love Thee! I do love Thee, my sovereign good; I love Thee with my whole heart; I love Thee more than myself; I love Thee, and have no other desire than to love Thee. I own that this my good-will is the pure effect of Thy grace; but do Thou, O my Lord, perfect Thy own work; withdraw not Thy helping hand till death! Oh, never for a moment leave me in my own hands; give me strength to vanquish temptations and to overcome myself; and for this end give me grace always to have recourse to Thee! I wish to belong wholly to Thee; I give Thee my body, my soul, my will, and my liberty; I will no longer live for myself, but for Thee alone, my Creator, my Redeemer, my love, and my all: my God and my all.45 I desire to become a saint, and I hope this of Thee. Afflict me as Thou wilt, deprive me of all; only deprive me not of Thy grace and of Thy love.
O Mary, the hope of sinners, great is thy power with God; I confide fully in thy intercession: I entreat thee by thy love of Jesus Christ, help me, and make me a saint!

1“Deus enim intentator malorum est, ipse autem neminem tentat.” – James, i. 13.
2“Et ne magnitude revelationum extollat me, datus est mihi stimulus carnis meæ, angelus Satanæ, qui me colaphizet.” – 2 Cor. xii. 7.
3“Heu mihi, quia incolatus meus prolongatus est.” – Ps. cxix. 5.
4“Laqueus contritus est, et nos liberati sumus.” – Ps. cxxiii. 7.
5“Et quia acceptus eras Deo, necesse fuit, ut tentatio probaret te.” – Tob. xii. 13.
6“Quoties restiteris, toties coronaberis.” – In Quadr. s. 5.
7“Fidelis autem Deus est, qui non patietur vos tentari supra id quod potestis, sed faciet etiam cum tentatione proventum.” – 1 Cor. x. 13.
8“Et ne nos inducas in tentationem.” – Matt. vi. 13.
9“Projice te in eum, noli metuere; non se subtrahet, ut cadas.” – Conf. B. 8, c. 11.
10“Deus, in adjutorium meum intende; Domine, ad adjuvandum me festina.” – Ps. lxix. 2.
11“Respondeo, . . . cum tentamur, nobis ad Deum confugientibus, per gratiam a Deo paratam et oblatam, vires adfuturas, qua possimus resistere et actu resistamus.” – De Div. Grat. q. 2, d. 5, §3.
12“Venite ad me omnes, qui, laboratis et onerati estis, et ego reficiam vos.” – Matt. xi. 28.
13“Et invoca me in die tribulationis; eruam te, et honorificabis me.” – Ps. xlix. 15.
14“Tunc invocabis, et Dominus exaudiet; clamabis, et dicet: Ecce adsum.” – Is. lviii. 9.
15“Quis invocavit eum, et despexit illum?” – Ecclus. ii. 12.
16“Laudans invocabo Dominum, et ab inimicis meis salvus ero.” – Ps. xvii. 4.
17“Prope est Dominus omnibus invocantibus eum.” – Ps. cxliv. 18.
18“Dives in omnibus qui invocant illum.” – Rom. x. 12.
19“Et ut scivi quoniam aliter non possem esse continens, nisi Deus det, . . . adii Dominum, et deprecatus sum illum.” – Wisd. viii. 21.
20“Statim ut libido titillaverit sensum, erumpamus in vocem: Dominus auxiliator meus!” – Epist. ad Eust.
21Vitæ Patr. l. 3, n. 35.
22Lib. 6, n. 476.
23Life, addit.
24Mém. de la M. de Chaugy, p. 3, ch. 27.
25“Induite vos armaturam Dei, ut possitis stare adversus insidias diaboli; quoniam non est nobis colluctatio adversus carnem et sanguinem, sed adversus principes et potestates, adversus mundi rectores tenebrarum harum.” – Eph. vi. 11,12.
26“Per omnem orationem et obsecrationem orantes omni tempore in spiritu, et in ipso vigilantes in omni instantia.” – Eph. vi. 18.
27“Invoca me . . . eruam te.” – Ps. xlix. 15.
28“Clama ad me, et exaudiam te.” – Jer. xxxiii. 3.
29“Oportet semper orare et non deficere.” – Luke, xviii. 1.
30“Petite, et dabitur vobis.” – Matt. vii. 7.
31“Vigilate et orate.” – Matt. xxvi. 41.
32“Sine intermissione orate.” – 1 Thess. v. 17.
33“Quæramus gratiam, et per Mariam quæramus.”
34“Nihil nos Deus voluit habere, quod per Mariæ manus non transiret.” – In Vig. Nat. s. 3.
35“Misericordias Domini in æternum cantabo.” – Ps. lxxxviii. 2.
36“Ne permittas me separari a te.”
37Introd. ch. 13.
38Lettre 8.
39Life, ch. 11.
40Spirit, ch. 4.
41“Secundum multitudinem dolorum meorum in corde meo, consolationes tunc laetificaverunt animam meam.” – Ps. xciii. 19.
42Mém. de la M. de Chaugy, p. 3, ch. 27.
43Love of God, B. 9, ch. 11.
44“Scalpri salubris ictibus / Et tunsione plurima, / Fabri polita malleo, / Hanc saxa molem construunt, / Aptisque juncta nexibus / Locantur in fastigio.” – Offic. Dedic. eccl.
45“Deus meus et omnia.”


Monday, 24 August 2009

Practice of the Love of Jesus Christ - Charity Hopeth all Things

(Charitas omnia sperat.)
He that loves Jesus Christ hopes for all Things from Him.
Hope increases charity, and charity increases hope.
Hope in the divine goodness undoubtedly gives an increase to our love of Jesus Christ. St. Thomas says, that in the very moment when we hope to receive some benefit from a person, we begin also to love him.1 On this account, the Lord forbids us to put our trust in creatures: Put not your trust in princes.2 Further, he pronounces a curse on those who do so: Cursed be the man that trusteth in man.3 God does not wish us to trust in creatures, because he does not wish us to fix our love upon them. Hence St. Vincent of Paul said: “Let us beware of reposing too much confidence in men; for when God beholds us thus leaning on them for support, he himself withdraws from us.” On the other hand, the more we trust in God, the more we shall advance in his holy love: I have run the way of Thy commandments, when Thou didst enlarge my heart.4 Oh, how rapidly does that soul advance in perfection that has her heart dilated with confidence in God! She flies rather than runs; for by making God the foundation of all her hope, she flings aside her own weakness, and borrows the strength of God himself, which is communicated to all who place their confidence in him: They that hope in the Lord shall renew their strength, they shall take wings as eagles, they shall run and not be weary, they shall walk and not faint.5 The eagle is the bird that soars nearest the sun; in like manner, the soul that has God for her trust becomes detached from the earth, and more and more united to God by love.
Now as hope increases the love of God, so does love help to increase hope; for charity makes us the adopted sons of God. In the natural order we are the work of his hands; but in the supernatural order we are made sons of God, and partakers of the divine nature, through the merits of Jesus Christ; as the Apostle St. Peter writes: That by these you may be made partakers of the Divine nature.6 And if charity, makes us the sons of God, it consequently makes us heirs of heaven, according to St. Paul: And if sons, heirs also.7 Now a son claims the right of abiding under the paternal roof; an heir is entitled to the property; and thus charity increases the hope of Paradise: so that the souls that love God cry out incessantly, “Thy kingdom come, Thy kingdom come!”8 Moreover, God loves those who love him: I love them that love Me.9 He showers down his graces on those that seek him by love: The Lord is good to the soul that seeketh Him.10 Consequently, the soul that loves God most has the greatest hope in his goodness. This confidence produces that imperturbable tranquillity in the saints which makes them always joyful and full of peace, even amid the severest trials; for their love of Jesus Christ, and their persuasion of his liberality towards those who love him, leads them to trust solely in him; and thus they find a lasting repose. The sacred spouse abounded with delights, because she loved none but her Spouse, and leaned entirely on him for support; she was full of contentment, since she well knew how generous her beloved is towards all that love him; so that of her it is written: Who is this that cometh up from the desert, flowing with delights, leaning upon her Beloved?11 These words of the Wise Man are most true: All good things come to me together with her.12 With charity, all blessings are introduced into the soul.
The primary object of Christian hope is God, whom the soul enjoys in the kingdom of heaven. But we must not suppose that the hope of enjoying God in Paradise is any obstacle to charity; since the hope of Paradise is inseparably connected with charity, which there receives its full and complete perfection. Charity is that infinite treasure, spoken of by the Wise Man, which makes us the friends of God: An infinite treasure to men, which they that use become the friends of God.13 The angelic Doctor St. Thomas says, that friendship is founded on the mutual communication of goods; for as friendship is nothing more than a mutual love between friends, it follows that there must be a reciprocal interchange of the good which each possesses.14 Hence the saint says: “If there be no communication, there is no friendship.” On this account Jesus Christ says to his disciples: I have called you friends, because all things whatsoever I have heard of My Father I have made known to you.15 Since he had made them his friends, he had communicated all his secrets to them. St. Francis de Sales says: “If, by a supposition of what is impossible, there could be an infinite good (that is a God) to whom we belonged in no way whatever, and with whom we could have no union or communication, we should certainly esteem him more than ourselves; so that we might feel great desire of being able to love him; but we should not actually love him, because love is built upon union; for love is a friendship, and the foundation of friendship is to have things in common; and its end is union.”16 Thus St. Thomas teaches us that charity does not exclude the desire of the reward prepared for us in heaven by Almighty God; on the contrary, it makes us look to it as the chief object of our love, for such is God, who constitutes the bliss of paradise; for friendship implies, that friends rejoice with one another.17
The Spouse in the Canticles refers to this reciprocal interchange of goods, when she says: My Beloved to me and I to Him.18 In heaven the soul belongs wholly to God. and God belongs wholly to the soul, according to the measure of her capacity and of her merits. But from the persuasion which the soul has of her own nothingness in comparison with the infinite attractions of Almighty God, and aware consequently that the claims of God on her love are beyond measure greater than her own can be on the love of God, she is therefore more anxious to procure the divine pleasure than her own enjoyment; so that she is more gratified by the pleasure which she affords Almighty God by giving herself entirely to him, than by God’s giving himself entirely to her; but at the same time she is delighted when God thus gives himself to her, inasmuch as she is thereby animated to give herself up to God with a greater intensity, of love. She indeed rejoices at the glory which God imparts to her, but for the sole purpose of referring it back to God himself, and of thus doing her utmost to increase the divine glory. At the sight of God in heaven the soul cannot help loving him with all her strength; on the other hand, God cannot hate any one that loves him: but if (supposing what is impossible) God could hate a soul that loves him, and if a beatified soul could exist without loving God, she would much rather endure all the pains of hell, on condition of being allowed to love God as much as he should hate her, than to live without loving God. even though she could enjoy all the other delights of Paradise. So it is; for that conviction which the soul has of God’s boundless claims upon her love gives her a greater desire to love God than to be loved by him.
Charity hopeth all things.19 St. Thomas, with the Master of the Sentences, defines Christian hope to be a “sure expectation of eternal happiness”20 Its certainty arises from the infallible promise of God to give eternal life to his faithful servants. Now charity, by taking away sin, at the same time takes away all obstacles to our obtaining the happiness of the blessed; hence the greater our charity, the greater also and firmer is our hope. Hope, on the other hand, can in no way interfere with the purity of love, because, according to the observation of St. Dionysius the Areopagite, love tends naturally to union with the object beloved; or, as St. Augustine asserts in stronger terms, love itself is like a chain of gold that links together the hearts of the lover and the loved. “Love is as it were a kind of bond uniting two together.”21 And as this union can never be effected at a distance, the person that loves always longs for the presence of the object of his love. The sacred spouse languished in the absence of her beloved, and entreated her companions to acquaint him with her sorrow, that he might come and console her with his presence: I adjure you, O daughters of Jerusalem, if you find my Beloved, that you tell Him that I languish with love.22 A soul that loves Jesus Christ exceedingly cannot but desire and hope, as long as she remains on earth, to go without delay and be united to her beloved Lord in heaven.
Thus we see that the desire to go and see God in heaven, not so much for the delight which we shall experience in loving God, as for the pleasure which we shall afford God by loving him, is pure and perfect love. Nor is the joy of the blessed in heaven any hindrance to the purity of their love; such joy is inseparable from their love; but they take far more satisfaction in their love of God than in the joy that it affords them. Someone will perhaps say: But the desire of a reward is rather a love of concupiscence than a love of friendship. We must therefore make a distinction between temporal rewards promised by men and the eternal rewards of paradise promised by God to those who love him: the rewards given by man are distinct from their own persons and independent of them, since they do not bestow themselves, but only their goods, when they would remunerate others; on the contrary, the principal reward which God gives to the blessed is the gift of himself: I am thy reward exceeding great.23 Hence to desire heaven is the same thing as to desire God, who is our last end.
I wish here to propose a doubt, which may rise in the mind of one who loves God, and strives to conform himself in all things to his blessed will. If it should be ever revealed to such a one that he would be eternally lost, would he be obliged to bow to it with resignation, in order to practise conformity with the will of God? St. Thomas says no; and further, that he would sin by consenting to it, because he would be consenting to live in a state that involves sin, and is contrary to the last end for which God created him; for God did not create souls to hate him in hell, but to love him in heaven: so that he does not wish the death even of the sinner, but that all should be converted and saved. The holy Doctor says that God wishes no one to be damned except through sin; and therefore, a person, by consenting to his damnation, would not be acting in conformity with the will of God, but with the will of sin.24 But suppose that God, foreseeing the sin of a person, should have decreed his damnation, and that this decree should be revealed to him, would he be bound to consent to it? In the same passage the saint says, By no means; because such a revelation must not be taken as an irrevocable decree, but made merely by way of communication, as a threat of what would follow if he persists in sin.
But let every one banish such baneful thoughts from his mind, as only calculated to cool his confidence and love. Let us love Jesus Christ as much as possible here below; let us always be sighing to go hence and to behold him in paradise, that we may there love him perfectly; let us make it the grand object of all our hopes, to go thither to love him with all our strength. We are commanded even in this life to love God with our whole strength: Thou shalt love the Lord thy God with thy whole heart, with thy whole soul, and with all thy strength;25 but the angelical Doctor26 says that man cannot perfectly fulfil this precept upon earth; only Jesus Christ, who was both God and man, and the most holy Mary, who was full of grace and free from original sin, perfectly fulfilled it. But we miserable children of Adam, infected as we are with sin, can not love God without some imperfection; and it is in heaven alone, when we shall see God face to face, that we shall love him, nay more, that we shall be necessitated to love him with all our strength.
Behold, then, the scope of all our desires and aspirations, of all our thoughts and ardent hopes; to go and enjoy God in heaven, in order to love him with all our strength, and to rejoice in the enjoyment of God. The blessed certainly rejoice in their own felicity in that kingdom of delights; but the chief source of their happiness, and that which absorbs all the rest, is to know that their beloved Lord possesses an infinite happiness; for they love God incomparably more than themselves. Each one of the blessed has such a love for him, that he would willingly forfeit all happiness, and undergo the most cruel torments, rather than that God should lose (if it were possible for him to lose) one, even the least particle of his happiness. Hence the sight of God’s infinite happiness, and the knowledge that it can never suffer diminution for all eternity, constitutes his paradise. This is the meaning of what our Lord says to every soul on whom he bestows the possession of eternal glory: Enter into the joy of thy Lord.27 It is not the joy that enters into the blessed soul, but the soul that enters into the joy of God, since the joy of God is the object of the joy of the blessed. Thus the good of God will be the good of the blessed; the riches of God will be their riches, and the happiness of God will be their happiness.
On the instant that a soul enters heaven, and sees by the light of glory the infinite beauty of God face to face, she is at once seized and all consumed with love. The happy soul is then as it were lost and immersed in that boundless ocean of the goodness of God. Then it is that she quite forgets herself, and inebriated with divine love, thinks only of loving her God: They shall be inebriated with the plenty of Thy House.28 As an intoxicated person no longer thinks of himself, so a soul in bliss can only think of loving and affording delight to her beloved Lord; she desires to possess him entirely, and she does in fact possess him, without fear of losing him any more; she desires to give herself wholly to him, at every moment, and she does indeed possess him for every moment she offers herself to God without reserve, and God receives her in his loving embraces, and so holds her, and shall hold her in the same fond embraces for all eternity.
In this manner the soul is wholly united to God in heaven, and loves him with all her strength; her love is most perfect and complete, and though necessarily finite, since a creature is not capable of infinite love, it nevertheless renders her perfectly happy and contented, so that she desires nothing more. On the other hand, Almighty God communicates himself, and unites himself wholly to the soul, filling her with himself proportionately to her merits; and this union is not merely by means only of his gifts, lights, and loving attractions, as is the case during the present life, but by his own very essence. As fire penetrates iron, and seems to change it into itself, so does God penetrate the soul and fill her with himself; and though she never loses her own being, yet she becomes so penetrated and absorbed by that immense ocean of the divine substance, that she remains, as it were, annihilated, and as if she ceased to exist. The Apostle prayed for this happy lot for his disciples when he said: That you may be filled unto all the fulness of God.29
And this is the last end, which the goodness of God has appointed for us in the life to come. Hence the soul can never enjoy perfect repose on earth; because it is only in heaven that she can obtain perfect union with God. It is true that the lovers of Jesus Christ find peace in the practice of perfect conformity with the will of God; but they cannot in this life find complete repose; this is only obtained when our last end is obtained; that is, when we see God face to face, and are consumed with his divine love; and as long as the soul does not reach this end, she is ill at ease, and groans and sighs, saying: Behold, in peace is my bitterness most bitter.30 Yes, O my God, I live in peace in this valley of tears, because such is Thy will; but I cannot help feeling unspeakable bitterness at finding myself at a distance from Thee, and not yet perfectly united with Thee, who art my centre, my all, and the fulness of my repose!
For this reason the saints, though they were all inflamed with the love of God, did nothing but sigh after paradise. David cried out: Woe is me, that my sojourning is prolonged!31 I shall be satisfied when thy glory shall appear.32 St. Paul said of himself: Having a desire to be with Christ.33 St. Francis of Assisi said:
“I look for such a meed of bliss,
That all my pain seems happiness.”34
These were all so many acts of perfect charity. The angelic Doctor teaches us, that the highest degree of charity that a soul can reach upon earth, is to desire intensely to go and be united with God, and to enjoy him in heaven.35 But, as we have already seen, this enjoyment of God in heaven does not consist so much in the fruition of the delights there lavished on her by Almighty God, as in the pleasure she takes in the happiness of God himself, whom she loves incomparably more than herself.
The holy souls in purgatory feel no pain more acutely than that of their yearning to possess God, from whom they remain still at a distance. And this sort of pain will afflict those especially who in their lifetime had but little desire of paradise. Cardinal Bellarmine36 also says, that there is a certain place in purgatory called, prison of honor,37 where certain souls are not tormented with any pain of sense, but merely with the pain of privation of the sight of God; examples of this are related by St. Gregory, Venerable Bede, St. Vincent Ferrer, and St. Bridget; and this punishment is not for the commission of sin, but for coldness in desiring heaven. Many souls aspire to perfection; but for the rest, they are too indifferent whether they go to enjoy the sight of God, or continue on earth. But eternal life is an inestimable good, that has been purchased by the death of Jesus Christ; and God punishes such souls as have been remiss during life in their desires to obtain it.
Affections and Prayers.
O God, my Creator and my Redeemer, Thou hast created me for heaven; Thou hast redeemed me from hell to bring me into heaven; and I have so many times, in Thy very face, renounced my claim to heaven by my sins, and have remained contented in seeing myself doomed to hell! But blessed forever be Thy infinite mercy, which, I would fain hope, has pardoned me, and many a time rescued me from perdition. Ah, my Jesus, would that I had never offended Thee! would that I had always loved Thee! I am glad that at least I have still time to do so. I love Thee! O love of my soul, I love Thee with my whole heart; I love Thee more than myself! I see plainly that Thou wishest to save me, that I may be able to love Thee for all eternity in that kingdom of love. I thank Thee, and beseech Thee to help me for the remainder of my life, in which I wish to love Thee most ardently, that I may ardently love Thee in eternity. Ah, my Jesus, when will the day arrive that shall free me from all danger of losing Thee, that, shall consume me with love, by unveiling before my eyes Thy infinite beauty, so that I shall be under the necessity of loving Thee? Oh, sweet necessity! oh, happy and dear and most desired necessity, which shall relieve me from all fear of evermore displeasing Thee, and shall oblige me to love Thee with all my strength! My conscience alarms me, and says: “How canst Thou presume to enter heaven?” But, my dearest Redeemer, Thy merits are all my hope.
O Mary, Queen of Heaven, thy intercession is all-powerful with God , in thee I put my trust!

1“Ex hoc enim quod per aliquem speramus nobis posse provenire bona, movemur in ipsum sicut in bonum nostrum, et sic incipimus ipsum amare.” – 1. 2, q. 40, a. 7.
2“Nolite confidere in principibus.” – Ps. cxlv. 2.
3“Maledictus homo qui confidit in homine.” – Jer. xvii. 5.
4“Viam mandatorum tuorum cucurri, cum dilatasti cor meum.” – Ps. cxviii. 32.
5“Qui autem sperant in Domino, mutabunt fortitudinem, assument pennas sicut aquilae, current et non laborabunt, ambulabunt et non deficient.” – Is. xl. 31.
6“Ut per hæc efficiamini divinæ naturæ consortes.” – 2 Pet. i. 4.
7“Si autem filii, et hæredes.” – Rom. viii. 17.
8“Adveniat, adveniat regnum tuum.”
9“Ego diligentes me diligo.” – Prov. viii. 17.
10“Bonus est Dominus. . . . animæ quærenti illum.” – Lam. iii. 25.
11“Quæ est ista quæ ascendet de deserto, deliciis affluens, innixa super Dilectum suum?” – Cant. viii. 5.
12“Venerunt autem mihi omnia bona pariter cum illa.” – Wisd. vii. 11.
13“Infinitus enim thesaurus est hominibus, quo qui usi sunt, participes facti sunt amicitiæ Dei.” – Wisd. vii. 14.
14“Amicitia super amorem addit mutuam redamationem cum quadam communicatione mutua.” – 1. 2, q. 65, a. 5.
15“Vos autem dixi Amicos, quia omnia, quaecumque audivi a Patre meo, nota feci vobis.” – John, xv. 15.
16Love of God, B. 10, c. 10.
17“Amicorum est quod quærant invicem perfrui; sed nihil aliud est merces nostra, quam perfrui Deo videndo ipsum; ergo charitas, non solum non excludit, sed etiam facit habere oculum ad mercedem.” – In 3 Sent. d. 29, q. 1, a. 4.
18“Dilectus meus mihi, et ego illi.” – Cant. ii. 16.
19“Charitas omnia sperat.”
20“Spes est certa exspectatio beatitudinis.” – In 3 Sent. d. 26.
21“Amor est quædam vitta duo aliqua copulans.” – De Trin. l. 8, c. 10.
22“Adjuro vos, filiæ Jerusalem, si inveneritis Dilectum meum, ut nuntietis ei quia amore langueo.” – Cant. v. 8.
23“Ego . . . merces tua magna nimis.” – Gen. xv. 1.
24“Unde, velle suam damnationem absolute, non esset conformare suam voluntatem divinæ, sed voluntati peccati.” – De Ver. q. 23, a. 8.
25“Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex omnibus viribus tuis,” – Luke, x. 27.
26In 3 Sent. d. 27.
27“Intra in gaudium Domini tui.” – Matt. xxv. 21.
28“Inebriabuntur ab ubertate domus tuæ.” – Ps. xxxv. 9.
29“Ut impleamini in omnem plenitudinem Dei.” – Eph. iii. 19.
30“Ecce in pace amaritudo mea amarissima.” – Is. xxxviii. 17.
31“Heu mihi, quia incolatus meus prolongatus est.” – Ps. cxix. 5.
32“Satiabor cum apparuerit gloria tua.” – Ps. xvi. 15.
33“Desiderium habens dissolvi, et esse cum Christo.” – Phil. i. 23.
34Apophth. 57.
35“Tertium autem studium est ut homo ad hoc principaliter intendat, ut Deo inhæreat et eo fruatur; et hoc pertinet ad perfectos, qui cupiunt dissolvi, et esse cum Christo.” – 2. 2, q. 24, a. 9.
36De Purg. l. 2, c. 7.
37“Carcer honoratus.”


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