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 sacrilegious act of betrayal on the spur of the moment. Evil, like goodness, is arrived at step by step. Perhaps it was some motive of self-interest rather than of pure love which led Judas to become one of Jesus' Apostles. Covetousness, the root of all evils, (Cf. I Tim. 6:10) seems to have been his dominant passion. As the Gospel tells us, he kept the money offerings which those who had been converted gave to Jesus for His support and for that of His Apostles. He did not know how to suppress his dominant passion at times. On one occasion he complained about Mary Magdalen when she anointed the feet of Jesus with precious ointment. The passion grew and he became a thief. He was a thief, and holding the purse used to take what was put in it. (John 12:6) In spite of the extraordinary graces he had received, he fell into sin. Finally, he was guilty of the betrayal, of the sacrilegious communion at the last supper, and of the kiss of hypocrisy in Gethesemane. The example of Judas is a lesson to us. It is disastrous to begin to yield to our passions and to fall into evil habits. The Holy Spirit warns us that anyone who makes little account of small things will fall into bigger. (Cf. Ecclus. 19:1) Let us remember that even a tiny spark can set off a conflagration. Likewise, a single mortal sin can lead us to Hell.

3. Failure to comply with the extraordinary graces which Jesus had granted him was responsible for the fall of Judas. Whoever receives a great deal must give as much. Judas had been called to the dignity of the Apostolate. At the Last Supper he received the fulness of the priesthood along with the other Apostles and received Jesus Himself into his soul under the species of the consecrated bread. In spite of all this he deserted and betrayed his Master. What about us? Let us consider how many spiritual and temporal graces God has bestowed on us throughout our lives. Have we been thankful for them? If we have not corresponded generously with all these favours, or if we have done worse and have rejected them by sin, let us repent and resolve to do better. The example of Judas should teach us this lesson.

The Entry of Jesus into Jerusalem and The Last Supper

The Passion of Our Lord

The Presence of God (March 30)/Entertainment and Sport

Jesus Lost in the Temple

Conscience

Why God Created Us/The Human Soul (March 27)

Mortification and Penance

The Power of God's Love in the Christian Life

The Christian Formation of Character

Our Temperament

Charitable Works

The Patronage of St. Joseph

St. Joseph

Privation

The Consolation of Prayer

How We Should Pray

Prayer As A Necessary Means of Salvation/The Spirit of Prayer (March 14)

Prayer

Detachment from the World

The Hidden Life of Jesus (March 10)/The Growth of Jesus

The Obedience of Jesus

Knowledge and Goodness

Holy Contentment/St. Thomas Aquinas (March 7)

Our Martyrdom

The Imitation of the Saints

The Shortness of Time

Spiritual Langour

Catholic Action

The Examination of Conscience

Evening Prayer

1. We should pray all the time, because we always need the help of God. They must always pray and not lose heart. (Luke 18:1) There are certain times, however, when this need of God is greater than usual. This is so when we are tempted, or when we arc threatened by some evil, whether spiritual or physical. Our need is also greater when we have some important decision to make or difficult task to undertake. When we are close to death this need of God is exceptionally urgent.

Apart from these occasions, there is a time every day when we should feel a special need to kneel and pray to God. This is when we are going to bed. Before retiring, we should kneel by the bedside and say our prayers fervently. We have many reasons for praying. (1) We should thank God for His graces during the day. (2) We should ask forgiveness for our lack of co-operation with the gifts He has given us. (3) We should ask the good God to grant us new favours.

2. A page in the story of our lives is closed. For all we know it may be the last. Sleep is a symbol of death. How can we be certain that this night will not be our last? A large number off people die during their sleep. For this reason our night prayers should include an act of sincere contrition for our sins, an act of love for God, our supreme benefactor, and an act of complete resignation to His will. When we are in bed, we should repeat the words of Jesus on the cross. Father, into thy hands I commend my spirit. (Luke 23:46; Ps. 30:6) If this prayer is on our lips and in our heart, we can sleep in peace.

3. We must remember, moreover, that during the night we can be assailed by many dangers to soul and body. The devil stops at nothing in his efforts to seduce us. Any one who goes to bed with no ' other thought than getting a pleasant night's sleep has .neglected to ask for God's blessing and is running the risk of yielding to temptation. During these hours of necessary inactivity the devil can come with all his wiles to tempt us. I i the beginning there will be idle day-dreams, then impure image%, and finally the full-blooded onslaught of temptation. It would be disastrous if we were caught unprepared and without any help from God. But this assistance can be obtained by fervent and constant prayer. If it is always necessary to pray, it is especially necessary when we are inactive and therefore in a state of continual danger from the seductions of the devil. So let our day close with prayer, and from prayer we shall pass on to sleep. Let us offer to God this sleep, so necessary for the restoration of bodily energy. Let us make the intention of offering every breath we draw as an act of obedience and of the love of God.

Visits to the Blessed Sacrament

1. After the many plans and worries of the day, it is wonderful to visit a church in the evening and kneel before the Blessed Sacrament. There we can adore Jesus and converse lovingly with him. We have spent so many hours surrounded by the noise of the world. It is restful now to spend a quarter of an hour in silent prayer before Jesus, the prisoner of love in the Tabernacle. It is He Who invites us. Come to me, all you who labour and are burdened, and I will give you rest. (Mt. 11:28) There are so many matters worrying us. We need some words of advice which will clear our doubts and strengthen us in suffering. We need words of encouragement to banish our sadness and enliven our faith. We need words of love which will light in our hearts the flame of love for God. We can find all this on our knees before the Tabernacle. Do not end the day without seeking a renewal of Christian strength at the feet of Jesus in the Blessed Sacrament.

2. Let us consider the infinite goodness of Jesus. He became man for us, and spent thirty-three years on earth, doing good and healing all. (Acts 10:38) More than this, He chose to remain with us until the end of time, hidden in the Blessed Sacrament, to be our friend and comforter and the food of our souls. In his infinite power and goodness, is there anything more He could have done for us? All day He waits there, anxious to heal our ills, to console us in our troubles, and to give us the strength to persevere in our journey towards perfection and towards Heaven. Let us listen to that loving voice. Do not be ungrateful for this miracle of infinite goodness. Let us go to Jesus as often as we can, especially in the evening when our day is nearly over. We shall find Him a true friend Who is always ready to listen; better still, He is a friend Who is able and willing to help us.

3. Taste and see how good the Lord is: happy the man who takes refuge in him. (Psalm 33:9) Many people, unfortunately, place their trust in men and in worldly things. They soon see the mistake they have made and are disillusioned and embittered. It was not so with the Saints. They spent long hours by day and night praying to Jesus in the Blessed Eucharist, and carried away with them reserves of spiritual strength and tranquillity. When they could not visit Jesus in the Blessed Sacrament, many of them would go to some place where they could see a church and remain there in adoration. Whenever duty made it impossible for St. Stanislaus Kostka to remain before the Tabernacle, He asked his Angel Guardian to adore Jesus for him. If we were on fire with love for God, as the Saints were, we should do the same.

Fervour and Tepidity

1. The only choice in the life of a Christian is between fervour and sin. The tepid or negligent soul cannot remain long in the grace of God, and when God's grace is removed, it means the death of the soul. The spiritual life resembles a steep hill. A man cannot stay still. He must keep going upwards or begin to slip downwards. Whoever struggles on up the hill is approaching perfection and Heaven; whoever slips backwards is approaching sin and Hell. There is no middle way. Those who are lukewarm are an object of disgust to their Creator, Who casts them away from Himself. Because thou art lukewarm, and neither cold nor hot, the Holy Spirit says, I am about to vomit thee out of my mouth. (Apoc. 3:16)

So it is not enough to be mediocre Christians. The half-hearted and indifferent are already travelling along the slippery path of sin and are on the waiting-list for Hell. It is dangerous for anyone to remain thoughtlessly in this state of spiritual ineptitude. A man who never thinks of his own salvation is suffering from a serious illness. He is running a grave risk of eternal damnation.

2. Our Lord does not command us to be merely virtuous. He commands us to be perfect. You therefore are to be perfect, even as your heavenly Father is perfect. (Mt. 5:48) He tells us to love Him with our whole heart and our whole soul. Thou shalt love the Lord thy God with thy whole heart and with thy whole soul. (Mt. 22:37) He orders us to renounce everything rather than offend Him, (Luke 14:33) even to pluck out an eye or cut off a hand or foot if it should present an obstacle to our eternal salvation. (Mt. 18:8) How can we remain unmoved and inactive in face of these exhortations? The grade of perfection to which Our Lord calls us cannot be reached without His grace, which we can only obtain by fervent and unceasing prayer. Fervour is the animating principle of the spiritual life. It wins God's gifts for us and makes us almost immune from sin.

3. We can become fervent by eliminating the causes of tepidity. These are: (a) The lack of a living faith. The remedy is frequent meditation on the eternal truths in order to arouse our faith and make us think more constantly of Heaven. (b) The spirit of the world and inordinate attachment to worldly things, Which are like bonds restricting us in our advance towards God. Let us remember that the world passes away and cannot satisfy our souls which have been made for God. Let us seek Him, therefore and love Him above all. (c) Our lack of perseverence in doing good. It is not easy to preserve constant intimacy with God, even at times when we seem to have become spiritually dried up and deprived of all supernatural consolation. It is not easy to persevere in our resistance to the attractions of the world and of sin. It is not easy to pray constantly even when God does not seem to heed us. It is no wonder that we grow tired and discouraged. But let us remember that God rewards His faithful servants by making them fervent in prayer and in action. So let us be constant. We shall be rewarded with spiritual fervour, which will give us the joy and inner peace which conquer every obstacle and arc the prelude to unending happiness with God in Heaven.

Avarice and Ambition

1. The unscrupulous businessman and the careerist have an ugly attitude to life. The former is concerned only with securing the highest possible profits by any means whatever, licit or illicit. The accumulation of money and wealth is like a fever which torments and brutalises the mind and heart. It extinguishes all noble human sentiment; moreover, it destroys religion.

Careerism is a similar kind of viciousness. The careerist is driven by a mad desire to carve out a career for himself at all costs, even if he has to make use of lies, adulation, and bribery in the pursuit of his ambition. His ambition is to win glory and esteem and to hold the highest and most honourable positions, which naturally command the best salaries as well.

The Gospel is severe in its warning to these two classes of people. What does it profit a man, if he gain the whole world, but suffer the loss of his own soul? (Mt. 16:25) Seek the kingdom of God and his justice, and all these things shall be given you besides. (Mt. 6:33; Lk. 12:31)

2. Although the Gospel stresses so much the necessity of being detached from the things of the world and of striving after the things of Heaven, it is a sad fact that from the early days of the Church up to to the present time greed for money and desire for honour have always been there to do great harm to the faithful.

In his first letter St. Peter exhorted priests to guide and look after their flocks not for the sake of base gain, but eagerly; nor yet as lording it over your charges, but becoming from the heart a pattern to the f lock (I Peter 5:3). He went on to urge the faithful to be humble, obedient and detached from the desires of the world. He told them to entrust their cares to God, their protector. Let us examine how well we follow this counsel and resolve to correct any deficiencies in our behaviour.

3. What is our attitude in regard to these matters? We are not forbidden, naturally, to look after our own affairs and our work. In fact, it is our duty to do so to whatever degree is demanded by the circumstances in which we live. Similarly, it is not forbidden to try and better our social position. All this must be done, however, with a due sense of proportion and by the proper means. The first concern in our life should be the service of God. This is what we were created for; this is what we must wholeheartedly aim at doing. Only in this way can we secure peace of mind and attain eternal salvation. Everything else must be secondary to our ultimate purpose in life. Otherwise God would be in a position inferior to ourselves, and this would be equivalent to robbing for ourselves the honour and glory due to our Creator and Redeemer. Think earnestly about this truth.

The Sacrament of Penance

1. Sin is the shipwreck of the soul. If the sin is serious, it is a fatal shipwreck. Confession is the only plank to which we can safely cling, if we want to be brought back to the harbour of God's grace. Admittedly, in cases of necessity we can regain God's friendship equally well by an act of perfect contrition along with the intention of going to confession. But an act of perfect contritioni demands an act of perfect love of God, which is not altogether easy. There can always be a doubt as to whether we have achieved the necessary degree of perfection. If, on the other hand, we receive the Sacrament of Penance with the proper dispositions, not only will it give us grace, but confidence and peace of mind as well. This sacrament has been very appropriately called the masterpiece of God's mercy. What would be our fate, poor sinners that we are, if God had not given the Apostles and their successors in the priesthood the sacramental power of forgiving sins? We should be very grateful to God for this great gift.

2. We should confess our sins humbly and sincerely. We are obliged to confess at least all the mortal sins which we have committed after Baptism and have never included in a previous good Confession. We should prepare for this Sacrament by making a careful examination of conscience in the presence of God. When we kneel before our confessor, we should remember that, even though he is only a man like ourselves, he is the representative of God. We should confess at least our mortal sins in a clear and exact manner. Whenever possible, we should confess deliberate venial sins in order to be sure of obtaining forgiveness for them. It is very necessary to be sincerely sorry for our sins and to be firmly resolved not to commit them again with the help of divine grace. Perfect contrition, which steins from a pure and disinterested act of love for God, is not necessary. Attrition is sufficient, that is, imperfect sorrow which springs from a lower supernatural motive, such as the fear of hell, the hideousness of sin in so far as it is an offence against God, or the loss of eternal happiness. Let us examine ourselves to ensure that we fulfil all the necessary conditions in our Confessions.

3. St. Charles Borromeo had the habit of going to Confession every day. This was not the result of scruples on his part; it was simply that he was supernaturally enlightened so as to perceive even his smallest faults and he was anxious to remove from his soul the slightest trace of sin. We do not have to follow his example, but weekly or fortnightly Confession is strongly recommended by spiritual writers. It is a great loss to neglect Confession for too long a period. We are deprived of the graces of this Sacrament, our fervour grows cold, and we slip easily from venial into mortal sin. Let us decide to make a good Confession every week whenever we find it possible.

Why Should It Happen to Me?

1. When we are overtaken by some unexpected misfortune or sorrow, or are forced to undertake an unusually difficult job, we often forget to surrender ourselves into the hands of God and pray for help and peace of mind. Instead, we feel annoyed and discouraged and give vent to our feelings in a most unchristian manner. "Why should it happen to me:" This is the reaction of many people in such cases. "It had to happen to me!" they say. They forget that sanctity involves sacrifice, self-denial and resignation to the will of God. The kingdom of heaven has been enduring violent assault, and the violent have been seizing it by force, (I Mt. 11:12) the Gospel says. In other words, if a man wants to win Heaven he must be stern with himself and establish control over any perverse tendencies in his own nature.

2. When Jesus had been scourged and crowned with thorns, He was forced to set out towards the execution-ground on Calvary, carrying the heavy wooden cross. On the way He met a Cyrenean named Simon, who was probably returning from his work in the fields outside the city. The Jews had realised that Jesus had lost so much blood that He was unable to bear the weight any longer. They felt no compassion for Him, but they were anxious to save their victim for the final punishment. With this in mind, they compelled Simon to carry Jesus' cross. The Cyrenean could have said: "Why pick on me? I am tired and must get home . . ." But his eyes met the tired gaze of Our Saviour. He saw that He was covered with wounds and streaming blood. Simon was deeply moved and willingly lifted the Cross which he carried to the place of execution .(Cf. Mt. 27:32; Mark 15:21; Luke 23:26)

Picture Jesus, suffering and bleeding on the road to Calvary, and Simon removing the Cross from the shoulders of Our Saviour and transferring it to his own. How can we ever again rebel and complain when we meet with inconvenience or sorrow?

3. When the Saints were confronted by misfortune or suffering, they submitted and thanked God. They understood that this was the price of Heaven. I reckon that the sufferings of the present time, St. Paul writes, are not worthy to be compared with the glory to come that will be revealed in us.(Rom. 8:18)

"So great is the reward which awaits me," St. Francis of Assisi was fond of saying, "it is a joy for me to suffer." Let our attitude be the same. Then we shall find it easier to win the battles of life and our troubles will be lightened by the brightest of all hopes, the hope of Heaven.

Lord, That I May See!

1. When Jesus was approaching the gates of Jericho one day, a blind man was sitting on the ground, begging for alms. He heard the sound of a crowd on the road and asked what was happening. He was informed that Jesus was passing. Then he experienced a sudden upsurge of faith and shouted out: "Jesus, Son of David, have mercy on. me!" The people who were in front rebuked him and told him to be quiet. But he cried in an. even louder voice: "Jesus, Son of David, have pity on me!" Then Jesus stopped and turned towards him. He gave orders that the man should be brought nearer to him. "What wouldst thou have me to do for thee?" He asked. "Lord," the blind man replied, "that I may see." Merciful as always, Jesus answered in a tone of command. "Receive thy sight, thy faith has saved thee." Immediately the blind man was able to see, and he followed Our Lord, crying out in praise of God. (Luke 18:35-43; Mark 10:46-52)

Read the simple and vivid account of this incident in the Gospel. Meditate on the infinite goodness of Jesus, Who is always ready to come to our relief. Meditate also on the lively and spontaneous faith of this poor blind man. If our faith were of the same quality as his, we could obtain everything we asked from God.

2. Spiritually, we are all blind to a greater or less extent. Do we understand the infinite truth, beauty and goodness of God, in Whom our true happiness consists? Do we understand the emptiness of the world, despite the glory of its transient beauty which can never satisfy our hearts? Do we understand our own nothingness and our dependence on God for light and grace If we understood all this, then the scales of our spiritual blindness would fall from our eyes. Our faith would be even purer and more heartfelt than that of the poor blind man of Jericho, If we do not possess this lively faith and our eyes are dazzled by the glittering vanities of the world, let us turn to Jesus and beseech Him: "Lord, that I may see! Only the light which conies from You is the true light which illumines every man who comes into this world."(John 1:9)

3. The restlessness and the intensity of living make us see things as different from what they are. But one day the veil of the temple will be rent asunder before our frightened eyes and eternal light will break upon us. Then we shall be blind no longer, but we shall see everything in the light of eternity. Let us place ourselves now in the state in which we should like to find ourselves at that moment. Let us consider ourselves and everything else in the light of eternity. Then our blindness will disappear. Since we shall see everything in God's way we shall direct all our thoughts and actions towards Him.

The Five Tribunals

1. We can distinguish five courts of justice, each of which passes sentence on us. (I) The first is the tribunal of public opinion, of which some people are so afraid. (2) Then there is our own conscience, which shows us what we are and what we ought to be. (3) The third is the tribunal of Penance and (4) the fourth is the civil court. (5) Lastly, there is the judgment deat of God before which we shall have to appear one day with all our sins and our few merits.

Public opinion can be deceived by subterfuge and hypocrisy. Conscience can be ignored, or it can become warped or deadened. The tribunal of Penance can be misused, and we can remain obdurate in our sins. Civil authority can sometimes be evaded; it is also open to deception and corruption. But the tribunal of God is different. We shall be alone before Him --- fraud and deceit will be useless. There will be no excuses, no defense. Everything will be clear, and His judgment will be just and unchangeable. Let us reflect on this while we have time. Let us adopt the necessary remedies, for soon there will be no more time.

2. The tribunal of God is the one for which we must be specially prepared, because our eternal happiness or unhappiness depends on it. Nevertheless, we should not ignore the existence of the others. We have to consider public opinion. It is not that we should be anxious to put up a good appearance before it, but we should try and give good example to our neighbours rather than become the cause of scandal. Let your light shine before men, in order that they may see your good works and give glory to your Father in heaven. (Mt. 5:16)

Conscience is a court of justice to which we must pay more attention. This is the medium God often uses when He exhorts us to change our lives or to strive towards perfection. The tribunal of Penance is the only sure way for the sinner to return to the friendship of God, although in case of necessity he could obtain pardon by an act of perfect contrition. Finally, we must respect civil authority. All authority comes from God, and for this reason we must obey the civil law in the manner of good citizens.

3. In regard to civil authority, however, one thing should be made quite clear. We are only obliged to obey it when it does not infringe on the rights of God or of the Church. If it should run counter to these we should answer in the words of St. Peter and the other Apostles when they were called before the Sanhedrin: We must obey God rather than men. (Acts. 5:29)

If we had to suffer anything as a result in the cause of God and of the Church, we should count that as our good fortune. Like the Apostles, we should be able to rejoice that we have been found worthy to suffer indignity and ill-treatment for the sake of Jesus' name. (Acts. 5:41)