I will be moving the website here:

http://antoniobacci.blogspot.com/

Renouncing All Things

1. If we want God to take possession of our souls, we must drive out every inordinate affection to earthly things. It is not possible for God to dwell within us if we are still attached to sin or preoccupied with worldly aims.

God should reign supreme in us and inspire all our desires and actions. This can never happen if we retain an attachment to deliberate sin, even if it is not grave sin. In the case of venial sin, it is not so much the sin which prevents God from ruling us absolutely as the attachment to sin.

It is possible for anybody to fall through human weakness, for the just man falls seven times and rises again (Prov. 24:16). It is when we remain willingly in the state of sin that we offend God and weaken our faith and charity. At such times it is as if Jesus were asleep within us, as He slept in the boat during the storm on the lake of Galilee, when the terrified Apostles cried out: Lord, save us! We are perishing! (Mt. 8:25) We must keep ourselves free from all trace of sin if we wish to remain intimately united with God and to be governed only by Him.

2. Another necessary condition for Christ's reign in our souls is that we should destroy our love of self. Our Lord charged us: If anyone wishes to come after me, let him deny himself, and take up his cross, and follow me (Mt. 16:24). It is easier to renounce the goods of this world than it is to deny ourselves. It is so difficult to renounce one's own ego that at first sight it seems impossible. Nevertheless, God demands this of us if we intend to be perfect Christians and to be completely free to dedicate ourselves to Him.

God wishes to be absolute master of our souls because this is His right as our Creator and Redeemer. If we succeed in conquering our self-love and in desiring only whatever is pleasing to God, we shall find liberty and peace. We shall be able to claim with St. Paul: It is now no longer I that live, but Christ lives in me (Gal. 2:20).

3. Self-renunciation involves also the surrender of other attachments, such as the love of worldly honours, ambition, the desire for success, and many other affections which would hinder us from living the life of God. When we have arrived at a state of indifference to illness or health, wealth or poverty, life or death, we shall be able to say that we have completely renounced self, because God alone will reign within us. When we have striped ourselves of all alien affections, God will be our absolute Sovereign and we shall be really rich.

Lapses into Sin

1. When we have spent many years fighting our evil inclinations, praying, and forming resolutions, it saddens us when we fall into grave sin once again. A lapse like this can be very discouraging and can make us feel that it is impossible to resist temptation. We may even feel that we are not destined by God to enjoy everlasting happiness. This is a very dangerous temptation which could lead us into ruin. It is part of the tactics of the devil to tempt us to sin and, when we have fallen, to persuade us that our fall was unavoidable and that we may as well resign ourselves to sinning because we are predestined to hell.

Predestination is a gigantic theological problem which has tormented the minds and consciences of many. It is a difficult question, but in practice it can be answered in a few words. It is certain that God...wishes us all to be saved (I Tim. 2:4). It is certain that God became man and shed His precious blood for our salvation. How then could we be predestined to hell? How could we be denied the graces necessary for salvation? Our constant falls do not indicate that God has abandoned us, but show that we have abandoned Him. If we sincerely do everything of which we are capable, God will not deny us His assistance.

2. Away, then, with all thoughts of discouragement. Let us ask humbly for forgiveness every time we fall, for God understands our weakness. Then let us begin again with confidence in God's grace.

But why, we may ask, does God permit us to fall time and time again without giving us the grace to resist? In such a case we must accept the mystery of God's dealings with us. God often allows us to fall in order to humble us and to make us realise that we are powerless without Him. Pride is often the cause of our sins, and our pride must be curbed. God resists the proud, but gives grace to the humble (Cf. James 4:6). Instead of giving in to discouragement, therefore, we should acknowledge our own weakness and pray again to God to help us.

3. There are other explanations for our repeated lapses into sin. Sometimes we do not resist temptation immediately and it takes root in our souls. We may neglect to pray for God's assistance. We may have neglected to avoid the occasions of sin and have played about with danger. We may not be sufficiently determined to make any sacrifice rather than commit sin.

Let us consider our lapses and we shall discover that they can be explained in one of these ways. There is no need to lose confidence in God, therefore. Rather should we renew our good resolutions and reinforce them by constant prayer. Nobody who prays continually can keep falling into sin.

The Assumption of the Blessed Virgin Mary

1. It is generally believed that Our Blessed Lady died, since she would not have wished to escape death any more than her divine Son did. Our Lord, however, had seen her sharing in His agony and death upon Mount Calvary, and He willed that her own death would be so peaceful as hardly to justify the name.

The just die in the love of God and the martyrs died for the love of God. But Mary died consumed by the love of God. It was not disease which brought an end to her life, but love. Her love for Jesus was more ardent and more perfect than that of any other creature. She loved Him when she held Him in lier arms in the stable at Bethlehem, when she fled with Him into Egypt, and when she offered Him in the temple to His heavenly Father. She loved Him when she found Him after He had been lost and when she looked after Him in their home at Nazareth. She loved Him as she followed Him to His death on Calvary. She loved him in the joy of His Resurrection and, subsequently, of His Ascension into Heaven. Jesus desired her to remain o ii earth for a while to comfort the infant Church and to initiate the loving patronage which she would exercise over it in Heaven. Her love grew from day to day until it entirely consumed her and her immaculate heart could no longer contain it. Mary fulfilled in a most perfect manner the Creator's command to His creatures to love Him with all their hearts and with all their strength. Consequently, her love reached such a peak that her soul in its final ecstasy glided from her body.

Let us ask our Mother, Mary, to help us to die with the love and grace of God in our hearts, and with the names of Jesus and Mary on our lips.



2. Even as Christ by His own power rose from the grave, so by reason of His intervention the soul of Mary was reunited, after a short separation, with her body, and she was taken up body and soul into everlasting glory. It was fitting that this privilege should have been bestowed on the Mother of God. It would have been unbecoming for the immaculate flesh in which the divine body of Jesus was formed to have been allowed to corrupt in the grave. It was fitting, too, that she who was to be proclaimed Queen of Angels and of men should have come immediately to her throne of glory with her humanity integral and unimpaired. Her resurrection was, moreover, the reward of her virginal purity. From the first moment of her conception she was preserved free from original sin and from every evil inclination, and throughout her life she had advanced farther and farther in the way of perfection.

We shall rise one day also, O Blessed Mother. Grant in your Krcat love for us that we may so imitate your example as to deserve to rise in glory and to be associated with you in everlasting happiness.

3. After she had risen, Mary was gloriously taken up into Heaven. Jesus has ascended into Heaven by His own power, but Mary was borne aloft by the Angels, whose Queen she was soon to be proclaimed. She reigns in Heaven with her divine Son and looks down in love and mercy on her exiled children, whom she is ever ready to assist. She was the humblest and most exalted of creatures (Dante, Par. XXXIII, 2) for when told that she was to be the Mother of God, she desired to be called His handmaid. Humility is the Mother of all the virtues even as pride is the source of all the vices. If we wish to share in Mary's triumph, we must first of all share in her humility. Everyone who exalts himself shall be humbled, Jesus has said, and he who humbles himself shall be exalted (Luke 14:11). God resists the proud, we are reminded by the Apostle James, but gives grace to the humble (James 4:6). The glorious Assumption of Mary contains a lesson in humility for all of us.

Christian Joy

1. Christianity is neither sad nor pessimistic. On the contrary, it is the harbinger of great joy, (Luke 2:10) to quote the expression used by the Angels when they announced to the shepherds the birth of Jesus in Bethlehem.

Obviously, this joy is something quite distinct from sensible pleasure. It is the spiritual happiness which accompanies an innocent life, sorrow for sin, or suffering bravely borne for the love of God.

Any other form of earthly happiness can never be more than a partial and transitory pleasure, incapable of satisfying the human heart completely. When Christianity urges us to be detached from worldly objects, however, it does not condemn the joys of the present life. The historian Tacitus was very far from the truth when, in the description in his Annals of the burning of Rome at the time of Nero, he accused the Christians of hating the human race, although not of having set fire to the city. Although the teaching of Christianity is preoccupied with the joys of Heaven, it does not frown upon legitimate worldly pleasures.

Jesus went about doing good and healing all who were in the power of the devil. (Act 10:38) He loved to give joy to others and sanctified the marriage feast of Cana by His presence and by working His first miracle there. He restored happiness to the widow of Naim by raising her son to life, and to Martha and Mary by giving them back their brother, Lazarus, who had been dead for four days. He spent His entire life giving happiness to others.

There is only one kind of merriment which Christianity cannot countenance, and that is the inordinate pleasure which leads to sin or is the result of sin. This kind of pleasure has no kinship with spiritual joy. It is a momentary exaltation which soon disappears and leaves behind disillusionment and remorse. It leads inevitably to sorrow; this is a chastisement from God which can only become meritorious if it is offered up in expiation. The end of joy may be sorrow, (Prov. 14:13) says the Book of Proverbs. For this reason let us seek spiritual joys, not those which lead to sin nor those which are the result of sin.

2. In his letters St. Paul frequently exhorts the early Christians to be joyful. Rejoice in the Lord always; again I say, rejoice. (Phil. 4:4) The fruit of the Spirit is charity, joy, peace, patience, kindliness... (Cf. Gal. 5:22) But we are to remember that the kingdom of God does not consist in food and drink, but in justice and peace and joy in the Holy Spirit. (Rom. 6:20-22)

St. Paul emphasises that this joy need not be lost in times of tribulation. I am filled with comfort, I overflow with joy in all our troubles. (2 Cor. 7:4) In the life of a Christian, joy and sorrow are not mutually exclusive, but complement and perfect one another.

This does not mean that Christianity essentially transforms human nature and banishes the pangs of suffering. It means simply that everything in human nature is purified and elevated so that it may be deserving of Heaven, where true and lasting happiness is to be found. Be fervent in spirit, says St. Paul, serving the Lord, rejoicing in hope, (Rom. 12:12) and as sorrowful, always rejoicing. (2 Cor. 6:10)

3. If we live good lives, hoping for a Heavenly reward and guided by the action of the Holy Spirit dwelling within us, we shall possess this spiritual joy. Once we possess it, it will be erased neither by temptation nor by suffering nor by persecution, as long as our faith remains firm and steadfast. The sincere Christian accepts pleasure and pain with equal readiness because he places everything in God's hands.This explains what Jesus had in mind when He said: Blessed are you poor . . . Blessed are you who hunger . . . Blessed are you who weep . . . Blessed shall you be when men hate you and when they shut you out and reproach you . . . (Luke 6:20-22) The Saints were happy in spite of suffering and persecution. We must try at least to achieve that spirit of complete resignation to God's will which is always rewarded by peace of soul.

Work and Worry (August 13)

1. When we recite the Lord's Prayer, we say with confidence "Thy will be done on earth as it is in Heaven." This does not mean, however, that we renounce in a spirit of fatalism all right to action and initiative on our part.

Faith, says St. James, unless it has works, is dead in itself. (James 2: 17-26) The same applies to charity. (James 2: 13-17)

Faith and charity must be accompanied by action, which should always be inspired by the interior life. But our external activity should never be allowed to quench the flame of the divine life within us. If this should happen, our labour would grow sterile and would receive no blessing from God.

We should work hard, but should always act as if death might come at any moment. In other words, we should not become completely absorbed in our work, but should keep before our minds the ideals of the glory of God, our own sanctification, and the salvation of our neighbour. If our efforts seem to be successful, we should thank God. But if all our work appears to be in vain we should thank Him, just the, same, for such things happen with God's permission. Providence often guides events in its own way for the promotion of Gods's glory and for our greater good, which can be achieved through our humiliation as well as through our success.

If our spiritual outlook is in conformity with these principles, we shall be able to preserve our peace of mind, no matter how busy we may be.

2. There are many people who claim that they are working, for God and for souls. In fact, they do work hard and make great sacrifices, but at the first sign of failure they are disappointed and discouraged. Why is this? It is because they only believed that they were working for God and for His Church, whereas in their heart and soul they were more influenced by self-love and by a desire for the praise and approval of others. Their motives were not completely disinterested, and their sacrifices were not made entirely for God. Therefore they were disturbed by visions of success in human terms and were agitated at the prospect of failure.

The Saints worked hard also, but they never worried. They were always calm, because their attention was focused on Heaven rather than on themselves. As long as we work entirely for God and accept as His will the outcome of our efforts, everything will go well for us even when it seems to be going badly.

3. Some people imagine that they are not working properly unless they are worrying and fretting and attracting the attention of others. This kind of approach results in more agitation than action. These people are working more for worldly glory than for the glory of God, and their best efforts are ruined by self love. They have received their reward, (Mt. 6:2-5) and they cannot hope to be rewarded in the next life.

We should aim at a purity of intention which will inspire us to do everything for the love of God. We should rememberthat the internal action of grace is what matters most in the life of a Christian. If that is lacking, all our external activity is worthless in the sight of God.

Christian Optimism (August 12)

1. There are two kinds of optimism. The first is the optimism of worldlings who expect nothing but pleasure from life. They run away from anything which smacks of sacrifice or self-control, and as a result virtue is completely outside their grasp. Their motto is the "carpe diem" of the poet Horace. (Horace, Carm. I, 2:8) Living for the day in this fashion, they seem to uphold the philosophy which the Book of Wisdom puts on the lips of the foolish: Come, let us enjoy the good things that are real, and use the freshness of creation avidly. Let us have our fill of costly wine and perfumes, and let no springtime blossom pass us by. Let us crown ourselves with rosebuds ere they wither; let no meadow be free from our wantonness. (Wisdom 2:6-8)

This kind of optimism is an inversion of true human values. It is the result of the domination which man's lower instincts can sometimes acquire over his reason. But because our natural longing for what is good can never be completely stifled, this pleasant epicurean approach always leaves in its wake a sense of disillusionment.

Sooner or later this optimism is converted into pessimism. Human pleasure must always turn to sorrow, and at this stage, unless some miracle of divine grace intervenes, the spirit rebels and falls prey to despair. It is true that most of us will have avoided the worst excesses of the epicurean outlook, but we may have developed a distortedly comfortable and selfish approach to life. If this is so, we should remember that our lives are in conflict with Christian principles.

Unless the grain of wheat falls into the ground and dies, Jesus said, t remains alone. But fit dies, it brings forth much fruit. (Cf. John 12:44) Unless you repent, you will all perish. (Luke 13:5) The kingdom o f heaven has been enduring violent assault, and the violent have been seizing it by force. (Mt. 11:12) If anyone wishes to come after me, let him deny himself, and take up his cross daily, and follow me. (Luke 9:23)

Let us consider whether our lives are in accordance with this teaching.

2. There is also a Christian optimism, for Christianity is essentially optimistic. The Jansenist conception of Christianity as a gloomy and fearfully exacting creed is quite erroneous. Jesus has told us that His yoke is easy and His burden light, and St. Paul speaks of the arrival of the goodness and kindness of God our Saviour. (Titus 3:4) We have only to recall the parables of the prodigal son and the lost sheep, and Christ's encounters with Mary Magdalen and the repentant adulteress.

Christianity, then, is not opposed to the principles of natural goodness; it does not frown upon the blessings of life, on normal human affections, and on the love of beauty. Whatever things are true, says St. Paul, whatever honourable, whatever just, whatever holy, whatever lovable, whatever of good repute, if there be any virtue, if anything worthy of praise, think upon these things. (Cf. Phil. 4:8) Christian teaching does not hold that our natural inclinations are evil, for they are forces which can be channelled to lead us towards holiness.

3. Sin alone is essentially evil, because it offends God, our Supreme Good, and separates us from Him. Even sin is only a evil in so far as it is a deliberate act in which we find pleasure
mid continued satisfaction. But if it is washed away by tears of repentance and by sacramental Confession, even sin becomes a source of goodness, for it leads us back to God.

Christianity makes everything good and meritorious, even suffering. Only Christianity can give us an explanation of suffering, which can be employed by our acceptance of it as a valuable means of expiation and sanctification.

Only in Christianity can the human heart find satisfaction and peace. Christian optimism abhors the malice of sin, lightens our, sufferings, and moderates our pleasures. It helps us to see God's image in all creatures, gives us joy in life and hope in the hour' of death. In this sense, let us be optimists.

The Parable of the Talents

1. Let us meditate on the parable concerning the talents. A lord was preparing to go abroad and before he departed he called together his servants. He distributed his assets among them in proportion to their ability, giving five talents to the first, two to the second, and one to the third.

After a long time the master returned and asked his servants to render an account of the money entrusted to them. Those who had received, respectively, the five and the two talents returned the capital to their lord along with the profits which they had made, so that in fact each was able to hand back double the sum originally entrusted to him. Their master praised their fidelity and zeal and rewarded them more handsomely than they could ever have expected.

Finally, the man who had received only one talent appeared and said: Master, I know that thou art a stern man; thou reapest where thou hast not sowed and gatherest where thou hast not winnowed; and as I was afraid, I went away and hid thy talent in the earth; behold, thou hast what is thine. The master's reply was stern. Wicked and slothful servant! thou didst know that I reap where I do not sow, and gather where I have not winnowed! Thou shouldst therefore have entrusted my money to the bankers, and on my return I should have got back my own with interest. Take away therefore the talent from him and ... cast him forth into the darkness outside, where there will be the weeping, and the gnashing of teeth. (Cf. Mt. 25:14-30)

The meaning of this parable is clear. We are all servants to whom our heavenly Father has entrusted various talents. Some have been given more than others. By our own labour and industry we must all make profitable use of the talents which we have received. The ungrateful and slothful servant who does not make good use of his talents will be severely punished. But a happy reward awaits the good and faithful servant who has worked zealously all his life for his Master's interests until the talents which he has received have produced an increase of sanctity in himself and in others.

2. As a general rule, God gives us three kinds of talents. These are (i) material, like health or riches; (ii) intellectual and moral, such as intelligence, personality, and ability; and (iii) supernatural, like divine grace, a vocation, or extraordinary powers. God distributes lavishly all these talents, to whomsoever He pleases and in accordance with His own hidden designs.

We have no right, therefore, to envy the talents of others nor to be discontented with our own. Rather should we be grateful to God for whatever He has given us and remember that sufferings and deprivations may also be used as a means of self-sanctification. If we cheerfully accept and offer to God our lack of certain talents, we can gain great merit.

3. We should never complain about the amount which we have received. It would be more appropriate to tremble at the thought of how much we have received. If anyone has received very little, he will have to account for very little. But a man who has received a great deal is responsible before God for the manner in which he has employed all the gifts entrusted to him.

Our own pride and spirit of ostentation is responsible for any discontent which we may feel concerning our state in life and our abilities. But if we are chiefly concerned for the glory of God and for our eternal salvation, then it will not matter to us how much we have received. Let us be satisfied with the position in life in which God has placed us. Let those of us who are not exceptionally talented thank God for the little we have received, but if we have been endowed with a great many gifts, let us anxiously consider how we are employing them. In either case, let us work hard to make the best possible use of the talents which God has granted to us.

The Mystery of Life

1. "Life," said the poet Tommaseo, "is only a remembrance, a hope, and a passing moment."

How true this is. This life which preoccupies us so much is only a point of time which continually passes and evades us. We live on memories and on hopes, but in reality our life is no more than an elusive period of time flowing into the ocean of eternity.

Yesterday we did not exist, and tomorrow we shall be no more. Yesterday God called us forth from nothingness, and tomorrow He will summon us from this fleeting existence in order to reward or punish us in eternity. It is the great mystery of life that so much depends on a vanishing moment of time.

We have two alternatives. We can direct our course in life towards God, in which case we shall one day be happy with Him for ever. Or we can travel in the opposite direction in pursuit of sensual satisfaction and transitory worldly success, in which case we shall one day be rejected by God and shall be doomed to everlasting unhappiness.

Let us reflect on the importance of our choice.

2. We know that the past can never return and that the future is so uncertain that it may not even exist for us. We realise that our life is nothing more than a passing moment. If we meditate on these truths, how can we be attached to worldly objects Even if we could attain the objects of our desire, they would soon be snatched away from us.

Let us aim at those lasting values which are not passing,which can remain with us during life, comfort us at death, and accompany us into eternity. We know what these substantial values are-holiness, the grace of God, the conquest of our sensible appetites, and the final enjoyment of God in Heaven. These things do not pass away, but will remain with us for ever.

3. These reflections reveal to us the transience of this life and make sorrows and hardship seem easier to endure, and even welcome if we know how to offer them to God. What difference will the sufferings of a past existence make?

What will remain tomorrow of the trials which we have encountered today? Only a consoling memory, as long as we have offered them to God. Let us examine all our affections, desires and sufferings in the light of eternity. Viewed in that relationship, they can all become a source of self-sanctification.

Rash Judgment

1. Instead of examining their own consciences in the presence of God, there are many people who are always prepared to judge the thoughts and actions of others. Do you belong to this category? Reflect for a while on the words of the Gospel.

Do not judge, said Christ, that you may not be judged. For with what judgment you judge, you shall be judged, and with what measure you measure, it shall be measured to you. But why dost thou see the speck in thy brother's eye, and yet dost not consider the beam in thine own eye? Or how canst thou say to thy brother, "let me cast out the speck from thy eye"; and behold, there is a beam in thy own eye? Thou hypocrite, first cast out the beam from thy own eye, and then thou wilt see clearly to cast out the speck from thy brother's eye. (Mt. 7:1-5)

These severe words condemn rash judgments; they also impose on us the obligation of correcting our own faults rather than censuring those of others. We are warned, moreover, that if we judge others harshly, the Divine judge will treat us with equal severity.

A judgment is rash when it is formed without any sure basis and without necessity. It is a difficult thing to penetrate the secrets of the human heart and conscience. Only God can do it with absolute certainty. St. Bernard remarked that anyone who .judges others rashly is usurping a right which belongs to Almighty God. How can we possibly guess at the motives and intentions of our fellow-men?

It is fairer and kinder to be ready to excuse our fellow-men and to appreciate their good qualities. We should leave it to God to judge their deficiencies and occupy ourselves with making amendment for our own sins.

2. Rash judgments are sometimes formed quite thoughtlessly. At other times they are the product of malice, envy, pride, or hatred. Even when they are lightly arrived at, they are sinful because they are opposed to the law of charity. When they are the result of one of the passions mentioned, they are far more gravely sinful, because they presuppose the intention of injuring our neighbour. Rash judgments like this rarely remain enclosed in the mind, but are expressed openly with consequent damage to the character of the victim.

It is easy to progress from lighter faults to grave sin in this matter. A rash judgment soon becomes a slander, and a sin against charity soon becomes a sin against justice involving an obligation to make reparation.

3. Let us contemplate Jesus as our model. While He was hanging from the Cross, He looked down compassionately upon His jeering enemies. Not only did He pray for them and forgive them, but He even made excuses for them to His heavenly Father. Father, forgive them, fir they do not know what they are doing. (Luke 23:24)

It is still the same. Very often when people commit sin they do so because they have not reflected about what they are doing.

For this reason we should always be kind in our judgments and prudent about expressing them. A harsh judgment can cause irreparable damage to our brother's character, whereas a kind word can lead him back from the path of evil.

More About Almsgiving

1. The description of the Last judgment in the twenty-fifth chapter of St. Matthew's Gospel would shock many people if they were to read it. The principles in accordance with which Christ will pronounce sentence are inescapably clear. Did you feed and clothe the poor for My sake, He will ask, because you recognised Me in them? If you have done so, you will certainly be saved. If you have neglected to do so, you will be condemned for all eternity. Christ does not ask about anything else, because everything else is subordinate to the precept of charity. Where there is charity, everything else follows. Where charity is lacking there is nothing else, because Christianity is synonymous with charity. Charity, says St. Paul, is the bond of perfection. (Col. 3:14)

If I should speak with the tongues of men and of angels, St. Paul says elsewhere, but do not have charity, I have become as sounding brass or a tinkling cymbal . . . and if I have, all faith so as to move mountains yet do not have charity, I am nothing. And if I distribute all my goods to feed the poor . . . yet do not have charity, it profits me nothing. (Cf. 1 Cor. 13:1-3)

So our eternal salvation depends on our charity. But it must be charity in action, not merely in words. He who has the goods of this world, says St. John, and sees his brother in need and closes his heart to him, how does the love of God abide in him? (1st Epistle of St. John, 3:17) Charity must be expressed in almsgiving and good works, for otherwise it would be a matter of idle talk which would be powerless to save us.

Our almsgiving should not be dictated simply by natural feelings of compassion, however, nor by mere philanthropy. It should be pre-eminently a religious act, springing from supernatural motives. Because we see the person of Christ in the poor man, we should love and help him as we should our Divine Redeemer, of Whose Mystical Body he is a suffering member. This is real Christian charity.

A proud man may also be liberal in giving away money in order to draw attention to himself. But this is not Christian almsgiving, which is never the product of self-love but of the love of God. Let us be more generous in giving, therefore, but let us always give from the supernatural motive of Christian charity.

2. We should often read and contemplate passages in praise of charity and almsgiving which are contained in the Sacred Scriptures. Give that which remains as alms, and behold, all things are clean to you. (Luke 11:41) Alms delivereth from death; and the same is that which purgeth away sins, and maketh to find mercy and life everlasting. (Tob. 12:9) Redeem thou thy sins with alms and thy iniquities with works of mercy to the poor. (Dan. 4:24) My son, rob not the poor man of his livelihood: force not the eyes of the needy to turn away. (Ecclus. 4:1) Water quenches a flaming fire, and alms atone for sins. (Ecclus. 3:29) Be merciful, therefore, even as your Father is merciful ... Give, and it shall be given to you ... For with what measure you measure, it shall be measured to you. (Luke 6:36-38) For judgment is without mercy to him who has not shown mercy ... And if a brother or a sister be naked and in want of daily food, and one of you say to them, "Go in peace, be warmed and filled," yet you do not give them what is necessary for the body, what does it profit? So faith too, unless it has works, is dead in itself. (James 2:13-17)

3. Let us give away as much as we can in charity, therefore. It does not matter whether we can afford to give a large sum or a very small amount; the important thing is to give. God knows our inmost thoughts; He can judge how detached we are from worldly goods, and if He sees that we are prepared to share them willingly with the unfortunate poor for His sake, He will reward us one day. But if we are avaricious and indifferent to the sufferings of others, He will condemn us to everlasting punishment.

There is one act of charity which we can all perform, even if we are poor. We can pray for those who never pray, for hardened sinners, for heretics, for those who persecute the Church, for the Missions, for the sick and dying, and for the souls in Purgatory. This is a spiritual almsgiving of which we are all capable. Besides prayer, there are all the other spiritual works of mercy from which to choose.

Almsgiving

1. The view has been expressed that almsgiving is useless and degrading. It is useless, it has been said, because the implementation of social justice should be sufficient to provide for theneeds of everybody; and it is degrading, it has been held, because it places the poor man in a position of inferiority to the rich man, and makes him beg for that which is really his right.

This is a false line of reasoning. Social justice can and should do a great deal to achieve a more equal distribution of wealth among men. But social justice cannot do everything.

Until the end of the world the weak will always succumb in the battle of life before the energy and enterprise of the strong. There will always be unfortunates who by reason of some tragic accident are unable to fend for themselves. No matter what form it takes, the State will not be able to provide fully for the disabled and infirm.

There will always be plenty of scope for Christian charity, which does not proceed with the measured stride of justice but with the swift wings of the love of God. It seeks out sorrows which need to be assuaged and wants which need to be relieved. There will always be suffering and want upon earth. The poor you have always with you, (Mt. 26:11) Jesus has told us.

It cannot be said that almsgiving is degrading because it makes the receiver inferior to the giver. This may be so if alms are given from motives of mere philanthropy. But when almsgiving is accompanied by charity and understanding and the donor sees in the poor man the person of Jesus Christ, there is no difference of status between the two individuals. They are brothers who wish to love and help one another, since both are members of the mystical Body of Christ. In this case it is more blessed to give than to receive.

Christian almsgiving is the fulfilment of an obligation and is a source of merit for the giver. As for the receiver, not only are his wants relieved, but he is the means by which his wealthier brother can acquire merit and fulfil his obligations.

2. Even if it is not very great, wealth is a dangerous thing. It is a burden which hampers us spiritually unless it is enriched by charity. Of itself, wealth is opposed to the spirit of the Gospel.In the Church of God, therefore, the only fitting role which rich men can assume is to place their abundance at the service of charity and become the servants of the poor.

St. Thomas Aquinas says that wealth can be an instrument of virtue and that it is only in this sense that it can be called good. If it impedes the practice of virtue, then it is evil. (Contra Gentes, 111:134) Let us make good use of our assets, therefore, and give generously to those who are in need without allowing our motives to become tainted with self-interest.

Sell what you have and give alms, said Christ. Make for yourselves purses that do not grow old, a treasure unfailing in heaven where neither thief draws near nor moth destroys. (Luke 12:33) It is the possession of this kind of treasure that will comfort us at the hour of death.

3. We must be detached from the goods of this world because they are corruptible and cause us to forget God. Even if we have been placed in easy circumstances, let us be poor in spirit. We can be poor in spirit by giving alms from motives of Christian charity. We need the mercy of God, and Our Lord has told us that He will be merciful only to those who show mercy to others.

We need God's forgiveness for all our sins, and the Holy Spirit assures us that our iniquities are redeemed by almsgiving. Redeem thou thy sins with alms and thy iniquities with works of mercy to the poor. (Dan. 4:24) Almsgiving is a means to our personal sanctification.

Riches and Poverty

1. There is a striking contrast between the luxurious living of wealthy people who waste their money on pleasure and amusement and the abject poverty of those who are without food, clothing and shelter. This is in complete contradiction of the Gospel message which has proclaimed that we are all brothers.

Extravagance is always self-centred, whereas Christianity is the creed of love. Sumptuous living cannot be justified by an appeal to the right to own private property, for it is a shameless betrayal of the Gospel spirit of fraternal charity. When St. Thomas is defending the right to private property, he adds at once: "In regard to the use of it, however, a man should notregard material goods as belonging entirely to himself, but ... should be ready to share them with others in their necessity." (Summa, II-II, q. 66, a. 2.) If such maxims which derive their inspiration from the Gospel were put into practice, there would be neither excessive wealth nor excessive poverty in the world today.

It is true that there would still be poverty, but destitution would disappear.

Poverty is good in that it makes us detached from worldly things and helps us to think more about the next life. But destitution is really a social crime, for it is the result of human egoism and can breed hatred and spiritual degradation.

"Poverty," writes Péguy, "is decent. It does not dress in rags ... Its dwelling is tidy, healthy, and affords a welcome. It can have a change of linen once a week. It is not emaciated nor hungry ... It is not good for anyone to live in easy circumstances; on the contrary, it is much better always to feel the goad of necessity ..." (La guerre et la paix, p. 338)

It was in this sense that Jesus blessed the poor and condemned the rich. He is referring to the poor man who has enough to supply his needs, is detached from worldly possessions, uses his poverty to assist him in his journey towards Heaven, and is happy or at any rate content. But He condemns the rich man who squanders his wealth on selfish amusement and is deaf to the entreaties of those in need.

After twenty centuries of Christianity the violent contrast still exists in modern society. If we have any reason to reproach ourselves, let us try now to make up for our deficiencies.

2. We must face this unfortunate fact. One half of the world is living in luxury while the other half lives in squalor. Worse still, both the inanity and arrogance of the wealthy and the degradation and abjectness of the destitute extinguish the light of the Gospel and drown the voice of conscience.

Who is at fault? We must all share the blame, for nobody has ever fully implemented the Gospel teaching, which alone contains a complete solution for the problems of the human race. A great deal of want and misery would disappear if all those whose assets exceed what they need for themselves remembered that they arc obliged to love their neighbour as themselves. They would then take heed of the precept: Give that which remains as alms. (Luke 11:41) We should all examine ourselves rigidly on this point, because we could all do far more to help the needy, whom we do not love, unfortunately, as much as we love ourselves.

3. In this matter as in all others, we have a great deal to learn from the Saints. Not only did they give to the poor whatever was superfluous to themselves, but they deprived themselves even of the necessaries of life because they saw in their destitute fellow-men the person of Jesus Christ. They really loved their neighbour as themselves, and more than themselves, in fact, for the sake of the love of God. For this reason they enjoyed clothing the naked and feeding the hungry whenever it was in their power to do so.

We may not be capable of doing exactly the same because we have not reached the same height of perfection. But we must remember that the precept to "give that which remains as alms" applies also to us. If there is somebody in grave need whom we have the means of helping, we are obliged to do so by the command of the Gospel. It is the same Gospel which warns us that if we fail to do so, the Divine Judge will one day condemn us.

Sacred Images

1. There are two extremes to be avoided in venerating the images of Christ and the Saints. In emulation of the ancient heresy of the Iconoclasts, there are some who regard the veneration of images as a superstitious and idolatrous practice. In support of their view they quote from the Book of Exodus: You shall not carve idols for yourselves ... you shall not bow down before them or worship them. (Exodus 20:4-5)

The equivocation is obvious. This prohibition refers to the images of false gods, not to the images of Saints. It is the worship of idols which is forbidden, not devotion to the Saints. There are examples in the Old Testament of the veneration of images and symbols indicating the presence of God, such as the Ark of the Covenant, adorned by two cherubim of beaten gold, (Exodus 25:18) and the bronze serpent mounted by Moses on a pole in the desert. (Num. 21:8)

From the early days of the church there existed in the Catacombs representations of Jesus, the Blessed Virgin, and the Martyrs, and the fact that they were adorned with haloes is a clear indication of the veneration with which they were regarded by the faithful. The historian Eusebius specifically mentions a bronze statue erected in honour of the Saviour, before which the faithful prayed and were sometimes awarded with miracles.

Contrary to the accusations of some Protestants, therefore, this practice is not a novelty introduced by the Roman Church. Moreover, the honouring of images is not idolatry because it is not a direct adoration, but a relative and indirect veneration. Homage is not paid to the actual statues or pictures, but to Christ, the Blessed Virgin and the Saints, whom the images represent.

"The images of Christ, of the Virgin Mother of God. And of other saints are to be kept with honour in places of worship especially; and to them due honour and veneration is to be paid -not because it is believed that there is any divinity or power intrinsic to them for which they are reverenced, nor because it is from them that something is sought, nor that a blind trust is to be attached to images as it once was by the Gentiles who placed their hope in idols; but because the honour which is shown to them is referred to the prototypes which they represent." (Council of Trent, Session 25)

The cult of images has, therefore, a solid theological foundation. "We make images of holy men," as St. Cyril of Alexandria expressed it, "not to adore them as Gods, but as a reminder and a stimulus to ourselves to imitate them. Moreover, we make images of Christ so that our love for Him may be more easily aroused.", (In Ps., 113:16) Besides being theologically correct, the practice is also useful.

2. The opposite extreme of over-superstitious veneration of images must also be avoided. As St. Gregory the Great observed, sacred images should be regarded as a means of impressing on simple minds the virtues which they ought to emulate. Sometimes, however, the ignorance of the faithful in this regard needs to be corrected.

It is not unusual to enter a church and to see crowds of people around statues of the Blessed Virgin and the Saints, laying flowers at their feet and lighting innumerable candles. Meanwhile, the Altar of the Blessed Sacrament is deserted. Excessive homage can be paid to particular images, in such a manner as to suggest that the piety of the worshippers is directed towards the material images themselves rather than towards the Redeemer or our Divine Mother or the Saints. We must be careful to ensure that our devotion does not become corrupted by superstition.

3. Apart from avoiding the two extremes of behaviour which have been mentioned, we should cultivate a proper respect for the images of saintly men who have benefited mankind. If we can cherish so dearly the portraits of our parents, how much more should we revere the images of Christ, Our Lady and the Saints? We should kneel before them and imagine that the loved ones are present whom they represent. As we are praying, we should remember the virtues of those to whom we pray and resolve to follow in their footsteps.

-------------------------------------------------------------------------------------------------
**Not included in Cardinal Bacci's book

St. Theodore Studite

"Nowhere did Christ order that even the briefest word be written about Him. Nonetheless, His image was sketched in writing by the apostles and preserved for us to the present. So, what is represented on the one hand with paper and ink, is likewise represented on the icon with various colors and different materials."

- Refutation 1, ch. 10, PG 99, 340 D

"...from the moment Christ is born of a Mother who can be depicted, He naturally has an image which corresponds to that of His mother. If He could not be represented by art, this would mean that he was not born of a Mother who can be depicted, but was born only of the Father and that He was not Incarnate. But this contradicts the whole divine economy of our salvation."

- Refutation 3, ch. 2, sec. 3. PG 99, col. 417C

St. John of Damascus

"If you have understood that the Incorporeal One became man for you, then it is evident that you can portray His human image. Since the Invisible One became visible by assuming a human body, you can make a picture of Him who was seen.

Since He who has neither body, nor form, nor quantity nor quality, who transcends all grandeur by the very excellence of His nature, who, being of divine nature, assumed the condition of a slave, "He thus reduced Himself to quantity and quality by clothing Himself with human features; therefore, paint on wood and present Him for contemplation, who desired to become visible."

- Discourse in Defense of Divine Images, PG 94, col. 1239

The Crucifix

1. I determined not to know anything among you, wrote St. Paul to the Corinthians, except Jesus Christ and him crucified. (1 Cor. 2:2)

It was St. Paul's boast that, while the Jews were looking for signs and the Greeks were searching for wisdom, he continued to preach about Christ on the Cross. The Jews ask for signs, and the Greeks look for 'wisdom'; but we, for our part, preach a crucified Christ-to the Jews indeed a stumbling-block and to the Gentiles foolishness.

Christian doctrine and Christian living are centred around Jesus Crucified. Unfortunately, in modern times as in the time of St. Paul, the Crucifix is either ignored and forgotten or attacked as a symbol of folly.

There is no need to be amazed at this. When the holy old man, Simeon, took Jesus in his arms, he made the prophecy that this Child would be a sign that shall be contradicted. (Luke 2:34) The world is proud of its scientific and technical progress, whereas the Crucifix is the symbol of the lowliness to which God Himself descended for love of us. The world is looking for pleasure and voluptuousness, whereas the Crucifix preaches to us the spirit of sacrifice and the purifying value of suffering. The world is fond of ease, riches and honours; the Crucifix demonstrates the depths of the love of God, Who became man for our sakes, suffered and died to redeem us from sin, taught us fraternal love, and commanded us to carry our cross daily if we wished to follow Him.

We must choose whether to follow Jesus Crucified or to follow the world. The world can only give us a vain and passing satisfaction, while the Crucifix can give us the peace of a good conscience, even in the midst of sorrow and trouble, and the hope of lasting happiness in the next life.

2. The Crucifix is the open book in which men can read of God's infinite love for them. The Saints wept before the Crucifix because they realised that the sufferings and death of the Redeemer were the result of sin, and so they learned to avoid sin at all costs. They meditated on the last words of Jesus dying on the Cross, words which so clearly illustrated His infinite mercy towards us.

We should follow the example of the Saints in this devotion. Let the Crucifix be the most precious object in our homes, and let us love to hold it in our hands. Let it recall for us the tragedy of Mount Calvary, when Jesus was stripped of His garments and nailed to the Cross, was raised up to suffer indescribable agonies, forgave his executioners and forgave us our sins, pardoned the penitent thief, and bequeathed to us the last treasured possession which was left to Him, His most holy Mother.

Let us weep for our sins and increase in love for our divine Redeemer. When we are oppressed by the weight of our own cross, we shall look at the Crucifix and find comfort. When we are tempted, we shall grasp the Crucifix and turn away with horror from thoughts of sin and ingratitude.

The Crucifix will teach us, as it taught the Saints, the lesson of charity towards God and towards our neighbour. It will teach us to hate sin and to love virtue. If we cherish it during life, it will be our consolation to kiss the Crucifix at the moment of death.

A Holy Death

1. Now and again it is useful for Christians to dedicate a day to meditation on the subject of death. It is useful because it is easy to regard our own death as something theoretical and remote, whereas in fact we ought always to be prepared to die since it is at an hour that you do not expect the Son of Man is coming. (Luke 12:40) It may be at the hour when we are least expecting it that Godwill come to take us, and it will be on our spiritual state at this hour that our eternity will depend.

We know neither when nor where death will surprise us. It may be to-day, it may be in a few years. It may come suddenly, or maybe after a long illness. We may be in bed or in the middle of a street, in hospital or at home. Finally, we may be resigned, comforted by the presence of a priest and by the reception of the last sacraments, or we may be alone and deprived of these consolations.

It is essential, therefore, to be always prepared, fortified by faith, charity and good works. If we are really prepared, it will not matter when, where, or how death comes, for it will be to us like the good Sister Death of St. Francis of Assisi. It will release us from this corrupt mortal flesh and open to us the gates of everlasting happiness. Then we shall fly joyfully into the arms of our Creator and Redeemer Whom we have tried hard to love and serve.

But if we are not prepared, what then? How bitter it will be to have to leave the world to which we have become so attached. What remorse we shall feel at the remembrance of our innumerable sins, badly confessed and never attoned for, and at the realisation that we have failed to do so much good which we could have done, whereas now we shall have to appear before the Eternal judge with nothing to offer.

2. When we meditate on death, then, we should resolve to remain always prepared. Besides this, we should make an act of perfect resignation to the will of God, accepting from Him whatever illnesses He may ask us to endure and whatever kind of death He has destined for us. We should promise to accept everything as long as He will allow us to die in the state of grace.

We should frequently offer to God, as a guarantee of our love and as satisfaction for our sins and negligences, the sufferings with which we shall be afflicted during our last illness. We shall be comforted in our final hours by the remembrance of thistotal offering of ourselves which we have so often repeated. Like Jesus in the garden of Gethsemane, we shall be able to pray: Father, if it is possible, let this cup pass away from me; yet not as I will, but as thou willest. (Mt. 26:39)

3. During our meditation on death we should seize the opportunity of asking God for the favour of dying with the consolation of the last sacraments. Let us pray that in our final moments we may be comforted and reassured by the sacramental absolution and blessing of the priest at our bedside, and that Jesus may visit us once more in the Blessed Eucharist to revive our faith, hope, and love, and to strengthen us for our journey into eternity. Finally, let us pray that, before we have lost consciousness, Extreme Unction may heal our spiritual scars, make us worthy to see God, and assist us to pass peacefully from this vale of tears into everlasting happiness.

How to Remain Aware of the Presence of God

1. It is useful to consider the ways in which we can develop a constant and effective awareness of the presence of God. The first way in which we can do this is by cultivating a lively faithwhich will help us to see God everywhere. Do not I fill heaven and earth, saith the Lord? (Jer. 23:24)

This kind of faith should deepen our sense of God's presence and inspire in us sentiments of love and gratitude which will guide us in all our actions. We cannot expect that we shall be able to remain in a state of constant contemplation of God, for this is the privilege enjoyed by the blessed in Heaven, for whom faith has been replaced by the Beatific Vision. We must be satisfied with exciting in ourselves as often as possible the active awareness of God's presence. This should be a quiet and peaceful process, not involving undue mental effort or anxiety.

We should be able to attend quite naturally to our work and other obligations, and we should be helped and consoled in this by directing our thoughts to God from time to time in order to offer ourselves to Him. This can easily be done by means of frequent ejaculatory prayer, by renewing at regular intervals our intention of doing everything for the love of God, and by being prepared to endure in complete acceptance of the Divine Will all the hardships and trials of the day. Whenever it is possible, moreover, we should escape from the care and confusion of the world into a quiet church. Here we can kneel in the real presence of Jesus in the Blessed Eucharist and express in intimate prayer our love for Him and our desire to serve Him.

2. Another way of increasing our sense of the presence of God is to perceive Him in all His creatures. St. Thērhse of the Child Jesus loved to contemplate the image of her Creator in the flowers of the field and in the stars of the firmament.

God has created all things for our benefit and He is present in all things. He sees what use we make of them and can judge whether we employ them to honour Him, Who is our beginning and our end. The ray of divine beauty which shines in every created thing should attract us towards its Creator and cause us to adore and serve Him. Whenever we meet a learned and holy person, moreover, the reflection of God's power and goodness is even more compelling. "Learn to love the Creator in the creature," says St. Augustine, "lest the thing which He has made should grip you, and you should lose Him by Whom you also were created." (In Ps., 19)

In other words, let us learn to see the Creator in all His creatures so that these may not enslave us and cause us to lose Him Who is our highest Good.

3. The third way of remaining attentive to the presence of God is to contemplate Him living in ourselves. While it is true that God is present everywhere, He dwells in a special manner in the human soul, which is the masterpiece of creation. When our souls are adorned with His grace, His delight in us is unbounded. I will dwell and move among them. I will be their God and they shall be my people. (2 Cor. 6:16) Do you not know that you are the temple of God and that the Spirit of God dwells in you? (1 Cor. 3:16)

God dwells among us, therefore, and lives in us as in so many temples. We should recognise His presence and listen to His voice; furthermore, we should adore Him, love Him, and pray to Him. Then we can sincerely claim to belong entirely to Him.

The Awareness of the Presence of God

1. The cultivation of a continual awareness of the presence of God is such a useful practice that many writers regard it as the fundamental principle of the spiritual life. As St. Alphonsus de' Liguori points out, it obliges us to do three things: (1) To preserve ourselves completely free from sin; (2) To practise virtue in every possible way, and (3) To seek a closer and more loving contact with God. (Al. Div. Servizio, III, 1, 3)

The realisation of the presence of God is a particularly good way of subduing our passions and conquering temptation. "If we were always aware of God's presence within us," writes St. Thomas, "we should never, or hardly ever, sin." (Opusc. 58, c. 2)

It is unlikely that a man who is committing sin adverts to the fact that God is watching him and could intervene to punish him at any moment. He has forgotten the presence of God, his Creator and Redeemer, Who has been so good to him and Who will one day be his judge. His mind has been darkened and his heart led astray by the deceptive pleasures of this world.

God is far from the sinner because the sinner ignores His inspirations and advice and has, in short, rejected Him. The unhappy man will never find peace in this world and is doomed to eternal unhappiness in the, next.

"If we remained always in the presence of God," wrote St. John Chrysostom, "we should neither conceive nor do anything evil.^" (Homil. 8, ad Phil., 2.)

2. The presence of God, moreover, encourages us to do our best to acquire all the virtues. When He is always before our eyes we have no difficulty in recognising that He is the supreme Truth, Beauty, and Goodness.

Let us seek to please God, therefore, by obeying His command­ments and inspirations. If we wish to be worthy of His presence, let us seek to adorn our souls with His grace, which is ours for the asking. Our awareness of God's presence should not be a passive state. It should enliven our faith and increase our love for Him.

Do we realise how poor and pitiful we are in the sight of God? Let us ask Him to make us holy. If we are troubled by temptations, let us ask Him for the strength to conquer them. If we are worn out by suffering, let us ask Him to help and console us.

3. If we remind ourselves constantly of the presence of God, we shall always be closely united to Him. Union with God should be the result of our love for Him, for it is an unfailing rule of love that it increases with the nearness of the beloved. If we live in the presence of God and contemplate Him as the perfection of beauty, truth and goodness, we shall be moved to love Him more and more. Our love, moreover, will generate in us the ardent desire of an even closer intimacy with Him.

This sacred union will bring us great peace and tranquillity in all the vicissitudes of life, a serenity which will be reflected in our personality and in our conduct for the edification of our fellow-men.

Little Things

1. Very few people are destined to great things by Almighty God. Most of us must offer ourselves in the relatively un­important walks of life in which we have been placed by Providence. Only some of the Saints were endowed with exceptional virtues and miraculous powers which attracted the attention and admiration of the world. In the normal course of events Christian perfection must be acquired little by little through the practice of ordinary virtues and unspectacular good actions. There is always scope for these. An upsurge of anger can be suppressed from the motive of the love of God and of our neighbour. We can behave courteously towards people who are unsympathetic towards us or who offend us by their un­mannerly conduct. We can combat pride by acts of humility and egoism by acts of charity. We can mortify ourselves in speech, in behaviour, and at table, and we can give alms to the poor, good advice to the ignorant, and comfort to the afflicted.

All these virtuous actions are insignificant in the eyes of men, but they are great in the sight of God. The blades of grass and the flowers in the meadow are tiny things, but joined together they constitute the pasture which provides nourishment for the herds and flocks. Let us perform these small actions every day and so cultivate the ordinary virtues. We shall attract the attention and favour of God, Who will help us to advance step by step towards the peak of Christian perfection.

2. Just as there are very ordinary acts of virtue, so there are very ordinary sins. But it would be rash to regard acts of deception, vanity and impatience as insignificant. Every deliberate sin is an offence against God, our highest good and our Redeemer.

How can God be indifferent to these ungrateful violations of His law? After all, even as He has assured us that a cup of cold water given in His name to a thirsty man will have its reward, (Cf. Mt. 10:42) so He has assured us that not even the slightest trace of sin can enter into eternal glory. We shall not be condemned to Hell for venial sins alone, but we shall suffer a decline in grace and shall be obliged to expiate our sins either in this life or in Purgatory.

3. Our eternal salvation will probably be determined by these ordinary acts of virtue and these ordinary sins. Jesus compared the kingdom of Heaven to a mustard-seed which grows into a tree. Similarly, many Saints began their spiritual ascent by following up one simple inspiration, and many souls, perhaps, have found themselves condemned as a result of having neglected the commonplace virtues and inspirations.

Ordinary virtue may develop into heroic virtue, but if a man has neglected to train himself to act well in small matters, how will he behave in a time of great spiritual trial? Experience also teaches us that smaller vices can develop into great vices. He who wastes the little he has will be stripped bare. (Ecclus. 19:1) A man who is not faithful to God in little things will not be faithful in greater things. We are either going up or down in the way of perfection; it is almost impossible to stand still. If we sincerely wish to make progress, let us resolve to avoid the least suggestion of sin and to enrich ourselves daily by tiny acts of virtue.

Other Ways of Resisting Temptation

1. After prayer, humility is the best weapon in our struggle against temptation.

God wishes us to realise that we are incapable of a single good thought or action without His assistance. Not that we are sufficient of ourselves to think anything, as from ourselves, but our sufficiency is from God. (2 Cor. 3:5) God resists the proud, but gives grace to the humble. (James 4:6; 1 Peter 5:5) We cannot conquer temptation without the grace of God, and God only gives His grace to the humble. He allows us to be troubled by temptation in order to humble us, and if He perceives that we are still proud He allows us to fall by denying us His grace. Many of our falls, especially sins of impurity, are the result of pride.

Let us be humble, therefore, and recognise our own nothing­ness. At the same time, let us have complete confidence in God. I can do all things in Him who strengthens me. (Phil. 4:13) We must be humble not only in the sight of God, but also in the presence of men. What hast thou that thou hast not received? And if thou hast received, why dost thou boast as if thou hadst not received it? (1 Cor. 3:5) Pride and ambition are links in a chain which secures us in the bondage of sin.

2. The third method is to avoid the occasions of sin. Anyone who places himself without grave reasons in the proximate occasion of sin is certain to fall. He who loves danger, the Holy Spirit warns us, will perish in it. (Ecclus. 3:27) It is useless for a man to pray when he is exposing himself needlessly and voluntarily to the danger of sinning. He cannot expect God to hear his prayers, for this is presumption, not confidence in God.

On the other hand a man may be obliged to expose himself to the risk of temptation in the course of his job or for some other strong reason. In this case, he can be sure of God's assistance, but he should fortify himself by fervent prayer and by taking all the precautions necessary to minimise the danger. Where temptations against holy purity are involved, it is especially necessary to avoid even the slightest occasion of sin when that is possible. As St. Francis de Sales was accustomed to say, there are certain battles which can only be won by soldiers who are prepared to retreat.

3. Very often it is impossible to flee from temptation, and there is no alternative but to face up to it.

We cannot face up to every kind of temptation in precisely the same manner. Pride, for example, may be assailed not merely by thinking about our own weakness, but also by performing acts of humility. We can counter irritability by remaining silent and by behaving gently and patiently. We can quench the desire for revenge by doing good to our enemies. In short, we can combat each temptation by performing good actions opposed to the vice towards which we are being drawn.

There are certain temptations, however, which it is wiser not to confront directly. If we allow ourselves to come face to face with impure thoughts and suggestions, for example, our senses are further aroused and the battle becomes harder than ever. God's grace should be implored from the outset and our good resolutions should be renewed. Then we should direct our attention to other thoughts and pursuits which are capable of holding our interest. If the temptations are particularly violent, voluntary mortification may be helpful and even necessary.

Once we have triumphed, we shall be rewarded with spiritual peace.

The Main Way to Conquer Temptation

1. God never allows us to be tempted beyond our strength, but will always give us the grace which we need in order to resist. God is faithful, St. Paul writes, and will not permit you to be tempted beyond your strength, but with the temptation will always give you a way out that you may be able to bear it. (Cor. 10:13)

The man who is so discouraged by frequent falls that he surrenders to temptation and resigns himself to the slavery of sin as if there were no other way out, is making a fatal mistake. God is infinitely good and merciful and loves us all, even those who are sinners. Remember the parable of the Prodigal Son and of the lost sheep. How could our heavenly Father abandon us and not give us the strength to resist evil?

If we are discouraged, let us ask God's help, for He loves us and knows how weak we are. He knows how we are formed. (Ps. 102:14) It is a favourite trick of the devil to persuade us that nothing can help us. Let us cast aside all thoughts of discouragement, there­fore, and arm ourselves with the necessary spiritual weapons. With humility, perseverance, and the grace of God, we are sure to triumph.

2. The masters of the spiritual life suggest various ways of combating temptation. As St. Alphonsus de' Liguori points out, however, "the first way is absolutely essential, and that is to pray to God for the light and strength to conquer. Without prayer it is impossible to overcome temptation, whereas with prayer we are sure of victory.” (Al Servizio Divino, p. 11, c. 6)

The reason is obvious. Prayer is not simply a verbal address to Almighty God, but is an elevation of the mind and heart, a conversation with God. Let us pray, therefore, with confidence and with love.

3. Jesus Himself commands us to do this. Watch and pray that you may not enter into temptation. (Mt. 26:41) Temptation against chastity in particular can only be conquered by prayer. There must be no hesitation, but an immediate recourse to God as soon as the temptation is experienced.

"Slay the enemy while it is small,"' recommends St. Jerome. When a lion is small, it is easily killed, but if we wait for it to grow up, it will be more likely to kill us instead. It is the same with temptation. St. Francis de Sales tells us that we should imitate the little children who fly to the arms of their father and mother as soon as they spy a wolf. We should fly to Jesus and Mary for protection.

As long as temptation lasts we should persevere in prayer.

Temptations

1. When a man fears and loves God, temptation is the greatest trial which he can endure.

“No one is so perfect and holy,” says the Imitation of Christ, "as not sometimes to have temptations; and we never can be wholly free from them. Nevertheless, temptations are often very profitable to a man, troublesome and grievous though they may be; for in them a man is humbled, purified and instructed. All the Saints passed through many tribulations and temptations, and profited by theni. And they that could not support tenip­tations became reprobate, and fell away ...

"A man is never wholly secure from temptation as long as he liveth; for there is within us the source of temptation, since we were born in concupiscence ...

"Inconstancy of mind, and little confidence in God, is the beginning of all evil temptations. For as a ship without a helm is driven to and fro by the waves, so the man who is negligent, and giveth up his resolution, is tempted in various ways. Fire trieth iron, and temptation a just man.” (Imitation of Christ, Bk I, c. 13)

These words from The Imitation of Christ should encourage us. God sends us temptations in order to test our virtue and to make us understand that we are in continual need of Him. The important thing is to overcome them with the help of His grace, for a thousand temptations do not constitute a single sin. When we are prepared to make sacrifices and to rely upon God's assistance, temptations can be a source of merit for us.

Blessed is the man who endures temptations, writes St. James,./,or when he has been tried, he will receive the crown of life which God has promised to those who love Him. (James 1:12)

We should not fear temptations nor be discouraged by than. Instead, we should watch and pray, and love God.

2. "Still we must watch," The Imitation of Christ continues, "especially in the beginning of temptation, for then the enemy is more easily overcome, if he be not suffered to enter the door of the mind, but is withstood upon the threshold the very moment that he knocketh. Whence a certain one hath said: ‘Resist beginning; all too late the cure, when ills have gathered strength by long delay.’ (Ovid. Remed. Amor., 5:91) For first there cometh into the mind a simple thought; then a strong imagination; afterwards delight, and the evil motion and consent.” (Imitation of Christ, Bk. 1, c. 13)

It is worth meditating on this vivid description of the psychology of temptation and of the simplest remedy by which it can be combated. Every temptation is first presented to the mind as a simple thought. If a man is determined enough it is quite easy to reject it immediately. If there is any delay, however, the concept is clothed by the imagination and projected in vivid colours until it arouses the evil inclinations of the senses. In this way the idea takes possession of the mind, so that it is almost impossible to set it free.

We must be ready to face up to such an idea before it takes possession of us. We should treat it as we would a serpent, not pausing to examine it, but taking to flight at once. If we are resolute, the grace of God will ensure our safety.

3. Why does God allow us to endure temptations? According to spiritual writers, there are two main reasons.

(1) Because God wishes us to be humble and not to depend too much on ourselves. Before he was tempted, St. Peter boasted that he would never deny his Master. When he was tempted, he fell, and recognised his weakness.

(2) Because by resisting temptation we can show our love for Jesus and our readiness to sacrifice everything for Him.

Temptations, therefore, can teach us humility and can help us to store up merit for our souls.

The Hour of Trial

1. Everybody, even a Saint, has his hour of trial. God wants it this way, so that if we are victorious with the help of His grace, we can receive our reward. One who enters a contest is not crowned unless he has competed according to the rules. (Cf. 2 Tim. 2:5) Even the Angels were put on trial, and those haughty spirits who rebelled against God were damned for ever.

Our first parents were placed on trial and because they disobeyed God's command were deprived of their supernatural gifts and exiled from their earthly paradise. Even Jesus willed to endure His hour of trial in the Garden of Gethsemane, before the Sanhedrin, before the judgment seat of Pilate, and on Mount Calvary. He desired to be tried in this way in order to teach us how to be victorious.

Our trials are of various kinds, some of which recur frequently during our lives. They may be physical, such as suffering, disease, disgrace or poverty. They may be moral trials which affect mainly the heart-the neglect of those whom we love, calumny, misunderstanding, or malice. There are also spiritual trials such as discouraging lapses into sin, or aridity of soul when it seems that the Heavenly Father has abandoned us as He abandoned Jesus in His last agony on the Cross.

How should we behave when we are tried? Jesus showed us the way when He took upon Himself the sins of all mankind and His passion began in the Garden of Gethsemane. Even before He ascended Mount Calvary and was nailed to the Cross, He experienced here all the agony and terror of His redemptive mission. Prostrate with suffering, He prayed three times: Father, if it is possible let this cup pass away from me; yet not as I will, but as thou willest. (Cf. Mt. 26:39-42) When we are tried, we should fervently repeat this prayer of complete resignation to the will of God.

2. Whether they are physical, moral or spiritual, these severe trials affect us greatly. We feel crushed and abandoned, lacking in the power to resist, and tend to yield to-temptation or to despair. At these times we should take the Crucifix in our hands and remember the sufferings of Jesus. Let us recall His terrible physical sufferings as He was dying upon the Cross. Let us remember the sufferings of His Heart when He was betrayed be Judas, deserted by the Apostles, and rejected by His own people. Finally, let us recall His spiritual sufferings, for He who was innocence itself willed to carry the weight of all our sins and to experience in a mysterious manner the sense of abandonment by His heavenly Father.

No matter what our trial may be, let us ask Jesus for the grace of resignation and of Christian hope.

3. We should meditate on the following passage from the Imitation of Christ:

"O just Father, holy, and ever to be praised, the hour is cone for Thy servant to be tried. 0 Father worthy of all love, it is fitting that Thy servant should at this hour suffer something for Thee. O Father always to be honoured, the hour is conic which from all eternity Thou didst foresee would arrive; that Thy servant for a short time should be oppressed exteriorly, but interiorly should ever live unto Thee; that he should he for a little slighted and humbled, and should fail in the sight of men; that he should be severely afflicted with sufferings and languors, that so he may rise again with Thee in the dawning of a new light and be glorified in heaven.

"O holy Father, Thou hast so appointed and such is Thy will; and that has come to pass which Thou bast ordained. For this is a favour to Thy friend, that he should suffer and be afflicted in this world for the love of Thee ... it is good for me, O Lord, that Thou hast humbled me ...
"Grant me, O Lord, to know what I ought to know; to love what I ought to love; to praise that which is most pleasing to Thee; to esteem that which appeareth to Thee valuable; to abhor that which is filthy in Thy sight." (Bk. III. c. 50)

In the light of these reflections every trial will be bearable and, by the grace of God, even welcome.

Adoration of Jesus in the Blessed Sacrament

1. Anyone who loves Jesus sincerely in the Sacrament of the Eucharist must experience a pang of regret whenever he enters a church and sees that the spaces surrounding the tabernacle are empty. Here and there a few people may be praying before statues of Our Lady and of the Saints, but too often there is nobody to worship Jesus in the Blessed Sacrament. Only the dim light of the tabernacle lamp seems to be attempting to compensate in some small way for the ingratitude of men. Yet here is no mere image, but the real living Jesus Who loves us and longs to shower His gifts upon us.

We are poor, and He is rich; we are weak, and He is strong. We are sinners and He wishes us to kneel repentant at His feet so that He may forgive us. We are bent beneath the weight of our cross which seems too heavy for us to bear, and He desires to lighten it by His grace. We are weary and worried and unable to find a friend who will fully understand and comfort us. But if we go to Jesus we shall find a Friend and Comforter. Come to me, He says to us, all you who labour and are burdened, and I will give you rest. Take my yoke upon you, and learn from nie, for I ani meek and humble of heart; and you will find rest for your souls. For my yoke is easy, and my burden light. (Mt. 11:28-30) Let us kneel before Jesus in the tabernacle and confide to Him our worries, sorrows and desires. He will understand and enlighten us; He will strengthen our -wavering resolution and inspire in our hearts the divine love which makes it easy to sacrifice ourselves for His sake.

2. In many dioceses and parishes there exist associations of devout people who take it in turns to pray before Jesus in the Blessed Sacrament. There ought to be some such association everywhere, because everyone who has a sincere love for the Holy Eucharist should feel the need of spending some time in adoration and in conversation with Jesus in the Blessed Sacrament.

The Saints often spent days and nights in prayer before the Blessed Sacrament. What about you? Even if you are not members of an Eucharistic association, you should put aside some time every day for a visit to Jesus in the Blessed Sacrament. There you will find the strength to put your good resolutions into effect. You will find consolation in your troubles and rest for your soul.

3. Life to-day is fast and mechanical, a mad race for profit and pleasure. Cars speed along the roads; the footpaths are paced by people with anxious faces; theatres, cinemas and sports grounds are crowded with people searching for the illusion of happiness. But what of the churches? Apart from a few hours on Sundays, they are usually almost completely deserted.

Nevertheless, the churches are the only places where peace is to be found, for in each is the home of Jesus, really present and on fire with love for men.

Let us go and kneel before the tabernacle. Let us pray for ourselves, for our forgetful and ungrateful brothers who are plunged in sin, who have lost the light of faith and the purifying flame of love. Let us offer ourselves as living lamps of sacrifice for the salvation of our fellow-men and for the triumph of the Church.

Purification

1. We must recognise that we are all poor sinners in the sight of God.

Sacred Scripture warns us that the just man falls seven times. (Prov. 24:16) If we say that we have no sin, says St. John, we deceive ourselves, and the truth is not in us. (1 John 1:8) Sin is the greatest evil because it offends God, our highest good and happiness. It only needs our own malice for us to commit sin, but in order to make reparation for it and to redeem us from slavery it was necessary for God to become man and to offer Himself as a victim of expiation for our sins. Only a God-Man could have fully satisfied our debt by offering Himself as a victim of reparation for His adopted brothers.

Jesus desires us to be associated with Him in His Passion, however. (Cf. Col. 1:24) Our justification cannot be something extrinsic to ourselves, but should transform us and make us holy. Our cooperation with divine grace is necessary for this purpose. (1 Cor. 15:10) If we are in sin we should not only repent, but should purify ourselves by acts of penance. Jesus Himself commands this. Unless you repent, you will all perish. (Luke 13:5) Repent, for the Kingdom of Heaven is at hand. (Mt. 3:2; 4:17)

We must make satisfaction for our sins, therefore, by voluntary co-operation with the grace of God. Although God is infinitely good and merciful, He will not purify us without this cooperation on our part. We can be purified by accepting the unavoidable tribulations of life with perfect resignation and by offering to God our own voluntary mortifications and sacrifices.

Are we prepared to follow the example of the Saints in this matter?

2. God has given us two supernatural means of purifying ourselves after we have sinned-the Sacrament of Penance and Indulgences. The Sacrament of Penance is the plank of salvation to which we can cling when we have been shipwrecked by sin, and by means of Indulgences we can draw on the infinite treasury of the merits of Christ, the Blessed Virgin Marv, and the Saints in order to make partial or total satisfaction for the temporal punishment due to our sins. In this way we can shorten our purgatory in this life and escape it in the next.

We should make good use of the Sacrament of Penance. If we fall into mortal sin, let us have recourse at once to this fount of grace. Even when we are not in mortal sin, let us be faithful to the practice of weekly or at least fortnightly Confession.

We should not abuse this great gift simply because it seems such a simple method of obtaining pardon. God is infinitely just, we must remember, and He expects us to co-operate with His graces.

3. We should also value Indulgences as a means of spiritual purification. They ought not to be treated lightly. Jesus gave His Church the power of loosing and binding every bond of sin. As long as we have the necessary dispositions, therefore, it can draw on the merits of Christ and of the Saints to release us from the temporal punishment due to the sins which have already been forgiven us. It achieves this by the concession of Indulgences. These require on our part the fulfilment of certain conditions, a sincere sorrow for sin, and a strong resolution never to offend God again.

Progress in the Love of God

1. The entire Christian system is based on the love of God. This is the greatest and first commandment (Mt. 22:38) of Jesus, from which the second commandment to love our neighbour naturally flows. A man who does not observe this first commandment is not a Christian, whereas a man who endeavours to increase every day his love foi God is a saint. There are many grades of ascent in this love, but the basic step is indicated in the words of our Divine Master: He who has my commandments and keeps them, he it is who loves me. (John 14:15, 21)

The love of God should not consist of an empty and uneffective sentimentality, but should comprise a sincere determination to please God by carrying out His will without reserve and by becoming more closely united to Him by the help of His holy grace. Progress in the love of God is divided by the masters of the spiritual life into three stages:-(1) the period of purification; (2) the period of illumination; and (3) the period of union with God. We may have advanced no farther than the first stage because there is still so much to be purified in our souls. Nevertheless, let us ask God's grace to help us to begin this work immediately.

2. They are in the first grade of perfection in the love of God who desire to love Him but still feel an attachment to sin. How is it possible to love God and at the same time to offend Him by yielding to unlawful desires and to the attractions of the world? This is a mystery of the human heart, which can experience simultaneously the desire to love God and the disturbances of the flesh.

People like this must humbly persevere in praying for the grace which they need. They must eradicate their major vices one by one so that they may be free to love God. Since their course will be difficult and full of obstacles, they will need the courage of mountaineers, but, far above, the white and sun-kissed summit awaits them. Only toil and sacrifice can bring them there, but when they arrive they will know real happiness, for they will see God. Blessed are the clean of heart, for they shall see God. (Mt. 5:8)

3. The second stage is one of illumination and increase in perfection. When the soul has been set free from sin, it must be enriched by all the virtues.

The love of God demands that we should never stand still. If we sincerely love God, we must please Him in every way. Under the influence of His grace, therefore, we must ascend step by step towards the perfection which Jesus requires of us, (Mt. 5:48) until we reach the third stage, which is union with God. We shall be blessed with happiness if we can reach this peak, for we shall look upon the joys and sorrows of this world with a tranquil gaze. Our whole being will go out to God in an act of complete surrender. Like St. Paul, we shall no longer be ourselves, but shall belong wholly to God. Let us be fervent and energetic in striving to reach this summit of perfection, which is a foretaste of Heaven itself.

Knowledge and Sanctity (July 23)

1. If there had been equal progress throughout the ages in sanctity and in science, men would now be very wise and very holy.

It is a well-known fact that science has made great strides, but it must be admitted, unfortunately, that it has often forgotten its beginning and final end, which is God alone. The object of knowledge is truth, and all truth comes from God, but it dwells in created things like a reflection of divine light. We must trace this reflected light back to its original source. If students had always done this, they could have become wise as well as learned. They would have gained from their studies and research a deeper knowledge of God, the author of all the marvels in the universe, and they would have discovered how to worship and obey Him.

When science goes astray or becomes an end in itself, it ceases to be of real service and can become an instrument of evil. When the history of philosophy was described as the history of human aberrations, this was not altogether an exaggeration. Moreover, the technical and practical sciences which are flourishing in this era have often become the means of human destruction. This is what happens when science turns away from God, who is its origin.

There is a great deal of learning in the modern world, but very little holiness. As a result of their absorption in intellectual labour and scientific research, men have forgotten the most important thing in life, which is goodness.

It would seem that the intellect has stifled the impulses of the heart and the dictates of conscience. Do not let this happen in your own case. By all means, have and promote learning, but more than anything else cultivate in your soul that sanctity which will be your greatest treasure in life.

2. We have no right to speak evil of human learning and industry, which are always a gift from God. But we must recognise that goodness is more important than knowledge. The devil's intellect is superior to ours, but he has lost God and in losing God has lost everything which is good.

Knowledge puffs up, (1 Cor. 8:1) writes St. Paul. Pride and presumption can easily spring from a little learning, whereas the fruits of holiness are always beneficial to ourselves and to others.

Let us be humble in our scientific studies and use the results which we obtain for our own progress in sanctity.

3. Padre Cordovans has described the proper progress of the intellect in the following way.

(1) First of all, it studies the things which it knows and mysteriously enriches itself.

(2) It rises from this abundance of knowledge to a keener sense of responsibility in life, until it achieves a Christian harmony. At this stage we have faith, meditation and Christian formation.

(3) Meditation cannot afford to become enclosed within itself, but goes on to become inflamed with love until it develops into contemplation. Now we have the contemplative, who can be a monk, a scientist, or a politician.

(4) If everything goes well, the contemplative abandons his state of solitude and goes in search of souls in the manner of the Saints and of our Divine Master. Otherwise, the contemplative can become a quietist. (Breviario Spirituale, p. 129)

We should try and follow this course in our studies, whether they are sacred or profane. If we do so, we shall achieve personal sanctity and shall engage ourselves in apostolic work for others.

Holiness/The Royal Road of the Cross

Holiness (July 22)

1. In a radio message which he broadcast on the occasion of the Beatification of Pope Innocent XI, the Supreme Pontiff, Pius XII, defined holiness as "the intimate awareness of loyal subjection to God, Who is adored and loved as the beginning, end, and norm. of every thought, affection, word, and action."

Let us meditate on this definition, which helps to shed sonic light on the true nature of sanctity.A holy man must always have a keen awareness of his own dependence upon God, his Creator, Redeemer and Sanctificr, and his hoped for reward and happiness in the next life. This awareness intist be vivid, for it should not be possible for it to be obscured by worldly distractions or obliterated by sensual allurements. It should be active, so that it may not be a merely theoretical acknowledgment of our dependence which leads to nothing more than lip-worship ; on the contrary, it must be capable of transforming our lives into an act of obedience and of love. Finally, it should be a faithful awareness, a complete and voluntary subjection to God which is the driving force behind all our words and actions, and which inspires us alike in joy and in sorrow, in victory and in defeat. If we wish to be perfect Christians, we must cultivate this kind of consciousness of our dependence upon God.

2. It is not true to say that holiness can be attained only by a few select souls, so that ordinary goodness is sufficient for people like ourselves who have so many other things to think about and to do. Such an attitude leads to tepidity, from which it is a short and easy step to sin itself. Anyway, there is no such thing as mediocre virtue, for if virtue is not aiming at perfection it is not genuine. A sincere Christian cannot be satisfied with mediocrity, for he is obliged to be holy, or at least to fight hard with the help of God's grace to become holy.

Even in the Old Testament we read: I, the Lord, am your God; and you shall make and keep yourselves holy, because I am holy. (Lev. 11:19; 19:2) This exhortation is repeated by St. Peter in his first Epistle, (1 Peter 1:15-16) and in the Gospel Jesus Himself commands us to be perfect even as our heavenly Father is perfect. (Mt. 5:48) Holiness, then, is a goal towards which all sincere Christians must strive.

3. We need Saints to recall our wayward and corrupt society to the paths of truth, justice and charity. We should pray to God to send us Saints who will reform the world by living the Gospel and making it live for others. Above all, we should endeavour to become holy ourselves. To achieve this we do not have to put on sack-cloth, go into the desert, or shut ourselves up in a monastery. Each of us can become a saint in his own home and in whatever position God has allotted him. All we have to do is obey God's Will in everything, love Him above everything, love our neighbour as ourselves, avoid sin and aim at what is good. We can and should do all this with the help of God.

The Royal Road of the Cross (July 21)

1. The way of the Cross is the only road which leads to Heaven. Consequently, a man who refuses to take this road cannot reach Heaven. If there were another way, Jesus would have told us about it. Instead, He insisted that if anyone wished to go after Him, he would have to deny himself, take up his cross daily and follow Him. (Luke 9:23)

Our Lord did more than preach this way to us, for He gave us an example of the manner in which to follow it. Jesus could have redeemed us by a single act of His human-divine will, simply by offering Himself to the Eternal Father in expiation of our sins. But He chose to carry the weight of the Cross, to climb the Hill of Calvary, and to die in agony.

We must ascend our own Calvary if we wish to imitate and follow Jesus. Our divine Redeemer fulfilled perfectly in His Passion all the works of perfection which He had preached in the Gospel. Let the Passion of Christ be our rule of life. Let us be glad when we seem to be more like Him and sorrowful whenever we seem to be departing from the example which He set us.

Suffering should be a source of consolation for us, for it makes us more like Jesus as long as we endure it with resignation and with love.

2. We all have our own cross. When we reject it, we fashion one for ourselves by our defects and sins, which leave us dis­contented and restless, and draw God's punishment upon us.

It is useless to flee from the Cross, for it follows us everywhere. If we refuse to accept the cross which God has given us, we take upon ourselves one which is heavier than the first. Worldlings can bask for a moment in their pleasure; but it soon passes and is replaced by bitterness and sorrow. Their suffering is deeper than that of a good Christian who places his trust in God. There is only one way of making our cross easier to bear and that is to embrace it as Jesus did. We should love the Cross because it is suffering which shows us how to become like Jesus, to make reparation for our sins, and to co-operate by our own passion with the Passion of Christ. (Cf. 1 Col. 1:24)

3. A penitent once asked a holy priest for a hair-shirt. "I can't give you that," the priest replied, "but the best thing you can do is to offer to God the trials of your daily life." The penitent's reaction was to protest that he would find this too difficult.

As a matter of fact, it is very difficult. But it is useless for a man to wear a hair-shirt and to scourge himself if he is not prepared to put up with ordinary everyday hardships and to deny himself by carrying his cross with resignation and love. God has imposed certain penances on us all and these are necessary for us. To accept them is to set out on the royal road of the Cross which leads to Heaven.

It is true, however, that there are times when we meet with temptations which are exceptionally strong. It can be necessary on these occasions to impose extra penances on ourselves, for it is better to enter life maimed or lame, than, having two hands or two feet, to be cast into the everlasting fire. (Cf. Mt. 18:8) Nevertheless, the first and most necessary penance is to take up our cross daily and follow Jesus.

Nature and Grace

1. "Observe diligently the motions of nature and grace," says the Imitation of Christ, "for they move with great contrariety and subtlety, and can hardly be distinguished but by a spiritual man, and one that is inwardly enlightened." (Imit. of Christ, Bk. III, c. 54.)

The struggle between fallen nature and grace is due to original sin, which extinguished in us the supernatural life and gave rise to the disharmony which exists between our lower faculties and reason, and between reason and God. Even the Saints experienced this fearful internal battle between good and evil. I see another law in my members, says St. Paul, warring against the law of my mind. (Rom. 7:23) Elsewhere he complains that the flesh lusts against the spirit, and the spirit against the flesh,(Gal. 5:17) and that the temptations of the flesh assailed him so strongly that he pleaded with God to save him. But God's reply to his entreaties was: My grace is sufficient for thee, for strength is made perfect in weakness. (Cf. 2 Cor. 12:7-9)

This does not mean that human nature is substantially corrupt and incapable of doing good as a result of sin. The inclination towards goodness and towards God remains and is very strong in our better moments. Nevertheless, we need the helping hand of God so that this inclination may express itself in good actions worthy of an everlasting reward. For this reason we should pray humbly and constantly for the precious gift of divine grace.

2. Two extremes must be avoided in the relationship between nature and grace. The first is that of the rigorists who see in human nature nothing but confusion and the propensity towards evil, and therefore advocate an iron domination completely lacking in any understanding of human frailty. They believe that perfection must be achieved swiftly by means of the most ferocious privations and penances. This excessively severe approach to the spiritual. life can lead to discouragement and eventual collapse. The way of perfection is an ascending ladder which must be climbed step by step. Falls must be expected, but it is necessary to rise again at once with renewed courage, knowing that when we reach the top we shall find rest and peace.

The other extreme is an attitude of superficial ease. There is no emphasis on the necessity of grace, nor on the need for prayer and faithful co-operation with God's grace in order to perform good works. Instead there is a kind of natural decency and luke­warm virtue which ignores the necessity for mortification and the spirit of sacrifice. Anyone who sets out on this path can never be a fervent and active Christian.

3. Even though there is a contrast between grace and nature there is also a certain harmony, because God made us for Himself, as St. Augustine says, and our hearts will never be at rest until they rest in Him. Grace is a supernatural graft which elevates our nature and makes it capable of attaining everlasting life. It is necessary to take away all the shoots of the old tree-stump and to care for the new branches. Only then shall we begin toapproach Christian perfection.

"Therefore, O Lord, let thy grace always go before and follow me, and make me ever intent upon good works, through Jesus Christ Thy Son, Amen." (Imit. of Christ, Bk. III, c. 55)

Our Dominant Passions

1. Among the passions which disturb us, there is one pre­dominant tendency which is our particular weakness. Perhaps we are not aware what it is, but those who have to live with us know it well. It is essential for us to know it also in order to make it a special objective in our spiritual combat.

This information may be obtained by praying earnestly to the Holy Spirit to enlighten us to know ourselves, by making a daily examination of conscience, and by seeking the advice of our confessor, of our spiritual director, and of any sincere friend. It is our predominant passion which most often leads us into sin. It recurs in all our confessions and we have great difficulty in overcoming it. The predominant passion of Cain was envy, which he failed to combat in time, so that eventually it caused him to commit fratricide. Lust was the predominant passion of Mary Magdalen and of St. Augustine and until they managed to control it, it led them into many grave errors. It was because the Apostle Judas neglected to struggle against his own avarice that he became a traitor. There are others who are inordinately proud and ambitious, and still others who are governed by a craving for pleasure.

What is your predominant passion? You must know what it is in order to combat it determinedly, for otherwise it will lead you into one sin after another until you are eternally ruined.

2. Holy and God-fearing people know their own particular weakness. They accept it as a cross and will not rest until they have conquered it with God's help. The battle cannot be won in a day, but in most cases takes a great many years. Often the ultimate victory is not gained until the hour of death.

It has been said that self-love dies three days after ourselves. We are enormously attached to our own ego, and humility is a very difficult virtue to acquire. Sometimes we have struggled for years to gain it and, quite suddenly, we meet with another disastrous fall. It would be easy to be overcome by discourage­ment at this stage, but this should not be allowed to happen. When we fall we should say to God in our repentance: "It is good for me to be humbled." To ourselves we should say immediately: "Let us begin all over again!"

St. Francis de Sales was endowed by nature with a sharp and hasty temperament, against which he fought for many years with great determination and reliance on God's help. Finally, he conquered and came to be regarded as an angel of peace. Nevertheless, even in the later years of his life, he still experienced inward tendencies towards anger, so that his exterior gentleness was really a supreme act of virtue.

3. We can conquer our predominant passion by the following means

(a) Fervent prayer.

(b) A daily examination of conscience, in the course of which we shall discover whether we have made any progress in the way of perfection, and shall renew our good resolutions.

(c) Weekly or at least fortnightly confession.

(d) Daily or at least frequent communion.

(e) Avoidance of the occasions of sin and employment of the necessary means to overcome sin.

(f) The performance of good actions which are opposed to our predominant passion.

(g) Determination to fight and to conquer, because we are

convinced that it is absolutely necessary to do so.

There can be no half-measures, for the only alternative to victory is defeat. If we are conquered, we shall be slaves of passion in this life and shall be everlastingly unhappy in the next.

Our Passions

1. Our passions are not essentially sinful. They can open the way to evil, but they can also lead us towards perfection. Every­thing depends on how we control and direct them. They are impulses which are at the same time valuable and dangerous.

Human nature was wounded as a result of original sin. The soul was disobedient to God, and the lower faculties rebelled against right reason. Hence the disturbance of our passions. What should our attitude be in regard to this problem? Should we suppress or obliterate our passions, as some of the Stoics would have done a It is, in fact, impossible to do this, for our passions are innate natural forces which cannot be destroyed. What we should do is guide and control them. If the dykes are burst, a strongly flowing river can cause havoc, but if its course is wisely directed it irrigates the soil and makes it fertile. It is the same with our natural inclinations, which "can be used to form a saint, but can also make a brigand." (Cordovani, Breviario Spirituale, p. 66)

A man with a fiery and aggressive temperament can use his natural impulses under God's guidance to combat vice in himself and in others. One who is haughty and ambitious by nature can convert his ambition into a quest for the true and lasting glory of Heaven. Finally, a passionate man who feels the need to love and to be loved can find a partial remedy in Christian friendship. Most of all, however, he can find repose in the love of God.

2. It is a hard thing to control and to direct our natural inclinations. It requires perseverance, sacrifice, and the grace of God, for which we should always pray.

Often this struggle will last a lifetime, and we can still fall even after many years of combat. It is important, however, never to give up. If a man accepts defeat and quietly submits to the tyranny of sinful passion, he is lost for ever. It is a poor outlook also for a Christian who ends up by being satisfied with a life of worthless mediocrity. We must fight hard, pray fervently, and value nothing higher than the love of Christ. When we are finally victorious, our joy will be greater than any happiness which the world can give.

3. Let us be vigilant in the control of our passions. As soon as they tempt us to do anything contrary to right reason and the divine law, let us renew our resolutions and implore the help of God. "O God," let us pray, "I wish to love You above all things. I wish neither to contemplate nor intend nor do any­thing which could offend You in any way." This is the only way in which we shall find peace and an easy conscience for, as The Imitation of Christ says, "whenever a man desireth any thing inordinately, straightaway he is disquieted within himself." (Imit. of Christ, Bk. 1, c. 6) "It is by resisting the passions," it continues, "and not by serving them, that true peace of heart is to be found." (Ibid.)

The Voice of God

1. God speaks to us in many ways by means of created things. We see his glory in the stars of the firmament, (Cf. Ps. 13:2) in the seas, mountains and valleys, and in the trees and flowers. St. Therese was once examining the petals of a flower when she exclaimed: "How good thou art,O God!"

God also speaks within us. Sometimes He sees how absorbed we are in worldly affairs and He stirs up in us a restlessness and a longing for Heaven. When we fall into sin, He pricks us with remorse and appeals to us to rise again, making us realise that everything else is empty and futile if we have lost Him. He speaks to us still more clearly by means of Revelation, which is contained in Sacred Scripture as officially interpreted by the Church.

The revealed Word of God has always been with us to answer the searchings of the human heart and to allay its anxieties. The Gospel is as new and as illuminating today as yesterday. It is a book which we should study reverently and diligently in order to solve our personal problems and the problems of mankind.

Let us listen to God when He speaks to us in these diverse ways. Let us respond to His appeals and carry out whatever He requires of us in our daily lives.

2. God also speaks to us through His Saints.

The Saints are men in whom God dwells in such a special way that their entire personalities reflect Him. They live the Gospel perfectly. They have renounced themselves in order to belong completely to God. Not only have they overcome their evil inclinations, but they have conquered themselves in the process of that Christian annihilation which sublimates human nature rather than destroys it. They have enthroned God in the place of their own will and of their own ego, so that like St. Paul they can claim: "It is no longer I that live, but Christ lives in me."

God still speaks to us through His Saints, for even in this troubled and mechanical age there are pure and humble souls dedicated to God and the service of their fellow-men. Whenever we encounter one of these privileged beings, whether in the pages of a book or in our actual surroundings, let us pay attention to him and do our best to imitate his virtues.

3. It will go hard with the man who refuses to listen to God. He has reason to be afraid when he lets God's inspirations and graces pass him by. Anyone who is deaf to God's appeals cannot be saved.

God spoke many times in the heart of His apostle Judas, but he did not listen. Even in the Garden of Gethsemane, when Judas betrayed his Master with a kiss, Jesus spoke to him and called him His friend, giving him the kiss of peace and forgive­ness. But the traitor spurned this last appeal and went his way. May this never be our fate. Be not silent, let us plead. Lord, be not far from me! (Ps. 34:22) Above all, let us listen obediently to His voice from whatever source it comes, and let us do what He advises us.

Entrusting Ourselves to God

1. If a boat is running with the stream, it has little need of the pull of the oars nor of the guidance of the helm. Its passage is smooth and peaceful.

The same applies to those who place absolute confidence in God in their journey through life. God knows that I love Him, they reason; He knows the dangers to which I am exposed and knows how weak I am. He will not allow me to be tempted beyond my strength. God is faithful and will not permit you to be tempted beyond your strength, but with the temptation will also give you a way out that you may be able to bear it. (1 Cor. 10:13)

Why should I worry when I know that whatever God has in store for me is for my own good? Do I suffer from poor health: Let the will of God be done, for this is for my spiritual welfare. Am I strong and able to work for His glory a Let me thank God for making me the instrument of His goodness.

Am I calumniated or misunderstood? This humiliation is good for me. Am I esteemed and honoured a Let me accept this also from God's hands and make the best possible use of the gifts which He has given me, for my responsibility is all the greater because of them. It would be a sad loss if these gifts were to make me vain and proud, for they do not belong to me but to God. There is no need to be disturbed. Everything must be accomplished for God, with God and in God, and with complete abandonment to His will.

2. Sometimes the cross seems too heavy. Physical or moral sufferings may give rise to a feeling of rebellion, or temptations may grow so strong that I feel overwhelmed and unable to experience the supernatural influence of God's grace.

At such times I should remember the words of Jesus: Come to me, all you who labour and are burdened, and I will give you rest. Take my yoke upon You, and learn from me, for I am meek and humble of heart, and you will find rest for your souls. For my yoke is easy, and my burden light. (Mt. 11:28)

If I leave myself entirely in God's hands, my cross will become lighter. My worries and woes will be easier to bear, and I shall not be excessively elated by worldly pleasure.

3. All the Saints had this perfect trust in God. Therefore they were always content. St. Joseph is only one example. He had the joy of seeing the Son of God born of his immaculate spouse, but he also saw Him being born on a cold, dark night in the most squalid conditions. He heard the choir of Angels praising God above the lowly manger and saw the shepherds and the Magi adoring the Divine Child. But soon afterwards he heard from a heavenly messenger that Herod was seeking to put Jesus to death and that it would be necessary to flee into exile in Egypt.

The holy Patriarch was as resigned to the poverty of the manger and the discomforts of exile as he was grateful to God for the wonderful gifts and joys which he had been granted. He knew that God could have solved by a single act of His divine will all the problems which he encountered throughout life. But he never asked for such a favour. His only desire was to do God's Will perfectly. Let this be our desire also, and let us never cease to ask God for this grace.

A Life of Fervour

1. " To pray is to love," wrote St. Augustine. The man who loves God prays continually and with fervour, whereas the man who has little love for his Creator prays rarely and apathetically. Prayer does not consist primarily in verbal expression, but in the elevation of the mind to God in adoration, thanksgiving, propitiation, and supplication. Love should be the inspiration of our communication with God, for where there is no love there can be no prayer.

Jesus tells us that we must always pray and not lose heart. (Luke 18:1) We may be working, walking, talking, eating or sleeping, but whatever we are doing, the love of God can transform it into a prayer. This is so if we are engaged in our work, but have offered it to God in advance. If we are in trouble, our sufferings will be pleasing to God. If we are walking about, everything will speak to us of God and cause us to make acts of gratitude and of love. We shall have dealings with men of the world, but they will perceive and appreciate that we are spiritually united to God. We shall sleep because sleep is necessary, but what appear to be hours of fruitless inactivity will be dedicated to our Creator. Fervour in prayer and in action should be the constant ideal of the good Christian, because it makes his entire life pleasing to God.

2. God is our Creator and absolute Master, Whom the Angels adore and irrational creatures obey. His greatness demands that we should offer all our activity to Him in a spirit of fervent and loving dedication. Since we have received everything from Him, we have many reasons for loving Him. By the work of redemption God became our friend and brother, and the victim of expiation for our sins. How could we remain indifferent and ungrateful when we remember the favours which we have received? Love desires love in return, and God loved us so much that He became man and shed His blood for us. Moreover, He immolates Himself continually on our behalf in the Sacrifice of the Eucharist. Finally, our fervour should be increased by the reflection that God has reserved for us as an everlasting reward His own Beatific Vision.

All these considerations should help to increase the fervour of our love. Then our actions will form a ladder of ascent to God by means of which we shall become intimately united to Him.

3. The fervent Christian will never miss an opportunity of advancing in perfection. When he feels that he is growing negligent, he combats the signs of spiritual retrogression and makes a new beginning by telling God that he wishes to belong entirely to Him. It is his motto that no day must ever pass without a further step towards perfection. To decide to stand still is fatal, for it leads inevitably to a decline. It is true that the constant effort to advance costs great sacrifices, but sanctity cannot be achieved without sacrifice and everlasting happiness cannot be gained without perseverance in virtue. Moreover, difficult though the ascent towards perfection may be, it eases the heaviness of our hearts and brings us that fundamental peace which God alone can give.

Everlasting Salvation

1. Let us consider again the man on the endless, and apparently aimless, journey into land after land. He walked for a long time through valleys and over mountains, in the heat of the summer and in the sharp cold of the winter months. It made no difference to him whether the sun gave him encouragement or the rain and snow impeded him, he forged ahead just the same. He crossed rivers, floods, mountains and hillocks, and came down into the valleys again. But at last, when he had travelled for years, he felt himself tiring.

He turned around and saw another man looking at him with compassion in his eyes. He approached the stranger, who said to him: "My friend, you look tired. Have you been walking for a long time?" "For a very long time," he replied, "and I am very tired." "But where are you going?" the other man asked. "What is your destination?" The traveller sighed as if he had just awakened from a deep sleep and murmured: "Where am I going? I don't know! I have been walking for a long time, but I have no idea where I am going." At this his new friend stared even more pityingly at the traveller, eyeing him as if he were an unfortunate simpleton.

When we reflect a little, do we not feel that we are rather like this poor traveller? Our journey has lasted a good many hard and weary years. Have we seriously thought about where we are going? Have we solved the fundamental problem of our earthly journey-the goal and purpose of our lives? What does it profit a man, Jesus has said to us, if he gain the whole world, but suffer the loss of his own soul? (Mt. 16:26) Our eternal welfare is the great question which we should ponder continually.

2. More than anything else, it is necessary to look after our eternal salvation. In comparison with this, all other business is unimportant. Our personal salvation is the only thing which is absolutely essential in our lives. Let us meditate on this momentous fact, which has converted so many sinners and filled Heaven with Saints.

If I lose my soul, what use will money or success be to me? What good will be human learning or worldly pleasure? All this will pass away, whereas only my good actions will weigh the balance of divine justice in my favour.

Let us think of our sins, which are unfortunately so numerous, and of our good actions, which are probably far fewer in number. It will be tragic for us if the weight of our sins should carry us towards damnation. It is still in our power to guard against this by leading lives of penance and sanctity. Strive ... by good works to make your calling and election sure. (2 Peter 1:10)

3. We should not be discouraged because our salvation requires so many sacrifices on our part. Jesus warned us that it would have to be so. How narrow the gate and close the way that leads to life. (Mt. 7:14) The kingdom of heaven has been enduring violent assault, and the violent have been seizing it by force. (Mt. 11:12) If anyone wishes to come after me, let him deny himself, and take up his cross daily, and follow me. (Luke 9:23) All this is required for salvation, and anyone who is not prepared to meet these demands cannot gain everlasting happiness. Nevertheless, there is no need for despondency. What is difficult for man is easy for God. If we ask God for His grace and co-operate generously with it, we shall be saved. Let us resolve to play our part well.

Accepting the Will of God

1. Why are we so often dissatisfied and so easily unsettled by ordinary events? Why does a small measure of success, pleasure, or human praise go to our heads and disturb our peace of soul? Why does suffering failure, or humiliation, make us sad and dispirited? It is because we forget that everything comes to us from God.

The inscrutable designs of Divine Providence have ordained that our mortal lives should be interwoven with joyful and sorrowful events. There is joy so that we may realise that God is infinitely good and may experience on earth the reflection of His beauty. There is sorrow so that we may remember that here we have do permanent city, but we seek for the city that is to come. (Heb. 13:14) We should not be too elated by worldly pleasure and success, but should be grateful to God for giving them to us. On the other hand, we should not lose heart nor rebel when we experience suffering or humiliation. These also come from God and He has a reason for sending them to us. Even if we do not know the reason, we should retain our confidence that the Providence of God arranges everything for our true welfare.

2. The Saints were always calm and peaceful, because they accepted everything from God and offered everything to Him. They thanked God for pleasure and for success; they thanked Him with equal sincerity for suffering and for injuries.

The Lord gave and the Lord has taken away; blessed be the name of the Lord. (Job 1:21) Since we are in God's hands, we are in good hands. If it pleases God to send troubles to us this is a sign that they are good for us. If it pleases Him to humiliate us, it is a sign that we need to be humbled. If He causes us to suffer, it is a sign that we need to be purified from our sins and made more worthy of Him. In suffering and in joy may His holy will will be done.

3. Let us pray fervently to God for spiritual peace. Let us surrender ourselves to His will and accept everything from His hands, remembering that everything, joy and sorrow, sickness and health, temptation and spiritual consolation, should form a mystical ladder which will gradually bring us nearer to Heaven and finally unite us to God for evermore. Everything passes, but God is unchangeable.

Sufferings have to end, but the merit we gain remains if we have offered our afflictions to God. Let us surrender ourselves completely into the hands of God, Who in His goodness gives us some happiness on earth for our consolation and causes us to suffer so that we may be purified and made holy.

The Grace of God

1. God has endowed us with wonderful corporal and spiritual gifts, creating us after His own image with powers of intellect and of will. More than this, He has raised us to the supernatural order by communicating to us His grace, which enables us to live His own life and to share in His divine nature as His adopted sons.

Grace is the greatest gift which God has given us. It enlightens our minds and moves our will to obey His commands and to perform actions which merit an everlasting reward. It is an entirely supernatural and gratuitous gift. For this reason we cannot merit it, but we should continually pray for it because it is absolutely necessary if we are to do good and to merit Heaven. Our first ancestor, Adam, was endowed with this gift by our Creator. Unfortunately, by original sin he lost it for himself and for his descendants.

We cannot complain to God about this loss, since grace is an entirely supernatural gift which is in no way due to our human nature. For the same reason we cannot merit it on our own. But God, being infinitely good as well as infinitely just, sent His only begotten Son to redeem us from sin and to grant us His friendship once more.

We should be very grateful to God for this extraordinary favour and should unite our efforts to the divine action of grace in the performance of good works which will enable us to merit everlasting life.

2. It is astonishing to consider how much St. Paul accomplished when he had been transformed by the grace of God. Formerly a persecutor of Christians, he became the Apostle of the Gentiles. Enlightened by faith and inspired by charity, he travelled the globe spreading everywhere the religion of Jesus Christ.

He feared neither the anger of the hostile Jews nor the tribunals of the Roman judges, neither long and difficult journeys nor scourging, shipwreck and imprisonment. The love of Christ impels us, (2 Cor. 5:14) he said. It was the love of God which drove him on and on until he met his martyrdom. But what about ourselves? We also have received grace from God. Often we hear His voice appealing to us to abandon our sinful ways, to practise virtue, to love Him more ardently and to prove our love by deeds. If we co-operate, we shall be able to say with St. Paul:by the grace of God I am what I am, and his grace in me has not been fruitless, (1 Cor. 15:10) and I have labored . . . yet not I, but the grace of God with me. (Ibid.)

It is wise to recall, however, that Judas also received special graces from God. He did not correspond with them and was probably damned for eternity. If we fail to correspond with God's graces, the result will be tragic for ourselves.

3. Be not silent; Lord, be not far from me. (Ps. 34:22)

It is never really God Who is silent. He is forever appealing to us to lead good lives. He is never really far from us, but is always ready to bestow His gifts on us. Even when we have sinned, we hear His voice prompting us to thoughts of remorse. Even when we stray away from Him, He follows and asks us to return to Him. It is we who must ensure that the noise of the world will not prevent us from hearing His fatherly appeal, and that sinful temptations will not destroy His influence over us.

Let us continually implore His graces because we are always in need of them. Let us use them well so that they will enable us to gain everlasting life.

The Enemies of the Soul

1. It is Christian teaching that we have three enemies which are a constant threat to our salvation. The first is the devil, an invisible but very powerful foe.

The devil was once an angel of beauty. He had gifts superior to those of men and.was in a state of happiness. But God required from him a proof of his fidelity before he could merit the everlasting reward for which he had been destined.

Lucifer was proud of his beauty-and power. Believing that he was equal to the Most High God, he rebelled against his Creator and drew with him into eternal ruin innumerable bands of disloyal angels. Their sin was greater than ours because they had been endowed with a superior intellect and their will was not subject to the pull of the sensitive appetites of a material body. This is why God did not give them time to repent but condemned them immediately to the everlasting torments of Hell. It is false to imagine, however, that they are confined as it were, in one place. Being pure spirits, they can with God's permission wander throughout the world, carrying their hell within themselves. Moreover, they can endanger in a thousand ways our eternal salvation. The Gospel often speaks of diabolical temptations and obsessions, and St. Peter warns us to be continually on our guard against the onslaughts of the enemy. Be sober, he says, be watchful! For your adversary the devil, as a roaring lion, goes about seeking someone to devour. Resist him, steadfast in the faith, knowing that the same suffering befalls your brethren all over the world. (I Peter 5:8)

It is the same now as it was in the time of Jesus and His Apostles.

We do not see this infernal spirit, but we feel his presence. Let us remember what St. Augustine wrote about him. "The devil," he said, "is a mastiff in chains. He can bark, but he cannot bite unless we yield to his evil suggestions and approach him. Watch and pray."

2. The second enemy is the world. There are so many beautiful things around us, reflecting the power and the goodness of God. These should be an invitation to us to love their Creator, and a spiritual ladder which leads us towards Him. Unfortunately, we often go astray in the midst of the passing beauty of this world. Often we set our hearts upon this beauty, our hearts which should belong wholly to God and which can find peace and happiness in Him alone. Sometimes worldly objects deceive the senses and ensnare the will. Riches, pleasures, and honours attract us and we fail to remember that everything on earth passes like a shadow and that when we shall stand before the judgment seat of God, only our good works will accompany us.

3. Our most terrible enemy, however, is in ourselves-our body, which by sinning can rebel against the soul and against God. The flesh lusts against the spirit, says St. Paul, and the spirit against the flesh. (Gal. 5:17) Although he had reached the highest peak of sanctity, Paul still complained of the temptations of the flesh, which continued to buffet his soul like messengers of Satan. (2 Cor. 12:7)

We experience carnal urges far more strongly than he did. We should resist them by faith and by prayer, keeping close to Almighty God. It is fatal to lay down our arms, for the flesh with its evil designs will seize its advantage and become the relentless tyrant of the soul. Then, under the guise of satisfying our desires, it will make us unhappy in this life and will condemn us for ever in the next.

The Good Odour of Christ

1. Everyone has an attractive side to his personality which can draw others towards good or towards evil, for a man's behaviour, countenance, and conversation reflect his inner spirit. Charm is very often a mysterious and undefinable quality. Sometimes you may meet a man of the world who has forgotten that he has an immortal soul and lives purely for pleasure. Even before he speaks to you, you can read on his lips and in his eyes the kind of man he is. If you fail to resist and to do your best to remain on a higher plane, you will be overwhelmed by the charm of his personality.

You can also encounter charm, however, in a privileged soul who is in constant contact with God. You can find it in the monk who has left the world in order to meditate on God and to pray for his own salvation and for the salvation of his brothers in Christ. You can meet it in a Saint, one of those rare men who lives in the world but thinks all the time of God. When you encounter this supernatural charm, you experience a longing to be good and holy also.

You can see a reflection of Heaven in the eyes of a Saint. When he speaks to you, words which if uttered by somebody else would have no force, stir you and urge you towards all that is good. What exactly is this quality of attractiveness? It is "the sweet odour of Christ," the spiritual fragrance of virtue. Anyone who met St. Aloysius Gonzaga felt a yearning to be pure. Anyone who heard the unadorned sermons of the Cure d'Ars wept for his sins and was set on fire with the love of God and the desire of everlasting happiness. It was the same with all the Saints. Do we influence others in this way?

2. What quality of attraction do I possess? My behaviour is the mirror of my spiritual life. If I love God and am detached from the world, especially from sin, and if I practise mortification and strive to advance in the way of Christian perfection, my personality will influence others to do good. My good example rather than my words will have a spiritual appeal for others, so that I shall be a living sermon.

Words are heard, but example attracts. It is a great misfortune for me if my sins, tepidity or vices are the true reflection of my spiritual state and lead others into evil also.

3. 1 ought to examine the way in which I behave in the church, in my family, and in society. When I am in the church, my whole being should be absorbed in prayer. My mind should be occupied with God, my heart should love Him, and my lips should praise and thank Him. Anyone who sees me praying should wish to do the same.

When I am in my own home, I should promote peace and harmony by my good example. The family is like a miniature church in which everyone should exercise some priestly function in keeping with his position.

Finally, I should carry about in society `the good odour of Christ,' the fragrance of my interior holiness. I can do this if I am not ashamed of my Christian faith and if I act constantly in perfect accordance with the evangelical precepts.

When I have examined myself on these points, I should form resolutions which will help me to improve my behaviour.

Vanity

1. God was perfectly happy in Himself from all eternity and did not need any creature to add to His glory. Nevertheless, in order to diffuse His Power and goodness He created our world in' which is reflected the harmony of His Divine Essence. Even as all things have their origin in Him, they have Him as their final end. He is the eternal harbour towards which all created things flow, even as the rivers roll continually onwards until they reach the peace of the sea. In this vast world of solar systems rotating in the firmament, of mineral and vegetable wealth and of animal creation, you are only a very tiny being who has received everything from God. Nevertheless, you are often convinced that you are important. You glory in your talents as if they belonged to you and were not a gift which God has given to you.

Vanity is a form of theft. God has given us everything, including life itself, and we act as if His gifts were our rightful possession. We boast about them, show them off in the company of others, and are delighted when we receive praise or respect. Let us imagine that we are dying and shall soon be alone in the presence of God. At that supreme moment what will earthly glory matter to us? Of what account will be human flattery and transitory success? When we are alone before God, nothing will matter except humility and the merits which we have gained. These will make us worthy of God's friendship and of a heavenly reward.

2. Vanity destroys whatever is good in our actions and makes them useless in the sight of God. It robs our good actions of all merit because they should be done only for the glory of God, whereas we are performing them for our own glory. We want them to be seen by others so that we shall be honoured by men as noble and holy.

If our actions have been motivated by self-interest rather than by the desire for the glory of God, we shall hear at the judgment seat of God the terrible condemnation: You have received your reward. (Cf. Mt. 6:2) If we have sought our own satisfaction instead of God's glory during our lifetime, we shall not receive an everlasting reward.

3. What hast thou, asks St. Paul, that thou bast not received? And i f thou hast received it, why dost thou boast as if thou hadst not received it? (1 Cor. 4:7) Whenever we are tempted to be proud or boastful, let us reflect on these words of the Apostle of the Gentiles. In spite of the miracles which he had worked and the sacrifices which he had endured for the love of Jesus, he said: I am nothing. (2 Cor. 12:11)

If we model our lives on this outstanding example we shall have peace on earth and an everlasting reward in Heaven.

Falling Into Sin

1. The just man falls seven times, (Prov. 24:16) says the Book of Proverbs. Unfortunately, we have all experienced how true this is. If we say that we have no sin, we deceive ourselves. (Cf. 1 John 1:8)

We fall often in many ways-in thought, in speech, in action, and by omission. Sometimes we fall in a moment of weakness or of impatience; at other times we sin by an act of premeditated malice. Watch and pray, Our Lord warns us, that you may not enter into temptation .(Mt. 26:41)

Our Lord also said that we must always pray and not lose heart. (Luke 18:1) In other words, we should have a spirit of prayer which is based on the love of God and keeps us close to Him. It is only when we are united to God that temptations cannot hurt us and we are protected by His grace from falling into deliberate sin.

It is idle to protest that this would require the virtue of an anchorite, and that we are entangled in all kinds of other business. Virtue is necessary for everybody, not only for anchorites. The kingdom of heaven has been enduring violent assault, and the violent have been seizing it by force. (Mt. 11:12) In order to attain to the kingdom of God, therefore, we have to do violence to our corrupted nature. A life of solitude is not essential for prayer, however. One can be busy from morning till night and pray continuously, so that his work is offered to God and done for the love of God. In this way work becomes prayer and will save us from falling into sin.

2. When we realise that we have fallen, what should we do about it? We must avoid two extreme and opposing kinds of reaction-hardness of heart, and an excessive anxiety which might lead to discouragement and loss of confidence in God's infinite mercy. Above all, we must avoid hardness of heart, and that accompanying state of indifference which causes us to become immersed in sin. Let us hope that we shall never foolishly boast: I have sinned, yet what has befallen me? for the Lord bides his time. Of forgiveness be not over-confident, adding sin upon sin. (Ecclus. 5:4-5) When we see that we have fallen into sin, let us cry out at once like the prodigal son: I will get up and go to my Father. (Luke 15:18) How unfortunate I am if I have lost the friendship of God! But God is an infinitely merciful father and I must throw myself into His arms and implore His forgiveness. When we have sinned, a good confession will give us God's forgiveness and peace of soul.

3. The second extreme to be avoided is discouragement, which can lead us to despair as Judas did. We know that God is entirely good and merciful. We know that Jesus died on the Cross for our salvation. How can we doubt that He will welcome us if we repent and return to Him?

No matter how grave and how numerous our sins may be, let us remember that the mercy of God is infinite. Let us remember that He is waiting for us, as his father waited for the prodigal son, and that He is following us like a shepherd who is searching for his lost sheep. He allowed us to fall in order to humble us and help us to realise that we are incapable of doing anything good by ourselves. Let us go to Him humbly and penitently, trusting He will give us the kiss of peace and forgiveness.

Uncharitableness

1. It is easy, unfortunately, to abuse the gift of speech which God has given us. If anyone does not offend in word, says St. James, he is a perfect man. (James 3:2) "As often as I have been amongst men," says the Imitation o f Christ, "I have returned less a man." (Bk. I, c. 20:2) Why is this so? It is because it is easy when we are in the company of men to enter into useless and even harmful discussions. As a result we lose the purity of intention which we ought to observe in all our thoughts, words and actions. We lose the spirit of recollection which keeps us in contact with God, and when we return home we are less perfect Christians because we are dissipated in mind and in heart.

It is true that if we were really holy and were accustomed to speak with people holier than ourselves, our conversations would be spiritually beneficial to us. We should go away more perfect men and closer to God than we were before. But what kind of conversations do we normally have with others? What kind of relations have we with our friends, with our superiors and inferiors, and with everyone whom we meet a Are our conversations inspired by a love for truth and charity and by a desire for the spiritual welfare of ourselves and of our neighbour?

Let us examine ourselves in this important matter and resolve that our conversations will be a means of sanctification for ourselves and others.

2. The tendency to complain about others is a most insidious cancer which can corrode all that is good in our conversation, making it harmful and even gravely sinful. Grumbling is always more or less sinful according to the circumstances. It may be a sin against charity, which demands that we love our neighbour as ourselves and help him as much as possible by word and by deed. It may be a sin of scandal, because the person to whom we are complaining may be provoked to throw stones in his turn at the subject of our detraction. It may be a sin of theft because it takes away the reputation of the person whom we are criticising. This could carry with it the obligation to make restitution by withdrawing what we have said if it is false or doubtful or by speaking charitably of the person whom we have wronged in order to restore his good name. Uncharitableness in speech is also a sin of injustice when it involves calumny, in which case there is an obligation to repair the damage done in the best way possible.

Since criticism of others can be such an evil thing, we should take care not to form the habit of employing it as a means of making our conversations more lively and acceptable. The life of a Christian should be governed by charity, and grumbling about others is always an offence against charity.

3. It is no excuse to claim that we only speak of matters which are true and known to all. They may be true, but God alone can judge the human conscience. They may be known to all, but by our maliciousness we are spreading evil about our neighbour, whereas we ought to try and spread only what is good. Besides being opposed to Christian charity, unkind conversation ruins whatever opportunities we may have of practising the apostolate, in which everyone is obliged to play his part. If we are apostolic, we promote our neighbour's spiritual welfare, whereas uncharitable criticism spreads evil about him and gives bad example to others.

The Gift of Speech

1. One of God's greatest gifts, the spoken word, is the reflection of our thought and the expression of our will. In God the Word is something infinitely greater, for it is the substantial image of God, the Eternal Word of the Father through Whom He knows and therefore loves Himself. It is the Second Person of the Blessed Trinity. Because we have been created in the likeness of God, our Creator has endowed us also with a limited power to express our thoughts and sentiments.

It is hard to imagine how unhappy we should be if we could not express ourselves and were unable to communicate our ideas and feelings to others. We should feel as isolated as rocks separated from one another by vast expanses of sea, for we could neither give anything of ourselves to other men nor receive anything in return, We could not even praise God and tell Him how we love Him. God could have created us without the gift of.speech. Since He has given it to us, we should show our gratitude by using it for His glory, for our welfare, and for the salvation of our neighbour.

2. Above all, the gift of speech is intended to be used in prayer. The tongue should express externally the interior language of the mind and heart, which should be principally concerned with the adoration of our Creator. Since we have received everything which we have from God, all our gifts should be used in His service. Speech was given to us not only to enable us to speak with men, but more particularly to enable us to speak with God. Let us sanctify this gift by means of prayer. Let us take care, however, that our prayers do not remain meaningless and superficial while our minds are absorbed with other matters.

Everything in us should pray. The intellect should bow in adoration of God's majesty; the will should conform itself entirely to His law; the heart should find its true and only happiness in God; and the tongue should praise Him, implore His favour and forgiveness, and offer our whole being to Him from Whom we have received everything. This should be the primary function of speech. If this gift is employed in this way, it will gain for us many other graces and favours from God.

3. Speech was never intended to be used in lying and in deceiving our neighbour, nor in giving scandal by unkind or blasphemous conversation. It was given to us so that we might help others by conversation which would reflect our own interior goodness and so lead them towards sanctity. It was intended to express sympathy and understanding, to give good advice, and to encourage others.

The tongue can do a great deal of good or a great deal of damage.

Let us examine our consciences now. If we have failed to employ the gift of speech for our own welfare and that of our neighbour, let us begin to correct this neglect. Let us resolve to use this gift in the service of God and in the work of the Christian Apostolate.

..

The New Life

1. "Only a Chrsitian," wrote Tertullian, "can be wise, sincere, and lofty." (De praescript., 3.)

He had in mind, of course, the true follower of Jesus Christ who is practising the precepts of Our Lord. Thou shalt love the Lord thy God with thy whole heart ... Thou shalt love thy neighbour as thyself. (Mt. 22:37; Mark 12:30; Luke 10:27) You are to be perfect, even as your heavenly Father is perfect. (Mt. 5:48)

A man who loves God above all things can fairly be called wise. God is the supreme good and as such should be the final end towards which we direct all our thoughts and actions. If anyone adopts his own ego or some created good as his goal in life, he is not wise because he has upset the proper scale of values. It is not true to say that we should love ourselves before anything else, because we are creatures who belong to God and should refer everything to Him. Only if we love God above all things, even above ourselves, can we really be said to love ourselves. How can we love ourselves if, in the first place, we do not love our highest good, which is God ~ Since this love must be active, it makes us faithful to God's commandments and raises us above the rest of creation to a state of immediate dependence on God. A love of all mankind flows as a natural consequence from this union of love with God. If we regard all men as our brothers in Jesus Christ, we shall be perfect Christians in the manner intended by our divine Redeemer when He desired us to be like His heavenly Father. This is the new life which Jesus came to bring into the world and which- we should nurture in ourselves. (Cf. Heb. 4:23-24)

2. Anyone who takes life seriously in the Christian sense will regard it as a difficult journey towards perfecrion and towards God. This journey will be at the same time painful and joyful. On the way there will be troubles which will sadden us and vices which will impede our progress. Our falls and defeats will cause us to be disheartened. But there will also be the grace of God to enlighten and encourage us. It is our own loss if we sit down lazily on the side of the road which should lead us to Heaven. It is even more disastrous if we acknowledge defeat and lay down the spiritual weapons of prayer and renunciation in order to surrender ourselves to sin or to indifference. Every day we should say to ourselves in the presence of God: A new life is beginning.

3. All this is hard and may demand heroism. The kingdom of heaven has been enduring violent assault, and the violent have been seizing it by force. (Mt. 11:12) We have to do violence to ourselves and to our passions, but virtue has its reward not only in Heaven but even in this life. This reward is the peace of soul which God bestows on us after we have overcome our perverse inclinations. Holiness brings with it a spiritual youth which will never pass away. A new life is beginning!

The Good Shepherd

1. The Good Shepherd is the theme of two of the most moving passages of the Gospel. I am the good shepherd, Jesus says.

The good shepherd lays down his life for his sheep. But the hireling, who is not a shepherd, whose own the sheep are not, sees the wolf coming and leaves the sheep and flees. And the wolf snatches and scatters the sheep . . . I am the good shepherd, and I know mine and mine know me, even as the Father knows me and I know the Father; and I lay down my life for my sheep. (John 10:11-15)

What man of you having a hundred sheep, He says elsewhere, and losing one of them, does not leave the ninety-nine in the desert, and go after that which is lost, until he finds it? And when he has found it, he lays it upon his shoulders rejoicing. And on coming home he calls together his friends and neighbours, saying to them, "Rejoice with me, because I have found my sheep that was lost." I say to you that, even so, there will be joy in heaven over one sinner who repents, more than over ninety-nine just who have no need of repentance. (Cf. Luke 15:4-7)

These texts vividly describe God's mercy towards poor sinners.

We may often have been amongst the lost sheep which are separated from the flock of Jesus Christ. We found, perhaps, the poisoned pastures of error and vice and strayed from the path of truth and goodness. But what happened? We experienced disillusionment and remorse and knew that we had lost our only real good, which is God. How sad our fate would have been if the Good Shepherd, Jesus, had not come to look for us and to enlighten us with His grace. We should have been lost for ever in the desert of sin.

2. Now read another touching Gospel parable. A certain man had two sons. And the younger of them said to his father, "Father, give me the share of the property that falls to me." And he divided his means between them. And not many days later, the younger son gathered up all his wealth, and took his journey into afar country; and there he squandered his fortune in loose living. And after he had spent all, there came a grievous famine over that country, and he began himself to suffer want. And he went and joined one of the citizens of that country, who sent him to his farm to feed swine. And he longed to fill himself with the pods that the swine were eating, but no one offered to give them to him.

But when he came to himself, he said, "How many hired men in my father's house have bread in abundance, while I am perishing here with hunger! I will get up and go to my father, and will say to him, Father, I have sinned against heaven and before thee. I am no longer worthy to be called thy son; make me as one of thy hired men." And he arose and went to his father.

But while he was yet a long way off, his father saw him and was moved with compassion, and ran and fell upon his neck and kissed him. And the son said to him, "Father, I have sinned against heaven and before thee. I am no longer worthy to be called thy son." But the father said to his servants, "Fetch quickly the best robe and put it on him, and give him a ring for his finger and sandals for his feet; and bring out the fatted calf and kill it, and let us eat and make merry; because this my son was dead, and has come to life again; he was lost, and is found." (Cf. Luke 15:11-24)

3. More than anything else in Scripture, this parable proclaims God's mercy towards sinners. Even if we have fallen, there is no need to be afraid, for the helping hand of God is stretched out to raise us up. Everything will be forgiven as long as we are sincerely repentant like the prodigal son. Remember that the mercy and justice of God are equally infinite.

The Tabernacle Lamp

1. We should find time every day to pay a visit to the Blessed Sacrament.

Jesus Christ is present in all the churches of the world as a voluntary prisoner of love. He is waiting for us. I will not leave you orphans, (John 14:18) He promised, for He loves us with an infinite love which knows no limits of time or place. He has been there throughout the centuries in every corner of the globe, from the splendid cathedrals in the noisy cities to the humble little chapels of the lonely Missions. No matter where we go, we can find the King of Kings enthroned within the Tabernacle, waiting lovingly for us.

Since we need Him so much, why do we not go to Him? We have many things to do, but this is the first and most necessary. It will often require some little sacrifice to spend a quarter of an hour before the Tabernacle, but nothing good can ever be achieved without sacrifice.

Moreover, Jesus deserves this sacrifice, for did He not give Himself entirely for us? Does He not continue to sacrifice Himself in the Sacrament and in the Sacrifice of the altar? Let us go to Jesus every day and we shall find comfort for our souls.

When we kneel in front of the Tabernacle and speak with Jesus, we shall feel confident that He is listening to us. We shall be certain that He sympathises with our weaknesses, understands our needs, and is anxious to enrich us with His graces.

2. Look up at the lamp quietly glowing before the Tabernacle in honour of the Eucharistic Presence of Jesus. We also should be like living lamps of love.

The lamp burns night and day in the Presence of Jesus and burns itself out for Him. For what do we wear out our lives? In useless and unnecessary projects, perhaps for worldly reasons, for the satisfaction of our own ego or of our passions? We shall certainly never find peace this way, but only disillusionment and remorse.

The lamp is a light in the darkness. Our lives should be a light of good example to others.

The lamp has a flame which gives heat. We should burn with love for God, our one and only good, and for all men, whom we should regard as our brothers in Jesus Christ.

The lamp is raised above the ground and is suspended from the ceiling by three chains. We should be above earthly things and should be attached to Heaven by the three chains of faith, hope and charity. As the lamp opens out only on top, so should we be open to Heavenly inspirations and closed to worldly preoccupations. God should be the centre of our thoughts, and our lives should be dedicated to Him. In this way we shall find peace on earth and happiness hereafter.

3. The Tabernacle lamp keeps Jesus company by night and by day. We should keep Him company too. We could not remain on our knees for ever in front of the Tabernacle; neither could most of us spend as long as the Saints did in intimate conversation with Jesus. But our hearts can remain with Jesus and can burn with love for Him like the flame of the lamp. It is easy to remain in union with Jesus by doing everything, even the most unimportant actions, from the motive of love for Him. We can offer Him all our sufferings and joys, and whatever sacrifices we make in order to remain good. As the magnetic needle of the mariner's compass is fixed in the direction of the north, so our thoughts and affections should be always turned towards Jesus.

Moments of Silence

1. Such is the speed of modern life that many people forget God and do not even pause to think about themselves. Action is everything. There is no time for reflection, no time for prayer. Life has become mechanical and superficial, for nobody has the time nor the inclination to think about spiritual matters.

What is the result? Since men are not machines but living beings composed of soul and body, and are capable of feeling and of passion, their lower inclinations break loose and insist on being satisfied. In the absence of prayer and of all effort to lead a good life, grace is lacking to inspire the mind, to strengthen the will and to keep the heart pure. Rapid materialistic progress has accustomed men to accept as inevitable the most shameful falls. The absence of any kind of contact with God makes the soul the slave of sin.

Examine yourself. Perhaps you have not yet sunk to this low level of spirituality and are still capable of feeling remorse and the urge to do good. But you must listen for God's voice, and a certain amount of silence is necessary if His voice is not to be drowned in the tumult of the world. We are in real need of solitude, recollection and prayer.

2. Even though the Apostles lived in times which were very different from ours, they were asked by our divine Master to spend a little time in solitude and recollection. They had been sent by Jesus to preach in the villages of Palestine and had been successful in their mission. When they returned they told our divine Redeemer with some satisfaction what they had accomplished in His name and with His grace. They may have been inclined to boast a little, and it is quite certain that they had become spiritually dissipated as a result of their work. So Jesus said to them: Come apart into a desert place and rest a while. (Mark 6:21; Mt. 14:13; Luke9:10; John 6:1)

We must take this advice also, for a certain amount of silence and recollection is absolutely essential. We should go on retreat every year and set aside one day every month for the same purpose. We need to spend at least a quarter of an hour every day in meditation, if possible a quarter of an hour in conversation with Jesus in the Blessed Eucharist or, if we cannot do any better, an interval of prayer in some other secluded place. If we have not been doing at least this much, let us make sure to do so in future.

3. Solitude and recollection will make our lives more peaceful and more purposeful and will enable us to co-operate with God's grace by striving to become more perfect. Be renewed in the spirit of your mind, says St. Paul, and put on the new man, which has been created according to God injustice and in holiness. (Eph. 4:23-24)

The turmoil of a purely external life leads to hardness of heart, tepidity and sin. Recollection and prayer place us in contact with God, Who will give us the grace to lead holy lives.

St. Paul the Apostle

1. St. Paul was by nature fiery and zealous. Once he discovered the truth, he was ready to die for it. Originally he was convinced that Judaism contained the whole truth, and for this reason he hated the Christians, whom he regarded as a sect which had corrupted the sacred Hebrew tradition. The deacon Stephen was the first victim of his persecuting zeal. As he was being stoned and beaten to death this saintly young man prayed for his persecutors. It may be that in this moment his eyes, shining with faith and love, encountered those of the man who hated him. Soon afterwards Saul (this was Paul's real name) left Jerusalem for Damascus carrying letters investing him with new powers for the persecution of the infant Church. On the way this headstrong but sincere enemy of Christianity was suddenly dazzled by a light from Heaven. He fell to the ground and heard a mysterious voice saying: Saul, Saul, why dost thou persecute me? Terrified, he answered: Who art thou, Lord? I am Jesus, the voice said, whom thou art persecuting. (Acts 9: 1-5) From that day Saul was changed completely. Under the influence of divine grace he became the Apostle of the Gentiles.

Before he set out on his missionary journeys Paul went apart into the desert of Arabia, (Cf. Gal. 1:17) where he remained some time in prayer and recollection. Then he went to Jerusalem to pay homage to the Prince of the Apostles, St. Peter (Gal. 1:18). After this he began his apostolic travels, in the course of which he encountered all kinds of hardship and danger. The Jews frequently hunted him in order to put him to death. He was often cruelly scourged and flung into prison, and several times he was shipwrecked and had miraculous escapes from death. (Cf. 2 Cor. 11: 23-27) He bore everything joyfully however, in order to prove his love for Jesus Christ. Charity was always his main incentive. The love of Christ impels us. (2 Cor. 5:14) Charity, he said himself, believes all things, hopes all things, endures all things. (Cf. 1 Cor. 13:4-13) His charity was so great that he could truthfully say: Who is weak, and I am not weak? Who is made to stumble, and I am not inflamed? (2 Cor. 11:19)

St. Paul could make this claim because his heart had become identified with the Heart of Jesus. Therefore he could say: It is now no longer I that live, but Christ lives in me; (Gal. 2:20) and: For me to live is Christ and to die is gain; (Phil. 1:21) and: I am hard pressed from both sides-desiring to depart and to be with Christ, a lot by far the better; yet to stay on in the flesh is necessary for your sake. (Phil. 1:23-24)

Let us meditate on this ardent love of God. Let us cast aside our coldness and indifference and ask St. Paul to set us on fire with divine charity.

2. We can learn other virtues from St. Paul besides his zealous love for God and for his fellowmen. We can also learn from him the virtues of humility and of apostolic fervour. The Apostle of the Gentiles reached such heights of sanctity as to feel himself transformed into Christ Himself and to deserve to be taken up into the third Heaven where he enjoyed a foretaste of eternal happiness. Nevertheless, he considered himself unworthy to be called an Apostle and realised that all his gifts came to him from God. Not that we are sufficient of ourselves to think anything, as from ourselves, but our sufficiency is from God. (2 Cor. 3:5) Whenever we succeed in any project we should think on the same lines, because it is only when we are humble and depend on the grace of God that the success of our actions will redound to the glory of our Creator. If the cancer of ambition or of self-love should corrupt our purity of intention, our work would not be blessed by God and would not make us worthy of everlasting life. Let us repeat often: "All for You, with You and in You, my God."

3. "Always breathe the life of Christ; place your trust in Him; and live as if every day were your last." (St. Athanasius, "Life of St. Anthony," n. 91.)

St. Peter, Prince of the Apostles

1. Jesus was walking one day along the shore of the Sea of Galilee when He saw two fishermen casting their nets into the water. He approached them and said: Come, follow me, and I will make you fishers of men. (Mark 1:17) These two fishermen were brothers named Simon and Andrew. The divine Master won their hearts immediately, so that they left their boat and their nets and followed Jesus. Simon was later called Peter and became the leader of the Apostles.

Peter's generosity and great love for Jesus are evident in the pages of the Gospel. When our Lord foretold the institution of the Blessed Eucharist, many of His disciples were scandalised and left Him. "Do you also wish to go away?" Jesus asked His Apostles. St. Peter answered Him without delay. Lord, to whom shall we go? Thou bast words of everlasting life, and we have come to believe and to know that Thou art the Christ, the Son of God. (John 6:69) On another occasion Jesus asked His disciples: Who do men say the Son of Man is ? The Apostles hesitated and began to suggest the names of various Prophets. But St. Peter was inspired to make the reply: Thou art the Christ, the Son of the living God. Then our Lord appointed him Head of the Church. Blessed art thou, Simon Bar Jona . . . thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give thee the keys of the kingdom of heaven; and whrtever thou shalt bind on earth shall be bound in heaven. (Mt. 16: 15-19) By these words there was instituted the loftiest and most ancient of the dynasties, the Papacy. The successors of St. Peter will rule the Church to the end of time and no power, neither persecution nor heresy, neither human tyranny nor false civilisation, will ever succeed in destroying this citadel of truth and goodness.

When a band of hired ruffians arrested Jesus in the Garden of Gethsemane, His-disciples were terrified and did nothing. Peter was the only one to show any courage, drawing his sword in defence of his divine Master. Later Jesus was brought in chains before the Sanhedrin and was condemned to death. Peter had not the heart to leave Him to His fate. He was too generous for that, even if he was too hasty and went on to deny Jesus three times. But he repented quickly and regretted his fault for the rest of his life. Even in his sin we can discern Peter's generosity of spirit.

Before he went to Rome, Peter had flouted the authority of the Synagogue of Jerusalem and had endured prison and undertaken long journeys in the course of his mission. Providence brought him to Rome, where he established the Roman Church which he was to sanctify by the shedding of his blood. He was crucified close to the Vatican hill from which his successors would one day govern the Christian world. His martyrdom bestowed an invincible strength upon the Church for all time.

2. It is good to admire the fidelity of St. Peter and the designs of divine Providence in making him the visible Head of the Church, but it is far better to follow his example. His love for Jesus led him to leave his family and his fisherman's trade in order to follow Our Lord. It led him to undertake long voyages, to endure imprisonment, and to face martyrdom. What can we do for the love of Jesus? Remember that if love is to be sincere it must be generous and effective.

Secondly, let us meditate on and imitate the ardent and fearless faith of St. Peter. He was not afraid to preach the teaching of Christ before the Sanhedrin. He was not afraid of Herod, who cast him into prison. He was not afraid of the Roman Emperor, who caused him to be crucified. Our faith should be steadfast and lively like his.

Finally, let us imitate Peter in his repentance. Although he loved Jesus very much and had such great faith in Him, in a moment of weakness and of imprudence he denied Him three times. All his life, however, he wept bitterly for this sin. Whenever he heard a cock crowing, it was as if an arrow had pierced his heart. He was not satisfied until he was hanging upon the cross like his divine Master and could prove his love for Jesus by a martyr's death.

3. Protect your people, 0 Lord, and keep them safe always, trusting as they do in the protection of your Apostles, Peter and Paul. Amen.

Steadfastness in Suffering

1. We are all obliged to suffer in soul and body. Suffering begins at birth and ends at death. "The whole life of a Christian is a cross," (Sermon 31) says St. Augustine. For this reason we have to develop the virtue of patience. Let patience have its perfect work, says St. James, that you may be perfect and entire.(James 1:4) If we are to be perfect, we must accept sufferings and trials from the hands of God and offer them to Him in a spirit of harmony with His holy will. In this way all our actions become valuable, for they are acts of reparation and of love which will be rewarded in Heaven. Both our joys and our sorrows are sanctified if we offer them to God, Who arranges everything for our own good. The Saints longed to suffer because they loved God and knew that suffering is the only true way in which we can prove our love. Suffering is the best medicine for the soul, for when it is endured with patience it purifies us and prepares us for Heaven. "If God does not punish you for your sins," says St. Augustine, "it is a sign that you are no longer counted among His sons." (Lib. de Pass., c. 5.) Whom the Lord loves, he chastises, St. Paul writes, and he scourges every son whom he receives.(Heb. 12:6)

Suffering is in fact a gift from God. It reminds us that we have not been created for this world, but for Heaven, in prepa­ration for which we must carry our cross with patience in the footsteps of Jesus. No matter what we do, we must suffer. Either we bear trials patiently and gain an increase of merit, or we rebel against them and gain no merit at all. When we suffer, let us think of the two thieves, both of whom were tortured in the same way. But the good thief accepted his torments with patience in reparation for his sins and was saved, while the bad thief rebelled against his sufferings and was most probably damned forever.

2. When we feel depressed, or when we are tempted to strike out angrily against human injustice and misunderstanding, there are two considerations which should help us to be patient. (1) The first is the reflection that everything comes to us from God or is at least permitted by Him. Why should we rebel against the will of God? Jesus was innocence itself, yet He willed to suffer for love of us. Are we unwilling to suffer for love of Him (2) The second is the realisation that we are sinners who have offended God many times and deserve to be punished. It is necessary to accept patiently all the sufferings which God sends us in expiation of our sins. We are receiving what our deeds deserved. (Luke 23:41) Above all, we ought to resolve never to give way to anger in word or in deed when we are offended. On these occasions we should wait until we have calmed down and have asked God for peace of mind. Before we do anything we need time for reflection and prayer. If we act in this way we shall not have to be sorry afterwards. Patience can help us to achieve anything and will eventually help us to gain Heaven.

3. Christ has suffered for you, leaving you an example that you may follow in his steps. (I Peter 2:21)

External Mortification

1. The interior mortification of self-love and of our sensual inclinations is not enough. Bodily mortification is also necessary. St. Paul provides the reason. The flesh lusts against the spirit, and the spirit against the flesh. (Gal. 5:17)

Original sin disturbed the perfect harmony which existed between man's body and soul. I see another law in my members, said the Apostle Paul, warring against the law of my mind. (Rom. 7:23) Even when he was caught up to the third heaven, he experienced the rebellion of the flesh against the spirit. (2 Cor. 12:7)

There is no such struggle between the flesh and the spirit in brute animals, which are concerned only with the satisfaction of their sensible appetites. It is because he is endowed with reason and an immortal soul that man experiences this conflict. The result is that either the soul is conquered and becomes the slave of man's lower instincts or the soul is victorious and uses the body as an instrument of virtue.

We can see from this how necessary it is to mortify our bodies so that they will not rebel against the mastery of the soul. Our body will be either the faithful servant or the relentless tyrant of the soul.

Mortification and penance are the only methods of keeping the body under control. I chastise my body, says St. Paul, and bring it into subjection. (1 Cor. 9:27) He cites the example of competitors in the arena who abstain from everything which could prevent them winning. If they are prepared to do this, he adds, in order to gain a perishable crown, we should be even more prepared to abstain from anything which could interfere with us obtaining an everlasting reward. (1 Cor. 25)

Unless you repent, Our Lord had already said, you will all perish. (Luke 13:5) The Saints appreciated the severity of this warning and subjected themselves to incredible mortifications such as lengthy fasts, bloody scourgings, and privation of sleep and personal comforts.

What penances do I perform? Little or none, perhaps? If so, it is not surprising that my body rebels and causes me to fall into sin. We must follow the example of the Saints in this matter if we wish to remain in the state of grace.

2. In the first place, we must accept with resignation from the hands of Christ all the sufferings and humiliations which we encounter during life. Not only should we accept them, but we should offer them to God as a proof of our love. The Saints were happy to suffer for the sake of Jesus; we should at least suffer with resignation in expiation of our sins. This is still not enough, however. They who belong to Christ, St. Paul warns us, have crucified their flesh with its passions and desires. (Gal. 5:24) Salvation is impossible without voluntary penance. (Cf. Luke 13:5) It is false piety to insist that we should not treat cruelly the body which God has given us. Such an attitude of indulgence could cause the loss of the soul, which is a far greater treasure. As St. Paul writes, the sufferings of the present time are not worthy to be compared with the glory to come that will revealed in us. (Rom. 8:18)

Suffering voluntarily undertaken for the sake of Jesus purifies the soul and gives us a great peace when we see the body subdued and converted into an instrument for the sanctification of ourselves and of others.

3. Principle: So great is the happiness which is in store for me that it is a pleasure for me to suffer. (St. Francis of Assisi.)

Interior Mortification

1. In the spiritual life, as in the physical order, death is the beginning of life. Unless the grain of wheat falls into the ground and dies, it remains alone. But if it dies, it brings forth much fruit. He who loves his life, loses it; and he who hates his life in this world, keeps it unto life everlasting. (John 12: 24-25)

This passage of the Gospel epitomises the doctrine of Christian mortification-it is necessary to die to ourselves in order to live in God. Anyone who is full of himself and of worldly matters has no room in his heart for God. It is not possible, as St. Alphonsus points out, to fill a vase with earth and then to fill it with water. There is no room left for the water, and if a little of it enters the vase it is no longer pure water, but muddy.

We must empty ourselves of ourselves and of worldly things in order to fill ourselves with God. Jesus told us this quite clearly. If anyone wishes to come after me, let him deny himself. (Mt. 16:24)

If anyone denies himself in order to do God's will in all things, he has achieved real interior mortification. Moreover, he has perfect peace, which consists in being established in the love of God.

This does not mean that all self-love is wrong. In fact, there are two kinds of self-love. We can love our own true good, which is God, and therefore desire to live in harmony with this supreme good in this life in order to enjoy it as our eternal reward. This kind of self love is founded on the love of God, Who is the main reason why we love ourselves. But if we prefer our own pleasure and satisfaction to God, then our selflove is disproportionate and wrong and leads us into sin.

The first thing we must do, therefore, is to mortify our inordinate self-love. In other words, we must deny ourselves in matters where self-love is keeping us apart from God, Whom we should love more than anything else in life.

2. In the process of mortifying self-love, we mortify our other passions also, because it is the origin of them all. It is as well to bear in mind, however, that no matter how much we curb our passions, they never die. We need to be always on our guard for fear that they may reassert themselves too strongly.

It is necessary for us to increase our love for God because, as St. Augustine points out, it is divine charity which conquers our passions. Constant prayer and union with God also help us to achieve interior mortification. Prayer without mortification is an illusion which does not last long, so that it is necessary to combine fervent prayer with self-denial.

We may not be capable of the extraordinary mortification which the Saints practised, because our health or the obligations of our state in life may make these impossible for us. But if we deny ourselves often in small matters, these will be so many steps in the ladder which will help us to reach Christian perfection.

3. Principles:

If you desire to love God and to become holy, mortification will be a source of joy.

Resist your evil inclinations at once so that they cannot grow in strength. Readily accept from God any difficulties which you encounter. Abandon yourself entirely to His will.

Purity of Intention

1. Purity of intention consists in doing the will of God in all things from the motive of pure love. We should not be egocentric, but theocentric; in other words, we should perform all our actions, not for our own satisfaction, but to please God. Since God is our final end, everything should be done for Him. Why are we so often agitated and discontented? It is because we are looking for success and for the approval of men. If we do not get these, we imagine that we have failed and have accomplished nothing.

Men judge the value of an enterprise by its external success and by the amount of work which went into it. It is not so with God. He judges the value of our actions from the sincerity of our desire to please Him and to prove our love for Him. This is enough for Him; success is not necessary. If we do everything for the love of God, we shall always be content as the Saints were, whether our projects succeed or fail. We shall have achieved our purpose if we have pleased God.

Purity of intention in our actions is fundamental in the Christian life. If thy eye be sound, Jesus Himself tells us, thy whole body will be full of life. But if thy eye be evil, thy whole body will he full of darkness. (Mt. 6:22) Man seeth those things that appear; but the Lord beholdeth the heart. (I Kings 16:7)

A man who works solely for the love of God will have great peace of soul in this life and an everlasting reward in the next. But if in our actions we seek our own satisfaction or the praise of men, we shall have already received our reward on earth and cannot expect to receive it in Heaven. They have received their reward. (Mt. 6:2)

Purity of intention, inspired by the love of God, transforms even our most trivial actions and makes them pleasing to God. Without it we lose all merit in the sight of God.

Do you remember the Gospel incident of the poor widow who offered her last two coins in the Temple ? Others were there offering up large sums of money, but she could not have given more. Amen I say to you, said Jesus, this poor widow has put in more than all those who have been putting money into the treasury. (Mk. 12:41-44)

2. St. Alphonsus indicates the signs by which we can judge whether our actions are performed from the pure intention of pleasing God. (1) The first sign is that you are not disturbed when your projects are unsuccessful, but retain the same composure as if you had succeeded. This will be the case when you are working for God alone, so that once you realise that God has not desired your efforts to succeed, you no longer desire it either. You know that He is not concerned with the outcome of your work, but only with whether you have undertaken it with the purpose of pleasing Him. (2) The second proof is that you are as pleased with the good which is worked by means of others as if it had been achieved through you. (3) The third sign is that you do not long for one position rather than another, but are content with whatever Providence has arranged for you, so that you seek- only to please God in everything which you do. (4) The final proof is that you do not look for approval or gratitude because of your good actions. If you are not appreciated or are ill-treated in any way, you retain your peace of mind because you have already achieved your purpose, which was to please God by working for love of Him. (Cf. Al Divino Servizio II, 7)

3. Principles:

God alone is deserving of all our love.

We should do everything which we should wish to have done at the hour of death.

We should live on earth as if nothing else existed but God and ourselves. (Ibid)

Belonging Entirely to God

1. Willing or unwilling, we belong entirely to God. God created us from nothing, and all that we have is His - soul and body, material and spiritual gifts, and the world in which we live.

God has given us everything, and at any moment He can take away the life which He gave us. It is useless, indeed senseless, to rebel against Him or to try and release ourselves from His absolute dominion. Admittedly, He has given us free will and we can disobey and offend Him, but even if we do so we still belong completely to-God and He has absolute power over us.

He has created us for Himself alone, for He is the final goal of all things. We can never escape from His authority.

Do we rebel and hurl towards God the cry of Satan: "I will not serve"? Even if we do, whether we are in sin or in the depths of hell we still belong to Him. We shall have to bear eternal witness to His infinite love and mercy, as well as to His infinite justice.

We have been created for God's glory, and God is glorified both in His goodness and in His justice. We should meditate deeply on this tremendous concept. How much better it is for us to belong wholly to God in love and in obedience than in the chastisement of His justice. How much better it is to obey and serve Him as our Sovereign Lord, to honour Him as our Father, and to love Him as the Spouse of our souls.

All our thoughts and desires should, therefore, be directed to Him and all our plans and actions should be offered to Him. If we are attached to worldly possessions and persons, if we arc vain and ambitious, and if we yield to our passionate inclinations, our hearts do not belong completely to God. We are guilty of theft if we do not offer our hearts entirely to God, because they are entirely His. Moreover, we do ourselves a grave injury, because we can find nothing but disillusionment in the love of creatures and in the satisfaction of our senses. God alone can fully satisfy our hearts, which were made for Him alone.

2. Let us reflect on the extent to which God is deserving of all our love. He is our Creator, our final end, and our Redeemer Jesus was not satisfied with giving us part of Himself, but He gave us Himself completely. Although as God He was infinite, He could not have given us more.

One drop of His blood or a solitary tear would have sufficed to redeem us from our sins. But He shed His blood to the last drop and gave His life for us. Better still, He willed to remain amongst us in the Sacrament of the Eucharist as our constant spiritual nourishment.

3. What more could He have done in order to merit our love If He has loved us as much as to give us Himself completely, why are we grudging in our relations with Him? Why do we share our hearts between Him and the world, or worse still, between Him and sin 2 There is nothing to prevent us from loving creatures as well as God, but they should be loved in God and for God. They should form a ladder which enables us to climb towards God. Every disproportionate affection, whether in regard to ourselves or to others, is an injury to God. If we really belong entirely to God, we should be at peace. Since virtue is difficult, it is difficult to belong completely to God, but the effort gives us a foretaste of the happiness of Heaven. If we really love God, nothing is difficult, but everything seems simple and pleasant. Perfect union with God will give us the pure joy which the Saints experienced.

Spiritual Communion

1. Anyone who sincerely loves Jesus Christ will not be satisfied with receiving Him daily in the Blessed Eucharist. Often during the day he will feel the need of uniting himself again to the divine Spouse in an act of love. This is what is known as spiritual Communion. It is a natural and spontaneous act for a true lover of Jesus.

I am the vine, yon are the branches, Jesus has told us. He who abides in nie, and I in him, he bears much fruit ... as the branch cannot bear fruit of itself unless it remains on the vine, so neither can you unless you abide in me. (Cf. John 15:4) Since the supernatural life flows into our souls from Jesus, we must maintain our union with Him even when He is not sacramentally present. It is true that the divine grace remains in us as long as we do not fall into mortal sin, but it grows weaker under the influence of worldly attractions and temptations. It is necessary to revive the grace that is in us when we feel that it is waning. For this purpose Spiritual Communion is very useful, for it is an ardent desire to receive Jesus in the Blessed Sacrament (Summa Theologiae, III, q. 8, a.1 ad 3) and an outpouring of live in which we beseech Jesus to come and take complete possession of our hearts. This practice was recommended by the Council of Trent (Session XIII, c. 8) and was frequently used by the Saints in order to keep alive the fire of divine charity in their souls and to guard themselves against the onslaughts of the world, the flesh, and the devil. If we act in the same manner, Jesus will always be within us and we shall always be in Jesus. If God lives in us, who can harm use? If God is for us, who is against us? (Rom. 8:31)

2. Jesus not only desires to come to us, but He desires to remain continually present in us with His love and grace. If anyone love me, he will keep my word, He tells us, and my Father will love him, and we will come to him and make our abode with him. (John 14:23) It is enough for us to love Him and to be ready to keep His commandments. Such an act of sincere and effective love for Jesus will cause Him to enter and to remain in our hearts even after the sacramental species has been consumed. This is Spiritual Communion, which consists mainly in the yearning for Jesus. I have come to cast fire upon the earth, and what will I but that it be kindled? (Luke 12:49)

3. St. Thomas calls the Eucharist "the Sacrament of love." (Opusc. 38:25) When love is ardent and sincere it longs for constant contact with the beloved. Spiritual Communion can be made in a single instant, for it requires only an act of faith and an act of love. Jesus, come into my heart, for I have need of You. I love You, my Jesus; keep me close to You always.

Ejaculation: 0 Jesus, I cling to You with all my heart.

Frequent Communion

1. Even as our bodies need their daily sustenance of food to restore the energy which they have lost, so it is with our souls. The nourishment of the soul is the grace of God. There is no better way of acquiring and increasing this grace than by Holy Communion, because Communion gives us Jesus Himself, Who is the origin of grace. Spiritual perfection consists in union with God. We can achieve perfect union with God in Holy Communion, by means of which we live the life of Jesus. He who eats me, he also shall live because of me. (John 6:58)

Anyone who loves Jesus fervently receives Holy Communion every day. If a man does not do this, it is a sign that he does not love Jesus perfectly. The early Christians were continuing daily with one accord in the temple, and breaking bread in their houses; (Cf. Acts 2:46) in other words they received Communion every day. It was Jesus in the Blessed Eucharist Who nourished their faith and gave them the strength to endure martyrdom. This custom prevailed in many places up to the time of St. Jerome and St. Augustine, who wrote "This is your daily bread; receive it daily in order to benefit daily from it." (De Verbo Domini, Serm. 28) To those who believed that they were unworthy to receive every day, St. Ambrose said: "A man who is unworthy to receive every day will still be unworthy in a year's time." (Bk. 5, De Sacramentis, c. 4)

We should not stay away from daily Communion because of our unworthiness nor because of our lapses into sin. "Because I am always sinning," said St. Ambrose, "I am always in need of medicine." (Ibid) Humility is the basic virtue necessary in a Christian, but it should not be a reason for abstaining from Holy Communion. St. Thomas commented that, although it may be pleasing to God to stay away from Holy Communion out of humility, He is far better pleased with the love and confidence of a soul that receives Him. (Cf. Summa Theologiae, III, q. 8, a. 10 ad. 3) The Church, like Jesus, desires us to receive Communion daily, although it only binds us under pain of sin to receive once a year during Paschaltide in accordance with the decree of Innocent III, which was confirmed by the Council of Trent. We are also required to receive the Blessed Eucharist if we are in danger of death.

2. For the practice of daily Communion, however, we should have the approval of our confessor. We should be fully determined to preserve ourselves free from every sin, especially from grave sin, for otherwise we could not approach the Eucharistic table. (If anyone receives Jesus with mortal sin on his soul, he commits a terrible sacrilege.) This practice, moreover, should help us to avoid every deliberate imperfection and venial sin, and should inspire in us a lively spirit of Christian charity. "Receive Communion everyday," said St. Augustine, "because it will help you every day ... but you must live in a manner which will entitle you to communicate daily." (De Verbo Domini, Sermon 28)

Frequent Communion, therefore, will enable us to set out upon the road to perfection without relaxing in our resolution and without any false scruples. "Two kinds of people," wrote St. Francis de Sales, "should receive Communion frequently: the perfect and the imperfect; the perfect in order to preserve their holiness, the imperfect in order to reach perfection." (Introduction to the Devout Life, c. 21) Let us ask the advice of our regular confessor. We shall be fortunate if we can approach the Sacred Banquet every day, or at least very often, for we shall be sure that we are on the path to holiness.

3. Heart of Jesus, burning with love for us, inflame our hearts with love for You.

St. Aloysius Gonzaga

1. St. Aloysius Gonzaga is one of the outstanding models of holy purity for young and old alike. We are told that when he was nine years of age and was in the city of Florence, he went to the Church of the Annunziata to pray before the picture of our Blessed Lady. It was then that he experienced the ardent desire to consecrate himself to God. He was the eldest son of Prince Ferdinand Gonzaga and, therefore, heir to his father's title. But from this moment he was determined to spend his life in the service of God. He made a vow of perpetual chastity and placed himself under the protection of the Blessed Virgin.

Now his life became a continual ascent towards perfection. His chastity, which he had offered to Our Lady, remained spotless until his death. The spirit of evil could make no headway against his angelic virtue. This was a grace which he merited as a result of his prayers and penances. He often spent three or four hours kneeling in prayer and contemplation. Even at night he rose from his bed in order to pray. His mind and heart were in Heaven rather than upon earth. His prayer was an intimate conversation with Jesus, Mary, and the Saints. Innocent though he was, he practised severe mortifications. Believing himself to be a great sinner, he scourged his body until his blood flowed freely, and deprived himself of food and sleep.

Do we wish to preserve our purity and to become saints: If so, let us remember that without prayer and mortification this is impossible. Jesus said to His disciples that they must always pray and not lose heart. (Luke 18:1) Pray, He said again, that yon may not enter into temptation, (Luke 22:40) and further: Unless yon repent, you will all perish . (Luke 13:5)

2. One might say that the entire life of St. Aloysius Gonzaga was a miracle of purity and of heroic penance. The source of his sanctity was the ardent love of God which he cherished from his childhood days. He loved God above all things and with all his strength. Therefore, long hours of prayer were a joy to him; the service of God in the Society of Jesus was his main desire; and mortification was a loving offering which he made in expiation of the sins of men.

The heart of St. Aloysius, however, was not closed to men because of its supreme love for God. His love for God overflowed into a vast love for his fellowmen. He finally fell a victim to his own heroic charity. When he was only twenty-four years of age he devoted himself so earnestly to the care of those who had been stricken down by a plague that he caught the infection and died a peaceful death. In his final moments he smiled and announced that he was happy to be leaving this world.

Do we desire to merit as peaceful and holy a death as this a Let us imitate St. Aloysius by living lives of purity henceforth, even if we have not always been as faithful as.he was in this regard. Let us imitate also his love for God and for his neighbour, his spirit of penance, and his fervour in prayer.

3. St. Aloysius, obtain for me from God, through the intercession of the Blessed Virgin, purity of life, the spirit of penance and of prayer, and a great love for God and for my neighbour.

The Eucharistic Life

1. The Eucharist in our spiritual life could be compared to the sun in the physical life of the world. The sun gives light, heat and life. We can imagine what a terrible thing it would be if the sun set one evening and never rose again! Darkness would envelop the earth once more as at the beginning of creation. The cold would become relentless and life would be gradually extinguished everywhere. Men could for some time depend on their reserves of artificial light to illuminate their creeping agony, but life would slowly decline until it ended in death for everything and for everybody. Such would be the spiritual life without Jesus, especially without Jesus in the Blessed Eucharist, Who lives amongst us as our only true Friend, Who hears, helps and nourishes us.

He is the sun of our souls, the source of our enlightenment, fervour and consolation. Are we weary and discouraged beneath the weight of our daily cross and of our sins? Let us go to Jesus and He will help us to carry our cross. He will wash away our sins and give us the supernatural strength never to sin again.

Let us unite ourselves to Jesus by frequent Communion, by a daily visit to Him in the Tabernacle, and by making a spiritual Communion whenever we cannot receive Him in the Blessed Eucharist. Let us make fervent ejaculations whenever we find our cross too heavy for us or when we are strongly tempted.

Many people go on long pilgrimages to famous Sanctuaries, such as Lourdes, Fatima and the Holy Places of Palestine. These are certainly worth while, but we should not forget that the greatest sanctuary of all is close at hand. It is in every church which contains Jesus in the Tabernacle. Here we have Jesus Himself, really present and anxious to listen to us and to help us. The Saints could find no greater joy on earth than to pray before the Blessed Sacrament.

2. The Eucharistic life, which is the life of union with Jesus especially by means of daily Communion, transforms us and makes us holy. It preserves and increases in us the grace which is the supernatural life of the soul. The Eucharist of itself does not bestow grace, because it is a Sacrament of the living. It is our food, and food is not given to the dead, but to the living. For this reason we should receive Holy Communion free from the stain of sin. The Eucharist, moreover, remits venial sins, strengthens us in our resolutions, and increases our charity. Venial sin is a sickness of the soul. Just as natural food banishes listlessness and vulnerability to disease, our Eucharistic nourishment has the same effect on our spiritual life.

It is because the Blessed Eucharist increases our love for Jesus that it weakens our evil inclinations. The Eucharist and sin are mutually exclusive of one another, because the Eucharist is Jesus and sin is the devil. Our Eucharistic food, moreover, produces in our souls a spiritual consolation which is a foretaste of the happiness of Heaven. Let us listen to Jesus living within us. He will enable us to forget our worldly cares and will raise us to a higher plane where by God's infinite goodness we shall continue to grow in virtue.

3. May the Most Blessed Sacrament be for ever praised and adored.

The Holy Mass

1. The sacrifice of the Mass is the noblest act of our religion. In it is renewed in a real but unbloody manner the Sacrifice of Calvary.

Jesus desired to remain with us throughout the centuries in the Blessed Eucharist as our friend, comforter, and spiritual food. Similarly, not being satisfied with having shed His precious Blood on the Cross for our redemption, it was His wish that this sacrificial action should be renewed daily in every corner of the world in such a way that everyone could participate in it and benefit from it. When we are present at Holy Mass, therefore, we should imagine that we are on Calvary at the foot of the Cross on which our divine Redeemer is voluntarily giving His life as an innocent victim for our sins.

Let us see Him hanging between earth and sky, a holocaust of propitiation between God and men. Let us see Him imploring with His dying glance forgiveness for His executioners and for us sinners.

Let us imagine, moreover, His most holy Mother as she gazes sorrowfully upon her suffering Son. With love far greater than that of any other human creature, she offers herself in union with Jesus for our salvation.

We should make a similar offering when we assist at the Sacrifice of the altar. We should sacrifice ourselves along with Jesus. If we are tormented by sufferings, let us offer them up along with those of Jesus. If we are troubled by passionate inclinations to sin, let us sacrifice these bravely along with Jesus for love of Him. If we are full of hatred and coldness towards others, let us sacrifice these feelings for love of Jesus, Who forgave everybody and prayed even for His executioners.

Let us remember that the Sacrifice of the Mass should be our sacrifice also. It is not only the priest who offers it, but we offer it along with the priest and with Jesus. "Receive, 0 Holy Trinity, this oblation which we make to Thee." Let us unite the offering of our entire selves to the Sacrifice of Jesus and we shall obtain great spiritual benefits.



2. Let us meditate on the fact that the Sacrifice of the Eucharist was instituted for four ends, namely:

(a) To honour God.

All the Angels and Saints of Heaven and all the human beings upon earth could not possibly honour God as He ought to be honoured, because they are creatures who derive everything which they possess from God. Only Jesus the God-Man could offer the Eternal Father the infinite honour due to Him by offering Himself.

(b) To make adequate satisfaction for all our sins.

In so far as they are a revolt against God, our sins are in a certain way infinite. This is because they offend an Infinite Being. Only Jesus, being at the same time man and God, could offer for us, His brothers, an infinite satisfaction to the Eternal Father. Only He could redeem us from the debt of crime and punishment which we had contracted by offering Himself without reserve in the Eucharistic Sacrifice. It must be explained, however, that although the Mass is of infinite value in itself, God applies this value to us in a finite way only, according to His good pleasure and according to our dispositions. For this reason we should do well to attend Mass as often as possible and with the maximum fervour.

(c) To give thanksgiving to God for all the benefits which we have received from Him.

(d) Finally, to obtain all the graces and favours of which we and other people stand in need. The Mass is an extraordinary gift. Let us attend at Mass with recollection and devotion. It will be for us the source of every grace and virtue.


3. Let us pray:

Soul of Christ, sanctify me. Body of Christ, save me.
Blood of Christ, inebriate me.
Water flowing from the side of Christ, purify me.
Passion of Christ, strengthen me.
O my good Jesus, hear me.
Hide me within Thy wounds.
Never permit me to be separated from Thee.
From the malignant enemy defend me.
At the hour of my death call me;
And bid me to come to Thee,
That with Thy Saints I may praise Thee
For everlasting ages.

Amen.

Holy Communion

1. Let us meditate on what an extraordinary thing Holy Communion is. Jesus, God made man, really descends into us, poor creatures though we are. We become the living temples of the Holy Trinity.

Not alone does Jesus come to us, body, soul and divinity, but He also becomes our food. There is a great difference, however, between the nourishment of material food and the spiritual nourishment which we receive from the body, blood, soul and divinity of Jesus Christ. When we take ordinary natural food, we assimilate it. In other words, we cause it to become blood of our blood and flesh of our flesh. When we receive Holy Communion, on the other hand, it is we who must be assimilated and changed into Jesus. Each of us should become, therefore, another Jesus, in the manner indicated by St. Paul: It is now no longer I that live, but Christ lives in me. (Gal. 2:20)

Material food becomes human and is assimilated into our being. Our Eucharistic food assimilates us into Itself and, in a certain sense, deifies us. This is why St. John Chrysostom calls it a mystery which transports us into Heaven.

Before this can happen, however, it is necessary for us to approach Holy Communion with the necessary dispositions. These are: (1) A lively and active faith, which will enable us to recognise in the white Host the person of Jesus Himself, full of goodness, mercy and love, eager to shower upon us all the treasures of His Heart. (2) Purity and freedom not only from mortal sin, but also from any deliberate attachment to venial sin. (3) Deep humility, because Jesus loves the humble and holds the proud at a distance from Him. He wishes us to be like Him, in other words, meek and humble of heart. There must be no worldly ambition, therefore, no love of honours, riches or human greatness, no inordinate affection for things or persons. There must be only a great desire to please God alone and to offer Him our whole life, including every thought and action. (4) Finally, an ardent love for Jesus, which will consume all our imperfections and unite us to Him so intimately that we shall be transformed into Him.

2. St. Thérèse of the Child Jesus truly claimed that one Holy Communion made with perfect dispositions was enough to produce a saint. When we receive Holy Communion properly we are transformed into Jesus and, therefore, we become holy. We live no longer as ourselves, but we live in Jesus. Not alone are we purified of all our imperfections, but we are emptied of ourselves in order to receive Jesus into ourselves. Jesus becomes the dominant thought in our minds and the central desire of our hearts.

Holy Communion, therefore, should be a supernatural miracle which causes us to live the life of Jesus.

This is the reason why the early Christians gathered daily at the Eucharistic table. They felt the need of achieving every day the transformation of their souls into Jesus. They hungered for Jesus, they burned with love for Him ; they were as one in heart and in soul.

Let us examine ourselves and see if our Communions have anything like this effect on us. Let a man prove himself, says St. Paul, and so let him eat of that bread and drink of the cup; f r he who eats and drinks unworthily ... eats and drinks judgment to himself. (I Cor. 2: 28-29)

We should examine ourselves before Holy Communion and make an act of sorrow for our sins and imperfections. Then we shall be able to approach Jesus with love and confidence. We need not be afraid, for it is He Who invites us. It is He Who desires to be united with us in order to make us like Him.

3. Let us go to Him with repentance, with humility, and with love. Then He will make us holy.

Ejaculation: May the most Holy and Divine Sacrament be at all times praised and thanked.

The Feast of Corpus Christi

1. St. Thomas refers to the Blessed Eucharist as the greatest of all Jesus Christ's miracles.

All the other miracles were accomplished in an instant or, at the most, protracted over a few years, like the raising to life of Lazarus, or the widow's son at Naim. The Eucharist, on the contrary, is a miracle which continues throughout the centuries and all over the world.

The other miracles, moreover, gave us a part of the power and goodness of Jesus. But the Eucharist gives us Jesus Himself with all His graces and gifts. It was not enough for Our Lord to offer Himself on Calvary as a propitiary host for our sins. It was not enough for Him to shed His precious Blood for our redemption. It was not enough to give us the Church to instruct us and to guide us on the way to Heaven.

He wished to give us Himself in addition. He wished to remain with us as our companion on our mortal pilgrimage and as the spiritual nourishment of our souls.

The power of Jesus is as infinite as His charity. Nevertheless, in the Eucharist this power and charity are, as it were, exhausted. Only the immense love of God could conceive such a miracle.

When we consider this mysterious gift which Jesus has given to each of us, we cannot say that it is too difficult for us to conquer the perverse inclinations of our corrupted nature and that we lack the strength to continue on the way of perfection. Everything is possible with Jesus. I can do all things in him who strengthens me. (Phil. 4:13)

Let us go to Jesus and take our nourishment from Him. Then, like St. Paul, we shall be able to do everything in Him Who is our strength and our support. In union with Jesus we shall be able to conquer sin and to become holy.

2. Human words cannot express the beauty and depth of the passage from the Gospel which to-day's liturgy of the Holy Mass offers for our meditation. It is the passage in which Jesus promises the institution of the Blessed Eucharist.

My flesh is food indeed, and my blood is drink indeed. He who eats my flesh, and drinks my blood, abides in me and I in him. As the living Father has sent me, and as I live because of the Father, so he who eats me, he also shall live because of me. This is the bread that has come down from heaven; not as your fathers ate the manna, and died. He who eats this bread shall live forever. (John 6: 56-59)

No human being could have visualised or uttered such words. Only the God-Man could have spoken them.

Even outside the Eucharist God communicates with us, descending with His grace into our souls. We feel that He is present; we experience His supernatural influence and inspiration, His appeals to us to do good. But in the Eucharist we have far more than this. We have the God-Man as the food of our souls, through which we live His own life, so that like St. Paul it is no longer we who live, but Christ Who lives in us.

This intimate and mysterious union has been compared with the unfathomable union in which the Son of God lives the life of His heavenly Father, because by means of the Eucharist we should live the supernatural life of Jesus. As a result of this transformation there can be no further place in us for sin, nor for disordered affections and desires, but only for virtue and for God.

3. This is the Feast of Jesus in the Blessed Eucharist. Let us enkindle in ourselves a more intense faith and love; let us adore and love Him on behalf of those who neglect to do so. Let us resolve to live an Eucharistic life.

Ejaculation: I adore You at every moment, 0 living Bread from Heaven, 0 most wonderful Sacrament.

What the Holy Spirit requires of us

1. What does the Holy Spirit desire of us? He wishes to transform us and to make us holy, and for this He wants our co-operation. We should give our co-operation generously in the manner of the first Christians. These were in close contact with the college of Apostles and tried hard to put their teaching into practice.

In the early days of Christianity every house was like a Church. This should still be the case to-day. We should be bound together spiritually under the influence of the Holy Ghost and under the guidance of the teaching authority of the Church. We should practise the Church's teaching and try to diffuse it among others.

The early Christians also persevered in prayer, and in daily participation in the Sacrament of the Altar. There can be no spiritual life without prayer, because it comes from God. The Holy Spirit speaks to those who humbly and earnestly invoke Him. Our best prayers are those which we say when we receive Holy Communion, however. Then we have Jesus Himself within us with all His graces.

If we receive Holy Communion with the proper dispositions, we can acquire the spirit of charity towards God and our neighbour which is the sum total of Christianity. We can make ourselves holy and can ask for the ability to co-operate in the sanctification of others.

A further characteristic of the early Christians was that they possessed everything in common. We are accustomed to call this attitude of common ownership an evangelical counsel rather than a command. It is the spontaneous outcome of that true and efficacious charity which flows from the Holy Spirit and makes all men brothers.

There is no strict obligation on us to give away everything which we possess for the benefit of our neighbour. But we havea real obligation to help our neighbour as far as lies in our power when we see that he is in need. Otherwise we cannot say that we love our neighbour as ourselves and therefore cannot claim to be genuine Christians. He who does not love abides in death, (I John 3:14) wrote St. John. He who has the goods of this world, he continues, and sees his brother in need and closes his heart to him, how does the love of God abide in him? My dear children, let us not love in word, neither with the tongue, but in deed and in truth. (I John 3:17-18)

It is worth our while to reflect on these tremendous words and to act according to their sense. In modern society there is excessive luxury on one side and excessive poverty on the other. Christianity in its truest sense, therefore, is not being practised. How do we behave in this matter?

2. The Holy Spirit, coming into our souls, asks us to do four things in particular.

(I) To keep far from us everything which could be displeasing to God.
This means that we must avoid sin, which is hateful to God and brings about the death of the soul. When the sin is grave, it destroys charity in us; when it is venial sin, it diminishes our fervour and capacity for good action. We have become the temples of the Holy Spirit. Let us do our best, therefore, to keep ourselves pure and free from every stain of sin. Do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. (Eph. 4:30)

(2) To avoid contamination by the spirit of the world, which is repugnant to the Spirit of God. The world is selfish, and we should be on fire with love for God and for our neighbour. The world is vain and proud, and we should love obscurity, recollection and humility. The world looks for happiness in honour, wealth and pleasure, in the passing goods of this life. We, on the other hand, should seek our happiness in eternal and heavenly values because God alone can satisfy our hearts and make us happy.

(3) To avoid affections which are too human and sensual. Only the clean of heart can see and enjoy God. All the objects and all the people of this world should form for us a ladder which leads to God.

(4) To seek the divine inspiration of the Holy Spirit in recollection and in prayer.

We should listen for His voice within us, inspiring and advising us. We should do obediently whatever He desires, no matter what sacrifice this may entail.

3. O Holy Spirit, sweet guest of my soul, remain with me, and grant that I may always remain with You.

The Three Grades of Perfection

1. God's great commandment could create in us a sense of confusion and fear. You are to be perfect, He orders us, even as your heavenly Father is perfect. (Mt. 5:48) Is it possible for weak creatures like us to achieve the perfection of God Himself? At first sight this commandment seems quite impossible, but it is possible for us to act upon it with the grace of God. We must understand it properly, in any case. We shall never reach divine perfection, but we are obliged by Our Lord's command to strive towards it constantly by every means in our power. Perfection should be our most ardent desire, and not merely a theoretical ideal, but a practical aim. This practical intention can inspire our entire life in such a way that it will become a continual ascent towards sanctity and towards God. We need never lose heart even when we suffer a set-back in our spiritual progress. God allows us to fall so that we may be humbled and may place our trust in His grace instead of in ourselves.

2. According to St. Ignatius there are three grades of perfection. The first consists in being ready to avoid mortal sin at all costs, even to the ultimate sacrifice. Circumstances may require us to be martyrs for the faith by being prepared to shed our blood rather than deny Jesus. Circumstances may also require us to be martyrs for our Christian way of life by being prepared to lose everything, health, fortune, and friendship, rather than commit a mortal sin. We are all obliged to reach this first grade of perfection. If anyone refuses to recognise this, he is already in a state of mortal sin in so far as he is prepared to sin grievously rather than make' any real sacrifice. Such a man loves himself and his own comfort more than he loves God.

The second grade of perfection consists in a state of indifference to created things, to everything except God, whether it is to health or sickness, wealth or poverty, praise or blame, success or failure. All these things can be used equally well in the loving service of God and in the salvation of our souls. The first grade of perfection is based on the love of God. The second is founded on the love of God alone, so that we are indifferent to everything else as long as we love, serve and give glory to God. We seek other things only in so far as they can help us to know and love God better. We avoid them in so far as they can keep us apart from Him.

3. The third grade of perfection consists in preferring suffering to pleasure, humiliations to honours, and the cross to an easy life. By these means we imitate Christ better and show our love for Him. The way of the cross is the way of Jesus and is the only path to holiness. It is easier for those who walk this path to be detached from sin and from the world and to remain close to Jesus. This is the way which the Saints chose.

In which grade of perfection are we? Even if we are still far from the peak of the third grade of perfection, we should nevertheless work hard to reach it. It is particularly essential that we should stand firm in the first grade by being faithful to the motto of St. Dominic Savio: "Death rather than sin!"

Faith and Charity

1. Faith is a gift from God. (St. Thomas Aquinas, Summa II-II, q. 45) We should, therefore, ask for it in our prayers. Faith cannot enter into a proud soul because God resists the proud, but gives grace to the humble . (James 4:6; 1 Peter 5:5) If a man does not pray, his faith grows weaker and he may lose it altogether. Faith must be nourished continually by grace which is obtained through prayer. A man who is in a state of mortal sin loses his faith, especially if he is a slave to impurity, because only the clean of heart can see God. (Cf. Mt. 5:8) St. Thomas knew what he was talking about when he said that "faith is the foundation of the entire spiritual edifice of the Christian life." (Summa, III, q. 73, a. 3) It is faith nourished by grace which raises us to the supernatural level, where everything which we do, say or think becomes meritorious in the sight of God. My just one lives by faith. (Heb. 10:38) The keener and stronger our faith is, the firmer is the foundation of our spiritual life and the more numerous are our good works. This is not to say that faith excludes all study and investigation. In fact, the more lively is our faith, the more earnest will be our desire to understand better the terms, in which our faith is expressed and to explore the intimate connection between divine revelation and human knowledge. Study of this kind will prove a refreshing experience because it will bring us to the threshold of the contemplation of eternal truth. Reason is not humiliated but ennobled by the light of revelation, which raises it to a higher plane.

2. Faith is a wonderful thing. As has been said, it is a supernatural gift from God which we should keep alive by prayer. Faith alone is not enough, however. It is the foundation on which we must build the structure of our Christian life. It is especially necessary for it to be united to the flame of charity. "Without love," says St. Augustine, "there is only the faith which the devil has," (De Caritate, 10) because, as St. James explains, the devils also believe and tremble. (James 2: 19) We, however, should believe and love. We must combine faith with charity towards God and towards our neighbour. Our faith should be active. As St. Paul says, it should work under the influence of charity. (Gal. 5:6) Without charity and good works, faith is a lifeless thing. If we really believe, we should love God above all things, even more than we love ourselves; and we should be ready to make any sacrifice for Him, even the sacrifice of our lives. Faith should induce us to think constantly of God and charity should urge us to do everything for His sake rather than for any lesser purpose. If we lack this kind of charity, we cannot claim to be sincere Christians.

3. Our faith should be suffused by love of our neighbour as well as by the love of God. We should love our neighbour as ourselves. Does anybody really practise this fundamental Christian precept? Once again, let us contrast the magnificent mansions and places of entertainment of the rich with the slums and hovels where thousands are living in conditions which are not fit for rational human beings. Is this Christianity? Is this the teaching of the Gospel? What would Jesus say about such aspects of modern life ~ It would seem that the Gospel is still a closed book for many Christians. Let us examine ourselves on this commandment, which is so generally ignored that the consequences are likely to be disastrous for everybody. Let us investigate how much responsibility we bear for this sad and dangerous state of affairs. Let us make appropriate resolutions which will save us from the peril of God's final and fearful condemnation: Depart from me, accursed ones, into the everlasting fire . . . As long as you did not do it for one of these least ones, you did not do it for me. (Cf. Mt. 25: 41-46)

Fasting and Abstinence

1. Nowadays fast and abstinence take the form of precepts of the Church which bind us under pain. of mortal sin. Before they were commanded by the Church, however, they had been commanded by God. God made the first law of this kind when He ordered Adam to abstain from the forbidden fruit. Moses made particular laws of fast and abstinence for the Jewish people. He also fasted himself, as did the prophet Elias. My knees totter from my fasting, writes King David, and my flesh is wasted of its substance. (Psalm 108:24) Prayer is good with fasting and alms, (Tob. 12:8) says Tobias. Jesus fasted for forty days as an example to us and He warned us that the devil can be conquered only by prayer and fasting. (Mt. 17:20) In a more general way, He warned us that: Unless you repent, you will all perish (Luke 13:5) One of the means of doing penance most often recommended in Sacred Scripture is fasting and abstaining.

Why, you may ask, should Our Lord and the Church command us to mortify ourselves in regard to food? There is a strong reason. It is an act of obedience to God, our absolute master, Who does not demand anything of us save for our own welfare. Secondly, it is an act of reparation for our sins. In the third place, it enables us to subdue our carnal impulses and in this way makes us more obedient to the law of God. A man who cannot mortify his appetite for food will certainly not be able to resist the temptations of the flesh. There is a connection between all these things. If we cannot subordinate our bodily appetites to our spiritual faculties and to the divine law, we shall not be able to raise ourselves from the level of an animal existence to contact with God through prayer and the practice of virtue.

2. It is irrelevant to object that there is no harm in eating one kind of food rather than another. In fact, this is not a question of food at all. It is a question of obedience to the laws of God and of the Church. God is the supreme Lord of heaven and earth and it is wrong to disobey His commands. Similarly, it is not permissible to disobey the precepts of the Church which esus Christ founded to be our infallible guide. God commanded the Hebrews to abstain from blood-meat and from so-called unclean animals. Today the Church has set aside a minimum number of days of fast and abstinence. How can we ignore the commands of God and of the Church? To do so would be an act of rebellion against the highest of all authorities as well as a sign of indifference to our eternal salvation. Even the purest of the Saints, such as St. Aloysius Gonzaga, constantly mortified themselves in this way. "If you have sinned, do penance," writes St. Augustine. If we reflect on the number of our sins, the insignificant degree of fast and abstinence demanded by the Church today will not seem excessive. Indeed, we should be glad to fast and abstain a little more than is necessary in order to expiate our sins and to gain control over our carnal instincts. Let us show God how much we love Him by being prepared to undertake voluntary mortification.

3. Other objections are sometimes raised against fasting and abstaining. These include poor health, excessive work, a frail constitution, and so on. Such reasons for exempting ourselves should be carefully considered before God and in consultation with our confessor. If they are genuine, we are entitled to omit fast and abstinence either partly or entirely. God is more interested in our good intentions than in any material act, which is demanded only as a proof of our good will.

If we cannot actually fast and abstain we can mortify ourselves spiritually. We can curb our tongues by avoiding idle and uncharitable conversations. We can mortify our eyes by avoiding looking at anything which might lead us into danger. We can mortify our hearing by seeking 'a certain degree of solitude and silence. We can mortify our bodies by depriving ourselves of unnecessary luxuries. Above all, we must abstain from sin and from the occasions of sin. This is the basic fast which we are all obliged to keep at all costs by means of constant and fervent prayer.

The Mercy of God/Our Desires

Pride

Putting Christianity into Practice

1. Imagine what the world would be like if the Gospel of Christ were practised in its entirety everywhere and by everybody. It would not, of course, become another earthly Paradise, because suffering and death are the legacy of sin and Our Lord did not remove these when He redeemed us but made them a necessary element in our purification and spiritual elevation. Nevertheless, the full practice of Christianity would transform the world. A little reflection will convince us of this. Men would love God above all things and their neighbour as themselves, The sincere and ardent love of God would cause wickedness, brutality and every kind of immorality to disappear. Love of their neighbour would make men brothers in reality, so that there would be no more wars nor threats of conflict. The enormous wealth which is squandered on weapons of destruction could then be diverted to good works. There would be no more poverty, because if men loved one another those who had more than enough would give to those in want. There would be no more prisons, because there would be no more criminals. There would be no need for a police force because everyone would do his duty of his own accord. The reign of love, which is the reign of Jesus Christ, would triumph upon earth. Excessive wealth and the selfish love of case and pleasure would disappear on one hand, while on the other the extreme need of those who can never be sure of a meal, nor of a roof over their heads, would be palliated until they had been raised to a standard of living consistent with the laws of God and with the dignity of men. The love of our neighbour as ourselves would solve every individual and social problem in this life. Men would grow into a vast community of brothers devoid of all barriers of hate, selfishness, and greed. This is not an Utopian dream, because it is the clear teaching of the Gospel. Jesus did not preach the impossible. He taught us the standards of the perfect life which we are all obliged to try and lead.

2. It was something like this which took place in the early years of the Church, when the love of God and of their neighbour was a transforming leaven in the lives of the faithful. Give that which remains as alms, Christ has said, and behold, all things are clean to you (Luke 11:41). This precept was not, at this time, a dead letter, nor was it interpreted in a selfish and quibbling manner. It was a lofty reality. Now the multitude of the believers were of one heart and one soul, the Acts of the Apostles relates, and not one of them said that anything he possessed was his own, but they had all things in common . . . Nor was there anyone among them in want. For those who owned lands or houses would sell them and bring the price of what they sold and lay it at the feet of the apostles, and distribution was made to each, according as any one had need (Acts 4:32-35). This is what it really means to love one's neighbour. It could not be called Communism, for that is a system of oppression which violates the laws of nature and the most sacred rights of humanity, such as the liberty, dignity and faith of the individual. No, this is Christian charity, the charity which complements and ennobles justice. Nobody was under any obligation to sell all he had and give it to the poor, (Cf. Acts 5:4) for to do so was not a command but an evangelical counsel of perfection (Cf Mt. 19:21). Everybody believed, however, that he had an obligation to love his neighbour as if he were himself.

Do you love your neighbour as yourself? Take a look around you. How many people have no food, whereas you may have too much? How many have no home, while you have far more possessions than you need? How many live in squalor, while you may be surrounded by luxuries? Remember that you are not a sincere Christian, but only a fraud, if you do not love your neighbour as yourself. It may be true that this is only a natter of charity, not of strict justice. But, as St. Alphonsus said, it is much the same thing if a man is damned for lack of charity as for lack of justice. Meditate on this with a view to forming generous resolutions.

3. Only the universal practice of Christianity could change the world. Even after a period of twenty centuries it is true to say that for many Christians the Gospel is an unexplored book, the principles of which have yet to be fully realised in their ordinary lives. None of us can change the world on his own, but each of us can accomplish that part of the task which depends on himself. Do we really love God whole-heartedly and above all things? Do we really love our neighbour as ourselves? Let us examine ourselves earnestly and find out how far we have still to go. Our love of God may be too feeble and this may be the reason why we have not achieved spiritual perfection. Our love of our neighbour may not be as generous as it should be. If this is so, we shall have to answer for it to God when He pronounces that terrible sentence on those who have been rejected: Depart from me, accursed ones, into the everlasting fire which was prepared for the devil and his angels. For I was hungry, and you did not give me to eat; I was thirsty and you gave me no drink, I was a stranger and you did not take me in, naked and you did not clothe me; sick and in prison, and you did not visit me (Mt. 26:41-43). Let us resolve to be charitable and generous to the poor.

The Meaning of Easter/Easter: The Herald of Peace

The Meaning of Easter

1. Today the Church adorns herself in festival array. Gone are the lengthy lamentations of Holy Saturday and the sorrowful recitations of the Passion, and in their place is the glad cry of Alleluia, the hymn of victory over death and sin. The true joy of Easter lies not merely in external celebration, however, but in the spiritual gladness of the soul. As Jesus has conquered death and sin, so we must purify ourselves of every trace of guilt by a good Confession and must be sure that it will result in a practical renovation of our lives. We should approach Jesus in the Blessed Eucharist with greater fervour and humility, and with greater trust in His goodness and mercy. When we have received Him into our hearts, we should ask Him to renew and transform us in Himself. He is everything, and we arc nothing without Him. He is strong; we are weak. We are capable only of feeble desires to do good, but He can make them effective by His grace. We should not be satisfied with forming general resolutions when we go to Confession and receive Holy Communion at Easter. We should examine the depths of our soul and discover the sin which we are most accustomed to commit and the virtue which we are principally lacking. As a result of our investigation we should form a particular resolution to combat this sin and to practise this virtue. It is only in this way that our celebration of Easter can inaugurate the beginning of a genuine self-renewal which will gain momentum daily until it becomes a true spiritual resurrection. It will be a hard battle which will necessitate a constant vigilance and a readiness to begin again every time we realise that we have fallen. It will require an unfailing spirit of prayer, but the final victory will bring us such happiness that worldly pleasures will seem empty and illusory by comparison.

2. In the course of this battle for our spiritual resurrection it is necessary for us to grow continually in Jesus. When we make a good confession at Easter He favours us anew by means of His grace. When we receive Holy Communion He comes to us and is really present in our souls. But in what way is He present: Sometimes He is silent and hidden. He may seem to be asleep, as He slept in the Apostles' boat on the sea of Galilee when the waves were raging violently all around them. Often we have Jesus within us, but do not listen to His voice. He does not live actively in us; He does not speak to us. Why is this? It is because we are distracted and indifferent, absorbed in the petty affairs of this world. We must be fervent. It is necessary to listen for His voice, to be united to Him, and above all to love Him. Then our actions will not be our own, but His. He will grow in us by His grace and we shall act in Jesus, with Jesus, and for Jesus. Then Jesus will be everything to us and we shall be able to say with St. Paul: It is now no longer I that live, but Christ lives in me (Gal. 2:20). Does this goal seem too difficult to attain? Does it seem that it is not meant for us? Such a doubt is an insult to Our Lord, Who has told us to be perfect as His heavenly Father is perfect (Cf. Mt. 5:48). It is enough, however, that we should earnestly desire to reach this goal and should try with the help of God's grace to come gradually nearer to it every day.

3. This is the resurrection which should take place in us this. Easter. Think seriously. How many Easters have we spent ? Have they represented a constant improvement in our lives, or have we been static or even getting worse e In the Hebrew tongue Pasch means a passing or transit; specifically, it refers to the passing of the Lord. It will be a tragedy if Jesus passes us by without stopping to rest with us in order to claim us as His own and to make us holy. This Easter could be our last. The thought should be a warning for us. God's goodness is infinite, but there is a limit to His graces and favours. We often impose this limit ourselves by the degree of our co-operation. Our eternal salvation depends largely upon ourselves.

Easter: The Herald of Peace

1. When Jesus was born in the manger at Bethlehem, the sky became brilliant aglow and Angels descended singing: "Glory to God in the highest, and on earth peace among men of good will." When Our Lord had risen from the dead, He greeted the Apostles with the words: "Peace be to you!" Peace is a gift from God; only He can give real peace. The peace of this world has a certain value, but it is nothing like the genuine and soul-satisfying peace which God can give us. This is why Jesus said to His Apostles: Peace I leave with you, my peace I give to you; not as the world gives do I give to you (John 14:27). Worldly peace is external and can be disturbed or destroyed by men, but the peace of God is internal and nothing can destroy it except sin. It is possible to be persecuted and slandered and yet to preserve interior peace, as the Martyrs and the Saints did in adversity. It is this inner peace which we must aim at acquiring. We shall be truly content when we have achieved it, because, as St. Thomas says, "the fulness of joy is peace."(Summa, I-II, q. 70, a. 3) St. Thomas defined peace as "tranquillitas ordinis," (Summa, II-II, q. 29, a.1 ad. 1) i.e. "tranquillity of order"; St. Augustine called it "ordinata corcordia," (De Civitate Dei, XIX:13) i.e. "ordered harmony." It is not sufficient for this harmony and order to be established externally among men. It is necessary that this harmony and order should reign first of all in our minds and hearts, and in our actions.

2. For this interior peace to be complete it is necessary that it should exist in our relations with God, with ourselves, and with our neighbour. Peace with God is especially necessary. This involves the subjection of the intellect and will to Him, perfect obedience to His law, the avoidance of sin and the entire surrender of ourselves to Him. When we have prepared ourselves in this way, God will visit us with His grace and we shall experience the joy of inward peace. Jesus came into the world to bring us this peace, which He purchased for us with His Precious Blood, thereby erasing sin and opening the gates of Heaven. So much the worse for us if we destroy the work of God by turning back to sin. We shall no longer be at peace with God, Who hates sin so much that in order to redeem us from it He gave us His only begotten Son, nor with ourselves, because there is no peace to the wicked (Is. 48:22). Remorse and disgust are the necessary results of sin. Let us remember that those who are really content even in this world are those who lead good lives. Whoever extinguishes divine grace in himself destroys the harmony and order which reigned in his soul as a result of the subjection of his passions to right reason and of the subjection of his reason to his Creator and Redeemer. Then, because we are not at peace with God nor with ourselves, we cannot really be at peace with men. It is our faith which teaches us that they are our brothers, redeemed as we have been by the Precious Blood of Jesus Christ, and that therefore we should always love and assist them.

3. At the close of this meditation let us ask the risen Christ to give us His peace, which is the only true peace. My peace I give to you (John 14:27). Although it comes from Jesus, however, this peace requires an effort on our part also. We must build it up carefully within ourselves with the help of God's grace. The foundations of interior peace must be laid down by controlling our passions, by avoiding the slightest trace of sin, by living the life of prayer and of union with God, by loving God above all things, and by living and working for Him alone.

The Resurrection

* I have skipped ahead in Cardinal Bacci's book in order to commemorate today's glorious feast

1. The Resurrection of Jesus Christ is a fundamental truth of our faith. Jesus intended it to take place in such a way that nobody could reasonably deny it. There is no historical fact which can be upheld by such clear and ample evidence as the Resurrection of Our Lord. It emerges most of all from the absolute certainty of Jesus' death. After the fearful scourging, crowning with thorns, and crucifixion, His blood had poured forth for three hours from His nailed Hands and feet. Moreover, even though he saw that Christ was dead, the Roman soldier pierced His heart with a lance. His body was taken down from the cross and enclosed in the tomb until the third day. Jesus, therefore, was dead and buried. But there is still further proof. The Jews remembered that Jesus had prophesied that He would rise on the third day. For this reason they had the sepulchre sealed and they placed a guard of soldiers beside it so that the body could not be stolen. In spite of the enormous stone at the mouth of the tomb, however, Our Lord rose in glory, flinging the sentries into a state of terror and confusion. The frightened guards ran to the leaders of the Sanhedrin and related what had happened. If the Jewish authorities had believed that the soldiers were responsible, they would have punished them, and if they had believed that the body of Our Lord had been stolen, they would have searched for it. Instead, they bribed the soldiers to say that the body of Jesus had been stolen while they were asleep (Mt. 28:12). St. Augustine comments on the stupidity of the Jews in calling on the testimony of sleeping witnesses! Jesus, moreover, saw to it that St. Thomas would not be present when He appeared to the other Apostles, and that he would believe only when he had seen the wounds in His hands and feet and had placed his finger in the gash made by the lance in Our Lord's side. What further evidence could anyone expect? There is a still stronger proof, however. After the death of Jesus the Apostles were an insignificant group of discouraged and disillusioned men, without the daring or the ability to accomplish anything. It was only the Resurrection of Jesus which could have given them the supreme courage to stand up to the Jews and to convert the world. Let us fall in adoration before the risen Christ and say with St. Thomas the Apostle: My Lord and my God! (John 20:28)

2. Even as Jesus rose from the dead, so we shall rise again. This is a dogma of our faith. "I believe ... in the resurrection of the body." When Job was seated on his dunghill, his body rotting with leprosy, deserted by everybody, scorned by his wife and reproved by his friends, he found comfort in this great truth. I know that my Vindicator lives, and that he will at last stand forth upon the dust where I myself shall see, and not another-and from my flesh I shall see God: my inmost being is consumed with longing (Job 19:25-27). St. Paul described this resurrection. In the twinkling of an eye, he says, at the sound of the trumpet of the Eternal judge, our bodies will be reformed and will have life again. We shall all rise, but not all in the same manner. The body which was the companion of the soul during our mortal life will once again be its companion and share with it either the eternal glory of Heaven or the everlasting pains of Hell (Cf. I Cor. 15) We shall live forever like Jesus. "I believe in life everlasting," in everlasting happiness in Heaven or in eternal damnation in Hell. This great truth is a warning to us. If we remember it all our lives, we shall not steer our course towards evil and towards Hell, but towards goodness and towards Heaven, where one day we shall come to rest in a land of lasting happiness.

3. Our resurrection must begin in this life, however. Day by day we must work hard for our spiritual resurrection. We should give this matter our special attention during Paschal time. Our resurrection must be real and not apparent like that of many people who celebrate Easter without any sincere intention of changing their lives. It should not be imperfect like that of Lazarus,(Cf. John 11:43) who rose for a while and died again, but perfect like that of Jesus, over whom death no longer has dominion (Cf. Rom. 6:9). In other words, we must rise never again to die in sin, which is the real death of the soul. We must rise also to ascend higher and higher on the way of perfection and to carry out Our Lord's command: You therefore are to be perfect, even as your heavenly Father is perfect." (Mt. 5:48) Our life should be a continual resurrection, a continual ascent towards perfection which will raise us from sin to the state of grace, from the state of grace to fervour, and from fervour to sanctity.

The Agony of Jesus (April 5)/The Night of the Passion (April 6)

1. While Jesus was praying in the garden of Gethsemane, His divine mind witnessed not only the torments of His approaching passion and death, but also the hatred of His enemies, both then and in later times, the ingratitude of His Apostles, and the countless sins with which men would repay His infinite goodness throughout the ages. He realised that He would be a sign of contradiction for many. Some would hate Him; others would desecrate His precious blood and His immaculate body. Many, forgetful of the Redemption, would commit sin after sin, while others would receive special graces and would return only coldness and indifference in exchange for such great love. Faced with this gloomy scene, Jesus was utterly dejected and was overcome by a mysterious, rending agony which caused Him to perspire blood. He began to feel dread and to be exceedingly troubled (Mk.14:33). And falling into an agony he prayed the more earnestly. And his sweat became as drops of blood running down upon the ground. (Lk. 22:43-44)

At that moment Jesus could see each one of us and all our wretchedness, coldness and sinfulness. If our hearts are not made of stone, let us weep for our faults and firmly resolve to improve.

2. Jesus suffered willingly and generously for us. First of all He endured this near-fatal anguish of soul which caused blood to ooze from the pores of His body. Then He suffered the cruellest of physical tortures. What must our reaction be? If we lack the heroic generosity of the Saints and are not prepared to look for suffering by scourging ourselves or by wearing hairshirts or chains next to our flesh, let us at least accept our inevitable sorrows and trials with perfect resignation. Jesus was innocence itself, yet He suffered willingly for us. Why should we, who are unworthy sinners, be unwilling to submit to the punishments due to our sins? There are many who kiss the Crucifix and claim to love it but try as hard as possible to reject the cross which God has given them. This is an impossible state of affairs. Let us remember that if we wish to have a sincere love for the Crucifix, we must love our own cross as well, for this is the cross which God has given us.

3. While Jesus was praying and suffering in the garden of Gethsemane and the Apostles were unconcernedly sleeping, a group of hired ruffians approached, led by the traitor, Judas. Jesus went to meet them and quietly allowed Himself to be fettered by these rascals. He could have struck them to the ground in an instant or, as He said Himself, called more than twelve legions of Angels to His defence (Cf. Mt. 26:33). But this was the hour of the power of darkness. This is your hour, and the power of darkness (Lk. 22:53) When the Apostles saw Him being bound and led away like an evil-doer, they deserted Him and ran away. Then all the disciples left him and fled (Mt. 26:56). We also may have been guilty of shameful conduct on many occasions. Whenever God granted us the experience of His consoling presence by means of His grace or favours, we formed the most generous resolutions. But in the presence of difficulties or of bad example from others, we may have shamefully deserted Jesus. Let us reflect whether this is so and reinforce our good resolutions.

The Night of the Passion (April 6)

1. The night of the passion of Jesus Christ began in the garden of Gethsemane. Here the tired Apostles left Him to pray alone and to endure the agonizing prevision of the torments and death which awaited Him, as well as of the ingratitude with which men would repay His infinite love. Soon afterwards, abandoned by everybody, He was led before the Sanhedrin as a criminal and a disturber of the public peace. Not only was the accusation false, but it was, of course, a complete inversion of the truth. Jesus had, in fact, taught the noblest and most elevating of doctrines for all humanity. He had proved the truth of His teaching by His miracles. He restored sight to the blind, health to the lepers, to the lame, and to the paralysed, and life to the dead. He had stated quite clearly: Render to Caesar the things that are Caesar's, and to God the things that are God's (Mt. 22:21). Nevertheless, in the presence of His wicked judges He showed Himself to be meek and humble. But when He was confronted with an obvious falsehood, He spoke out in defence of the truth of His teaching. For this He was struck by one of the High Priest's attendants, who said: Is that the way thou dost answer the high priest? If I have spoken ill, Jesus replied quietly, bear witness to the evil; but if well, why dost thou strike me? (John 18: 19-23) Let us learn from our divine Redeemer to conquer self-love and to bear insults humbly and peacefully.

2. Caiphas, the High Priest, could not gather any solid and unconflicting evidence which would convict Jesus and further his own evil plans. At last he solemnly commanded Jesus in the name of the living God to say whether He was really the Christ, the Son of God. Thou hast said it, Jesus replied: Nevertheless, I say to you, hereafter you shall see the Son of Man sitting at the right hand of the Power and coming upon the clouds of heaven. At this the High Priest tore his garments. He has blasphemed, he cried. He deserves to die (Cf. Mt. 26: 63-66). The unjust sentence was met with general acclaim and Jesus was handed over to the soldiers as if He were a common criminal. For the rest of the night these ruffians humiliated and ill-treated Him in the worst possible fashion. Some spat in His face, others slapped and struck Him, and still others blindfolded Him and jeeringly asked: Prophesy to us, O Christ! Who is it that struck thee? (Cf. Mt. 26: 67-68) Jesus suffered in silence. He suffered because of the blows and insults, but most of all because of the sad spectacle of so much sin and ingratitude. He was offered as a victim of expiation for us all. When we realise the vast number of sins which are committed, what do we do about it? Do we pray that poor sinners may repent and return to console the heart of Jesus? Do we offer our pains and sorrows on their behalf? If we really love God, we should do this much.

3. Picture Jesus during this long and sorrowful night. Abandoned by everybody, betrayed by Judas, denied by Peter, unjustly judged worthy of death by the High Priest, buffeted and mocked by the soldiers, He suffers and prays and offers Himself as a victim of reparation, especially for all those sins which are being committed and will be committed by night all over the world. Let us bow before Him in spirit. Let us tell Him with penitent hearts that we shall never offend Him again and that we love and adore Him. Let us promise to offer the prayers and sufferings of this day in reparation for the sins which men commit under cover of darkness.

Jesus in Gethsemane

1. After the last supper, when Judas had disappeared in order to carry out his treacherous plan, Jesus walked with His other eleven Apostles among the olive trees of Gethsemane. He took aside three of the most faithful, and then went away a few paces from them and prostrated Himself on the ground in fervent prayer. Being God, Jesus had no need of prayer, but He wished to give us an example of how we ought to behave in moments of trial and danger. Three times He rose and went over to the Apostles, who were tired and had fallen asleep. He reproached them gently and exhorted them to pray. Watch and pray, that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak. (Mk. 14:38) We often have a similar experience. Temptation assails us from within and from without, and we remain unmoved and inactive. But how can we escape from danger without the help of God? The divine help comes to us from grace, which must be sought by prayer. The electric current ceases if the switch cuts off its contact with the source from which it is derived. In the same way the divine grace of which we are in constant need is cut off if we do not remain united by prayer to God, the source of the spiritual life. Let us learn from our divine model Jesus how to watch and pray always, especially in times of temptation and of peril.

2. What was the prayer of Jesus in the moment of anguish when He saw Himself abandoned or betrayed by everyone on this earth and foresaw the terrible sufferings of His passion and death which, despite His infinite love, would prove to be in vain for so many men? Face downwards upon the earth, He implored His Heavenly Father to take away, if possible, the bitter chalice. But He added immediately: Yet not my will but thine be done. (Lk. 22:42) We should pray like Jesus, especially when we are suffering in body and tormented in mind. We should prostrate ourselves before God with an act of deep humility and of perfect confidence in His infinite goodness. We should pray first of all that His name may be glorified throughout the world as it is in Heaven. We should pray that His Kingdom may be established and may triumph over evil, and that our own souls may be saved along with those of our brothers in Christ. Then we can ask for the favours which we need in the present life and for freedom from physical and moral suffering. We can ask for all these things, certainly, but we should add with Jesus: Yet not my will but thine be done. In other words, we should be ready to offer up our sufferings as a proof of our love for Him.

3. In His sadness and loneliness Jesus is comforted by an angel. It is true that, being God, He was in no need of being consoled by angels. Moreover, He had willingly allowed Himself to be offered as a victim of expiation for our sins. He was offered because it was his own will.(Is. 53:7) But He wished to be an example to us in this I matter also. If we trustingly abandon ourselves to God's will in moments of temptation and of sorrow we shall receive comfort from our angel, too. How many times have we experienced this mysterious consolation in our souls? When we have bowed our heads in suffering and have offered ourselves as pure victims to God, we have felt an inner light and peace which only divine grace can give.

The Betrayal by Judas

I. Ingratitude is a very cruel thing. It imprints a deep wound on the human heart, and the heart of Jesus was infinitely more sensitive than ours. He had raised Judas to the high rank of the Apostolate; He had made him one of His closest friends and had entrusted him with the secrets of His infinite love. Now Judas betrays Him for the wretched sum of thirty pieces of silver. Worse is to follow, however. While Jesus is praying and perspiring blood at the thought of the ingratitude of men and of the nearness of His passion and death, the garden of Gethsemane becomes suddenly aglow with torches and reverberates with the shouting of the hired ruffians whom Judas has brought with him to arrest Jesus. The treacherous Apostle comes forward. He embraces our divine Redeemer, hails Him as his Master and greets Him with a sacrilegious kiss upon the cheek. Jesus neither repulses nor rebukes him, but with a gesture of infinite mercy He addresses him as a friend. Friend, He says, for what purpose hast thou come? (Mt. 26:50) Dost thou betray the Son of Man with a kiss? (Lk. 22:48) If only Judas could have heeded this last appeal and begged for forgiveness at Jesus' feet with tears of repentance ! Jesus would certainly have taken him to His heart and returned his kiss with a kiss of pardon and divine friendship. Perhaps we have also stood at times on the brink of sin and have been aware of a higher appeal to go back. But have we heeded it? If ever we are in grave danger again, let us listen to this quiet voice which speaks to our conscience. Let us fall on our knees before Jesus and earnestly implore Him: Be not silent, Lord, be not far from me! (Ps. 34:22) Let us ask Him to have pity on our weakness and to come to our assistance.

2. It is quite certain that Judas did not commit this sacrile