Meditations

The Devotion of the Five First Saturdays of the Month

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The Devotion of the Five First Saturdays of the Month

“Father, the Blessed Virgin is very sad because no one has paid attention to her message, neither the good nor the bad.  The bad, because of their sins, do not see God’s chastisement already falling on them presently; they also continue on their path of badness, ignoring the message.  But, Father, you must believe me that God is going to punish the world and chastise it in a tremendous way.”

(Sister Lucy of Fatima, to Father Fuentes, 1957)

* If we listened to Our Lady, we could:

1.  Console Her, and pray for sinners

“Have compassion on the Heart of your Most Holy Mother, covered with thorns which ungrateful men place therein at every moment, while there is no one who does an act of reparation to withdraw them for her.”

(The Child Jesus to Sister Lucy, December 10, 1925, Pontevedra)

“So numerous are the souls which the justice of God condemns for sins committed against Me, that I come to ask for reparation.  Sacrifice yourself for this intention and pray.”

(Our Lady to Sister Lucy, 1929)

2. Save our souls and other souls

“God wishes to establish devotion to my Immaculate Heart in the world.  I promise salvation to those who embrace it; and these souls will be beloved of God like flowers arranged by me to adorn His throne.”

(Our Lady, during the apparition in Fatima, June 13, 1917)

“If what I say to you is done, many souls will be saved, and there will be peace.”

(Our Lady, during the apparition in Fatima, July 13, 1917)

3. Obtain peace in the world

“If my requests are heeded, Russia will be converted, and there will be peace; if not, she will spread her errors throughout the world, causing wars and persecutions of the Church.  The good will be martyred; the Holy Father will have much to suffer; various nations will be annihilated.”

(Our Lady, during the apparition in Fatima, July13, 1917)

“Whether the world has war or peace depends on the practice of this devotion, along with the consecration to the Immaculate Heart of Mary.  This is why I desire its propagation so ardently, especially because this is also the will of our dear Mother in Heaven.” (Sister Lucy, March 19, 1939)

* So, shall we pay attention to that message?

The Child Jesus complains to Sister Lucy:

“It is true, my daughter, that many souls begin, but few persevere to the very end, and those who persevere do it to receive the graces promised.  The souls who make the five first Saturdays with fervor and to make reparation to the Heart of your Heavenly Mother, please Me more than those who make fifteen, but are lukewarm and indifferent.”

(Pontevedra, February 15, 1925)

What are the requirements?

On the first Saturday of the month, five consecutive months:

— make a confession (the confession can be made within eight days before or after the first Saturday);

— receive Holy Communion (it may be received on the first Sunday when the priests, for a just cause, allows the faithful);    [ Note from a Dominican Father:  In case of impossibility to go to Confession and Mass (Communion), then at least make a perfect Act of Contrition with the firm will to go to Confession as soon as possible (because one must be in the state of grace to fulfill the devotion of the five First Saturdays).  ]

— make a spiritual communion.”

— pray five decades of the Rosary;

— meditate for fifteen minutes on one or several of the mysteries of the Rosary, with the intention of making reparation for the blasphemies and the offenses committed against Our Lady.

A devotion that applies to our whole Christian life

Let us listen to Sister Lucy of Fatima:

“Over and over again during those precious hours in which I was in her company, she emphasized that it is the fulfillment of one’s daily duty, according to one’s state in life (and the sanctification of this effort in reparation for our sins and for the conversion of sinners) which is the primary condition for the turning back of the tide of evil which threatens today’s world, and which will also bring us the great favor of the conversion of Russia and an era of peace for mankind.  But she also stressed that the Rosary is indeed important, because it is one of Our Lady’s principal aids given to us to facilitate the sanctification of our daily duty.”

(Memoirs of John Haffert concerning the Blue Army, AMI International Press, Washington, NJ, 1982, p 18)

“In the end my Immaculate Heart will triumph”

(Our Lady of Fatima; July 13, 1917)

(On this website www.dominicansavrille.us, read the article: Fatima, or the means chosen by God to redress the present situation.)

The Nativity of Our Lord Jesus-Christ

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The Nativity of Our Lord Jesus-Christ

by Rev. Fr Charles-Hyacinth Mc Kenna O.P.

christ

During the holy season of Advent, the aim of the Church in her sermons and instructions is to prepare us for a worthy celebration of Our Lord’s Nativity.  She regards this feast as one of the most joyous in her calendar.  To manifest her gratitude for our Redemption, she decorates her altars with richest ornaments.  She clothes her ministers in the garments of joy, and urges them again and again to celebrate the adorable sacrifice of the Mass in thanksgiving for the coming of our Redeemer.

And knowing with St. James that “Every best gift and every perfect gift comes from above, coming down from the Father of Lights” (James 1, 17), she calls upon her children to raise their hearts to Heaven, and praise and bless our great Creator who, in the words of Our Lord to Nicodemus, “So loved the world as to give his only-begotten Son; that whosoever believeth in Him may not perish, but may have life everlasting” (2 John 3, 16).  Hence, the great Apostle of the Gentiles said: “But God, who is rich in mercy, for His exceeding charity, wherewith He loved us, even when we were dead in sins, hath quickened us together in Christ, by whose grace you are saved“ (Ephesians 2, 4).

Man, prostrated by sin, involved in the rebellion of our first parents, was unable to help himself.  God pitied our fallen state, and though we were His enemies by our transgression, in His infinite mercy He sent His adorable Son to take upon Himself the punishment of our guilt and become the ransom of our fallen race.  And here we should guard ourselves from an error of which many outside the Church are guilty.  They would have us believe that our heavenly Father, in a manner, forced His Son to undertake the painful work of our redemption.  This is absolutely false.  From eternity the adorable Son of God consented to make atonement for man’s transgression.  “He was offered,” said the Scripture, “because He willed it” (Isaias 53, 7), and David, in prophetic vision, thus speaks in the person of Christ: “Sacrifice and oblation Thou didst not desire; but Thou hast pierced ears for me.  Burnt-offering and sin-offering Thou didst not require; then said I, Behold I come.  In the head of the book it is written of me that I should do Thy will; O my God, I have desired it, and Thy law in the midst of my heart” (Ps 39, 7).  And again the prophet said of Him: “He hath rejoiced as a giant to run the way, His going out is from the end of Heaven” (Ps 18, 6).

We would naturally suppose that, on appearing among men, the world’s Redeemer should be surrounded by all the grandeur and wealth and human comforts which His tender condition would require.  But such was not the will of His heavenly Father, nor was it the will of Our Lord, who did not desire to be born in the dwelling of sinners, but chose to be alone with His immaculate Mother and the chaste Saint Joseph, and to be accompanied by the innocent beasts of the field.  Coming to redeem our sinful race, and to enlighten a world “seated in darkness and in the shadow of death,” as Saint John described it, He began His work of reformation by preaching His first sermon from the pulpit of the manger.  It was pride and sensuality that caused the fall of our race; and pride and avarice and sensuality were the great evils of His day, as they are also of the days in which we live. […]

Let us now, imitating the shepherds, visit in spirit the stable of Bethlehem and there behold our new-born Saviour in the lowly condition to which His love for us has reduced Him.

We thank Thee, O Lord, for thus humbling Thyself, and coming amongst us, and we beseech Thee to grant that one day we may behold Thy face in its unveiled glory in heaven.

Nor should we fail to be mindful of the part that Mary took in the world’s Redemption. […] We recognize thy dignity, sweet Mother — that thou hast been chosen from eternity for the sublime office of Mother of God — that thou didst willingly consent to cooperate in the work of our Redemption.  For this we thank thee: for this we praise thee, and call thee blessed among women, and beg of thee to obtain for us that we may never offend thy adorable Son by sin.

(From the book The treasures of the Rosary, by the very Rev. Charles-Hyacinth McKenna O.P., Preacher General of the Order of Preachers, New York, P. J. Kenedy and Sons, Printers of the Holy Apostolic See, 1917, p. 105-109.)

Ten aids to mental prayer

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Ten aids to mental prayer

By Dom Jean-Baptiste Chautard

(1858-1935)

Abbot of the French Cistercian Monastery of Sept-Fons

This text is an appendix of the book “The soul of the Apostolate”, which was a favorite book of Pope Saint Pius X. The good Pope said he left this spiritual masterpiece by his night stand, so he could read it in his bed.

Mental prayer is the furnace in which we go to renew the custody of the heart.  By our fidelity to our mental prayer all the other exercises of piety will be rekindled.  The soul will gradually acquire vigilance and the spirit of prayer, that is, the habit of having recourse to God more and more frequently.

Union with God in mental prayer will produce an intimate union with Him, even amongst the most absorbing occupations.

The soul, living thus in union with our Lord, by its vigilance, will attract more and more the gifts of the Holy Ghost and the infused virtues, and perhaps God will call it to a higher degree of mental prayer.

That excellent volume, “The ways of Mental Prayer” by Dom Vital Lehodey (Lecoffre, Paris), gives an exact account of what is required for the ascension of the soul by the different degrees of mental prayer, and gives rules for discerning, whether higher mental prayer is truly a gift of God or the result of illusion.

Before discussing affective mental prayer (the first degree of the higher classes to which God as a rule calls only the souls that have reached the state of vigilance by meditation),  Fr. Rigoleuc, S.J., gives in his fine book (Œuvres Spirituelles, Avignon, 1843, page 1 ff.) ten ways of discoursing with God – when after a serious effort, one finds it a moral impossibility to meditate on a subject prepared the night before.

I sum up the pious author:

1st Way. – Take a spiritual book (New Testament or “Imitation of Christ”) – read a few lines at intervals – meditate a little on what has been read, try to fix the sense and impress it on your mind.    Draw from it some holy thought, love, penance etc., resolve to practice this virtue when opportunity offers.

Avoid reading or meditating too much.  Stop at each pause as long as the mind find agreeable and useful converse.

2nd Way. – Take some text of Scripture or some vocal prayer – Pater, Ave, Credo, for instance – repeat it, stopping after each word, drawing from it various sentiments of piety on which you dwell as long as it pleases you.

At the end, ask God for some grace or virtue, according to the subject meditated upon.

You are not to stop on any word if it wearies or tires you, but if you find nothing more to think on, pass on quietly to another.  When you are touched by some good thought, dwell on it as long as it lasts without troubling to go any further.   Nor is it necessary to make fresh acts always, it is sometimes enough to keep in God’s presence, reflecting in silence on the words already meditated or in enjoying the feelings they have already produced in your heart.

3rd Way. – When the prepared subject matter does not give you enough scope, or room for free action, make acts of faith, adoration, thanksgiving, hope, love, and so on, letting them range as wide and free as you please, pausing at each one to let it sink in.

4th Way. – When meditation is impossible, and you are too helpless and dried-up to produce a single affection, tell Our Lord that it is your intention to make an act, for example, of contrition, every time you draw breath, or pass a bead of the rosary between your fingers, or say, vocally, some short prayer.

Renew this assurance of your intention from time to time, and then if God suggests some other good thought, receive it with humility, and dwell upon it.

5th Way. – In time of trial or dryness, if you are completely barren and powerless to make any acts or to have any thoughts, abandon yourself generously to suffering, without anxiety, and without making any effort to avoid it, making no other acts except this self-abandonment into the hands of God to suffer this trial and all it may please Him to send.

Or else you may unite your prayer with Our Lord’s Agony in the garden of desolation upon the cross.   See yourself attached to the Cross with the Saviour and stir yourself up to follow His example, and remain there suffering without flinching, until death.

6th Way. – A survey of your own conscience. – Admit your defects, passions, weaknesses, infirmities, helplessness, misery, nothingness. – Adore God’s judgments with regard to the state in which you find yourself. – Submit to His holy will. – Bless Him both for His punishments and for the favors of His mercy. – Humble yourself before His sovereign Majesty. – Sincerely confess your sins and infidelities to Him and ask Him to forgive you. – Take back all your false judgments and errors. – Detest all the wrong you have done, and resolve to correct yourself in the future.

This kind of prayer is very free and unhampered, and admits of all kinds of affections.  It can be practiced at all times, especially in some unexpected trial, to submit to the punishments of God’s justice, or as a means of regaining recollection after a lot of activity and distracting affairs.

7th Way. – Conjure up a vivid picture of the Last Things.  Visualize yourself in agony, between time and eternity – between your past life and the judgment of God. – What would you wish to have done?  How would you want to have lived?  – Think of the pain you will feel then. – Call to mind your sins, your negligence, your abuse of grace. – How would you like to have acted in this or that situation?  – Make up your mind to adopt a real, practical means of remedying those defects which give you reason for anxiety.

Visualize yourself dead, buried, rotting, forgotten by all.  See yourself before the Judgment-seat of Christ: in purgatory—in hell.

The more vivid the picture, the better will be your meditation.

We all need this mystical death, to get the flesh off of our soul, and to rise again, that is, to get free from corruption and sin.  We need to get through this purgatory, in order to arrive at the enjoyment of God in this life.

8th Way. — Apply your mind to Jesus in the Most Blessed Sacrament.  Address yourself to Our Lord in the Blessed Sacrament.  With all the respect that His Real Presence demands, unite yourself to Him and to all His operations in the Eucharist, where He is ceaselessly adoring, praising, and loving His Father, in the name of all men, and in the condition of a victim.

Realize His recollection, His hidden life, His utter privation of everything, obedience, humility, and so on. – Stir yourself up to imitate this, and resolve to do so according as the occasions arise.

Offer up Jesus to the Father, as the only Victim worthy of Him, and by whom we offer homage to Him.   Thank Him for His gifts, satisfy His justice, and oblige His mercy to help us.

Offer yourself to sacrifice your being, your life, your work.  Offer up to Him some act of virtue you propose to perform, some mortification upon which you have resolved, with a view to self-conquest, and offer this for the same ends for which Our Lord immolates Himself in the Holy Sacraments.  – Make this offering with an ardent desire to add as much as possible to the glory He gives to His Father in this august mystery.

End with a spiritual Communion.

This is an excellent form of prayer, especially for your visit to the Blessed Sacrament.  Get to know it well, because our happiness in this life depends on our union with Jesus in the Blessed Sacrament.

9th Way. — This prayer is to be made in the name of Jesus Christ.  It will arouse our confidence in God, and help us to enter into the spirit and the sentiments of Our Lord.

Its foundation is the fact that we are united to the Son of God, and are His brothers, members of His Mystical Body; that He has made over to us all His merits, and left us the legacy of all the rewards owed Him by His Father for His labors and death.  And this is what makes us capable of honoring God with a worship worthy of Him, and gives us the right to treat with God, and, as it were, to exact His graces of Him as though by justice.  – As creatures, we have not this right, still less as sinners, for there is an infinite disproportion between God and creatures, and infinite opposition between God and sinners.  But because we are united to the Incarnate Word, and are His brothers, and His members, we are enabled to appear before God with confidence, and speak familiarly with Him and oblige Him to give us a favorable hearing, to grant our requests, and to grant us His graces, because of the alliance and union between us and His Son.

Hence, we are to appear before God either to adore, to praise, or to love Him, by Jesus Christ working in us as the Head in His members, lifting us up, by His spirit, to an entirely divine state, or else to ask some favor in virtue of the merits of His Son.  And for that purpose we should remind Him of all that His well beloved Son has done for Him, His life and death, and His sufferings, the reward for which belongs to us because of the deed of gift by which He has made it over to us.

And this is the spirit in which we should recite the Divine Office.

10th Way. – Simple attention to the presence of God, and meditation.

Before starting out to meditate on the prepared topic, put yourself in the presence of God without making any other distinct thought, or stirring up in yourself any other sentiment except the respect and love for God which His presence inspires.  – Be content to remain thus before God, in silence, in simple repose of the spirit as long as it satisfies you.  After that, go on with your meditation in the usual way.

It is a good thing to begin all your prayer in this way, and worth while to return to it after every point. – Relax in this simple awareness of God’s presence. – It is a way to gain real interior recollection. – You will develop the habit of centering your mind upon God and thus gradually pave the way for contemplation. – But do not remain this way out of pure laziness or just to avoid the trouble of making a meditation.

A simple method to pray the Rosary without distractions (continued): the Glorious Mysteries

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The Resurrection by Fra Angelico

A simple method to pray the Rosary without distractions (continued): the Glorious Mysteries

The Rosary is an admirable means of personal sanctification, but it is also a powerful weapon again the enemies of God and His Church.  From the defeat of the Cathars at the battle of Muret to the great victories (without a shot being fired!) against communism in Austria and Brazil in the 20th Century, and passing through the victories of Lepanto and Vienna against the Turks, and those against the Protestants in La Rochelle, the Most Holy Virgin has never abandoned Catholics when they have turned to her through her holy Rosary.  However, this ancient struggle between the “lineage of the serpent and the lineage of the woman” is renewed with each generation.

This struggle is perhaps nowhere more manifest at this time than in the past.  Although it is not the objective of the Confraternity to convey prayer intentions to the members, how can we keep quiet in the face of the drama that is now unfolding for our Catholic brothers being persecuted in Syria, Iraq and Egypt, as well as in China, Nigeria, India and elsewhere?  Through the Rosary, let us pray for the conversion of the Muslims, Jews, Protestants, communists, freemasons, and all those who are behind these persecutions.  Let us especially pray that the persecuted Catholics keep the faith and publicly profess it, even, if need be, at the price of their life.   We can hope that a host of these chosen souls have received the grace of martyrdom, are already in heaven tasting the delights of paradise, and that we whom they have left behind in this valley of tears, can join with them by meditating on the Glorious Mysteries, after having considered the Joyous and Sorrowful Mysteries.

(Remember: read one sentence before each “Hail Mary.”)

THE RESURRECTION

1.  Upon His death, Jesus’ soul descends into limbo to the joy of the just of the Old Testament.

2.  His lifeless body remains in the tomb, always united to the divinity, without the least corruption.

3.  On Easter morning, Jesus’ soul reunites with His body, never to be separated from it again.

4.  His body, brilliant with light, imprints a mysterious image on the holy shroud.

5.  At the same time, the earth is shaken and an angel rolls away the great stone that closed the tomb.

6.  Jesus leaves the tomb in all His glory and appears to the Roman soldiers, who are terrified.

7.  Jesus goes to visit the Blessed Virgin to announce His Resurrection to her.

8.  The Blessed Virgin is filled with joy, but is by no means surprised, nor troubled; she had been waiting for this moment since Good Friday.

9.  Jesus appears to St. Mary Magdalene and tells her, “do not touch me” to test her too sentimental love.

10.  Jesus appears several times to the Apostles and the disciples, but some are slow to believe.

THE ASCENSION

1.  At Jesus’ resurrection, many of the dead leave their tombs and roam around the city of Jerusalem.

2.  During the forty days, they visit their families to proclaim to them that Jesus is the Messiah announced by the prophets.

3.  Jesus appears only to His Apostles and disciples.

4.  Jesus “opens the minds” of His Apostles so that, little by little, they come to understand Holy Scripture.

5.  A little before ascending to heaven, Jesus orders His Apostles to “teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you.” (Matt. 28:19-20)

6.  The nations must render public honor to Our Lord Jesus Christ, and all of society’s laws must be in harmony with His teachings.

7.  Jesus appears one last time in Jerusalem and eats with His Apostles.

8.  He promises to send them the Holy Ghost.

9.  He leads them to the Mount of Olives.

10.  Jesus raises His hands and blesses His Apostles, all while moving away from them up to heaven.

PENTECOST

1.  The Apostles are distraught.

2.  Everyone returns to the Cenacle to pray and wait for the Holy Ghost.

3.  The Apostles, the disciples and the holy women number about 120 persons.

4.  Matthias is elected to replace the traitor Judas.

5.  St. Peter says Mass each day. All receive communion and passes the day in prayer.

6.  During this time, an innumerable crowd of Jews from throughout the world is assembling in the city to celebrate the feast of the Jewish Pentecost.

7.  Suddenly, accompanied by the sound of trumpets, a violent wind opens the windows of the Cenacle.

8.  Tongues of fire descend upon the heads of the Apostles, and, in the blink of an eye, they understand all of Jesus’ teachings.

9.  Immediately they descend into the street to announce to the crowd the forgiveness of their sins, upon the condition of doing penance and being baptized.

10.  Around 3,000 people ask to be baptized.

THE ASSUMPTION

1.  Each day more and more people ask for baptism so as to be saved, but the jealous Jews try to exterminate the Christians.

2.  St. Stephen, St. James the Lesser and many others are killed in hatred of the faith.

3.  Mary supports the nascent Church through her prayers.

4.  St. Luke questions the Blessed Virgin on the details of Jesus’ infancy.

5.  The Blessed Virgin receives daily communion at St. John’s Masses.

6.  She appears to St. James the Greater in Spain to encourage him.

7.  She enlightens and encourages all those who come to see her at St. John’s home.

8.  She so ardently desires to be with her divine Son, that her body can no longer retain her soul.

9.  Her soul and her body separate, but her body suffers no trace of corruption.

10.  A little afterward, her body rejoins her soul and the Blessed Virgin is assumed entirely into heaven.

THE CORONATION OF THE BLESSED VIRGIN

1.  At the moment of her Immaculate Conception, the Blessed Virgin exceeded in grace all the angels and saints combined.

2.  During each moment of her existence, she made an act of love which multiplied in an extraordinary way the degree of grace in her soul.

3.  Thus, at the moment of her entry into heaven, the Blessed Virgin was raised in glory higher than one can imagine.

4.  Her glory is quasi-infinite; she touches the “confines of the divinity.”

5.  Our Lord places a mysterious crown on the head of His Blessed Mother.

6.  This crown symbolizes the total power with which the Blessed Virgin is invested from that point on.

7.  Jesus proclaims the Blessed Virgin, “Queen of Heaven and Earth.”

8.  All the angels and saints acclaim her as their queen and mistress.

9.  Jesus desires that all the graces that we receive pass through Mary’s hands.

10.  Mary now distributes all the graces that she has merited with and through Jesus at the foot of the Cross.

A simple method to pray the Rosary without distractions (continued): the Sorrowful Mysteries

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A simple method to pray the Rosary without distractions (continued): the Sorrowful Mysteries

The Sorrowful Mysteries

The world around us is moving further away from Our Lord Jesus Christ.  Everywhere anti-Christian governments reject not only the laws of the Church, but even the laws of nature, because they are a constant reminder of the author of nature, our Creator and God.  How can we not see the realization of Psalm 2: “The princes of the earth are gathered together against the Lord and against his Christ”?   What can we do against these powers that seem to hold everything in their hands: money, the media, parliaments, armies?   Well, “we can do all things through Christ who strengthens us” (Phil.4:13)!  It pleased God to topple Goliath with a humble shepherd like David.   Our “sling” is the Rosary, and the “five smooth stones taken from the river bed” (I Kings 17) are the five Mysteries (Joyful, Sorrowful or Glorious) upon which we meditate each day.   If we look, we’ll discover these mysteries hidden in the depths of the Immaculate Heart of Mary, which is nothing less than an impetuous torrent of love for God and man.

To restore the reign of Our Lord Jesus Christ on earth, we all have something to do, a duty to perform according to each one’s state.  However, there is a duty that we all have in common: the regular prayer of the Rosary.  Have courage! “There is no problem, no matter how difficult, that we cannot resolve by praying the Holy Rosary” (Sister Lucy of Fatima).

Many of you have told us that you have enjoyed the meditations on the Joyful Mysteries according to the method of St. Louis Marie Grignion de Montfort.  We continue here with the Sorrowful Mysteries, hoping that these examples will help you to compose meditations yourself using this method which is so practical and useful for dispelling distractions!   (Reminder: a sentence is read before each Hail Mary.)

THE AGONY IN THE GARDEN OF OLIVES

1:  On the eve of His Passion, Jesus celebrated the first Mass.

2:  Before leaving the world, He wanted to leave us a pledge of His love, by giving us the Eucharist.

3:  Jesus, troubled in spirit, said to the Apostles: “One of you shall betray Me.”

4:  St. Peter protested, “If I must die with you, I will not deny you.”

5:  After the Last Supper, Jesus takes Saints Peter, James and John to pray on the Mount of Olives.

6: The Apostles are not able to watch even one hour with Jesus.

7:  Jesus sees all the sins for which He is going to atone through His passion; His sweat becomes as drops of blood.

8:  Judas arrives and betrays Jesus through a sign of friendship.

9:  The Apostles are afraid and flee in all directions.

10:  Saint Peter denies Jesus three times.

THE SCOURGING AT THE PILLAR

1: Jesus is taken before the High Priest, where He is falsely accused, slapped and insulted.

2: The Jews drag Him before Pilate, because Pilate alone can declare the death penalty.

3: The crowd demands the release of Barabbas, a murderer.

4. Pilate does not find Jesus guilty of any crime, but he orders Him to be flogged to appease the Jews.

5: The soldiers first use a whip with metal balls at the end of the strips.

6: When Jesus’ body is swollen and red, they then change to a whip topped with tiny bones that tear the skin.

7: Jesus is covered with blood from head to foot. His skin is in shreds.

8: In this way, Jesus has atoned for our sins of sensuality.

9: “Sins of the flesh send the most souls to hell.” (Our Lady of Fatima to Jacinta)

10: Lord, give us the courage to do a little penance.

THE CROWNING WITH THORNS

1:  Pilate asks Jesus: “Are you the King of the Jews?”  Jesus answers, “I am King, but My kingdom is not of this world.”

2:  Jesus’ Kingdom “did not come from this world,” but it extends over this world.

3:  Jesus is King of all creation and He has the right to be recognized as such by all men and by all governments.

4:  He is King by nature, because He is the Creator; and He is King by conquest, because He has redeemed us.

5:  The soldiers mock the royalty of Jesus by putting on Him a purple robe, a reed scepter, and a crown of thorns.

6:  They spit on Him and beat Him, saying, “Hail, King of the Jews!”

7: Jesus keeps quiet and offers His suffering for the very people who despise Him.

8:  Pilate presents Jesus to the Jews: “Behold the man.”

9: The Jews shout, “Crucify Him! Crucify Him!”

10:  The high priests say: “We have no king but Caesar.”

THE CARRYING OF THE CROSS

1:  Jesus is condemned to death.

2:  Jesus takes up His cross with love.

3:  Jesus falls the first time.

4:  Jesus meets His Blessed Mother.

5:  Simon of Cyrene helps Jesus to carry the Cross.

6:  St. Veronica wipes the face of Jesus.

7:  Jesus falls the second time.

8:  Jesus consoles the women of Israel.

9:  Jesus falls the third time.

10:  Jesus is stripped of his garments.

THE DEATH OF JESUS ON THE CROSS

1:  Jesus is nailed to the Cross.

2:  “Father, forgive them, for they know not what they do.”

3:  Jesus says to his mother, “Woman, behold your son.” Then he says to the beloved disciple, “Behold your mother.”

4:  “Today shalt thou be with Me in Paradise.”

5:  “My God, My God, why hast Thou forsaken me?”

6:  “I thirst.”

7:  “It is consummated.”

8:  Jesus dies, saying: “Father, into Thy hands I commend My spirit.”

9:  Jesus is taken down from the Cross.

10:  Jesus is buried.

A simple method to pray the Rosary without distractions: The Joyful Mysteries

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The Annunciation (Fra Angelico)

A simple method to pray the Rosary without distractions

 

— Preamble: warning of the Blessed Virgin Mary to the world

In conclusion, we will recall these words, spoken by Sister Lucy of Fatima to Father Fuentes in 1959 (Messagero del Cuore di Maria, nos. 8-9, August-September, 1961):

“ – She told me this three times:

“Firstly; she stated that the devil is engaged in the decisive battle, that is to say, the final battle, from which one will emerge the victor or the vanquished: either we are with God or we are with the devil.

“The second time, she repeated to me that the ultimate remedies given to the world are: the holy Rosary and devotion to the immaculate Heart of Mary. The ultimate signifies that there will be no others.

“The third time, she told me that the other means, scorned by men, having been exhausted, she gives us in trepidation the last anchor of salvation which is the Blessed Virgin in person. The Lady said again that if we do not listen and if we still offend, we will no more be forgiven.

“Father (Lucy said to me), we must urgently take heed of the terrible reality. We don’t want to frighten souls, but this is an urgent appeal to reality.  Since the Most Blessed Virgin has given so great a power to the Rosary, no problem exists, material or spiritual, national or international, which cannot be resolved by the Holy Rosary and by our sacrifices.  To recite the Rosary with love and devotion will allow us console Mary and wipe away the many, many tears of her Immaculate Heart.”

 

— A method to pray the Rosary without distractions

Have you ever heard this episode from the life of St. Francis de Sales?  The illustrious bishop of Geneva had promised his horse to a brave peasant, provided he could recite one Our Father without distraction. Having barely arrived at “give us this day our daily bread…” the poor man stopped to ask if the saddle and bridle were included!

Who can boast of never experiencing any distractions during prayer?  The Blessed Virgin, knowing the difficulties of her children, has given us through St. Dominic a very effective way to fight against dissipation in prayer.  The Rosary, with its beads linked together, gives us a tangible reminder that we are in the act of praying.  However, we must know how to use it.  One method of reciting the Rosary suggested by St. Louis Marie Grignon-de-Montfort (but coming from the Middle Ages) is to precede each Hail Mary with a different thought relating to the mystery.  This does not add much time to the recitation of the Rosary (contrary to what one might think), and it helps us to refocus our attention.

Here is an example of this method as applied to the Joyful Mysteries:

THE ANNUNCIATION

1. The Blessed Virgin withdraws to a corner of the house to meditate on the Scriptures.

2. She reads the passage from Isaiah (7:14), “Behold a virgin shall conceive and bear a child…” and she begs the Lord to send the Messiah.

3. The Angel Gabriel appears and greets her by saying, “Hail full of grace.”

4. “Full of grace means she was preserved from all sin from the first moment of her existence.

5. She was conceived without original sin and never committed the slightest fault, even venial, neither through weakness, nor through surprise, nor through negligence.

6. The Blessed Virgin, who understands the meanings of his words, is troubled.

7. She knows that she is sinless, but it would be unthinkable for her to glorify herself.

8. It would be unthinkable for her to be greeted by an angel; who is by nature superior to men.

9. The angel says to her, “Behold thou shalt conceive in thy womb, and shall bring forth a son…And of his kingdom there shall be no end.”

10. She understands that she has been chosen to be the Mother of God.

THE VISITATION

1. The Angel Gabriel announces that Elizabeth has also conceived a child.

2. The Blessed Virgin, not thinking of herself, thinks only of her aged cousin.

3. She begins the tiring journey under the watchful protection of St. Joseph.

4. On arrival, the Blessed Virgin greets her cousin.

5. At the sound of the Blessed Virgin’s voice, St. John the Baptist is cleansed of original sin, and he leaps in the womb.

6. St. Elizabeth, filled with the Holy Ghost, exclaims: “Blessed art thou among women, and blessed is the fruit of thy womb…”

7. The Blessed Virgin gives all the glory to God.

8. “My soul magnifies the Lord….”

9. The more we glorify the Blessed Virgin, the more God is glorified.

10. The Blessed Virgin remains three months in humble service to her cousin.

THE BIRTH OF JESUS

1. The Blessed Virgin and St. Joseph travel to Bethlehem for the census.

2. Because the crowds come to be enrolled, there is no room in any inn.

3. Thinking back to his youth, St. Joseph remembers a cave away from the city.

4. He sweeps the ground a little and puts things in order, then he leaves to go search for firewood.

5. During his absence, the Blessed Virgin prays deeply, waiting for the great mystery about to happen.

6. She enters into a state of ecstasy.

7. She awakens and there in her arms she sees the most beautiful baby the world has ever seen.

8. She has experienced no pain. Her soul is filled with unspeakable joy.

9. She contemplates the radiant Child, and she recognizes there her own features.

10. St. Joseph returns; upon seeing the Child, he falls to his knees to adore Him.

 

PRESENTATION OF THE CHILD JESUS IN THE TEMPLE

1. Forty days after His birth, the Blessed Virgin and St. Joseph carry the Infant Jesus to the Temple to present Him to the Lord.

2. They give five shekels of silver to “redeem” the Child. (Numbers 1 8:16).

3. They also bring a pair of turtledoves for the sacrifice prescribed to women after birth. (Leviticus 12: 1 et seq.)

4. The old man Simeon, moved by the Holy Ghost, goes to the Temple.

5. He sees the Holy Family and recognizes Jesus as the awaited Messiah.

6. “Now thou dost dismiss Thy servant, O Lord, according to Thy word in peace; because my eyes have seen Thy salvation.”

7. Simeon blesses the Holy Family.

8. He prophesizes: “Behold this Child is set…for a sign which shall be contradicted,” that is to say, now every man will be either for Him or against Him.

9. To Our Lady he says, “A sword will pierce your soul.”

10. The Blessed Virgin keeps all these things in her heart.

 

RECOVERY OF THE CHILD JESUS IN THE TEMPLE

1. As Jesus is now twelve years old, the Blessed Virgin and St. Joseph have taken Him to Jerusalem to celebrate Passover.

2. They are part of a group of pilgrims from Nazareth.  Men and women and walk separately during the day.

3. During the return trip, St. Joseph thinks that Jesus is with the Blessed Virgin, and Our Lady thinks that Jesus is with St. Joseph.

4. In the evening, after having searched among all the pilgrims and not finding Jesus, they retrace their steps.

5. The Blessed Virgin knows that Jesus must suffer and die, but she does not know when.

6. This uncertainty is torture for her.

7. Jesus asks questions of the rabbis about the coming Messiah.

8. It was not to learn anything, but rather to show them that they themselves had misconceptions about the subject.

9. He quotes passages of Scripture that teach that the Messiah will have to die to save us from our sins, and not to assure world domination by the Jews.

10. The Blessed Virgin and St. Joseph find Jesus among the amazed and confused rabbis.

(To be continued with the sorrowful and glorious Mysteries)

Gifts of the Magi

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Gifts of the Magi

A meditation for the Feast of Epiphany

With Saint Thomas Aquinas

“Opening their treasures, they offered Him gifts: gold, frankincense, and myrrh.” (Matth. II, 11.)

Ever since the birth of Christ, and perhaps before the Saviour’s birth, gold was considered precious and as something greatly to be prized.  St. Matthew (II, 11) tells us of the wise men who offered the Saviour gifts of gold, frankincense, and myrrh.  “Entering into the house, they found the Child with Mary, His Mother, and falling down they adored Him.  Opening their treasures, they offered Him gifts: gold, frankincense and myrrh.”

— In a spiritual sense gold means heavenly wisdom.  The wise men were called wise because they followed the star, found the Saviour, gave Him their gold (in place of hoarding if), for they recognized Jesus as the Giver of all good gifts and realized that whatever good things they had were from God.  To recognize that important fact and to appreciate it is the highest wisdom and more precious to us than gold and silver.

— The Magi also brought frankincense to the Crib of Bethlehem and offered it to the world’s Redeemer.  Frankincense is a fragrant inflammable resin, burnt as incense, producing a sweet smelling odor.  In the spiritual order it signifies a devout prayer.  Hence King David, the royal Psalmist says, “O Lord, hear my voice, and let my prayer be directed as incense in Thy sight.” (Ps. CXL, 2.)  To have our prayers thus directed to God, they must be fervent and inflamed with the fire of charity.

— Myrrh is the aromatic gummy resin of Balsamodendron.    Myrrh that grows in Arabia and Abyssinia and is of an agreeable or spicy nature.  By Myrrh, in the spiritual sense, is understood the mortification of the flesh (so much needed in this age of luxury, ease and up-to-date comfort).  Wherefore, we read in Canticles (V, 5) “I arose up to open to My Beloved.  My hands dropped with myrrh and my fingers were full of the choicest myrrh.”  In these words the Church mystically describes Christ to those who know Him not, that is, to infidels; in order to convert them to the true faith.

By the visible things namely, gold, frankincense and myrrh when considered in a spiritual manner, we rise to a knowledge of the invisible things of God; and only then do we realize how much we need heavenly wisdom, devout prayer and mortification of the flesh. These three are the spiritual gold of the human soul.

(The Humanity of Christ.)

(From: Saint Thomas Meditations for every day, by Fr E.C. McEnery O.P., Columbus [Ohio], Long’s College book company, 1951)

MEDITATION FOR CHRISTMAS TIME (with Saint Thomas Aquinas)

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MEDITATION FOR CHRISTMAS TIME

with Saint Thomas Aquinas

The Circumstances of Christ’s Birth

1. Christ willed to be born at Bethlehem because of two reasons:

— First, because “ He was made … of the seed of David according to the flesh, to whom also a special promise was made concerning Christ. ”  (Rom. I, 3.)  Hence, He willed to be born at Bethlehem, where David was born, in order that by the very birthplace, the promise made to David might be fulfilled.  The Evangelist points this out by saying, “ Because He was of the house and of the family of David. ”

— Secondly, because as Gregory says, “ Bethlehem is interpreted ‘the house of bread’.”  It is Christ Himself, Who said, “ I am the living Bread which came down from heaven ” (Jn 41, 51).

As David was born in Bethlehem, so also did He select Jerusalem to set up His throne and to build there the Temple of God, so that, Jerusalem was at the time a royal and priestly city.  Now, Christ’s priesthood and kingdom were consummated principally in His Passion.  Therefore, it was becoming, that He should choose Bethlehem for His birthplace and Jerusalem for the scene of His Passion.

Likewise, also, He silenced the vain boasting of men who take pride in being born in great cities, where also they desire especially to receive honor.  Christ, on the contrary, willed to be born in a mean city, and to suffer reproach in a great city.

2. Christ was born at a suitable time.

— “When the fullness of time was come, God sent His Son, made of a woman, made under the law.” (Gal. IV, 4.)  There is this difference between Christ and other men; that, whereas they are born subject to the restrictions of time, Christ as Lord and Maker of all time, chose a time in which to be born, just as He chose a mother and a birthplace.  And hence, since “What is of God is well ordered,” and becomingly arranged, it follows that Christ was born at a most fitting time.

— Christ came to bring us back from a state of bondage to a state of liberty, and therefore, as He took our mortal nature in order to restore us life, so as Bede says, “He deigned to take flesh at such a time that, shortly after His birth, He would be enrolled in Caesar’s census and thus submit Himself to bondage for the sake of our liberty.”

— Moreover, at that time, when the whole word lived under one ruler, peace abounded on the earth.  Therefore, it was a fitting time for the birth of Christ, for “He is our peace, Who hath made both one,” as it is written. (Eph. II, 14.)

Again it was fitting that Christ should be born while the world was governed by one ruler, because “He came to gather His own, Children of God, together into one” (John XI, 52), so “that there might be one fold and one Shepherd.” (John X, 16.)

— Christ wished to be born during the reign of a foreigner, that the prophecy of Jacob might be fulfilled (Gen. XLIX, 10), “This sceptre shall not be taken away from Juda, not a ruler from his thigh, till He come that is to be sent.”  Because as Chrysostom says, “as long as the Jewish people were governed by Jewish kings, however wicked, prophets were sent for their healing.  But now, that the Law of God is under the power of a wicked king, Christ is born; because a grave and hopeless disease demanded a more skillful physician.”

— Christ wished to be born when the light of day begins to increase in length, so as to show that He came in order that man might come nearer to the Divine Light, according to Luke I, 79: “To enlighten them that sit in darkness and in the shadow of death.”

— In like manner, He chose to be born in the rough winter season, that He might begin from then to suffer in body for us. (3 a. q. 35 a. V and VIII.)

(From: Saint Thomas Meditations for every day, by Fr E.C. McEnery O.P., Columbus [Ohio], Long’s College book company, 1951)

Charity for the poor souls

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Charity for the poor souls

by Fr Garrigou-Lagrange O.P.

(extracts)

image

1. What is the foundation of the charity for the souls who are in Purgatory?

Saint Thomas Aquinas gives us the principle :

All the faithful in the state of grace are united with another by charity.  They are all members of one sole body, that is, of the Church.  Now in an organism each member is aided by all others.  Thus every Christian is aided by the merits of all Christians. 1.

[…] Charity loves God, loves all who are now children of God, and all who are called to be His children.  But the suffering souls are children of God and will be His children forever.  The Blessed Trinity dwells in them, Jesus lives in them intimately.  And whereas we love them all, we have special duties to the souls of our dead relatives.

The poor souls can do nothing for themselves.  They can no longer merit or give satisfaction or receive the sacraments or gain indulgences.  They can only accept and offer their own suffering.  Hence they have a special right to be aided by others.

The foundress of the Helpers of the Poor Souls2, while still a child, said to her friends :

If one of us were in a fiery prison and we could deliver him by a word, would we not say that word quickly?  The poor souls are in fiery prison, and our good God, to open that prison, asks only a prayer from us.  Can we refuse this prayer?

[…] Father Faber remarks that work for the suffering souls is sure of success.  As they cannot be lost, our work for them must bear fruit.  To obtain for these souls the greatest of all gifts, God seen face to face, will, at the same time, increase the accidental joy of Our Lord, of His blessed Mother, and of the saints.

2. How shall we exercise this charity?

We exercise this charity by praying for the dead, that is, by offering our merits, our prayers, our satisfactions, our deeds of almsgiving, by gaining indulgences, and above all by offering Holy Mass for their repose.

The Church Herself gives us the example.  During each Mass she prays for them in the Memento of the Dead.  Further, she opens her treasures, the merits of Christ and of the saints, in the form of indulgences applicable to the poor souls.

Indulgences, says saint Thomas, offer chief value to him who accomplishes the good work.  But they have a secondary value, for those for whom this work is done.  Nothing hinders the Church from applying indulgences to the souls in Purgatory. […]

Perseverance, too, is necessary.  Many believe too easily in the prompt deliverance of their dear ones, and after a period, say of a month, no longer pray for them.

3. Fruits of this charity

Masses, prayers, etc. offered for these souls in Purgatory increase our own store of merits : God is pleased to reward our least service.

And these souls, too, will not fail to aid us by their own gratitude in Heaven.  Even before their deliverance, they pray for their benefactors.  They have charity, which indeed excludes no one, but which imposes on them a special duty toward those friends.  Their prayers are efficacious even if they do not know in detail our condition, just as our prayers for them are efficacious though we do not know their condition.

May we also pray to the poor souls?  The liturgy does not pray to them [but only prays FOR them].  But we are not forbidden to pray to them, though we must give preference to prayer for them.  Here is a sentence from saint Thomas Aquinas :

“The souls in Purgatory are not in the state of praying, but in the state of being prayed for.” […]

The parable of the Good Samaritan may serve as summary.  He is moved by the misery of his neighbor, and reacts in the most efficacious manner.  Hence he, too, merits the mercy of God :  « Blessed are the merciful, for they shall obtain mercy » (Mt 5, 7).

(From the book of Fr Garrigou-Lagrange O.P., Life everlasting, Saint-Louis [Missouri], Herder Book, 1952).

The Rosary – a School of Contemplation

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The Rosary

a School of Contemplation

by Fr Reginald Garrigou-Lagrange O.P.

(extracts)

After Holy Mass, the Rosary is one of the most beautiful and efficacious forms of prayer, on condition of understanding it and living it.

BVM

Difficulties

It sometimes happens that its recitation becomes a matter of routine. The mind, not being really gripped by the things of God, finds itself a prey to distractions. Sometimes the prayer is said hurriedly and soullessly. Sometimes it is said for the purpose of obtaining temporal favours [which is not in itself bad, but] desired out of all relation to spiritual gain. […]

It is sure that to pray well, it is sufficient to think in a general way of God and of the graces for which one asks. But to make the most out of our five mysteries, we should remember that they constitute but a third of the whole Rosary, and that they should be accompanied by meditation – which can be very simple – on the Joyful, Sorrowful and Glorious Mysteries, which recall the whole life of Jesus and Mary, and their glory in heaven.

The Rosary is a true school of contemplation

The fifteen Mysteries of the Rosary thus divided into three groups are but different aspects of the three great Mysteries of our salvation : the Incarnation, the Redemption, Eternal Life. […]

Thus, the Rosary is a Credo : not an abstract one, but one concretised in the life of Jesus who came down to us from the Father, and who ascended to bring us back with Himself to the Father.  It is the whole of Christian dogma in all its splendour and elevation, brought to us that we may fill our minds with it, that we may relish it and nourish our souls with it.

This makes the Rosary a true school of contemplation. […] The Rosary well understood 1  is, therefore, a very elevated form of prayer which makes the whole of dogma accessible to all 2.

The Rosary is also a very practical form of prayer

The Rosary is also a very practical form of prayer: for it recalls all Christian morality and spirituality, by presenting them from the sublime point of view of their realisation in Jesus and Mary.

The Mysteries of the Rosary should be reproduced in our lives. Each of them is a lesson of virtue – particularly in the virtues of humility, trust, patience and charity.

* There are three stages in our progress towards God:

1. The first stage is to have knowledge of the final end, whence comes the desire of salvation and the joy to which that desire gives rise.  This stage is symbolised in the joyful Mysteries, which contain the good news of the Incarnation of the Son of God who opens to us the way of salvation.

2. The next stage is to adopt the means – often painful to nature – to be delivered from sin and to merit Heaven.  This is the stage of the sorrowful Mysteries.

3. The final stage is that of rest in the possession of eternal life.  It is the stage of Heaven, of which the glorious Mysteries allow us to some anticipated glimpse.

* The Rosary is therefore most practical:

1. It takes us from the midst of our too human interests and joys, and makes us think of those which centre on the coming of the Saviour.

2. It takes us from our meaningless fears, from the sufferings we bear so badly, and reminds us of how much Jesus has suffered for love of us, and teaches us to follow Him by bearing the cross which divine Providence has sent us to purify us.

3. It takes us finally from our earthly hopes and ambitions, and makes us think of the true object of Christian hope: eternal life and the graces necessary to arrive there. […]

Try to recite the Rosary the eyes of faith fixed on the living Jesus who is always making intercession for us, and who is acting upon us in accordance with the Mysteries of His childhood, or His Passion, or His glory.  He comes to us to make us like Himself. Let us fix our gaze on Jesus who is looking at us.  His look is more than kind and understanding: it is the look of God, a look which purifies, which sanctifies, which gives peace.  It is the look of our Judge, and still more the look of our Saviour, our Friend, the Spouse of our souls.   A Rosary said in this way, in solitude and silence, is a most fruitful intercourse with Jesus.  It is a conversation with Mary too, which leads to intimacy with her Son.

* But the Rosary is more than a prayer of petition :

— it is a prayer of adoration inspired by the thought of the Incarnate God (Joyful Mysteries) ;

— it is a prayer of reparation in memory of the Passion of Our Lord (Sorrowful Mysteries) ;

— it is a prayer of thanksgiving that the Glorious Mysteries continue to reproduce themselves in the uninterrupted entry of the elect into glory.

Objections and Answers

1. It has sometimes been objected that one cannot reflect on the words and the Mysteries at the same time.

The answer is that it is not necessary to reflect on the words if one is meditating on, or looking spiritually at one of the Mysteries.

The words are a kind of melody which soothes the ear and isolates us from the noise of the world around us, the fingers being occupied meanwhile in allowing one bead after another to slip through. Thus the imagination is kept tranquil and the mind and the will are set free to be united to God.

2. It has also been objected that the monotony of the many repetitions in the Rosary leads necessarily to routine.

This objection is valid only if the Rosary is said badly.  If well said, it familiarises us with the different Mysteries of salvation, and recalls what these Mysteries should produce in our joys, our sorrows, our hopes.

ANY PRAYER CAN BECOME A MATTER OF ROUTINE!  – even the Ordinary of the Mass.   The reason is not that the prayer is imperfect, but that we do not say them as we should – with faith, confidence and love!

(From the book of Fr Garrigou-Lagrange O.P., The Mother of the Saviour and our interior life, Saint-Louis (Missouri), Herder Book Company, 1948, Part II, Chapter VI, Article II.)