36. – With the greatest
solemnity, I must honor the divine Pentecost, with its novena in the cenacle
and its octave, commemorating the descent and mission of the Holy Spirit, the
Sanctifier, and, in honor of Pentecost, I will divide my ascetical year into
seven periods of fifty days, dedicating myself, in each one of them, to some
particular practices of sanctification.
37. – With the greatest
solemnity, I must honor the supreme mystery of the Trinity at the heart of the
year, on its liturgical day
(considering as preparation the two octaves of the Ascension and Pentecost, and,
as thanksgiving, the other two great feasts, Corpus Christi
and the Sacred Heart); and, by extension, on all Sundays of the year, with
special attention to the Principle of the Divinity, God the Father.
38. – I will celebrate the
Ember Days
of Spring as the feast of Vocation, the Ember Days of Summer as the feast of
Profession, the Ember Days of Fall as the feast of Ordination, the Ember Days of
Winter as the feast of Mission, spending those days, from Tuesday night until
Sunday morning in minor spiritual exercises.
39. – I will consider as my
personal feast of the Divine Union, the eight complete days of strict spiritual
exercises, every year. I will try to make this retreat during Passion Week
or at another convenient time; during this yearly retreat, I will apply myself
to increase my growth in the esteem, love, observance and apostolate of
religious life, renewing my religious vows at the end of it.
40. – Finally, I will
celebrate with religious devotion the feast of the pope, the bishop, the pastor;
the feast of the highest civil authority in the country, state and city; the
feast of the general, provincial and local Director on their feast day, offering
for them the whole day of prayer, penance, good works, and, for civil
authorities even a Mass.
Chapter V
Life of Prayer
41. – Since “the person who
prays will certainly save himself, and, the one who does not pray will certainly
damn himself” (St. Alphonse Liguori proves this for us) and, since “only the
person who knows how to pray well, knows how to live well” (as St. Augustine
teaches us), then, above everything else, we must take to heart, for ourselves
and all others, the perfect organization and the constant practice of the life
of prayer.
42. – This we must
constantly ask from the Lord, the only giver of every perfect gift,
making our own the humble but fervent prayer of the apostles: “Lord, teach us
how to pray.”
To know the theory of prayer, however, is not sufficient for a prayer life.
Every life needs a vital spirit. So, we ask the Lord: “Fill us with the spirit
of grace and prayer, that you have promised through your prophet.”
43. – In reality, it is the
Spirit of the Lord that gives life to our souls with supernatural life. He works
in us through the sacraments, the channels of his grace, which is our
supernatural life, and his charity, which is the heart of this life, and the
other theological and cardinal virtues, which are the powers and faculties of
this life. Through faith and religious instruction, he offers us the nourishment
for this life. But, it is through prayer that the Spirit of the Lord prepares us
to conform and cooperate with this whole treasure of grace, and that is why he
is given to us as a spirit of grace and prayer.
44. – It is prayer that
gives and energizes the lungs and arteries of our life’s internal operations. It
is prayer that gives and supports our legs and feet, allowing advancement on
this life’s road. It is prayer that gives and supports our arms and hands that
we might accomplish the great task of life. It is prayer that provides and
enables us to use the weapons and ammunition needed to fight the battles of
life. It is prayer that gives and keeps in motion (which must be regular and
constant) the wings to lift us to ever higher spheres; it is prayer that gives
and enables us to use levers to lift the whole world.
45. - Now, for the external
organization of a prayer life, we want to treasure the Psalms and other
scriptural prayers, as well as the highlights of the saints. For our meditation,
we should treasure the methods of the various schools of catholic spirituality,
for example, the Sulpician
Method and the Ignatian Method;
to anyone who really wants to effect the work of the Lord in himself and other
souls, we strongly recommend knowledge and application of these methods.
46. – The first quality of
prayer is that it must be frequent; this is so that we may practice what is
written: Oportei simper orare et numquam
deficere – “it is necessary to pray always without ceasing.”and
Since intermissione orate- “Pray
without ceasing.”
In our daily life, we take literally
Septies in die laudem dixi Tibi – “Seven times a day I praise you”
as does the church in the Liturgy of the Hours;
we also take this in its real meaning of “many times, indefinite times,”
multiplying endlessly our prayers in our private lives.
47. – In order to assure
continuity and perseverance in prayer, it is necessary that it be very
diversified to avoid distaste and weariness. It is written that “conversation
with the Lord does not cause tedium.” So, we will try our best to make certain
that the innumerable circumstances of the world and our lives will become
occasions of prayer; we also want to bring to our prayer the many and various
things and circumstances that are without number in our brief and limited
natural life, and, much more so in the supernatural life which participates in
the Lord’s immensity and infinity.
48. – Here we are facing a
multitude of exercises, practices, and devotions, the enumeration of which may
stun us; and this is only a sample, a beginning, just a notion of the acts,
practices and exercises of sanctification which spring up and flower in a soul
of good will, in the Spirit of Love. We must thank the Holy Spirit, the
inspirerer of such a wealth of good ideas; we do not want to stop the growth and
increase of these prayers; we do not presume for ourselves, nor expect from
others, that all these be done every day, because it would be truly impossible.
49. – That is why these
forms of prayers are distributed throughout different times, periods, months and
days of the year, with the interval of time avoiding habit, and, at the same
time, keeping the external variety and new spirit which is very important for
all of us. These forms of prayers must always be thought of and practiced, not
as an end in themselves, but as a means to the end. They are meant to elevate
the soul to God; and when the soul is elevated and united to God, it can and
must rest in him, as long as the desired good effect lasts; later on, if one
seems better, the soul may repeat the use of the means that best helped it,
rather than try another, even though another may be offered and indicated.
50. – Acts are necessary.
Everywhere and always acts of devotion and prayer. Otherwise, one falls into the
hands of sluggishness, the most untameable of the monsters, according to Father Faber.
Intense, elevated acts. Acts that become always more simple, and more extensive,
to the point of almost getting mixed and disappearing in the intimate sense of
this or that truth, this or that duty, this or that operation, in the presence
and union with the Lord. But, even then we have acts: more simple
and more pure in their subject, more direct and immediate in their object, but
always acts. “Give me acts, give me always acts, and I promise you perfection.”
This we may repeat with the thought, if not exactly with the words, of the
well-known spiritual director, the Redemptorist, Venerable Passerat.
Second
Part
A Journey
Through the Year
Chapter VI
The Sanctification of Time
51. – In our prayer life,
in order to fill our time with holy thoughts, the source of holy deeds, we
consider the year as having seven different divisions or classifications, which
do not exclude one another, but rather interlace and merge, like the colors of a
rainbow, connecting earth to heaven, thus enabling the rise from earth to
heaven. So, we consider:
1)
1) the natural – astronomical year,
2)
2) the civil – national year,
3)
3) personal – familial year,
4)
4) liturgical – ecclesiastical year,
5)
5) the ascetical – common year,
6)
6) the mystical – ordinary year,
7)
7) the apostolic – private year.
This mutilplicity should
and does help the soul to concentrate on unity porro unum est nessaarium- “There is need of only one thing.”
to busy oneself with God and in God. Deus meus et omnia – “My God and my All.”
52. – The person who wishes
to live in the spirit of prayers, partly through advance planning, and mostly by
following the inspiration of the moment, will follow the inspiration to sanctify
the various seasons and months in their fascinating succession in the
natural-astronomical year; to sanctify all the important dates of the
civil-national year, and of the personal-familial year, because every happening
is meant to be prayed and contemplated. Everyone, depending on one’s duties and
talents, should decide in advance what works and programs should be undertaken
and accomplished, in oneself and in others, during these various periods of
time: and this is how one’s ascetical-common year, mystical-ordinary year and
apostolic-private year should be organized.
53. – The
natural-astronomical year, with its sequence of wonders of the ongoing divine
creation, is meant to life the soul sweetly and actively to God, by means of
adoration and praise, thanksgiving and love, reparation and intercession. The
individual who wants personal sanctification as well as the sanctification as
well as the sanctification of others, will not fail, in every season, to
meditate on how to do this in this visible, natural happening, as well as during
the special temptations and dangers that every season presents, inspirations and
advantages connected with each season for those who are well-intentioned and
pure. The Spirit of grace and prayer will lead one to habitually see and
receive, in every item and happening, a sign, a word, and a gift of diving Love.
54. – The personal-familiar
year, one marked by growth in time and in grace, embraces all the memorable
dates of our life: baptism, first holy communion, confirmation, major
temptations that have been overcome, tribulations experienced, gradual
consecrations, and all the special individual graces received. All these
happenings, first of all our own and those of the people related to us through a
natural or supernatural relationship, a long with their anniversaries, fill our
private-familiar year; likewise, given proper attention and devotion, they
should sanctify our entire private-familiar year, moving us to live more fully
the goodness that we have received already, as well as looking forward to the
even greater goodness that we hope for in the future.
55. – There must be
individuals who will glorify God with the devotional acts of praise and
adoration, thanksgiving and love, reparation and intercession, for present civil
and political events as well as those of the past, because: they mark the
history of peoples, they indicate the destiny of people, they reveal the
vocation and mission of nations, when viewed in the light of divine providence,
which orders, arranges and directs everything to the ultimate goal of divine
glory. We want to start, through our own prayers and spiritual life, in some
way, to sanctify the world, as society and nation. Thus, the civil-national
year, as detailed in the political, administrative and scholastic calendars,
cannot be considered in any way alien to the work of personal and universal
sanctification.
56. – At the center,
because of its greater importance, stands the liturgical-ecclesiastical year,
with its Christmas, Easter, and Pentecost seasons
designed to remind us of the reverence
due to the main Christian mysteries, the Trinity and the Incarnation, and to aid
us in forming Jesus in us with the Church, through the combined work of the Holy
Spirit and the Blessed Mother. The liturgical-ecclesiastical year helps us to
worship in a fitting fashion and to attain union with the Incarnate Word and the
Virgin Mary, in the communion with the saints and angels, in every act and state
of Jesus, especially the Eucharist,
sacrifice and sacrament, the pinnacle of religion and devotion. The ascetical,
mystical and apostolical years must aim at and be directed to the worship,
imitation and union with Jesus.
57. – The sanctification of
the natural-astronomical year, the personal-familial year and the civil-national
year belongs to private devotion, and hinges on the individual’s interest in
such matters and whether or not they have any bearing on his spiritual life.
Likewise, the mystical-ordinary year and the apostolic-private year should be
taught and impressed upon everyone, even the beginners; the first, however, is
left to personal fervor, and the second to the zeal of those who in any way are
charged with the sanctification of the souls. Religious superiors must
constantly highlight and be vigilant about everything in the
liturgical-ecclesiastical year, just as the individual must observe it fully,
whether living in or outside the religious community.
Chapter VII
Ascetical Year
58. - In honor of God, the
Sanctifier, we divide the ascetical year into seven periods of fifty days (seven
Pentecosts)
and in each one of them, cooperating with the divine work of sanctification, we
dedicate ourselves to cultivate – in a special way – a supernatural virtue,
an evangelical counsel
and an external ascetical practice.
59. – The first period will
focus on the theological virtue of faith,
the evangelical counsel of poverty,
and the external as well as internal ascetical observance of humiliation, done
in the spirit of service to our God in his hidden presence among us.
60. – The second period
will focus on the theological virtue of hope,
on the evangelical counsel of laboriosity,
and the external as well as internal ascetical observance of decorum, in a
spirit of service and love of God in our subordinates.
61. – The third period will
focus on the theological virtue of charity,
on the evangelical counsel of prayer,
and on the external as well as internal ascetical observance of beauty, in a
spirit of service and love of God in our superiors.
62. – The fourth period
will focus on the cardinal virtue of prudence,
on the evangelical counsel of obedience, and on the external as well as internal
ascetical observance of reverence,
in a spirit of service and love of our God in his revelation among us.
63. – The fifth period will
focus on the cardinal virtue of justice,
on the evangelical counsel of service, and on the external as well as internal
ascetical observance of brotherly love, in a spirit of service and love of God
living in a person.
64. – The sixth period will
focus on the cardinal virtue of fortitude,
on the evangelical counsel of mortification, and on the external as well as
internal ascetical observance of order, in a spirit of service and love of God
in his laws.
65. – The seventh period
will focus on the cardinal virtue of temperance,
on the evangelical counsel of chastity,
and on the external as well as internal ascetical observance of modesty,
in a spirit of service and love of the God living within us.
Chapter VIII
First Period
66. – In the first period,
we focus more directly on the explicit practice of the theological virtue of faith, on the
evangelical counsel of poverty, and on the external ascetical practice of
humiliation. The following observances should be explained and enforced by the
director, and they should be meditated upon and practiced by all.
67. – For Holy Faith:
-
1. – Make the sign of
the cross with special devotion and solemnity, as a profession of faith in the
two main mysteries expressed by it.
-
2. – Recite with
special devotion the act of faith, for example, when going up and down the
stairs, etc.
-
3. – Recite with
special devotion and solemnity the Apostles’ Creed, repeating “I believe” after
each of the twelve articles and at the same time internally saying, “I see.”
-
4. – At every private
visit to the Blessed Sacrament recite a decade of : “Eucharistic Heart of Jesus
increase my faith!” or Credo Domine! Adiuva incredulitatem meam! - “I believe, Lord! Help my unbelief.”
-
5. – Saying, “Jesus,
Mary and Joseph,” as we do in our greeting, have the explicit intention of
requesting the perfection of faith for ourselves and for our neighbor, renewing
the general act of faith with these holy names.
-
6. – Every time that
the Glory Be or other doxology is recited, and at every bow and genuflection,
have the intention of being willing to die for each and every truth of our
faith.
-
7. – As our greatest
practice of faith, we precede all our more relevant actions with an explicit and
particular act of faith in that truth which is best reflected in what we are
about to do.
68. – For Holy Poverty
-
1. – Frequently renew
the act of willfully renouncing all worldly possessions and every desire for
material things, in order to possess more effectively the treasures of grace.
-
2. – Frequently renew
the act of really giving up every spiritual good with which we can part, doing
al this in honor of the Blessed Virgin Mary, St. Joseph and St. Michael, in
order to possess more effectively the merits of Jesus.
-
3. – Frequently renew
the act of renunciation of owning
the heart of any human being, in order to possess more fully the Sacred Heart of
Jesus, the God-made-man, the Divine Person.
-
4. – Frequently renew
the renunciation of one’s own personality, doing every thing – whenever possible
– in the name of somebody else,
especially by making it a habit to pray in the Name, or in the person of Jesus,
of the Holy Spirit of the Father.
-
5. – Keep all personal
involvements simple and only for what is necessary, in order to communicate more
effectively with heavenly spirits.
-
6. – In life’s
necessities, be indifferent, depending in everything on the will of others, like
another St. Francis.
-
7. – Make the effort
to control oneself perfectly, in order to be able to accept joyfully the loss
even of what is necessary, thus entering perfect happiness and living in Jesus,
with neither thought nor concern for oneself.
69. – For Pious
Humiliations:
-
1. – In the external
forum, confide
one’s moral weakness to the superior, for supernatural reasons.
-
2. – Do voluntarily,
and in secret, humble services for one’s confreres.
-
3. – Do voluntarily
and in public, humble services for the community.
-
4. – Eat the community
meals kneeling down, or, in place of those who are punished, if there are any.
-
5. – Desire for one’s
own use what others have given up and refused.
-
6. – Beg, with the
necessary permissions, for the poor.
-
7. – Be friendly with
the less-educated and simple people and honor them whenever possible.
Chapter IX
Second Period
70. – For the second
period, we apply ourselves more directly to the exercise of the theological
virtue of hope, the evangelical counsel of laboriosity, and the external
ascetical practice of exterior decorum. The following observances are assigned,
and consequently explained and enforced by the director, and should be meditated
upon and practiced by all:
71. – For Holy Hope:
-
1. – Recite with
special devotion the Act of Hope when going up and down the stairs, etc.
-
2. – On the pattern of
the Apostles’ Creed, make up an enumeration of twelve spiritual graces, as
something to hope for, and recite it during private visits to the Blessed
Sacrament, repeating after each one of them: I hope!
-
3. – Likewise, make up
a detailed list of the motives for hope, taking them from the Communion of
Saints, our Redemption, and the Divine Perfections, and use them in a similar
way.
-
4. – At every
religious devotion, in common or in private, propose and explicitly hope for a
major grace for oneself and for your neighbor. So, for example, at each decade
of the Rosary.
-
5. – Always consider
everything that one does for the Lord, such as prayers, sacrifices, and the
apostolate, as so many empty containers with which we go to draw supernatural
blessings.
-
6. – Frequently sing
in one’s soul: “Paradise, Paradise,” and long
for and desire to attract to oneself and the world, all the blessings of the
virtues of Jesus and his divine
Perfections.
-
7. – Above all, our
greatest practice of this virtue consists in making, before every important
action, an explicit and particular act of hope in that special grace that we
need to sanctify ourselves and glorify the Lord in what we are about to do.
72. – For Holy
Laboriosity:
- Avoid studiously every
form of idleness, for by fearing that monster called sloth or sluggishness, we
will make certain that we are always busy:
-1. – By doing some study,
which our status requires;
-2. – By doing some manual
labor, making it even a form of recreation;
-3. – By doing some kind of
teaching, public or private, especially teaching subjects appreciate to our
religious status;
-4. – By doing some kind of
ministry of the Word of God, especially in the form of ongoing catechesis;
-5. – By writing some kind
of composition, for private or community use, on any subject, but always
directly aiming at one’s own or neighbor’s sanctification.
-6. – By performing one of
the many aspects of priestly ministry, if one is a priest, or priestly
cooperation, if one is not ordained;
-7. – By performing some
function or activity for a catholic organization, especially parish
organizations.
73. – For External
Decorum:
-1. – An extraordinary and
meticulous brushing and cleaning of all clothing.
-2. – An extraordinary and
meticulous dusting and cleaning of all books.
-3. – An extraordinary and
meticulous dusting and cleaning of all pictures.
-4. – An extraordinary and
meticulous dusting and cleaning of all walls.
-5. – An extraordinary and
meticulous dusting and cleaning of all floors.
-6. – An extraordinary and
meticulous dusting and cleaning of all furniture.
-7. – An extraordinary and
meticulous dusting and cleaning of all utensils.
Chapter X
Third Period
74. – In the third period
we apply ourselves more directly to the exercise of the theological virtue of
charity, the evangelical counsel of prayer, and the external ascetical practice
of beauty. The director must assign and comment, and everybody must mediate on
and practice the following observances:
75. – For Holy Charity:
-1. – Recite, with special
devotion and feeling, the act of charity, for example, when going up and down
the stairs, etc.
-2. – Renew intense acts of
hatred for sin, as an offense against God, every time we hear some morally bad
news.
-3. – Renew intense acts of
contrition for one’s sins, as offense against God, and think about one’s own
sins, every time we hear morally bad news about others.
-4. – Generously try to
avoid not only every deliberate venial sin, but also as many semi-intentional
venial sins and voluntary imperfections as possible, and everything is possible
through love!
-5. – Be always more
beautiful, dear and sweet for the Lord, growing in his grace and union, and
often washing oneself in his Blood.
-6. – Surround Jesus with endless precious attentions, even visible
ones, such as: in the Eucharist, in his ministers, in his poor, and, especially
in his representatives, the superiors, and those people for whom we feel
aversion.
-7. – Surround the Lord, in
his omnipresence in the Eucharist and in his indwelling in souls, with a
perpetual court of glory, with acts of love for the divine persons individually,
and for each divine perfection and operation.
-8. – Likewise, surround Jesus with acts of love for his various states and
acts, for his angels and saints, especially the seven spirits assisting at the
throne of God, for St. Joseph,
for the Blessed Mother.
-9. – And, above all, that
which is for us the supreme practice of charity, offer to the Triune Lord God,
every action, before doing it, as a pure act of love, and, as in a vow of love,
in union with Jesus, Mary and Joseph, and also in union with that very Act of
Love, which is God Himself. Make sure to maintain this intention throughout the
entire action.
76. –
For Holy
Prayer
-1. – Be most faithful to
all seven devotional exercises, and even though it is lawful to see them as more
or less important, apply yourself more generously to the parts that in each one
is assigned to mental prayer.
- 2. – Be most faithful to
all the minor devotional exercises, such as the prayers before and after
studies, before and after school.
- 3. – Likewise, perform
most faithfully the other minor devotional exercises, such as the prayers
suggested while opening and closing doors on entering and leaving and while
going up and down the stairs.
- 4. – Likewise, practice
most faithfully brief community visits to the Blessed Sacrament, the Blessed
Virgin and St. Joseph,
and increase these short visits by doing the same in private.
- 5. – Develop the habit of
sacramentalizing everything, lifting them up, through pious symbolism, to
supernatural levels, and blessing everything with the sign of the cross,
sanctifying them in the name of the Trinity or Holy Family.
- 6. – Increase spiritual
communions with Jesus in the Blessed
Sacrament, with the Divine Glory, Love and Will,
with the Divine Persons, Perfections and Operations, and with the various acts
and state of the Incarnate Word.
- 7. – Read an ascetical
book, which should be our indispensable companion during any period of free
time; consider this reading as God’s conversation with us, and thus preferable
to that of ours with God; this should be done for no other motive, but listening
to God.
77. – For Beauty:
- 1. – Know the color that
create a good feeling, and coordinate them throughout the environment (Colors).
- 2. – Learn some beautiful
new devotional song; and new melodies for the choir, especially for scriptural
readings (Sounds).
- 3. – When using any items
which have a scent, stay with a fragrance that is fitting to our lifestyle
(Smells).
- 4. – Surround ourselves
with the most devout and beautiful holy pictures, treating them as though they
were our own pieces of heaven (Presentation).
- 5. – From the art museum,
acquire knowledge and copies which best represent the area of religious art (Art).
- 6. – Know, savor, and
preserve, in a private collection, the most beautiful poetic productions from
the annual literary publications, both national and international (Poetry).
- 7. – Acquire and maintain
in oneself, and foster and cultivate in others, good humor and Christian joy,
considering them as a sign of grace (Joy).
Chapter XI
Fourth Period
78.
– In the fourth period, we apply ourselves more directly to the exercise of the
cardinal virtue of prudence, the evangelical counsel of obedience, and the
external ascetical practice of respect and reverence. The director must assign
and comment, and everybody must practice the following observances:
79. – For Holy Prudence:
- 1. – Renew daily, by
reflecting at determined hours, the purpose of religious life, developing an
ever more precise, complete, and succinct understanding.
- 2. – Likewise, renew the
resolution to eliminate obstacles and to use every legal means and opportunity
to achieve our goal.
- 3. – Develop the habit of
each morning reviewing and deciding what must be done during the day for growth
in achieving our goal; do the same before every task, appointment, activity and
initiative.
- 4. – Develop the habit of
directing everything to its proper religious goal, as much as this is possible,,
for example, doing this with all our pious exercises, either whole or in part,
such as: every canonical hour, every decade of the rosary, etc.
- 5. – Take advantage of
our own and other’s experiences; ask for and accept the suggestions of experts
and of those who are knowledgeable in life’s important areas.
- 6. – Avoid in your words
and ways, judgments and works, all phony behavior and impulsiveness, all
hesitation and fearfulness, all cunning and brashness.
- 7. – Act always with
consideration, reflection, and caution, not doing or saying anything heedlessly,
or on first impression or through natural impulses.
80. – For Holy
Obedience:
- 1. – During this period,
review in an orderly way all the canonical laws regarding our status.
- 2. – Likewise, during
this period, diligently review all the liturgical laws and ceremonies concerning
ordinary worship, especially the celebration of the holy Sacrifice of the
Mass.
- 3. – Likewise, in this
period, mediate again on all the articles of our Constitutions, and on our
private, spiritual statutes.
- 4. – Have and show great
respect for legitimate civil laws, considering them as an expression of the
Divine Will and a means of personal
and social sanctification.
- 5. – Make these
manifestations of the Divine Will objects for meditations, examinations of
conscience, visits to the Blessed Sacrament, rosaries of praise and
thanksgiving, reparations and intercessions.
- 6. – Respond internally
to every suggestion and wish of the superiors, as well as to every ordinary
indication: Ecce ancila Domini, fiat mihi secundum verbum tuum – “Behold
I am the handmaid of the Lord. May it be done to me according to your word.”
And immediately carry out the order,
thus doing the will of others.
- 7. – Be willing to depend
always on a representative of the Lord, even in those matters in which we could
make our own decisions; above all, cultivate fidelity, obedience and generosity
in conforming to good inspirations.
81. – For Respect and
Reverence:
- 1. – Be the first to show
every respect and deference to others, especially when owed and deserved.
- 2. – Acknowledge and
respect one’s own person, body and soul, as the temple of the Trinity.
- 3. – Wherever we are,
whether standing or kneeling, do so as though worshipping the divine presence,
always acting as if we were in a temple.
- 4. – Be careful not to
waste anything; treat everyone with the same respect that we would show for a
masterpiece when its creator is present.
- 5. – See and respect in
every person his angel, his saint, and the Blessed Mother, by bowing (or
nodding) before and after a conversation.
- 6. – Consider and use
every minute as a very precious gift, being very careful not to waste it with
idleness and sluggishness.
- 7. – In all our behavior,
let us recognize, respect and serve the person of Jesus Christ
in our neighbor; and as a sign of this, when talking to others, always leave a
space as though for another person – in between.
Chapter XII
Fifth Period
82. – In the fifth period,
we apply ourselves more directly to the exercise of the cardinal virtue of
justice, the evangelical counsel of service, and the external ascetical practice
of brotherly love. The director must assign and comment, and everybody must
reflect on and practice the following observances:
83. – For Holy Justice:
- 1. – Cultivate in one’s
spiritual life a filial devotion toward one’s own parents, considering it as
part of our worship of the Divine Creating Love, and extend it our relatives and
our nation.
- 2. – Acknowledge in the
superiors their status of preeminence and their authority in governing. Honor
and obey all superiors, without thinking about their personal qualities.
- 3. – Avoid every lie and
simulation, while warmly honoring truth in others, and generously practicing it
oneself as a form of worship of the Divine Word.
- 4. – Acknowledge always,
even in public, the benefits we receive, by gratefully accepting, enjoying and
using them, and by thanking and reciprocating, never believing ourselves to be
without obligation.
- 5. – Cultivate and use
courtesy and pleasantness in our words, ways and actions with all, always acting
and treating others as we would like to be treated.
- 6. – Use all our
material, intellectual and moral goods with largesse and generosity for the well
being of our neighbors, using every means and form of charity.
- 7. – Scrupulously avoid,
in our judgments, words and actions, everything that could hurt or displease our
neighbors.
84. - On Holy Service:
-1. – Be aware of our own
feelings, and show ourselves, through our actions, to be the servants of all,
especially of priests and religious, and even more so of our confreres, and
those who live with us.
- 2. – Consecrate one’s
self as a slave of Jesus in Mary and Joseph,
with the devotion taught by St. Louis De Montfort, renewing in private, during
this period, the whole practice preceding the consecration.
- 3. – Make ourselves also
a true servant of Purgatory, applying to those souls – through the Virgin Mary –
the merit of our supernatural actions.
- 4. – Make a habit of the
most honest and effective from of maximum activity: humble acceptance and
laboriosity in carrying out all the legitmate wishes of others.
- 5. – Be willing to be
used as a simple instrument in others’ activities and undertakings, acting as
though you had no personal work or involvement other than making yourself all
things for all men.
- 6. – Never refuse, never
contradict, never complain, and never resist, when there is no wrongdoing; but,
wherever there is wrongdoing, even if it is only a venial sin, oppose it with
the most firm and absolute refusal.
- 7. – Deepen your personal
study, meditation and application of all the essential elements of the life,
work and mission of the Servant, as they are found in Sacred Scripture.
85. – For Brotherly
Love:
- 1. – Never contradict
anybody, except in the case of obvious and dangerous errors.
- 2. – Try to give in and
please everybody, except in case of sin and its occasions.
- 3. – Admonish offenders,
always in private, with brotherly correction and only for their own good.
- 4. – Carry a list of the
names of the confreres who live in the same house, and often press them to your
heart and pray for them.
- 5. – Take the place of a
confrere in some rotating penance or personal labor.
- 6. – Join a confrere in
some rotating prayer or work that is more burdensome and agonizing for him.
- 7. – Of every confrere,
speak positively and say only good things, always being truthful and sincerely
respectful.
Chapter XIII
Sixth Period
86. – In the sixth period,
we apply ourselves more directly to the exercise of the cardinal virtue of
fortitude, the evangelical counsel of mortification, and the external ascetical
practice of order. The director must assign and comment, and everybody must
meditate on and practice the following observances:
87. – For Holy
Fortitude:
- 1. – Spiritually elevate
yourself, at least once a day, at a predetermined time, to contemplate and long
for your own goal, in its broadest understanding and reaches, and in its highest
perfection.
- 2. – Aim explicitly at
rendering the greatest glory to the Lord, and mindful of this, after communion,
consecrate yourself to the practice of the more perfect, to the point of
heroism, trusting that Omnia possum in Eo qui me confortat – “I have at
strength for everything through him who empowers me.”
- 3. – Determine, at the
beginning of the day, for the morning (A.
M.), some extraordinary virtuous
act, like prayer, penance, charity, or external humiliation (we call this “our
extraordinary for the morning”).
- 4. – Likewise, determine
for the afternoon (P.M.) another extraordinary virtuous act, like prayer,
penance, charity, external humiliation (we call this “our extraordinary for the
afternoon”).
-5. – Prepare every day,
after the examination of conscience, a special oblation and immolation of
oneself, in some particular act of self-denial, in honor or and in union with
the passion and death of the Lord, in order to offer it at Holy Mass and
Communion (we call this “the matter of the Sacrifice”).
- 6. – Make it a habit to
rise above every form of human respect, every sluggishness, every cowardice and
weakness, every boastfulness and presumption, by enduring in silence, peace and
joy, all physical and moral suffering, especially indifference and depression,
overcoming it with Jesus Christ.
- 7. – But, above all,
preserve with determination in the observance of each and every duty, for
reasons of pure love, concentrating on the present, and never slackening our
prayer life.
88. – For Holy
Mortification:
- 1. – Mortify all the
senses, especially, sight, hearing, and touch, whether you are in the house or
alone, that is to say, even when there is no danger, in order to get used to
controlling oneself, and thus assuring victory in dangerous situations.
- 2. – Mortify the tongue,
refraining from useless words, because we are going to be judged and held
accountable for every idle word; and when necessary, talk only with prior
reflection coupled with concern.
- 3. – Mortify your
witticism, abstaining from saying or doing anything solely for laughter, and,
when others do such, be careful not to indulge in unrestrained laughter.
- 4. – Mortify in a special
way the curiosity to see, hear, read, know, taste and feel, when we should not
be doing this, because this curiosity is what opens the doors and windows of the
soul to temptations and sin.
- 5. – Arrange things in
such a way that you will never be completely satisfied, or achieve total
satisfaction, be this in eating, resting, sleeping, relaxing, or in any other
legitimate or necessary relief.
- 6. – Never talk, neither
bad nor good, without necessity, concerning food and meals, bed and relaxation,
recreation and entertainments, money and temporal interests, physical advantages
and the like, nor listen to others talking about these.
- 7. – Always keep current
your personal and private records of mortifications, external humiliations,
charitable acts, meditations and prayers; review them and submit them to the
director for approval during the retreat days.
89. – For Order:
- 1. – Eliminate from one’s
own person, place, room, whatever is not strictly necessary.
- 2. – Every necessary item
should have an assigned place, according to a criterium of personal usefulness.
- 3. – Do the same, with
permission, in some of the places and offices of the community, as in the
sacristy, the library, closets, infirmary, waiting room, etc.
- 4. – Bring up to date and
organize all your spirituality notebooks, diaries, chronicles; review one’s
knowledge in order to fill in any empty areas.
-5. – Bring up to date and organize all your
spiritually notebooks, including books of the soul, of particular examinations,
spiritual direction, personal meditation, notes of prayers and penances, etc.
- 6. – A yearly general
confession, with accurate account of one’s debts, and a spiritual agreement on
their payments by installments.
- 7. – An extraordinary
spiritual direction, with a review of all the good inspirations received in the
past, and of all our religious observances.
Chapter XIV
Seventh Period
90. – In the seventh
period, we apply ourselves more directly to the exercise of the cardinal virtue
of temperance, the evangelical counsel of chastity, and to the external
ascetical practice of modesty. The director must assign and comment, and
everybody must meditate on and practice the following observances:
91. – For Holy
Temperance:
- 1. – Be on guard, with
fear of unforeseen failures, against any hint of lust disguised as innocence,
against every hint of gluttony disguised as care for one’s health, against every
hint of anger disguised as zeal.
- 2. – Reflect often, at
lest during the evening examination of conscience, on how in everything we are
always looking for some form of egotistical, sensual or moral satisfaction.
Avoid doing anything only for sensual or moral pleasure.
- 3. – Become acquainted
with and distinguish all one’s passionate impulses, and reflect on their causes
and object; check them so that they may not become inappropriate, tell them to
your director, channel them to the achievement of our religious goal.
- 4. – Generously embrace
total abstinence from alcoholic beverages, almost total abstinence from meat,
and abstinence from napping in the afternoon.
- 5. – Generously embrace
the practice of the short prayers during the night, by getting up from bed,
whenever waking during the night and saying one, and likewise, by getting up
very early, in every season, so that one can attend, without rushing, to mental
prayer, before any activity or apostolate with the people.
- 6. – Generously embrace
the practice of avoiding outings just for the sake of going out; fill also your
recreations with some kind of easy and pleasant manual work or other useful
activity.
- 7. – Generously embrace
silence during all meals throughout the year, and, in all places destined to
corporal relief, to fill them instead with holy thoughts.
92. – For Holy Chastity:
- 1. – Observe with zeal
the cloister fro women, children and young people; do not entertain, and do not
receive anybody in your private room, but only in the reception rooms, designed
and set apart for this purpose.
- 2. – Do not make nor
receive visits without permission; do not write, nor receive letters without
control; do not establish, nor cultivate, any relationship without permission of
the superiors.
- 3. – Do not read nor
write distractive, romantic works; do not give nor be curious to receive unholy
news; abstain from any possibly distractive reading without explicit permission;
renounce reading any worldly newspaper.
- 4. – Do not touch
anybody, nor allow yourself to be touched by anybody; maintain, with zeal,
segregation between the different categories that live in the same house; depend
on the superiors for companions, places, functions.
- 5. – Prevent and renounce
any particular friendship, any sentimentalism and excessive sensitivity – even
with material things; abstain from any unnecessary manifestation of affection;
do not love, nor be willing to be loved affectionately.
- 6. – Total and effective
detachment from one’s family and its material interests. Concentrate all
tenderness on the humanity of Jesus;
cultivate intimacy with the Virgin Mary, familiarity with the angels.
- 7. – Confide fully to the
spiritual director anything directly or indirectly connected with the beautiful
virtue of personal chastity. Confide fully to the superior everything external –
or that in any way may affect others – concerning this virtue.
93. – For Holy Modesty:
- 1. – As far as possible,
stay erect and do not lean on anything, except when necessary to avoid injury,
both when walking and when sitting.
- 2. – Stay as long as
possible with hands and feet united and close.
- 3. – If standing, keep
your hands (as in a position of prayer) on your chest; if sitting, keep them on
your knees (as in the liturgy).
- 4. – Keep your eyes down,
and do not let them roam; do not focus on anyone’s face.
- 5. – Keep your head
straight, without leaning to the right or to the left, but only slightly
forward, and do not be quick to turn to look.
- 6. – Always try to
maintain a peaceful look; and, when alone, be serious and grave, while in
conversation, be happy and smiling.
- 7. – Speak rather slowly,
with moderate and gentle voice, always using the proper form.
Chapter XV
The Ascetical Day
94. – Seven times a day,
the community gathers its members for solemn communal prayer, exactly at the
beginning and at the end of the day, then at noon, and in the middle of the
morning and afternoon.
95. – At dawn, at sunrise,
at mid- morning, at noon, at vespers, at sunset and at night, there must be a
devotional practice in common; this should always include a convenient form of
mental and vocal prayers.
96. – The first devotional
practice at dawn, called that of the “Resurrection of the Lord,” consists of
Morning Prayers for vocal prayer, and, for mental prayer, mediation on the
divine words and examples from the Scriptures or Liturgy – Ignatian Method of
mental prayer.
97. – The sunrise
devotional exercise is called “Morning Sacrifice,” consisting of participation
in the liturgy of the Mass for vocal prayer, and, for mental prayer, communion
with Jesus, sacrifice and sacrament – Sulpician Method of mental prayer.
98. – The third devotional
exercise is called “Communion with the Church,” and consists of the Hymn to the
Holy Spirit and the reading of the Martyrology as vocal prayer, and, the choral
recitation of a chapter of the Epistles of he apostles for mental prayer.
99. – The fourth devotional exercise at noon,
called “Of the Transfiguration,” consists of the Angelus and a Marian Tribute
for vocal prayer, and, for mental prayer, the general and particular examination
of conscience and the choral recitation of a chapter from the prophet Isaiah.
100. – The fifth devotional
exercise at mid-afternoon is called “Evening Sacrifice,” and consists of the
vocal prayer of the Hymn of the Cross, the Offertory of the Most Precious Blood,
and, on alternate days, the Litany of the Sacred Heart or Holy Name, and, for
mental prayer, the choral recitation of a chapter of the Gospels.
101. – The sixth devotional
exercise at sunset is called “Communion with the Holy Family,” and includes, for
vocal prayer: the Rosary and Litany of the Blessed Mother with Benediction, and,
for mental prayer: the writing of the inspirations of the day for spiritual
direction.
102. – The seventh
devotional exercise, at night, is called “Of the Ascension,” and consists of
Night Prayers and the Litany of St. Joseph,
for vocal prayer, and, for mental prayer, the general and particular examination
of conscience and the preparation for the next day’s mediation and communion.
103. – In everyone of these
seven devotional exercise is individual strives to be united with one of the
seven angelic spirits assisting at the throne of God, and should be aware, as
far as possible, of the many supernatural intentions assigned to each hour;
these intentions should be read in common once a weak, on Saturdays.
Third Part
A Prayer-Filled Year
THE MYSTICAL YEAR
Chapter XVI
The Mystical Seasons
104. – The Mystical Year
distributes throughout the various seasons and months of the
astronomical-natural year the cycle of the soul’s most intimate and loftiest
involvements with the mystery of Divine Love.
105. – This divine love is
revealed to us in the divine vocation of every soul to fill union with God; this
divine union establishes us in a divine relation, through the work of
sanctification.
106. – In the mystical
year, this divine Vocation-Union-Relation-Sanctification presides over and fills
the seasons of the year, and they are like the seasons of the soul in its life
of grace and charity. And so, Spring becomes the celebration of the cycle of the
Divine Vocation; Summer, the cycle of the Divine Sanctification; Fall, the cycle
of Divine Union; Winter the cycle of Divine Relation.
107. – The Divine Vocation
reveals and offers us three supreme graces: divine predilection, divine
creation, and, divine elevation to the supernatural; and devotion to these three
graces is assigned to the three months which form the first mystical season.
108. – Divine
Sanctification embraces, on the part of God, the Divine Redemption of
souls, the Divine Attraction of those who accepted redemption, and the
Divine Consecration of those who followed the attraction of the Lord.
Devotion to these three graces of sanctification is assigned to the three months
which form the second mystical season.
109. – The Divine Union
embraces, on the part of God, the Divine Communion that is realized in
Jesus and in Jesus Christ – Sacrament, the Divine Indwelling of the
Trinity in the soul through grace, and the Divine Assimilation of the
soul in God through glory, so that the Lord will be omnia in omnibus –
“all in all.”
Devotion to these three supreme graces of Union
is assigned to the three months which from the third mystical season.
110. – The Divine Union is
achieved through the acts, and even more, through the status of the relationship
with the Lord; we have the most beautiful image and example of this in the
Blessed Virgin Mary, the Daughter, Spouse, Mother of God; and even more
precisely in the Holy Family; we honor the relationship of Child of God
in Jesus Christ, of true Mother of God in Mary, and of the
Soul-Spouse
of God in St. Joseph. Devotion to these three supreme relationships with God is
assigned to the three months which form the forth mystical season.
111. – Through each and
everyone of these supreme graces, the souls raises itself to the knowledge and
cultus
of the Divine Trinity in its Persons-Operations- Perfections- Pleasures; we do
this through the continuous exercise of praise and adoration, thanksgiving and
love, reparation and intercession, and by multiplying the acts of imitation,
union, cooperation, along with the angels and saints, St. Joseph and the Blessed
Mother, and, most of all, with Jesus Christ, through Jesus Christ, and in Jesus
Christ.
Chapter XVII
The Mystical Months
112. – At least with
explicit intention, if not always with a particular special devotion, we want to
honor, throughout the mystical year, the Divine Perfections,
together with the Divine Operations.
And so, in the first month, we plan to honor the living God and his completely
divine spiritual nature; in the second: truth
and divine transcendence; in the third: eternity and divine infinity; in
the fourth: immensity (boundlessness) and divine immutability; in the fifth:
liberty and divine happiness; in the sixth: majesty (sovereignty) and divine
authority.
113. – In the seventh
month: goodness and divine charity; in the eight: omnipotence and divine wisdom;
in the ninth: sanctity and divine justice; in the tenth: mercy and divine
longanimity (long suffering); in the eleventh: providence and divine liberality
(generosity); in the twelfth: beauty and divine sweetness (tenderness). Always
and in everything we adore the mystery of the divine Unity and Trinity, and we
unite ourselves to the Lord our God in his Glory, Love and Will: to the Glory in our intentions, to the Will in our actions, and to the Love in the attributes
of our entire being elevated in Him.
114. – As in each of the
seven devotional exercises of the day, so too we intend to honor one of the
seven spirits assisting at the throne of God, uniting ourselves to him in
glorifying the Lord, and asking his particular assistance during that hour, just
as in the remaining months of the year, we intend to honor a choir of Angels
in order to enjoy its protection and glorify the Lord in its company. A special
remembrance of this choir of angels will be made on the first Monday (Angels’
Day) of the month, or, on the Monday of the week of the First Friday
of the month, this Friday being dedicated to the Sacred Heart of Jesus.
115. – In the first month,
we honor the seven spirits assisting at the throne of God; in the second, the
Seraphim; in the
third, the Cherubim;
in the fourth, the Thrones;
in the fifth, the Dominations; in the sixth, the Virtues; in the seventh, the
Powers; in the eighth, the Principalities; in the ninth, the Archangels;
in the tenth, the Angels;
in the eleventh , all the angelic world around Mary; in the twelfth, all the
angelic world around Jesus, King of Angels. Our special union with the angelic
world is the one we have with our Guardian Angel.
116. – As with choirs
of Angels, each month we plan to honor one of the categories of the saints, in
order to obtain their protection, live united with them, become fervent through
their shining examples, and, at the same time, glorify the Lord with, through,
and in his saints. Everyday we honor those commemorated in the Martyrology, and,
privately we honor those saints whose lives we are reading or whose works we are
studying. And in the company of these angels and saints of each month and day,
we intend to celebrate our daily feast of Divine Love.
117. – In the first month, we intend to honor
all the holy patriarchs, prophets, Levites, and all the just of the Old
Testament; in the second month, all the judges, kings and soldier of the Chosen
People; in
third month, the apostles, evangelists and disciples of the Lord; in the fourth
month, all the holy martyrs, virgins and confessors; in the fifth month, the
holy fathers, doctors of the church and pastors of souls; in the sixth month,
all the holy popes, bishops, priests, and levities of the New Testament.
118. – In the seventh
month, we intend to honor all holy religious, be they of the contemplative,
active or mixed life;
in the eighth month, all holy founders, propagators of institutes, and
missionaries. In the ninth month, all holy hermits, cenobites, and monks; in the
tenth month, all the saints who worked in hospitals, as well as the knights,
canons and regular clerics; in the eleventh month all the holy princes, kings,
governors and all holy spouses; in the twelfth month, all holy infants, all
unknown saints, and all the just of the New Testament.
119. – We are always
mindful of the thought and presence of the souls in Purgatory,
with whom we establish a sacred pact. We commit ourselves to help them, with our
prayers, to hasten their entry into glory, and they will bequeathe to us their
perfect sorrow and love, resignation and desire of union with the Lord. On their
behalf, we will cherish the sacred indulgences, works and penitential devotions.
And so, three times a day, we dedicate a special hour to their remembrance and
union; we trust in their prayers, we expect their help in our needs, just as
they trust in ours and expect the application of our prayers to them.
120. – Likewise, we are
always of the thought of all those who could and should have become saints, but
who barely saved themselves, or even worst, were damned. We intend to glorify
the Divine Love in a special way for them, because they did not respond
sufficiently when Divine Love wanted to shine forth in them. In this we unite
ourselves to the angels of those who lost themselves. We do not want any of
God’s graces to be lost, wasted or abused. We do not want to be among those who
failed to achieve holiness.
121. – To the best of our
ability, so that the servant of the saints may share fully in the Communion of
Saints, we privately unite ourselves to all the living just, especially those
dearer to the Lord and those who make themselves more useful to others through
the practice of heroic virtues and apostolic works. We would like to know all
the living saints in the church, in our day; we would like to participate in all
the good, holy works that they are doing in this world, in our day; we would
like to appreciate fully the power of their example, to the point of competing
with them in the divine service of others, in the divine court of love and glory
to the adorable Trinity.
Chapter XVIII
The Mystical Day
122. – Mystically, we
divide the day into three parts of eight hours each, dedicating them to the
supreme mystery of the Unity and Trinity of God, whose union we desire. Each one
of these three parts begins with the Angelus bell, the first strokes of this
bell should be listened to, while we are kneeling and in reverent silence.
123. – The first part goes
from 8: 00 p. m. to 4: 00 a.m.; the second from 4: 00 a.m. to 12: 00 noon; the
third from 12: 00 not to 8: 00 p.m. In each one, in addition to the three hours
more directly sacred to the divine Trinity, there must be an hour for the souls
in purgatory. In the hour of the saints, there should be a special consideration
for the saint whose name we carry the saints of the day, and the choir of angels
honored that month.
124. – Each individual will
establish these hours at this convenience, when he thinks that it may be easier
for him to glorify the Lord in the Heart of Holiness, and, in anyway recollect
oneself in the Lord, and, elevating oneself to the Lord in union with Mary most
holy, St. Joseph, the angels, the saints, and the souls in purgatory, by
performing acts that better correspond to one’s level in the grace of prayer,
freely changing moods and exercises, whenever one deems it better in the Lord’s
sight.
125. – As an act of special
devotion which we profess for the divine vocations, at the ringing of the
morning Angelus,
we will prostrate ourselves in silence to glorify every mystery of love
contained in every vocation, saying in private some Glory Be’ s in honor of the
Blessed Trinity.
126. – At the ringing of
the noon Angelus, likewise
we will prostrate ourselves to glorify, in silence, every divine vocation in its
loftiest forms, which shine on behalf of the Blessed Trinity, in the holy
church, triumphant, militant and suffering, in the Holy Family of Jesus, Mary
and Joseph.
127. – At the evening
Angelus, again we will prostrate ourselves to glorify, in silence, the Lord for
his divine commandments, counsels and inspirations, for the sacraments, the
cardinal and theological virtues, gifts, fruits and beatitudes of the Holy
Spirit, by invoking, adoring, thanking, repairing, and interceding.
128. – We shall ask, with
the hymn to the Holy Spirit, who is the Love of the Father and of the Son, for
the supreme gift of God’s love, in order to possess the Sacred Heart of the
God-made-Man, and to be possessed by the Spirit of the Father and of the Son, in
order that it may be in our life, and render through our work the greatest glory
that we may offer to Divine Love.
129. – Then we shall recite
the Angelus in its ordinary form, remembering and honoring: in the first verse,
Angelus Domini nuntiavti Mariae – “The Angel of the Lord declared unto
Mary,” the messages of the Divine Vocations; in the second verse,
Ecce Ancilla Domini, fiat mihi secundum verbum tuum – “Behold the handmaid
of the Lord, be it done to me according to your word,” the generosity, fidelity,
docility, acceptance and obedience to Divine Love; and, in the third verse, Et Verbum caro factum est! – “And the
Word became flesh!”, the supreme effect of Divine Love in us: our union with the
divine Persons.
130. – At every verse, we
will greet the Blessed Mother, we will unite ourselves to the Blessed Mother,
and we will offer the Blessed Mother to the Most Holy Trinity; we will entrust
ourselves to the Blessed Mother, as the supreme exemplar of union with God, and
to the Mediatrix and channel of every grace of divine union, and the true maker
of soul-spouses of the Triune God, in Jesus Christ, her divine son.
131. – We conclude the
Angelus with the nuptial verse: Ecce Sponsus venit, exite obviam Ei – “Behold, the
bridegroom! Come out to meet him!”
to which all respond: Amen, veni Domine Jesu
– “Amen! Come, Lord Jesus!”
with the intention of being always vigilant in prayer, waiting for the Lord in
the great encounters and happenings of his graces, and, as a short but perpetual
preparation for holy communion, spiritual communions, and even more so, as a
preparation for a holy death.
FOR THE CHRISTIAN MYSTERIES
Chapter XIX
Approaching the Feast
132. – O my Angel!....O my
St. Joseph, O my Blessed Mother…time goes by, and the
evangelical ideal should reach its perfection in my soul.
133. – The ideal of Jesus’ life imitated, reproduced in the life of the
faithful, the chosen, according to each one’s grace and capability in the
supernatural order.
134. – Oh, that I may come
to understand the church’s supernatural seasons, with their special graces, and that I may not try to find
during winter the flowers of spring, and that I may not expect from spring the
fruits of autumn.
135. – May all my springs
be filled with every flower, and may they not merely be fleeting decorations.
May all my flowers produce their fruit, and, in this, may my divine gardener be
glorified.
136. – May I understand
that ever more perfect forms of virtue should be born in my soul at every Advent
and Christmas, to prepare me for even more intimate and loftier theophanies
in my life.
137. – May I recognize all
the evil that still remains in my soul, so that I may eradicate and reject it
during Lent, thus preparing myself for Holy Week!
138. – Holy Week for
greater graces of union with Jesus in
his sacrifice and sacrament, in the mystery of death and life, burial and
resurrection, of the man in Jesus.
139. – May my changes for
the better be so profound, and my advancements so lofty, that they may be true
resurrections and ascensions that lead me to the baptism of fire and the Holy
Spirit.
140. – Oh! How generously I
would like to translate this program into practice, during my liturgical year!
Oh! How I would like to live this program intensely, every ascetical day of my
interior life!
Chapter XX
Preparations
141. – O my soul, may all
the things that surround you and belong to you radiate, even visibly, for
greater purity, order, and beauty, in order to foster meditation and devotion,
on your feast.
142. – O my soul, on feast
days, try to stay as much as you can in the house of God, close to the altar,
and transform also your room into a small church, where the liturgy of the
temple is observed and repeated.
143. – Clothe yourself, my
soul, internally and externally, with the gloom of violet for the seriousness of
penance, and then, with the vigor of green for immortal hopes in the eternal day
of the Lord.
144. - Clothe yourself, my
soul, internally and externally, with the white of virgins, of Mary, alive with glorious splendors; and, then the red
of the martyrs’ and Jesus’ blood and of
the gleams of the Spirit’s fire.
145. – Assign to all your
senses a special sharing in the constant newness and supernatural reality of the
great Christian dramas of God’s life in Jesus
and in individuals.
146. – And you, my soul,
what place did you have in this mystery before God? Were you near Jesus or Mary
in your poor past? And what place will you have in the imminent future? Where
does Jesus want to see you?
147. – Look into your
heart, since no pious though or desire can be in you unless it comes from God.
And, if this is first in God and then in you, it must have its effect, provided
you respond and present no opposition.
148. – I think of the place
of the angels in all Christian mysteries. The place of Joseph in the feasts of the Blessed Mother! The place
of Mary in the mysteries of Jesus! Oh! How I wish to be worthy of eternity and the
infinite immensity of my God!
149. – Be on guard now,
so that no trouble may disturb your spirit of meditation, no fantasy may steal
the gift of God, no venial fault may extinguish your fervor! And that you may
not fall into temptation.
Chapter XXI
Novena
150. – Here, the sacred
mystery is back! It comes just for you, in a very special way; not only in order
to be commemorated by you, but, especially to be reproduced in you, my soul, and
by you in the brethren.
151. – All the souls in
within the Communion of Saints, on earth, in purgatory and in heaven, gather for
you flowers and fruits of grace from this mystery, and they adorn you and make
you precious in order to make you dearer to the Lord.
152. – They also expect
from you that you gather for them, from this mystery, flowers and fruits of
glory, so that you may become a more intimate part of the Communion of Saints,
and more capable of receiving the outpouring of Divine Goodness.
153. – This mystery carries
the same name it had last year, and it will have the same next year; but that
name does not carry totally the same the same meaning, and this year it does not
bring the same graces as those of yesterday or of tomorrow. It is new in the
divine present.
154. – How different it
finds you from yesterday! At least it finds you much closer to eternity; with
more experience of good and evil, which you did not have before! With ever
greater responsibilities!
155. – With the passing of
time, have you become richer or poorer? Are you now higher or lower? This sacred
mystery wants only to hand you over to tomorrow richer in merits and closer to
the Lord.
156. – How is this mystery
celebrated on your earth, in purgatory, in paradise? How is this mystery
celebrated by your angel, by St. Joseph,
by the Virgin Mother
Mary? How does this mystery unfold
in the eternity of the Blessed Trinity?
157. – On earth, in
purgatory, in heaven, who are those souls who draw from this mystery greater
enlightenment from the truth, greater fire of love, greater treasures of merits
– in the Glory, Love and Will of the Lord?
158. – Oh! If I could only
be like the soul-synthesis of the purest intentions, the best features, the most
intimate relations with the Divine Trinity – in the Lord’s Glory, Love and
Will!
159. – Be you the soul who
enters more into the spirit of the church militant, suffering and triumphant!
The soul who receives the most and gives the most in the Communion of Saints in
the sacred mystery, in this divine present!
160. – Be the soul most
intimately untied to the acts and states of the Holy Family of Jesus, Mary and Joseph!
Be the soul who benefits the most from this mystery, receiving from it the
greatest impulse toward divine union with the Blessed Trinity!
161. – Did you not
understand yet? The souls in purgatory, the angels and the saints, the Holy
Family and the Blessed Trinity, want to celebrate this mystery in you, in your
internal sanctuary as well as in your external world.
162. – Send out invitations
and urge all your earthly and heavenly friends to join you! Prepare big
donations and banquets for the poor of the earth and purgatory, so that all of
them come together and form a court of glory and love for the Lord within you!
163. – Estote parati – “Be ready!”
with more generous detachment from the exterior world, with more generous
self-denial in the interior world! With deeper sorrow for the past, with greater
resolution for the future – be ready for God!
164. – Prepare the banquet
room, like the cenacle that Jesus
wanted, big and
nicely decorated. Supply well all the lamps of faith to go to meet him. Keep
awake all the sentries of hope, to announce his arrival.
165. – Renew yourself
totally in this mystery, if you want this mystery renewed in you. Prepare the
sacrifice – the holocaust of yourself with Jesus
in the Eucharist – and the Lord will prepare for you new celestial elevations to
new supernatural relations.
166. – O new Conceptions
and Christmases! O new Presentations and Visitations! O new Circumcisions and
Epiphanies! O new Resurrections and Ascensions! O new Annunciations and
Nuptials! In the divine present!
167. – O new Pentecosts and
Missions! O new Predilections and Transfigurations! O new Assumptions and
Crownings! O new Communion and Union in the
divine present!
Chapter XXIII
Feast
168. – You do not know the
time, the hour and the moment of the next encounter of your soul with the Lord.
You do not know when the doors of the room of the nuptial banquet will be opened
for you,
and that he wants to celebrate in order to have you completely, in order to give
himself to you completely!
169. – God’s hour and yours
will not be, - and is not – the hour reckoned by men, nor based on the light of
the sun, nor the songs of the day, nor the feast of this world. It will pass
without your flesh becoming aware of it!
170. – The Lord is always
the God who creates, and thus he wants silence to talk to you, he wants nights
so he may shine for you, he wants the nothingness to show his action, he wants
death to give life, and thus your spirit will have some hint.
171. – His hour, when he
comes to the soul to complete the mission of the Incarnate Word – and of the
Holy Spirit – is hidden in God as the Word in the bosom of the Father, as the
Spirit in the Father and the Son!
172. – O purity, O
humility, O Charity of the angels and saints! O purity, O humility, O charity of
my angel, of my St. Joseph,
of my Mother Mary!
Here the bridegroom comes! Let us go to meet him!
I get lost in my own self!
173. – Who has pronounced
for me that word in the very essence of my soul? Who has chosen it for me, from
the treasure of the divine Scriptures? Is it you my angel? Is it you Mother Mary? Is it you,
yourself, my God?
174. – O my Divine Word,
how you absorb my entire intellect and will, and you wrap yourself around them
as a soul wraps itself with the body! Why are you now crying and hiding? Why, my
soul, do you tremble and are disturbed – completely and yet gently?
175. – The imagination is
full of images of lilies, stars, and angels. My emotions are moved as though
touched by heartfelt tenderness; and its echo reaches even the senses, and they
too are delighted in their own way.
176. – He himself is the
bridegroom who has come in his own Word. The Spirit and
Mary
have formed a new body and soul in me. The Father finds his delight in his Son
within me! Oh! The whole Trinity is my spouse!
Chapter XXIV
Consecration
177. – The divine presence
with its divine action makes you more sacred! It makes you, even more than
before, the temple of the Trinity, altar of Jesus-Sacrificial Victim; it unites
you even more than before to the oblation and immolation of Jesus Christ!
178. – It is the presence
and the action of the Spirit who formed a body and a soul for Jesus for the redemption, who led him to the desert
for the temptation,
who led him to shed his blood in the passion and death.
179. – This Spirit urges
the soul to unite itself more intimately and permanently to
Jesus Christ through Mary, in
the Eucharist, his sacrifice to Divinity and sacrament for men.
180. – As every feast, on
the part of the God-man, reaches the summit in Mass, so it requires a
consecration on the part of the devout soul. Without consecration – as without
Mass – every Christian feast is like a stem without a flower.
181. – Take from every
mystery the element of sacrifice to honor the Trinity directly, the element of
the apostolate to directly benefit souls, and merge them into one bond, and
continue them in the pledge of consecration.
182. – With this bond, ever
more strong and sweet, with this pledge, ever more sacred and holy, you
gradually advance in the human cooperation with divine action, always richer
from the experience of the past, always better prepared for the future.
183. – You are not the only
one, nor the first one, to bind yourself and to embark on this way of love, this
way of progressive consecrations. It is the good Lord – Trinity that anticipates
you, that give you himself, and, through his infinite goodness binds himself to
you.
184. – O my progressive
consecrations! Living waves of light that from my rainbow. Precious rings from
my jewelry of love, that lift me up to heaven, and bind my heart to the heart of
God!
185. – O my consecrations!
Fasten my body to the cross, direct my heart ever more toward the hermitage,
inflame my spirit even more with zeal for God’s Glory, Love and Will.
Chapter XXV
Octave
186. – Now, follow
passionately the attraction and the impulse toward solitude, hiding from the
world, submerging into your original nothingness, in order to enjoy completely
the blessings of divine conversation.
187. – Listen to and write
down all the words that he speaks to you; receive and cherish all the gifts that
he offers you; accept and cooperate with all the sanctifying action that God
unfolds within you.
188. – What words has the
Lord spoken to your brethren on earth, in purgatory and in heaven through this
mystery? What gifts has he offered to them, and what has God effected in them?
May he praised and blessed!
189. – Oh! How many
unfortunate people close themselves to the word of God and reject his gift,
ignore his urgings, and remain, both in time and in eternity, outside in
darkness, missing God’s feast!
190. – You, rich in his
mysteries, enjoying his intimacy, keep hear as the hermit in the desert, keep
your body as the martyr on the cross, go out with your spirit as a missionary
throughout the world.
191. – From the graces of
the Glory, Love and Will of the Lord,
envelop sinners and the lukewarm with the spiritual gift of conversion to
fervor, and the just and the chosen ones with the fervor of spiritual growth.
192. – Do not limit
yourself to this world, as usual, but more efficiently now, go down to free
many, many souls from purgatory, so that with them you may extend the glory of
paradise. Amen. Alleluia.
193. – Then establish your
dwelling in heaven, but on a higher level than at first, with the discussion of
your life in abscondito Faciei Domini
– “hidden in the presence of the Lord,” in the arms of the Blessed Mother, in
the Heart of Jesus, in the bosom of the Father, in the fire of the Spirit. Amen.
Alleluia.
194. – From over there, as
from an ever higher place, as from an ever more powerful fire, you will render
an even better service to an ever greater number of souls, for the Glory, Love
and Will of God. Amen. Alleluia.
Chapter XXVI
The Liturgical Year
195. – The whole spiritual
life (ascetical, mystical, apostolic), however we consider and live it, as far
as we are concerned, must be framed within the liturgical year, it must be
nourished at the always living springs of the liturgy, issuing forth from the
very sacrifice of the Cross.
196. – Before every new
liturgical cycle everybody should do his best to procure for oneself and for
others the best instructions and exhortations to foster sanctification within
the liturgical cycle; the specific ascetical objective that we must achieve in
that period should also be proposed.
197. – Following faithfully
the Liturgy of the Hours and the Missal, faithfully performing the rites,
everyone must do his best to provide the magnificence of the external cultus, together with and in order to
foster the internal cultus; for the
same reason, there should be plenty of timely practices.
198. – Before the great
solemnities, celebrated with such a dramatic sense in the liturgy, in order to
help one’s imagination and sensibility, everyone should choose or ask (even by
lot) the part that he should relieve in spirit in that sacred mystery, and
spiritually live it properly.
199. – Make great use of
the liturgical colors, as a remembrance, imitation and union with the saint or
the mystery of the day, from which is determined the color of the tabernacle’s
veil, and the priestly vestments; all day try to carry even externally,
something of the liturgical color (for example, the rosary), and spread among
the people this liturgical fashion, so that the faithful may get used to wearing
something of the liturgical color of the day.
200. – Practice adequately
the sacred songs, especially for liturgical use, so that on the day these songs
are to used, everybody (including the lay people) knows them well, thus the
singing will never be an obstacle to the devotion of those who sing and those
who listen.
201. – Everybody should
consider himself as an invited guest to the great feast of the Glory, Love and Will of the Divine Trinity. This feast is celebrated
daily in a different world of saints and angels, the ones celebrated by the
daily liturgy, with the magnificence and generosity of varying gifts,
appropriate to the liturgical season. Every invited guest should respond and
come wearing the nuptial dress
to really live the entire day in that world and at that banquet.
202. – All the
extra-liturgical devotions approved by the church, for example, the months in
honor of St. Joseph (March), the Blessed Mother (May and October), the Holy Name
(January), the Sacred Heart (June), the Most Precious Blood (July), Purgatory
(November), must be harmoniously intertwined with the liturgical cycles, even if
these months must be extended or shortened beyond their natural limits, just be
certain that they are embodied in the liturgy, subordinated to the liturgy,
never superimposed on the liturgy, which would be a loss, not a help to
catholic.
Chapter XXVII
The Liturgical Cycles
203. – During the Christmas
cycle, from Advent to the feast of the Presentation,
use in a rosary fashion, all the antiphons of the Sundays and weekdays of Advent
in order to foster in ourselves and in our soul the desire for Jesus,
with a particular missionary intention for those who are outside the church or
without grace.
204. – Christmas night, and
throughout the octave of the Epiphany, have a solemn procession with the divine
Child, every evening, with the kiss at the end. In that kiss, place and offer
all one’s spiritual gifts of ascetical resolutions. This devotion should have a
particular missionary intention: the vocation of the unfaithful ones; it also
must contain our adoration of thanksgiving for our own personal epiphanies
of the past, and the intercession for future epiphanies, until the unveiled
vision.
205. – For Lent, celebrate
Mass every day at a different altar of the same church, or other churches in
town.
Celebrating and singing every day the Lenten Mass (when not forbidden). And,
from this “station altar”,
so to speak, distribute holy communion, and then, at the end of Mass, carry, in
a small procession (pilgrimage in the desert) the Blessed Sacrament to the
tabernacle, always with a particular missionary intention. Instill in and
procure from the faithful lent of communions, lents of Stations of the Cross,
lents of various abstinences, etc.
206. – Every Cross Day
(Fridays) of Lent, and in the first three days of Holy Week, provide, make or
listen to an exhortation (at least read) on the Passion, and the procession of
the Cross (without the Crucifix) with or without the other instruments of the
passion, and at
the end, the adoration and kiss of the sacred wood. On three days during the
octave of Pentecost, for example, Monday, Thursday and Saturday, there will be
an inside procession with the Sacred Book, at the end there will be the kiss and
imposition with this book cover the head of those who are present, and the
distribution of the Gospels to the people.
207. – Honor with great
external magnificence the image of the Resurrection, the Easter Candle, the
Baptismal Font; during Easter Week have a procession to this sacred font, with
the renewal of the baptismal vows; small pilgrimages to neighboring churches (as
if going to Emmaus, Galilee, the lake). Celebrate with great devotion and
solemnity the novena in honor of the Ascension, the triduum and the processions
of the Rogation Days, trying to get all the working people to participate in it.
208. – During the Novena
for Pentecost, have a big, apostolic retreat for all the people, in different
categories, as if a new cenacle, for new Pentecosts, always with particular,
missionary intentions. Celebrate every year the triumph of the Eucharist, with a
small, parish Eucharist Congress, ending with the procession of the Blessed
Sacrament, but without worries and confusion of guests from outside the parish
family. In a special way, celebrate the novenas and octaves of the Ascension and
Pentecost as a preparation, and the novenas and octaves of Corpus Christi and the Sacred Heart as
thanksgiving for the central feast of the Blessed Trinity.
209. – On the eight day of
the major feasts of the Blessed Mother and St. Joseph (Immaculate Conception –
December 8, Annunciation – March 25, Visitation – May 31, Assumption – August
15, Motherhood of Mary – January 1, and St. Joseph’s Day – March 19) have an
insider procession with the image, ending with the kiss of feet or mantle, and
the consecration of slavery (St. Louis Marie De Montfort). The processions are
meant to take place within our chapels, hallways, colonnades, or even through
our gardens, if this would be devotional.
210. – Our devotions holds
in great esteem and makes great use of processions, and practically speaking,
our entire life is like a ongoing procession, walking majestically, and in line
together with the brethren, as if always following Jesus, with the intention of
ascending to the Father, of ever attaining his Glory, Love and Will.
211. – In every procession,
even the small and private ones, the cross with the crucifix stands at the head
of it; we follow and lift high the crucifix as a sign of our supreme praise and
thanksgiving, reparation and supplication. To the cross, our greatest devotion.
212. – Prayer, in its
loftiest, most intense and glorious form, that of song, should involve the
entire procession. It nourishes the flame of faith and love, with which we
follow Christ and go to him, with a particular
ascetical, missionary intention at every street corner. The same is done every
time we walk in line, wherever we may be and with whomever we may be walking.
Chapter XXVIII
The Week
213. – Every Sunday,
there should be the blessing of all the rooms of the house with holy water,
according to ritual; this blessing is preceded by either the blessing of the
holy water itself, the recitation or singing of the Athanasian Creed, or the
prayer of defense and exorcism against Satan and the fallen angels.
214. – Every Monday
(Angels’ Day), in rotation, we recites vespers, a nocturne or lauds of the
Office of the Dead,
or visit a cemetery, praying over the graves, always adding the prayer for the
holy innocents, that is, for the little ones how prayer for the holy innocents,
that is, for the little ones who are called to paradise after baptism, before
reaching the use of reason; we have a special devotion for these holy innocents,
and, within parishes, if we cannot participate personally at their funerals,
there should always be a representation of our community, as a tribute of honor
to them.
215. – Every Tuesday
(Apostles’ Day), in honor of the holy apostles, The Twelve, and all those who
have conquered entire regions for the church, there must be an hour of
missionary spiritual reading, either from the magazines of the various religious
orders, or, from the ecclesiastical history of the evangelization of peoples, or
from the Acts of the Apostles; every chapter is concluded with Psalm 150:
Laudate
Dominum – “Praise God,” and with
the Canticle of the Book of Sirach (Ecclesiasticus 50: 1-12).
216. – Every Wednesday
(Mary’s Day), in reparation for the kiss of Judas and every apostasy from the
priesthood, religious life, from holiness, from intimacy with the Lord, from the
faith, from the church, everyone privately will perform the practice of kissing
the crucifix 72 times, and likewise, blessing ourselves 72 times with the sign
of the cross. This must be done with complete tenderness and humility, to drive
from oneself and others every fantasy and every weakness, and, at the same time,
to make reparation for the faults of others.
217. – Every Thursday
(Host’s Day), in the evening, there will be one hour vigil in adoration before
the Blessed Sacrament, for the institution of the Eucharist, sacrifice and
sacrament, and for the institution of the priesthood; for the divine vocations,
for the sanctification of clerics, and for a priestly spirit among the people of
God. Those who are unable to be present with the community can have this vigil
in private, and, whenever possible, display the lit candles at the ringing of
the bells for Benediction with the Blessed Sacrament.
218. – Every Friday (Cross’
Day), at the hour of the agony of the Lord, in addition to the usual devotions,
there will be either the Stations of the Cross, the adoration of the cross, or,
the prayer of the Seven Last Words
with the private procession of the cross, or the reading of the Passion,
or the devotion to the Seven Sorrows,
or the song, Stabat Mater,
or the song, Vexilla Regis,
or similar homages to the Passion of our Lord Jesus Christ.
219. – Every Saturday
evening and on the eve of the major holydays, make and encourage a visit to the
various altars, with very special devotion to the martyrs whose relics are
present in the altars;
the names of these martyrs should be displayed on special cards so that the
faithful may become aware of them. The object of these visits is to invite the
saints to the feast of the Trinity, Sunday, and also to beg the grace of their
heroic virtues, with explicit and specific missionary intentions. Every such
visit ends with the symbolic kiss of the sacred stone.
220. – Every Sunday, there
will be a special prayer to the holy founders; every Monday, to the holy
prophets; every Tuesday, to the holy apostles; every Wednesday, to the holy
fathers; every Thursday, to the holy doctors; every Friday, to the holy Martyrs;
every Saturday, to the holy virgins. With the various categories of saints we
honor their angels. Every day, in addition to the community practice of the
Martyrology,
everyone will recite privately a rosary of Glory Be’s, and the Magnificat
at the end, for all the saints of the day and region. This devotion fits well
the hour dedicated to the saints; it should be taught in common and practiced in
private.
Chapter XXIX
The Divine Sacrifice
221. – On the altar,
infinite wealth. From the altar, infinite treasure. We will take part in or
celebrate Mass in the most actual and intense union with Jesus, and with him we
offer and consecrate ourselves, we ascend to the Father and descend to the
souls, to elevate them and unite them to the Divine Trinity. What we call the
morning and evening extraordinary, and the matter of sacrifice, will be greatly
helpful toward this aim.
222. – First of all, we
will urge as many people as possible to attend Mass for universal
sanctification; we will encourage people to offer Masses for this intention; the
priests, whenever they can, or at least when they have no other intention,
should celebrate Mass for the sanctification of the world.
223. – Provided that every
obligation of liturgy, justice or commitment is observed, when there is not
special Mass for the day, the celebrant may choose, as a votive Mass, the one
that better satisfies his own devotion. The reason of greater devotion of the
celebrant or the people should not be disregarded.
224. – Whenever in the
Missal there is a proper Mass for a certain day, be it ferial or sanctoral, even
if it is not mandatory, the celebrant should prefer the Mass of the day,
provided – we repeat – that every other obligation is observed (for example, if
one should celebrate for the suffering, or for the deceased, etc.).
225. – In all ferial and
votive Masses, since the celebrant – according to his devotion – may add up to
seven prayers
(opening, over the gifts, and after communion) he should pray: 1.) ad postulandam caritatem – beg for
charity; humilitatem – humility; continentiam – chastity; pro dono lacrimarum – for the gift of
tears (contrition), as prayers for the congregation; likewise, those who attend
Mass should pray for these same graces throughout the world.
226. – The Mass, even
though it may be called “private, read, etc.,” must be celebrated always with
solemnity, which, above anything else, avoids all carelessness. Solemnity of
internal devotion; solemnity of external liturgy; solemnity of voice in the
parts that should be heard by those who are present; solemnity of silence in the
parts that should not be heard;
solemnity of brightly shining and appropriateness of all objects associated with
worship, etc.
227. – Those who
participate in the Mass should be informed, in advance, of the Mass that is to
be celebrated, if of the saint of the day, or, of the weekday, and, what are the
diocesan prayers or the ones to be added by the celebrant, so that they may
better participate. All present at Mass should have a missal in their hands, and
should participate in the most active way the faithful are permitted to
participate in the liturgy.
228. – During the Memento, every celebrant and participant
should pray for universal sanctification, the perfect union of every soul with
the divine Trinity, and for the apostolate of Divine Union throughout the world,
so that the world may be flooded with saints and holy deeds and inflamed by the
Eucharist and the Holy Spirit, becoming one Host with Jesus, all in a perpetual
mystical ascension. Amen!
Chapter XXX
The Divine Sacrifice
229. – In the celebration
of Mass, in the Liturgy of the Hours, and in every liturgical action, the axiom:
age quod agis – “do well what you are doing” should be applied, and the
whole soul should concentrate on the divine present, with abundance of
intentions and supernatural dispositions.
230. – So, in every sign of
the cross, every genuflection, every kiss, every look at the cross, every bow at
the holy names, make sure to pronounce every word perfectly, to understand fully
every rite, to avoid, most of all, every external carelessness and every
internal distraction, because everything, especially what is directly worship
itself, has to be done corde mango et
animo volenti…in spiritu judicii et spiritu ardoris…magnifice spietntiam
tractabat, et. – “with grand heart and willing spirit…in a prudent and
fervent spirit…the wisdom being treated magnificently, etc!
231. – Every Mass
celebrated for the community or a number of people should have the solemnity of
a conventual Mass: it should be served by two clerics (servers) in surplice, or
at least in choir habit (religious garb worn at church services).
232. – Involve as many
people as possible in some service to the altar during the divine sacrifice; so,
for example, one will hold the handle that is lit at the Consecration,
two others, at communion will hold the towel for communicants,
others will lead the prayers and songs, etc.
233. – In the celebration
of those Masses, which are considered “quasi-community Masses,” those present
should always sing the Sanctus, some Eucharistic Acclamation after the
Consecration, and then, all recite the Our Father with the celebrant.
234. – Whoever is in the
church during the consecration and elevation should kneel wherever he is, and
should invite others to do the same; this is done through example, and, if
necessary, with a kind word; if at all possible, whoever happens to be in a
church during the celebration of a Mass should stay at least until the
distribution of Communion, always with a reverence appropriate to those divine
moments.
235.- The celebrant
(likewise the communicant), in carrying the ciborium, should unite himself in
spirit to the angelic choir of the Holy Thrones, for example, to their leader,
and, even more, to the Blessed Mother and St. Joseph, and should elevate himself
to the divine bosom of the Father.
236. – In giving Jesus (and
likewise in receiving him) one should intend primarily and as a matter of fact
to give Jesus to the guardian angel, to that person’s saints, give him to the
Blessed Mother and St. Joseph, give him to the divine Trinity indwelling in that
soul, and, vice versa, one should intend to offer to Jesus, the angel, the
saints, the Blessed Mother, St. Joseph, the Holy Spirit, the Father.
237. –The minister, at each
communion that he gives should actually ask for himself and the world, a
particular grace and especially the Eucharistic graces, that all may become
perpetual adorers , daily communicants, religious of God, that every church may
always be full of seraphic faithful, and that every town become a Holy Sion.
Chapter XXXI
The Liturgy of Hours
238. – We (and all people)
should avoid the separation of the Liturgy of the Hours from the Sacrifice of
the Mass, thus making the Sacrifice of the Mass the center and the climax of our
worship; in every liturgy cycle, the canonical hours should be like so many rays
which efficaciously reach to the center, and through which the efficacy of that
center is conveyed to every sector of life and the world; they are not to be
considered as a simple and ordinary preparation and thanksgiving, but rather as
a prior and subsequent radiation of the divine sacrifice and the divine
communion.
239. – Even though we do
not have choir stalls, in the sense and solemn way of the abbeys, the divine
office should be prayed with the confreres around the altar of the Blessed Sacrament at
three different times: (Matins and Lauds at the morning Angelus, the minor hours
at the noon Angelus,
Vespers and night prayers at the evening Angelus). The Office should be recited
in religious habit, standing, with proper pauses, blessing oneself and possibly
kneeling at every doxology.
240. – Everybody should
have a particular missionary apostolic intention for every Hour, in addition to
the general intentions of the Official Prayer of the Church. So, for example, at
the first Nocturne, have the intention of converting and sanctifying
schismatics; at the second, heretics, at the third, Islam
at Lauds, the Catholics; at Prime,
all the leaders of mankind; at Terce, all members of the diocesan clergy; at
Sext, the religious clergy; at None, the Jews; at Vespers, all the organizations
indifferent or hostile toward the church; at Compline, we think of purgatory.
241. – Likewise, everyday
should have a particular ascetical intention for every Hour (a defect to be
eradicated, a virtue to be achieved, a series of actions to be sanctified, holy
deeds to be started or continued). Particular intentions of union with the
various mysteries and states of the Incarnate Word, following, for example, the
timing of the Passion; of union with the various categories of saints, angels,
etc.
242. – Make provision that
we and all others have a good understanding of the divine Psalter, so that
nothing will be left to mere reading and lip service. Be certain to pay
attention to the words, to the meaning, and, most of all, to the Lord, so that
it will never happen that we read for hours without saying a word to the Lord.
243. – We could help
ourselves in this attention to the Lord, by making an act of love, every time we
encounter the word, Lord, God, or a similar word, as if it were a kiss of the
soul to the Lord present there, an embrace of the soul of him indwelling within
us, and similar acts of spontaneous devotion; this being done without physical
effort, and only when it can be done comfortably.
244. – Much more (and much
better), keep in the prayer of the liturgy of the hours, the sacred quality of
Mass and communion, of meditations and examinations of conscience, of spiritual
reading, so that the soul may keep and prolong the thought of the Lord, aware of
his presence, the consonance of his word; with acts of union to the divine
Glory, Love and Will; or, to the divine perfections and persons, the most
simple, direct and intense possible.
Chapter XXXII
Liturgical Spirit
245. – Live and spread the
spirit of adoration, praise and thanksgiving, with priority and predominance
over that of intercession. Intercession is necessary, but it must follow and not
precede the worship of the divine perfections and persons, the practice of God’s
glorification, in his court of love.
246. – Live and promote
copiously trust in the official prayer of the church, and so, in his priests,
ministers of the Most High, in their mission and function as mediators between
God and the soul, in their praying of the Liturgy of the Hours, and, most of
all, in the divine sacrifice, and, consequently unite ourselves to them as
representatives to the one they represent, in all their prayers and functions,
etc.
247. – In the Liturgy of
the Hours, and in the celebration of Mass (the same goal also for the people who
participate in them), possibly abandon one’s own personality in order to put on
– before the Lord, the whole church and mankind – a form and practice of
humility, renunciation and disregard for self, this could be called “liturgical
humility.”
248. – With this same
spirit of universality, elevate also other devotions, for example, the rosary,
performing these devotions not in our own name, but in the name of and for the
well-being of all people. Even to sacramental confessions, we should carry all
the sins of the world, symbolized, foreseen, in our personal faults (when they
were not, at least partially, the result of our sins, as humility should make us
suspect). All these then, unload on the divine victim, with the gesture of the
“Hanc igitur
over the offerings!
249. – Bring the whole
world to the sacrifice throughout the liturgical year! Beginning the night
before, with the sing of the cross and the invocation of the holy names of the
Trinity, call, one by one, all the various categories of people (Christian,
infidels, heretics, schismatics, Moslems, etc.), unite them to ourselves,
kissing the Sacred Heart of Jesus and Mary, where they all find their place;
present them all in the matter of the sacrifice, since it is offered for all of
them and is applied to all of them, and, we want to unite them all to Jesus in
one host to the Trinity.
250. – We do the same with
all the choirs of angels, the categories of saints, in order to invite them all
to the divine sacrifice, in order to obtain the merits of them all, and thus
render greater glory to the Lord; and, in order to make in us a synthesis of all
their supernatural treasures, as Jesus in the Eucharist is the synthesis of all
mysteries, states and acts of the Incarnate Word, and, thus we offer him as a
holocaust of the praise and thanksgiving due to the Trinity for all the saints.
251. – In a very special
way this is said of the Blessed Mother, and has to be practiced with the Blessed
Mother, inseparable from any part of the liturgy, as it is inseparable from
Jesus. Her presence, assistance, mission and motherly function toward people is
found in a special way in the mass and communion. If the Passion is repeated on
the altar, then there is also repeated the divine Testament of Jesus to Mary and to us: “Behold, your Mother! Behold, your
son!”
Chapter XXXIII
The Day of the Lord
252. – Zealously seek the
sanctification of the feast, first with one’s own conviction, practice and
example, and then also with words and actions. Even material prosperity of
nations largely depends on the sanctification of the feast.
253. – Rest and physical
comfort should be considered as part of Sabbath worship, a palpable remembrance
of the terrestrial and celestial paradise, but these should not predominate our
thoughts, desires and words with their preparations and enjoyment.
254. – Never reserve for
the day of the Lord special recreations, extraordinary trips, and similar
distractive diversions; rather; suspend them on the day of the Lord, even during
summer vacations. Bring about instead enjoyment of the divine Word, catechesis,
a homily on the Epistle and the Gospel,
etc.
255. – For the entire day
of the Lord, wear, even in the house, the habit worn at Mass, or at least some
part of the Sunday attire (for example, wear for the whole day the choir
mantle), in order to remind ourselves and others of the obligation to
differentiate and sanctify this day.
256. – On the day of the
Lord, participate in two holy Masses, one with the explicit intention of making
reparation for those who fail to sanctify the feast. Participate in the parish
catechesis, offer our service for religious education and for any other parish
apostolate.
257. – Pray or sing, on the
day of the Lord, the Athanasian Creed
(called the Quicumque) in honor of the
main Christian Mysteries; sprinkle the house with holy water. Go to solemn
vespers and benediction with greater devotion.
258. – Hold in common (only
for real necessity, in private) a longer than usual period of spiritual reading
of a Scriptures, not, however from those books that are read everyday; do not
make visits, and, if possible, do not receive visits which are not meant to be
edifying.
Chapter XXXIV
The House of the Lord
259. – A real devotion to
the holy House of the Lord. Consider it as the house of the soul, because there
resides its beginning and end, its life and blessedness, and, consequently
desire to spend as much time as possible there, granting to oneself and others
total freedom for this purpose, whenever one is free from other commitments.
260. – All the time spent
in the house of the Lord must be time of real and proper prayer, in whatever
from and level, but real and explicit prayer. Everything in the house of the
Lord must satisfy the spirit of prayer. Any thing or object that does not foster
this elevation and conversation of the soul with the Lord must be promptly
eliminated as a profanation.
261. – This devotion to the
house of the Lord must be extended to every church, even the smallest and
poorest chapel; this devotion should concentrate on the oratory of the house,
the parish and cathedral church, the Roman basilicas, as the one and unique
temple of the Lord, as our Jerusalem, our Zion, trying to surpass the cult that
the chosen people of the Old Testament had for the Temple.
262. – Our temple must be
erected, protected, maintained, as the Heaven of the Lord; and it must offer to
the soul, with its greatness, eminence, form, simplicity, brilliance, lights and
shadows, and idea of the sky with its blue, with its sun, with its stars. The
world of the soul whirls in it, within the liturgical and ascetical, the
mystical and apostolic ear around its center – Jesus
with us. It must be very neat and befitting and we will maintain it with loving,
daily care.
263. – Everyone should be
directly responsible for a special external service to be rendered to the
temple, everyday, on a rotating basis. Thus, every altar, every image, every
function, every devotion will have its special choir of Levites from among the
faithful people. The personal services, so to speak, of the Blessed Sacrament,
such as the care for the vigil lights, the hosts (large and beautiful), the
flowers for the altar, are reserved to the superiors. Possibly, every person, or
every family, or at least every block, should have in the temple their own
flowers, sanctuary lamps, et., taking care of them throughout the year.
264. – The same care and
religious devotion that we have for the temple should be extended to one’s room
and one’s body, both considered as other temples of the Lord, where he is really
present in a special way. Consequently, we will religiously observe all the
norms of sound and proper hygiene, of sound and upright deportment, without
mannerisms and without exaggerations, considering them as the total synthesis of
may acts of humility, charity, sacrifice, and of other virtues required by the
Lord’s presence in us an din our neighbors, and in all things, a diffusion and
extension of the liturgy of the temple, thus elevated to the dignity and merit
of supernatural acts.
265. – And so, we extend
the study and application of liturgy, even to the smallest devotions; we extend
the study and application of sacred art, even in the simplest pictures that are
distributed to little children; and we bring the apostolate of prayer to groups
in homes, buildings, courtyards, neighborhoods, seeing and making the house of
the Lord, the house of prayer, and the house of the holy Book, that is , of
religious instruction; and so, the initiative of having first the children of
the temple, and then the altar servers, as garlands of pages of honor around the
Lord, etc.
Chapter XXXV
The Most Divine Sacrament
266. – We ourselves want to
make, and we want to help others to make, Jesus in the Eucharist, even
externally, the center of attraction and gravitation of all things, of our
entire being and our whole life. So, for example, at least when praying, we turn
toward the nearest church, where there is the real presence of the Eucharistic
Jesus.
267. – The whole church and
all sacred objects must shine with cleanliness and suitability, but, much more
so, the Altar of the Blessed Sacrament, in its totality and in the smallest
details, it must be cared for
in the most loving manner every day so that absolutely everything
conforms with the catholic faith in the real, divine presence.
268. – In front of the
Blessed Sacrament, in addition to the sanctuary lamp (and a symbolic rose),
there should be as many flowers and as many candles as the number of religious
presents in the house, if it is the church of a religious community, or the
number of families or streets or neighborhoods, if it is a parish church, or
other sacramental church, so that somehow everyone maintains his presence before
Jesus.
269. – Before or behind the
altar, even outside the presbytery if necessary, there should be a globe to
remind the worshippers of the obligation of apostolic prayer for universal
sanctification; a book with the names of our benefactors and those recommended
to our prayers, as a practical reminder to pray for them. Sacred Scripture,
along with the Catechism and Constitutions and the like, suggest themes for our
private Eucharistic encounters.
270. – We should try to
keep seven very beautiful perpetual or semi-perpetual lamp before the most holy
sacrament in remembrance and in honor of the seven angelic spirits assisting at
the throne of the Most High. Very often incense should be burnt before the altar
of the Blessed Sacrament. From our devotion to the divine presence in the
sacrament of the Eucharist, we get an image for the totally interior devotion
due to the Most Holy Trinity living in those who enjoy the state of grace.
271. – Whoever should give
or receive, whoever should have given or received, an extraordinary assignment,
an uncommon pain or joy, should spend at least fifteen minutes with Jesus.
Whoever sees a confrere spending some extra time before the Blessed Sacrament –
in the spirit of brotherhood – should unite himself to his confrere’s
intercession, reparation, etc.
272. – Never force anyone
to spend any time in the chapel, or before holy pictures, as a punishment; this
should be allowed only as a reward, and, only when certain that it is really
well accepted. Likewise, one should avoid anything that may render the visit or
stay in the house of the Lord painful, hateful or annoying; this absolutely
always must be a house of prayer, and never a house of penance.
Chapter XXXVI
Divine Scripture
273. – The Holy Book par excellence should not be looked at,
held, handled, carried, read and listened to, studied, as just a good book, or
simply as the best human book; because its authors is the Lord God.
274. – A place of special
honor is reserved for the Holy Books, as in the soul, so also in the external
surroundings, in libraries, in studies, in schools, in any room; an everyone
should always have on himself, a part of the Bible, carrying it with greater
devotion than that for holy pictures or relics of the saints.
275. – Sacred Scripture
should not be read during meals or recreations, neither in common nor in
private, but, only during the time set aside for prayer, with a posture of
prayer, that is, only kneeling or standing.
276. – Everybody should
abstain, as from sacrilege, from quoting and applying biblical verses to people,
situations, profane material, ridiculous things; and even more, from quoting,
especially in the ministry of the Word, bible verses that one does not remember
well, or without the certainty of its meaning.
277. – Everybody should try
to take an active part in the feast of the holy Book, for its knowledge and
diffusion among the people. There will be a private procession and the kissing
of the holy Book by the community as an external act of reverence for Revelation
on the feasts of St.
Alphonsus Liguori
(August 1), St. Thomas (July 3), and St. John of the Cross
(December 14).
278. – Consider as an act
of devotion to the holy Book memorizing and making other memorize large passages
of the bible, as disdaining to occupy the memory with other words, unless they
are the echo of the divine words.
279. – Every year,
everybody will read the entire Bible, reading in its entirety the parts from
which is taken the daily reading of the Breviary, and the other parts at another
time.
280. – When reading the
holy Bible, everybody should try to deepen their mystical sense, applying
everything to the relationship of the soul-spouse of the Blessed Trinity;
everybody should write down all good inspirations and feelings.
281. – When reading the
holy Bible, everybody should notice in a special way all the divine words spoken
directly by the Lord,
since they provide the theme of our daily meditations forever.
282. – In reading the holy
Bible, everybody should take note of all the commands and appeals of the Lord
our God, and all the passages that reveal his will, since all these constitute
our Rules and Constitutions, our Customs and Traditions.
283. – For the sacred text,
we will follow and use the most accredited conclusions of the most well-known
critical scholars, keeping ourselves always current with all catholic biblical
studies and publications.
284. – The Divine Psalter
must be our first prayerbook, both in private and community life; those who are
not ordained
may use a non-liturgical translation, approved by the Church, with permission
form the superiors.
285. – At least for part of
the year, Lauds will be prayed before Mass, or before holy communion, and
Daytime Prayer after, with the Marian antiphon (hymn) at the end; Vespers
(Evening Prayer) and Compline, after the usual examination of conscience; the
Office of Readings for the next day may be anticipated the night before; all
before the Blessed Sacrament.
286. – It is necessary that
every religious should have the Latin text, a translation and a commentary, and
a periodical instruction – for all times – on the meaning and application of the
Psalms. Because of this, it is necessary that even the brothers and sisters know
some Latin, at least enough to be able to understand it, with practice and the
help of translation.
287. – From Sacred
Scripture, the soul will obtain the weapon of victory over temptations, the ray
of light for every shadow or doubt, consolation for every pain, and strength for
every weakness. With this in mind, the memory should become an unyielding coffer
of divine words.
288. – Use, with faith, the
divine biblical imperatives for the supernatural effects to be obtained in our
efforts for he conversion of sinners, in our fight against hell, and in the
rejection of the unwillingness of our own will, provided we always remain united
to the Will of God.
290. – In order to discover
the treasure hidden in every verse, in our meditation, we want to extend to all
the other texts all the study done in school on the scriptural verses which were
used to prove the dogmas of our Faith.
We will not give the honor of such comment to any other word, or book, of any
human author.
291. – More than anyone
else, the soul-spouse of the Trinity must receive and assimilate the Scriptures,
the great letter of love of the Most High to humanity, in honor, imitation and
union with the Virgin Mary: Maria autem
conservabat omnia verba conferens in corde suo – “And Mary kept all these
things, reflecting on them in her heart.”
292. We will always show
proper reverence for all Church-approved private revelations made to the saints,
and all the divine words and divine desires manifested to them, considering
these favors as divine comments on the truths contained in Scripture and
Tradition.
293. – During one period of
the year, all community prayers will be made up of short biblical verses, which
will be recited by repeating them in the fashion of a rosary. During another
period, every community practice that lasts at least one hour, will be preceded
by the reading of twelve verses from the Bible, at the choosing of the presider.
During another period, every community practice will start with a biblical
thought, used as a byword or sacred aspiration.
Chapter XXXVII
Religious Observance
294. – We consider each and
every canonical and liturgical law, each and every ascetical and mystical
observance, as the court of glory for the Blessed Trinity, living in the soul,
evolving form the state of love of our relationship with the most holy Trinity,
living in the soul.
295. – Everyone should
believe, with all simplicity and firmness, that great graces, and whole series
of graces, are connected to each religious observance, and, vice versa, we
believe that every culpable violation is followed by a serious temptation, and
whole series of unholy influences; consequently, everybody should try to avoid
all evil, and not loose all these treasure of grace.
296. – As far as private,
internal religious acts are concerned, everyone is free to exchange them for
others that inspire more devotion. Everyone should consider himself as compelled
to do community and external religious acts, prescribed by whatever law or
observance, so that even if everyone else were absent, he should consider it a
sacred duty to do them by himself, in the same place and manner, with the usual
ceremonies and solemnities, in the name of and representing all the others.
297. – Every superior, as
if he were personally the soul of the observance, must absolutely provide and
obtain especially through his example, that the whole house, the whole town,
offer to the Lord the prescribed court of love. He should be most careful to
prevent that eventual permissions and dispensations, given in particular cases,
may be prolonged or extended to others; he should tremble the thought that
somehow he could be the one responsible for slackening habits of others within
the community.
298. – The most serious
duty of the superior concerning observances, in addition to good example, is
that of making others understand the intrinsic values of each practice, and to
explain all the supernatural motives that should animate and perfect our
observances, and, finally, if possible, incorporate a note of spontaneity and
the spirit of supernatural family life, so that every act of community will
proceed from a heartfelt need and conviction.
299. – Our byword, for the
canonical, liturgical and other laws of the church, must be “holy obedience
without dispensations” whenever these same dispensations are not themselves an
object of obedience; concerning the ascetical observances of our religious
family, our motto is “obedience without exceptions.” Every difficulty must be
solved by our generosity in divine service that love wants usque ad summum, usque ad mortem – “unto the maximum, unto death.”
300. – With all these
observances, we want to live the holiness of the Catholic Church, in the Holy
Family, for the Divine Trinity; consequently, everyone whose heart is full of
the supernatural good that comes from each and everyone of these ascetical and
religious observances, will not be afraid to become their defender and advocate
in the Christian world, with due prudence and zeal, truly fearing that one’s
gifts may be buried by false modesty and exclusive possession.
Chapter XXXVIII
Martha and Mary
301. – The general
principle of our religious observances is to fill the day of those who live in
our communities with undeviating religious devotion to the service of the Lord;
and, to fill the day of those who live outside of community with the service of
the Lord in the various forms of the apostolate.
302. – So, all those who,
for whatever reason stay in our religious houses, should consider themselves as
religious who must live completely the community life of prayers, penances and
manual labor.
303. – Those who work with
the people outside of their religious community must consider themselves as
perpetual, willing missionaries and predominantly active religious, and, bound
only to the essential devotional practices and penances of their religious
community, they must comply with these practices even when alone, and wherever
they may be.
304. – The essential
practices of penance are: the abstinence from alcoholic beverages and all visits
to private houses, unless they are made for reasons of ministry. The essential
practices of piety, in addition to the canonical hours, are meditation, the
examination of conscience, the offerings of the Most Precious Blood and rosary,
which the may divide and schedule among morning, noon and evening prayers, the three
times that they should also be in the house.
305. – All, but especially
those occupied in the more active ministries, must always remain interiorly
united to the Lord with the constant use of short prayers and countless brief
visits to the Blessed Sacrament, wherever they find a sacramental church.
306. – Everyone is free,
for supernatural reasons, with all prudence, moderation and obedience, to spend
all free time before the Blessed Sacrament; to embrace the great mortification
practiced by the saints; to practice, in ways, places and times permitted by the
superiors, some kind of hermit-like life, in order to better cultivate one’s
relationship with the Lord, and prepare oneself for the apostolate.
307. – Everyone should
aspire and live in himself the ideal of the hermit and missionary; hermit in
one’s interior life, missionary in his exterior life. The hermit will cultivate
preferably the apostolic-unitive prayer; the missionary, the seraphic-unitive
prayer; both tend to divine union according to one’s unique gift.
FOURTH
PART
FROM THE
EXTERNAL TO THE INTERNAL
Chapter XXXIX
The Life of the Servant according to the Gospel
308. – The life of the
servant, according to Jesus, must be
considered at three separate times: during the absence of the master, at the
return of the master, and when the master is present.
309. – The life of a
servant must always be, but especially during the absence of the master, one of
constant vigilance. And this is not only during this day, but also, and
especially, at night. The vigilance of the soul is constant prayer. Only the one
who prays is truly vigilant in the sight of the Lord. Every other employment and
usage of the spirit is, more or less, a repose.
310. – Night vigilance.
During the night, the prince of darkness, the enemy, tries to ruin the work done
during the day,
and while the servant is sleeping, the enemy goes about sowing weeds among the
good grain, and
thus, secretly effecting some unpleasant surprise, we have a sad day of truly
unexpected revelations!
311. – Vigilance during the
night, in order not to fall into temptation, because, if the spirit is willing,
the flesh is weak
and rebellious; the flesh, however, must not prevail over the spirit and tie to
its habitual idleness, on the contrary, the spirit must prevail over the flesh
and free it from its sickness.
312. – Vigilance, because
if the master is absent, and perhaps even far away, he is already on his way
back, and the hour of his arrival is his secret.
Often he arrives during the night. The servant must have everything ready
for him in the royal palace of his heart, in the heaven of his soul.
313. – Vigilance over his
passions, because during the absence of the Lord, and without his frequent and
direct control, the servant may easily be tempted to be merry, and consequently
squander the good entrusted to him, and abuse the other servants who are under
his supervision, and, naturally this displease the Lord immensely.
314. – The life of the
servant during the absence of the master must be not only watchfulness in
prayer, but also total fidelity to the interests of the master. Fidelity, most
of all, in developing and multiplying the talents (i.e., the natural and
supernatural gifts) received during life, in order to bring all their fruits to
the Lord, who is rather severe in the rendering of accounts.
315. – So, total fidelity
in our work. Life ought to be quite exhausting, as if we were dealing with a
master, who, so to speak, wants to harvest where he has not sown; because where
he has not sown, he has placed an intelligent and loving servant, and in him he
has sown the seed of his glory.
316. – Loyalty to the
absent master, loyalty to the rights of the master, even when these are not
recognized by others, who take advantage of the master’s absence to plot against
him, to expel him, if possible, and they dare to send him message of rebellion,
because they do not want to belong to his kingdom. It would be better that he
not return, for he will not be accepted, he will not be welcomed.
317. – Loyalty to all the
messengers the master sends to collect the tributes, while the servants are
tempted by the master’s enemy to reject his messengers, even to abuse them; they
do not recognize the very son of the master, they have no respect for him, they
kill him in an attempt to obtain the rights of the master, with offense against
the master.
318. – Suddenly, in the
middle of the night, the master arrives. He is preceded by an announcement. Ecce sponsus venti. Exite obviam et –
“Behold, the bridegroom! Come out to meet him!”
It is necessary to light up the whole house, it is necessary to light the
torches and go to meet him,
and accompany him in triumph, since he is returning to his royal palace; and he
returns with the glory of a new kingdom that he has conquered; and he comes to
celebrate his nuptial banquet. Oh, what a feast!
319. – What will then
master say to his servant who has worked, labored, fought so hard in
watchfulness, fidelity and expectation? Certainly the servant is always servant,
and he should not expect from his master other than the honor and the joy of
serving him at the table of his nuptial feast.
320. – The servant is
always a servant; those who have thought, desired, wanted otherwise, now are
either among those lazy servants left out of the nuptial banquet, and to no
purpose cry: “open for us” because the answer is: “I do not know you,”
or, even worse, are with those servants who had no charity and compassion for
those who were under their supervision, and were thrown into prison until they
paid for their crimes,
or, the worst, are among those rebellious servants, condemned forever to
darkness and weeping.
321. – The master, however,
is master of goodness; he covers with approvals, high praises, and divinely rich
rewards the laboriosity of his servant, who has worked for him in view of his
reward: Euge serve bone et fidelis, quia
super pauca fuisti fidelis, supra multa to constituam! – “Well done, my good
and faithful servant. Since you were faithful in small matters, I will give you
great responsibilities!
And, he gives to the faithful servant the talents taken away from the lazy ones;
and he gives to his servant a share in his kingdom, putting in charge of many
cities:
Intra in Gaudium Domini
tui! “enter into the joy of your master!”,
that is in the enjoyment of the kingdom of your Lord.
322. – But, if the Lord is Lord of love, that penetrates hearts, and every heart
is open to his sight,
(and he loves those who love Him!) he sees that his servant has been so
laborious and faithful, not so much in view of the reward, but for the desire to
please his master; the servant has spent sleepless nights, longing for the
return of his master.
323. – Even while far away, the Lord felt the heart of his servant close to his
heart. And, now that they are together, he places the heart of his servant in
his heart, and even externally, has him sitting at his place as bridegroom. He
himself has become, on account of his love, master of his master. “Come into the
joy of your master” sounds then – come, take possession of your master.
324. – After the wedding feast, to the servant, who has become soul-spouse is
entrusted the whole house, the whole kingdom, the whole Heart of his Lord, and
the servant starts attending to the interests of his God with a grand spirit, a
spirit that is royal and majestic, priestly and pontifical, universal and
integral, because the Love-Spouse is everything and does everything. He says: Corde mango et animo volenti, surgam and
reducam ad Dominum meum, universum Israel! – “With all my heart and
a soaring spirit, I will rise up and lead all Israel to my Lord.”
325. – The servant, who has become a soul- spouse, wants to communicate the
whole treasure of this divine union to every soul, since every good is
diffusive, and, this is the highest good, and consequently it is highly
diffusive; and also, because that is what the heart of his God really wants, and
because thus the souls are really the possession and kingdom of the Heart of the
Lord.
326. – The servant, soul- spouse, goes first to collect the fruits of the
harvest, fruits of penance: missionary of penance, exposing himself to abuses,
martyrdoms and deaths. And, to the souls who have produced these fruits penance,
he brings back the invitation of the Lord to the banquet of love – the banquet
of the Word and Eucharist.
327. – Oh, great daily banquet of the Word and Eucharist, in quo Christus sumitur – “in which Christ
is consumed”: Christ-Truth, the Bread of the Intellect, Christ,
Charity, the Bread of the Heart, Christ-Eucharist, the Bread of Life. The
servant invites, time and again, and he begs, exposing himself to refusals,
abuses, martyrdoms, always happy to please his God and to suffer for his God!
328. – Again and again, he invites, begs pushes everybody, everywhere in the
world, because every soul must reach divine union. Like his master, at every
hour of the day, he called the workers and servants to his vineyard, and even
called that very same servant who has now become soul-spouse, and so, now he, in
turn, again and again invites, prays, begs and forces.
329. – And they have come! Even though they are many, he foresees that there
will be empty seats, since the Cenacle is very, very large, the feast of life is
very, very big, and, in the house of the Lord, there are countless dwelling
places.
And the servant – soul-spouse – goes out again, and he meets more and more
people, and he invites, begs, and pressures them to come.
330. – Once they are all in, he prepares the banquet,
gives everyone a wedding garment,
serves at the table, and ardently rejoices over the grace poured out on the
souls, the divine union that is celebrated in the souls, because his God is
pleased and glorified. And so, on
and on, his entire day of love, his total exile of love.
331. – One day his God will say: Enough!
Requiescant a laboribus suis! – “let them find
rest from their labors”!
And will come to take his servant – soul-spouse – to his world of light, to his
beatific vision, to the warmth of his joy; and, even there, the servant, who has
become soul-spouse, wants to serve at the eternal nuptial banquet of the angels
and saints, of Joseph and Mary, because he is always the little servant of all,
even in eternity.
Chapter XL
Our Place
332. – Since the external has a great influence on the internal, we must
surround ourselves with things and objects (and so far as we can, even people)
that can have the best influence on the soul, for its elevation and edification;
eliminate every worldly thing, every influence of sensuality or vanity.
333. – We always want to order wisely our time, things, the cleanliness of our
rooms, the schedule of our activities, and all devotional practices, so that we
may create atmosphere full of devotion and supernatural influences.
334. – Transform every religious house, in general, and our room, in particular,
into another house of Jesus, a temple of Jesus, a school of Jesus, even
extremely, and as such consider al creation, the whole world, all the streets of
the towns, and all the houses of mankind, and live in them accordingly.
335. – Always long for the holy house of god, where there is the tabernacle with
the Eucharistic Jesus, where there is the Real Presence of the Lord Jesus, and,
not only sensitively take care of its decorum, liturgical celebrations, and
participation of the people, but, really want to live there with Jesus.
336. – Really live there with Jesus –
always, with our heart, and with our body, all our free time. In this, everyone
has plenty of freedom, provided always, we have fulfilled all our other duties.
Loneliness is inconsistent with love, and most of all with the love of God.
337. – The heart feels loneliness when it does not enjoy the sense of the
presence of God. This sense of the divine presence, provided that the other
conditions of purity, humility, charity, meditation and mortification are
present, must be seen as a reward for keeping company with
Jesus
in the Eucharist. We being present to him, and he being present to us.
338. – With the Eucharistic Jesus, spend the hour of the angels, the hour of
Mary and Joseph, the hour of the souls in purgatory, because, around the altar,
there is the continuous meeting of the visible and invisible friends of Jesus.
Only when it is impossible for us to be close to the altar, we will find them
elsewhere.
Chapter XLI
External Devotion
339. – Day and night, from every place, we try to direct ourselves toward the
closest church, where the Blessed Sacrament is kept.
340. – Keep in each room in which we live, night and day, a special place of
honor, reserved for Jesus.
341. – In our dealing with people, leave, between ourselves and the person with
whom we are speaking, room for Another (et
in medio nostril sit Christus Deus – “Let Christ,
our God, be in the middle of us”).
342. – Reserve for Jesus, and for the
priest who carries him, the main entrance, the main stairway.
343. – Reserve for Jesus, in our
language, the positive adjectives in their superlative form.
344. – Reserve for Jesus, the greatest
sings of affection, as the kiss, and the most affectionate names, according to
one’s own expression of affection.
345. – Reserve for Jesus, and,
consequently, only for sacred usage, song, poetry, music, and all fine arts.
Chapter XLII
Silence
346. – The spirit of adoration has an absolute need for recollection and
renunciation of self, and, for both, it is necessary to have times and places
consecrated to silence; it is necessary that in these times and places silence
be observed with sacred respect. It is the duty of superiors to make certain
that external silence is observed; the soul with the Lord will fill with
activities the internal silence.
347. – Observe rigorously, but serenely, silence, in the prescribed times and
places, not only silencing the tongue, but the eyes as well, with abundant
modesty, because the eyes talk and listen more than to other senses.
348. – Consider the silences as appointments, encounters, and one-on-one
conversations with Jesus Christ, in the sacred
intimacy of love; and thus exclude every other creature. The soul and the Lord!
349. – In the times and places of silence, it is necessary to sweetly, yet
firmly and constantly, restrain fantasy, sentiment and memory, and intensely
apply intellect and will to one thing alone, to what is prescribed.
350. – When there is no specific chosen item prescribed for a period of silence,
everyone should designate, in advance, a worthy action, preferably short mental
prayers, short meditative readings, and similar pious deeds.
351. – We should help ourselves with beautiful compositions of time and place,
to enjoy real recollection in the times and places of silence, seeing them – as
they are – full of the Divine Presence, and of the court of the Lord, rather
than people.
352. – In the times and places of silence, we should continue and prolong the
conversations with the Lord which started in our meditation or thanksgiving
after communion; or, in the times and places of silence, we first satisfy our
private, devotional commitments, and, then we apply ourselves to other pious
actions.
353. – In addition to observing faithfully the times and places of silence, the
soul should get used to a perpetual internal silence of loving attention to the
Lord, and very frequently external silences, filling the day with many, many
mystical moments.
Chapter XLIII
Outings
354. – As far as possible, we want to avoid outings in the strict sense of the
word. It will always be necessary, however, to go out either alone or in a
group. This activity is holy when it is part of our duties, and, for us, it
should be both sanctified and sanctifying.
355. – The observance of modesty, in general, and, of the eyes, in particular,
is always to be practiced, and, it is absolutely mandatory when we go out, no
matter what the reason.
356. – Whenever we go out, we should have as an objective, a visit to a house of
God, and, as a main objective, a visit to the Lord, the Blessed Mother, the
saints, so that every outings of ours may be called a little pilgrimage.
357. – In our walking then, we will behave with that courteous seriousness and
avoidance of curiosity which is expected in a religious person, so that every
walk of ours can be our little via cruces
(way of the cross).
358. – From our general behavior, without thinking of it directly, should emerge
a great sense of modesty for those who see or get close to us, so that every
walk of ours can be called our great sermon.
359. – Going out and coming back, first with our companion – if there is one –
we shall recite a decade of the rosary, and then, by ourselves, we will be
praying joyfully, so that every walk of ours can be called a small procession.
360. – In every walk of ours, we intend to carry in triumph, among the people
and souls in the state of grace, and the people and souls not in grace, the Most
Holy Trinity, living within us, so that every walk of ours can be called a small
mission.
361. – From the surrounding houses, when we go by, will come the guardian
angels. We will greet them, and we will think of them when we meet and greet
people, and we will unite ourselves to them in our walks, which are to be for us
our procession, mission, pilgrimage, via
crucis,
sermon.
Chapter XLIV
Meals
362. – Our meals must be considered as sacred actions because they are the
fulfillment of an obligation imposed upon us by the Lord, and they are the
acceptance of benefits and gifts of the Lord.
363. – The prayers before and after meals should never be omitted or shortened;
they should be recited with full devotion, expecting from them physical help and
spiritual profit.
364. – These prayers – as usual – should be universalized with the intention of
giving thanks for all those who have and give, and, of interceding for those who
do not have or do not give; and similar applications.
365. – With fidelity and grace, we must observe all the norms of good manners,
always and everywhere, during meals, both in common and in private, in a spirit
of mortification for us and charity for others.
366. – During meals, both in common and private, there should be some pious
reading, distracting us, as far as possible, from merely tasting and from all
unnecessary appraisal of what is being served; and, in the meantime, silence
should be observed.
367. – During breakfast, the students and the brothers should alternate the
reading of the catechism and a book of good manners. During lunch, the reading
of the detailed lives of the saints. During the dinner, the ascetical theology
of Rodriguez or similar treatises.
368. – The presider, as always, should be concerned only with the spiritual and
material well-being of his subjects, making certain that everything is properly
planned and prepared, that everything is overseen and well distributed; he
should also make certain that proper attention is paid to the readings.
Chapter XLV
Conversations – Interior Norms
369. – What we say about conversations is intended first and foremost for the
ones we carry on in our internal self, and then, for the ones we carry on with
others. In our conversations with others, what we say is intended first for the
people about whom we are talking, and then for the people with whom we are
talking. The observance of another order could easily lead us to overlook many
defects.
370. – In dealing with people, keep in mind, in order to show the greatest
possible justice, charity, and propriety toward people with whom we deal or
about whom we talk, there is still some fear of forgetting or neglecting them;
and consequently, we make it our duty to try to understand their situation.
371. – Acknowledge, respect, serve and love, in every person, his angel, his
saints, the Virgin Mother Mary, with the intention of pleasing them while
pleasing our neighbor, realizing that they are strictly united in divine love.
372. – In a more special way, we acknowledge, respect, love and serve, in every
person, Jesus Himself, who considers whatever we say or do to our neighbor
as being doing to him, and consequently, we want to treat everyone with our best
manners.
373. – With regard to superiors, we will think about and honor in them, Jesus, as: Father, King, Master, Priest and Judge.
Regarding our equals, we will think about Jesus,
our Brother, Jesus, our Friend. In our
subjects, and in anybody entrusted to us, we will honor
Jesus, the Child, Adolescent, or Young Man.
374. – To fight vices, faults and dangers in those who have been entrusted to
us, we will follow the example of St. Joseph and the
Virgin Mary, who wanted to save Jesus from Herod, from the massacre, and, only
to achieve this did they subject him to the hardships of the exile, and with
their love, they tried to compensate for what was missing, they tried to keep
him satisfied in every way.
375. – In our conversations, let us also intend to spend an hour with the
angels, since we are among the angels of our brethren, and there is indeed a
need for someone to pay attention to them, and live in their communion;
likewise, and hour with the dear souls in purgatory, those invisible beggars of
prayers who surround everyone.
376. – While on one hand, we ought to love solitude, and flee useless
conversations, on the other, we ought to love those conversations which are a
duty or part of appropriate behavior, seeing them as a training field for so
many virtues and apostolic zeal, and thus, always trying to elevate ourselves
and bring others with us to heavenly conversations.
Chapter XLVI
Conversations – Exterior Norms
377. – With pious skillfulness, transform every conversation into a practice of
the edifying word, like the word of God himself. Deliberately avoid talking
about profane, political, temporal matters, especially regarding food, money,
bodily qualities, material advantages.
378. – The first time we talk with someone, naturally ask about his patron
saints, the apostolic activities of his parish, and similar news.
379. – When talking about superiors, teachers, leaders, and both ecclesiastical
and civil authorities, overlook completely their external qualities.
380. – In talking about clergy, religious and Christians, stress their humility,
their obedience and their works for the kingdom of Jesus.
381. – In talking with children, young people, or people who, for whatever
reason are entrusted to us, quickly start spiritual conversations, urging them
always toward the Eucharist, the Blessed Mother, and devotion to the Holy
Father.
382. – In talking about new church happenings, for example, religious orders, do
not consider them from the human viewpoint, their material and temporal assets,
their numbers, grand buildings, influence in society, external details, etc.
383. – On the other hand, when we must talk of worldly things, people,
happenings, consider them always form the viewpoint of the Lord, the Church,
souls, ignoring all the rest.
384. – When we talk about anybody, and especially when we talk about our own
confreres and superiors, pleasantly and with charity, talk about their good
qualities, positive attitudes, and successful accomplishments, for the sake of
increasing their esteem and edification.
Chapter XLVII
Recreation
385. – The soul will easily acknowledge the need for recreation for the sake of
spiritual work itself; not only in view of the duties that will follow
recreations, which will be performed with renewed strength, but also for the
great opportunity to practice a variety of virtues, for which only recreation
offers an opportunity to do.
386. – Everyone will participate in recreation as they do any other religious
obligation, in order to practice every possible form of humility, charity,
patience, obedience, mortification and the like. Everyone will go to recreation
freely in order to serve and please the others, not in order to be served by
others. As recreation begins and ends with a prayer, so, throughout the
recreation period everybody will try to have present the Lord with his angels,
saints, the Blessed Mother and St.
Joseph.
387. – Everybody should receive a religious magazine, so that all the magazines
of the religious orders will come to our house, being available for everyone in
our community rooms for a few weeks, and then, they should be kept religiously
in a special ascetical library; each religious magazine should have its special
reader, who, during recreation, will naturally and pleasantly relate those news
items which stimulate more zeal for the kingdom of God on earth.
388. – Especially during recreation, what we call the duties of holy joy may be
exercised. Everyone may freely practice each one of them. Everyone may ask and
obtain the specialization in that which best seems to respond to his attitudes
and helps the community. In order to stimulate and encourage the practice of
these duties of holy joy that are meant to properly fill the recreation periods,
some small personal comfort or advantage is allowed.
389. – The more common roles of holy joy are: 1) the poet, that is, the one who
writes or collects verses, which are truly religious and which fill all our love
of love with God; 2) the singer, that is, the one who writes or collects the
most beautiful and devotional sacred songs, which must resound throughout our
entire ascetical day; 3) the florist, that is, the one who cultivates flowers,
flowers for every season, for the cult of the Divine Presence in every place, in
ourselves, and on the altars. In addition to flowers, tame domestic birds, but
not caged ones.
390. – The lector, that is, one who knows how to live what he reads and how to
communicate feelings, with true art, to the listeners; 5) the reporter, that is,
one who collects and shares various reports, especially about catholic missions
and other activities of the church, and the most interesting news about the
kingdom of Jesus; 6) the pastry cook, one who knows how to prepare or procure
the little joy of a small sweet. Sweets are distributed especially at the
beginning of Retreats and Spiritual Exercises,
to symbolize the sweetness of the things of the Lord.
391. – The Position of recreation director, that is, one who directs or teaches
new physical games, requiring a lot of action and everyone’s participation.
Equal to these positions regarding holy joy are some manual labors, both the
ones that occupy the entire day of the religious brothers, and the ones to which
we may devotes ourselves during our free times and recreations, for example,
farming, bird care, flower raising, binding, printing, shoemaking, tailoring,
etc., these activities may also be a source of income.
392. – In honor and imitation of the Holy Family of Nazareth, and in
continuation of the monastic tradition, we always hold manual labor in great
honor, we will practice it and teach others how to sanctify it. Even though we
are mostly occupied in intellectual work, we will perform it for our physical
health and in order to keep the physical and moral balance, just as from those
who are mostly occupied in manual work, we often demand the intellectual and
spiritual work of vocal and mental prayer, so that our whole being may labor and
be strengthened in the field of Divine Glory.
Chapter XLVII
The Use of Creatures
393. – In most cases, the best use that we can make of creatures is not using
them at all, in order not to become their slaves, in order to better cultivate
one’s true freedom, independence, and spirituality. Consequently, we should
reduce their use to a necessary minimum, to the truly useful.
394. – The benefit that I should receive from the use of creatures is as an aid
in knowing, loving, serving and enjoying the Lord, and in helping others to
know, love, serve and enjoy him; beyond this could be or risk abuse. They are
means, and for this reason I will apply the measure of “only what is needed to
that end,” and my end is “religion”.
395. – In using creatures, I must never lose sight of the Creator, who reveals
himself in them, and through them speak many words of love, and who, with them,
favors me with many gifts of love. I will respect creatures as I do Lord,
because, in and through them, I will encounter and unite myself to the Lord.
396. – Everything said about the use of creatures is meant above all for our own
body. I must consider it (and consequently use it) only as an instrument of the
soul in the practice of virtues; as the host of the sacrifice that I must offer,
consecrate, immolate to the Divinity, as the temple and sacred vessel of the
indwelling Lord.
397. – In everything else, the body is more an ally of the enemy, the internal
enemy, the treacherous friend, the prison and chains of the spirit; above all, I
am the one most responsible for all this because I have spoiled it, since I do
not know how to handle, master and sanctify it properly.
398. – I can even spiritualize taking care of my body by letting it be, at the
same time, a reminder to take care of my soul (as while eating, we listen to
spiritual reading, and, even with bodily necessities, we can think of spiritual
purifications, such as short examinations of conscience, etc. ).
399. – In order to avoid illusions and temptations, I will never give the body
full satisfaction; I will never use two senses when one is sufficient; I will
help strength it with asceticism and penances; I will use it completely in the
service of the Lord and others.
Chapter XLIX
Care of the Body
400. – May the Lord free us from behaving as if life were given to us in order
to care for the body rather than expend it in divine service, in imitation and
union with the divine sacrifice.
401. – For the same reason, however, we will take care of our health as
something for which we accountable. The Primary care of our body will consist of
personal cleanliness, mortification and religious observances of all our duties.
402. – Every fifteen or twenty days, there will be an extraordinary personal
cleaning; so, there will be a short hair cut for everyone, without exception,
those who are semi-bold may be granted explicit exemption.
403. – Special care for the hair, as any unnecessary external care, is always
suspicious and not edifying, as all of that is meant to please other people
rather than God.
404. – For bathing, follow the good practice of the religion, and even more,
one’s personal needs, and the advice of the superiors. We suggest quick showers,
taken in the dark, but not at night, using soap, sponge and brush.
405. – Special attention is given to cleanliness of the feet and hands, which
should be washed often, especially before meals.
406. – The Vocationists will practice some moderate form of exercise for the
lungs, and this should be done in private. They will also do a lot of physical
exercises; they will accustom themselves to sleeping with a semi-open window,
and, in general, to toughen their bodies through hardships and inconveniences.
407. – They will accustom themselves to sleeping on hard beds, and to stand as
long as possible, likewise, to walk in one’s room, to kneel, not to take any
food or drink between meals, no sweets, no alcohol, no sensible pleasures.
408. – With complete control of all external actions, everyone should make
certain that nothing, not even a gesture, a position or a movement, is left to
chance, but everything should be governed by reason and faith.
409. – Every natural action should be given a supernatural, interior meaning and
value. This should be accomplished with intelligent use of symbols, in a
continuous, ingenious imitation of the sacraments sacramentalizing everything.
410. – Everyone, in addition to the common rules of modesty, good manners,
moderation, etc., should have a private set of personal rules that he will
always freely and meritoriously observe everywhere, but, especially in private.
411. – While the external observances, which are mandatory and for the entire
community, must be simple and few, the private and voluntary ones may be endless
and very specific, according to the individual’s spirit and inspiration, for the
immolation of the entire being in the process of sanctification.
Chapter L
The Sick and Guests
412. – The Vocationists will use a bed that whenfolded will look like a piece of
furniture; thus, during the day, the bed will not appear at all in our houses.
413. – Those who are not seriously ill will try to recover without going to bed,
rather using an armchair or some other comfortable chair in a private room.
414. – In every house there should be a sufficient number of armchairs, so that
there will be enough for everyone who is sick, but, only for the time of the
sickness and recovery, and always with the precautions by hygiene.
415. – Every priest, while sick, will try everything possible to celebrate Mass
every day, and, if he truly cannot celebrate, he will ask for and receive the
Holy Eucharist.
416. – While sick, every religious will try, if possible, to go to chapel to
receive Holy Communion every day, and, if this is not possible, he will at least
get up, get dressed and kneel down when Holy Communion is brought to him.
417. – If it is truly impossible to get out of bed, he will at least get dressed
and sit on the bed, and will stay in that position also for the thanksgiving
after communion.
418. – In a corner of each dormitory, there should be a small altar for private
and community prayers, and especially for he dignified administration of the
sacraments to the sick.
419. – while everyone who is sick should fight the illness and try to get better
in order to fulfill one’s duties, he should consider himself as a hermit, as a
soul-victim for his confreres, called to a special participation in the
sacrifice of the Lord.
420. – The confreres will surround the sick with every deference and affection
of true Christian charity. The sick and the poor should feel this deference and
brotherly love, which ought to communicate the trust and joy of the Lord, since
they are objects of divine predilection.
421. – Likewise, shower with esteem and love all visitors, guests, and, most of
all, the new comers, those who suffer temptations and are spiritually sick or
weak. We should always offer them some corporal and spiritual relief, first
trying to bring them to Jesus, then
trying to provide whatever they may need.
Chapter LI
Exceptional Community Practices
422. Internally, in the private life, everyone should plan to practice
heroically the virtue to which one feels most attracted, for example, charity,
humility; and, keep these most important resolutions secret from everyone except
the Director; externally, in community life, strive for the following both for
oneself and others.
423. – Plan (especially the Brothers) to be more helpful in good works, for
example, aiding poor vocations with the income from manual or intellectual
activities which are not part of one’s ordinary duties, but still are done with
the proper permissions, for example, establish and bequeath on one’s death, one
or more scholarships, etc.
424. – The first hour of night rest every Thursday will be spent in adoration of
the Eucharist, recalling the divine institution of the sacraments.
425. – Every Friday, observe ordinary silence the entire day, that is, from midnight to midnight, to better
concentrate on the compassion of the Crucified Jesus and the Sorrowful Mother.
426. – The first Friday of every month could be a day (twelve hours) of solemn
adoration of the Blessed Sacrament; during this adoration, personally perform
the exercise of the Three Hours of Agony,
with various appropriate devotions.
427. – Every fifteen days, give an account of one’s conscience to the spiritual
director; this is prepared daily through the spiritual journal (diary) of the
soul and the accurate examination of conscience, for the report of al that the
Lord has done for the soul, and what the soul offered to God.
428. – Every season, observe the minor spiritual exercises of the Ember Days, as
a real celebration of the spirit focusing diligently on the prescribed
practices, without omitting any of them, and without shortening any of them.
429. – Celebrate with devotion the main novenas, feasts, and octaves, always
keeping in mind some special act of devotion to the Lord, and, special grace to
be obtained, with the result of a renewed fervor in keeping the practical
commitment made in the respective consecration.
430. – Every year, procure and rigorously follow the major Spiritual Exercises
for eight full days; these could be done in private if it is not possible to do
them with the community; during these spiritual exercises, also make the annual
general confession and direction.
Chapter LII
Studies and Schooling
431. – Everyone should consider himself as a perpetual disciple in the school of
Jesus, the Divine Incarnate word, and should consider it as an obligation to
sanctify study and school, when we have to attend them, otherwise, be certain to
procure or attend to them in order to nourish the intellect with the truth.
432. – Before and after studying or school, elevate your mind to the Sacred
Heart of Jesus, the treasury of knowledge and wisdom; invoke the Cherubim and
Seraphim, the Fathers and Doctors of the church, and, most of all, the Blessed
Mother, under the title of “Our Lady of Good Studies.”
433. – Consider all the time dedicated to studying and school as a spiritual
communion with the Divine Truth of the Divine Being, and the Person of Jesus
Christ, the Incarnate Word. Consequently, consider as sacred the time and place
assigned to studying or school.
434. – Have respect and gratitude for your present teachers, for the absent
authors of the good books that you are reading, abstaining from all criticism
not inspired by love of the truth.
435. – The acquisition of truth is like the kingdom of God,
it is obtained only by violence. It is achieved by eliminating useless and
dangerous curiosity, idleness that is satisfied with very little, laziness that
works very little, pride that pretends to know or presumes to learn without
using the means available.
436. – Accustom yourself to searching for and finding the practical religious
aspect in all ideas, in order to channel everything to our goal of universal
sanctification, and thus, adding this contribution of ours to all sciences, we
will possess them better.
437. – Frequently elevate your mind to the Lord in moments of reflection, quick
prayers, without really discontinuing true study and school. Afterwards, take
plenty of written notes, and willingly share with others what you have learned.
Chapter LIII
The Divine Word
438. – Be certain to provide for yourself and others the banquet of the Word of
God, in the preaching of his ministers, or, at least, in spiritual reading, made
in substitution for the preaching.
439. – The one who listens, as well as the one who dispenses the Word of God,
must be as prepared as he is for mental prayer, the highest and most efficacious
form of prayer; and, this must be considered as a prayer of conversation of the
Lord with the soul.
440. – While listening to the Word of God, maintain the position that best
conveys outwardly and best fosters inwardly, the reverence, attention and
devotion due to the Lord’s conversation with the soul.
441. – while listening to the Word of God, one should be eliciting gently but
constantly internal acts of praise and thanksgiving to the Lord, and, even more
explicit consents of the intellect and will, to what the Lord says through his
minister.
442. – Do not listen to the Word of God with dispositions of passivity, but
rather with dispositions of internal activity. Do not listen to the Word of God
with dispositions of indifference that must be shaken off, but with dispositions
of interest that wants to follow and assimilate; not with dispositions of
natural curiosity and scholastic concern, but with dispositions of living desire
for spiritual perfection.
443. – The Word of God, whether read or spoken, whether in the church or in the
world, whether during study time or school time, must always be honored with our
devout reflection; and, only the Word of God deserves our impassionate response.
444. – We will keep in mind, in order to honor and imitate it, the example of
the Virgin who conceived the Incarnate Word, and then kept all this words,
meditating on them in her Immaculate Heart.
Chapter LIV
The Ministry of the Word
445. – Every day, I will provide my soul with the banquet of the word of God. If
the Lord wants of me this service for souls, I will consider it as my most
important obligation of charity for my neighbors and zeal for the glory, love
and will of God and souls; I will consider this obligation as mandatory as all
of my obligations to pray and mediate, directly regarded as the practice of the
love of God, so that it can still be said:
nos vero orationi et ministerio verbi instantes erimus – “we shall devote
ourselves to prayer and to the ministry of the word.”
We will dedicate ourselves to prayer no less than to preaching, to prayer for
preaching, to prayer with preaching.
446. – In this ministry, as the sower of the Word of god, I will methodically
plow in depth the souls, through adequate preparation; before starting, I will
clearly decide which seed to plant, and then cultivate it until harvest time; I
will be careful not to sow other seed over it; I will wait so that that first
bears its fruit, and then, I will plow and prepare the soil again for a new
furrow and new seed.
447. – I will follow the golden thread of catechetical instructions, according
to an approved text, and mostly that of the Council of Trent;
or the commentary on the books of the Bible (the Psalms, the historical books,
the Wisdom Books, the Prophets) and, especially, the Gospels, form the
concordance of the four evangelists; more than anything else, I will follow the
golden thread of the direct, Divine Words, form the first in the book of Genesis
to the last in the book of Revelation, with special attention to the words of
Jesus; I have enough for an attire life of the apostolate of the Word.
448. – During the annual Spiritual Exercises, and those of the Ember Days, I
will explain a small but complete course of ascetical theology. For those who
are making these exercises for the first time, at the beginning of the longer
courses, I will present always the matter of the first week of the exercises of
St.
Ignatius, always adapting myself to
the circumstances of the people; I will never assume that those who listen are
in mortal sin.
449. – I will obtain their perfect conversion, I will light in them the spark of
hatred for sin, and of love for Jesus
by pushing the souls to perfect, arousing enthusiasm for holiness, inflaming
them for divine union. I will always aim at the most perfect; I will always
present complete programs, the highest and most absolute. I will never despair
of the true sanctification of souls; my starting point is the principle that
they were made to be totally and completely for the Lord, and that the Lord is
more glorified by heroism than by mediocrity; which soon becomes lukewarmness
and it offends God.
450. – Before preaching the Word of God, I will prepare myself with the same
Lord, making certain that I will draw from the words, gifts and works that he
has granted to me, what I must announce, offer and do for souls. I have been
favored by the Lord for the good of souls; only in this way the Word of the Lord
will be impassionately proclaimed, impassionately heard. I will then invoke some
saint in particular, some angel in particular, and much more so, St. Joseph or the Blessed
Mother, to talk through me, using me as their instrument. I will implore Jesus, his Holy Spirit, to work in the souls. Before
proclaiming the Word of God, I will recite the Munda cormeum – “Cleanse my heart,”
and with this I will ask the divine blessing. I will have a lighted candle
during the sermon, as it is done for the solemn proclamation of the Gospel, and
for the symbolism of the Easter Candle.
451. – I will always enrich my treasury of edifying stories, in order to use
them abundantly in the ministry of the Word. I will not have pretensions of
eloquence, and I will not assume the tone nor the positions of a master of
rhetoric; as my Master, I will talk to the souls through the senses, personal
care, and the heart. I will try to lead them to the absolutely certainty of
faith, to make their own what concerns the glory of God. I will lead them to
union with the Sacred Heart, and through this to the Divine Trinity, in the
Spirit of Truth and Love. I will never content myself with little, I will always
aspire to the heroism called for in the Gospel, to the charisms granted to
generous followers of the Gospel.
452. – I will nourish and vivify the daily Liturgy of the Word, even in its most
humble forms, even in the catechism, with current news concerning the well-being
of the church, the developments of the evangelization of the unfaithful, the
establishment of new parishes, missions, apostolic prefectures and vicariates,
new religious families, new venerables,
etc., with the intent to form in
individual souls and in the people of God, the family spirit of the Christian
community, the conscience (… so to speak) of the supernatural nationality, of
the catholic apostolate.
453. – Before the sermon, I will say, in public, a short prayer before the
Blessed Sacrament, with acts of union to the Divine Teacher, to the Divine
Spirit, to the Glory, Love and Will of the Most Holy Trinity; with special
thought to the saints and angels who are present, with the intention of talking
through them to all souls. I will recite the short, private exorcism (Exurgat Deus, etc. – “Drive out, O Lord”). Often, at the beginning,
I will have the people repeating some catechetical formula. I will always
suggest something practical to the souls, and I will conclude by exhorting them
to fidelity, docility and generosity in corresponding with the grace of good
thoughts and desires, entrusting everything to the Blessed Mother.
Chapter LV
Purification
454. – In order to apply oneself effectively, intimately and deeply to the
mystery of divine love, one must not only positively cultivate the virtue of
purity, but also engage decidedly in the active purifications of the passions in
order to prepare oneself to generously embrace the passive purification. And so:
455. – Physically Austerity:
1. – Throughout every season, get up early in the morning, so that the first
devotional exercise of the day may really be at dawn.
2. – Abstain, whenever possible, from eating meat especially if it is not
donated through the goodness o four neighbors.
3. – Usually abstain from alcoholic drinks, not only in our houses, but also
when outside.
4. – Abstain from resting in bed in the afternoon, even though napping at one’s
own place, in order to work better for the rest of the day.
5. – Abstain from going out for the sake of going out; we should go out and even
walk a lot, but always with higher and holy purpose.
6. – Occupy the free recreation time by doing some easy and pleasant manual
work, rehearsing religious songs, or other useful services.
7. – Observe all the laws, constitutions and directives, without dispensations,
without exceptions.
456. – Moral Austerity:
1. – Without necessity, I will not talk, neither bad nor good, about myself,
things and people who directly or indirectly concern me.
2. – Spontaneously accuse yourself to the superiors, in the external forum, of
all external transgressions, whether public or private.
3. – Be content, and without mannerisms, ask – in the practice of holy charity –
that others, that all, freely admonish us, even publicly.
4. – Be Appreciative and thankful for the fact that many observe us, and that
they may report us to the superiors whatever they deem worth reporting.
5. – Without explicit obedience from the superiors, never excuse yourself with
superiors, inferiors or equals, regardless of what the accusation may be.
6. – often ask the help of prayers from others, asking them personally,
privately and sincerely. Likewise, often ask for a blessing from the priests.
7. – Live as though oblivious of your health, your interests, your external and
material future; depend on others for these things, and attend to Jesus’ interests.
457. – Austerity of Sacrifice:
1. – Consider a special grace of the Lord (and thank him, for example using the
Canticle of the Blessed Mother) the fact that we are objects of complaints, or
unfair criticism; however, we will never give any cause for it, and will
eliminate any cause if there be such.
2. – Likewise, we consider it a special grace, the fact that we are not
understood, helped, favored, or protected in our own initiatives and good deeds;
we also consider it as a special grace of God when we see that our good
intentions are misinterpreted, prohibited, contrasted, fought.
3. – Likewise, we consider as a special grace of the Lord, the fact that we are
deprived of every esteem, support and human means; that we are left, abandoned,
betrayed by our friends, by those who have been helped by us, by our relatives;
likewise, we consider as a special favor of the Lord isolation and solitude.
4. – Acknowledge our fault for all the bad things that happen around us, in our
environment, in our society, attributing it to our lack of prayer, to our lack
of cooperation with grace, etc.
5. – Consider yourself unworthy of enjoying any favor of the Lord, while asking
for the same; consider yourself unworthy of enjoying peace of conscience, while
doing everything in your power to obtain it; unworthy of avoiding purgatory,
etc…
6. – Lovingly accept death all its surrounding pains, humiliations, renewing the
act of acceptance of death at the end of every day, at the end of every major
happening, in every danger in life (as, for example, during storms, public
calamities, sickness, etc…)
7. – Effectively condemn to death whatever is faulty, too human, or simply
material, in all affections, relations, occupations, in everything.
Chapter LVI
Devotional Exercises
458. – Generally, they are preceded by short exorcisms and great invitations, by
explicit renewal of declarations and intentions; from all these intentions there
should stand out one that most corresponds to the immediate practical goal.
459. – Likewise, they are preceded and followed by acts of theological virtues,
and of union with the holy church, the Holy Family, with the Divine Trinity, in
Jesus Christ, and Jesus Crucified and Sacrament.
460. – They must include acts of praise and adoration, thanksgiving and love,
reparation and satisfaction, hatred and sorrow for evil, intercession, the
offering of the Most Precious Blood, oblation and consecration of self, and end
in union.
461. – They must always be done with the utmost external reverence and internal
recollection, that is, with actual, integral attention, concentrating more on
the Lord than on self, more on what one hears than what one says, more on what
one receives than on what one offers.
462. – While praying in private, when not reciting the mandatory prayers like
the Liturgy of the Hours, never worry about the quantity of formulas nor about
completing what one had in mind. With peace, concentrate on glorifying the Lord.
463. – So, once one is immersed in prayer, let it flow freely, for all the time
available; when the assigned time is ended, leave without regrets, for no matter
what you had in mind to add, you have already prayed well.
464. – This is true of vocal as well as mental prayer; because every vocal
prayer, in order to be perfect, must also be, at the same time, mental, and,
every ordinary mental prayer, in order to be perfect, generally must also be
vocal prayer, even though without set formulas.
Chapter LVII
Internal Norms
465. – Whenever one prays, one should give great important to the immediate
preparation, which supposes the remote preparation. So, one should recollect and
immerse oneself in what one is about to do, in God with whom one is engaged, and
remain with these thoughts.
466. – It is necessary that the conscience be at great peace, and so, be certain
to attain this with the confession of our faults to the Lord, with full and
perfect contrition, and with equally complete and total determination to strive
always for greater perfection.
467. – It is necessary that we mentally elevate and remain totally in the
supernatural by means of an act of faith, in the truth that best fits what we are about to
do – an act that starts as an intention and should become an internal state.
468. – It is necessary that we open our hearts, expecting extraordinary divine
graces; knowing well that we are always going to receive more than we give – we
never really give – we do this with an explicit and direct act of hope in the
graces that we immediately implore.
469. – This act of hope must continue as a disposition, as an internal act of
fervent and humble trust, expecting and asking everything from the Lord, without
trusting in our own selves, but solely in Jesus and in the Most Holy Trinity.
470. – Every part of our prayer should express a religious act, that should not
only be understood by the intellect, but, most of all, desired and done by the
will, because real prayer consists only in the motion and impulse of the will
toward God.
471. – In every prayer, we see solely an exercise of our love for God, and, even
more – Oh, so much more! – of the love of God for us. At least, with our
intention, we try to simplify, unify and reduce everything to an act of ever
more intense charity.
Chapter LVIII
External Norms
472. – Before every community or private exercise, the presider will indicate a
specific grace at which to aim; this will vary according to the circumstances.
Everyone in private should have other good intentions, for example, a defect to
eradicate or a virtue to acquire, the object of our particular examination of
conscience.
473. – Every devotional exercises begins and ends with a solemn sign of the
cross, in a loud voice and in a prayerful position. At the beginning, this sign
of the cross is followed, and at the end is preceded by, an act of invocation
and union with the angels, the saints, the Virgin Mary and
Jesus
in the Blessed Sacrament.
474. – We will pray, standing or kneeling, without support, with the body in the
upright position, hands in a liturgical position, and eyes half-open. During
prayer, it is absolutely forbidden to leave one’s place, and every noise and
change of position must be avoided.
475. – The triple blessing of the bells ringing the Angelus should be listened to in silence, praying for the Divine
Vocations. In private, we combine the Glory be to the Father with the sign of
the cross and the genuflection. In our rooms, when possible, we pray with arms
extended as on the cross.
476. – Community prayer and liturgical songs are always recited by alternating
choirs. If prayer and song are not divided into verses, periods will be used for
this purpose. We pray in a low voice, with distinct pronunciation and with the
proper pauses.
477. – Imitating private the liturgy, we constantly use sacramentals, religious
songs and small processions. We bless with the sign of the cross everything we
use. We are always happy to receive the Eucharist Benediction and the priestly
blessing. In the external devotional exercises, like the sign of the cross and
genuflections, think of the example of
St.
Patrick and St. Francis Borgia.
478. – When praying, we use the vernacular; when singing, we prefer the
Gregorian melodies, or imitation of such. The religious songs should always have
the cadence of prayer and weeping, as it has the spirit of prayer and sorrow.
479. – The devotional exercises that require more mental effort can be done
sitting down, with modesty, without support in front, with the body in an
upright position; this holds for the examinations of conscience, for meditative
reading, the Word of God, and meditation; their preparation and thanksgiving is
always done kneeling.
Chapter LIX
External Solemnity
480. – The prevailing note in all our external devotional practices, both in
private and in community, must be that of religious solemnity. This corresponds
to what should be the prevailing internal characteristic, namely, the pure
intention of glory to the Blessed Trinity, and the pure disposition of love for
the Blessed Trinity, both of which are found in the humble but fervent
attraction of the soul to divine union.
481. – For this external solemnity, all the community devotional practices are
announced by the ringing bells, which will ring festively during our major
devotions par excellence, that is, our devotional consecrations, as at Mass the
bells ring at the Sanctus, the Consecration and Elevation,
because the consecrations of the soul are its song and ascension to divine
holiness with Jesus, Crucified and Sacrament.
482. – For this solemnity, going to the community devotional practices, we wear
our best attire. Our position, our walking, our pauses, must express our
greatest religious solemnity; absolutely avoid any rush in pronunciation, and
every unnecessary personal movement.
483. – At the First Vespers
of our patron saints, and at the High Mass
on feast days, all will wear the surplice, and will enter in procession. The
surplice must be long and large, the same for everybody. On penitential, such as
during lent and vigils, the procession to the devotional practices will be
preceded by the cross.
484. – In our internal consideration, and in our external execution, religious
services will always occupy first place. So, for lack of time, any other duty or
obligation may be shortened or omitted, as the superior deems more convenient,
but, the religious service may never be shortened nor omitted. There is always
time for the religious service! If in the religious service we must have
priorities, the Divine Sacrifice and Sacrament is always number one, and mental
prayer prevails over vocal one; no one should dispense himself from the
Offering of the Most Precious Blood
and the Rosary of the Blessed Mother.
485. – All devotional practices have their proper assigned times, and, both
shortening and lengthening them must be avoided. In private, nobody should be
afraid to substitute vocal with mental prayer, when this comes spontaneously.
Everyone should start to pray with one aim: to please and unite oneself to the
Lord, and when the time assigned for prayer is over, proceed peacefully to other
duties.
486. – Even though community life and parish liturgical life are rich and full
of prayers and provide plenty of opportunities to practice all virtues, the
fervent soul is not satisfied with them alone; but, in private, for personal
growth, he organizes and cultivates another private program of devotional
practices, always trying to complete and perfect one with the other; priority is
always given to community life, and great diligence is placed on it, as if only
in it way one could reach personal and universal sanctification.
Chapter LX
Notes, Notebooks, Objects
487. – In addition to the devotional practices of the community, everyone should
have his personal list of private prayers; these, however should never
considered mandatory nor unchangeable.
488. – In addition to the community practices of penance, everyone must have his
own list of personal corporal mortifications; these are to be changed according
to the seasons, and, when habit renders them ineffectual.
489. – In a special way, everyone must have his list of humiliations to be
practices during the various household duties; these too must be changed when
one has completely overcome the natural reluctance.
490. – Everyone must have his list of acts of brotherly love that he wants to
practice, according to the personalities and needs of his confreres, as a
personal exercise of the corporal and spiritual works of mercy.
491. – Everyone should have his notebooks of personal meditations, and
especially his comments on the Divine Words of the Lord; and a collection of
edifying events and more important thoughts, for the ministry of the word.
492. – Everyone must have an interior diary of all that he receives from the
Lord, and what he offers to the Lord, as if it were Jesus’ life in ours, our own
Gospel, our own Song of Songs.
493. – In a special way, everyone must have a journal of the soul for the
recording of daily inspirations for spiritual direction; and for the continuous
betterment of one’s life, work, duties, etc… During spiritual retreats, everyone
will review these notes, notebooks and journals in prayer, and update them with
the counsel of the spiritual director.
494. – Everyone should have, almost as a religious object, a good pen
(blessed with the Benedictio ad ommia,
the common Blessing of all things) to remind us of this practice, which for us
is the highest devotion to Divine Inspirations and Directions: the journal of
the soul, written daily and updated.
495. – Likewise, everyone must have, almost as a religious object, a watch
(blessed with Benedictio ad omnia,
until there is a proper blessing) to remind us
of the best use and order of time in our mortal life, the hours of the saints,
Mary, the angels, etc…
496. – Likewise, everyone must have a suitcase, not only in order to keep in
proper order and cleanliness the little things that are strictly personal, but
to remind us that we must always be ready for any separation and departure in
this life at the hint of superior, and for the trip to eternity.
FIFTH PART
FROM THE
EXTERNALS
TO
MY HEAVEN
Chapter
LXI
Ascension
497. –
Come!
Come! Let us go to the mountain of the Lord
and He will teach us his ways, and we shall walk on his paths. And among the
holy mountains of the Lord, I see the Mountain of the Ascension and from that
mountain I see my Lord wonderfully shining, the mission that he entrusts to me,
the itinerary that he traces for me, the program that he assigns to me, the
means of my sanctification. Come! Let us climb the Mountain of the Ascension of
the Lord and he will teach us his ways. He will give us his laws, he will grant
us his powers and he will entrust his work to us; he will show us his beauty and
he will enrapture us in his Glory- the Ascension!
498. – Resurrexi et adhuc tecum sum
“I am risen and I am still with you! “ If I
did not believe in His Resurrection, it would be understandable that my desire
to see him again would not devour me, that I would not be sensing his presence,
listening to him, and getting close to him and following him, making my way with
him. Now I believe in his Resurrection, and I believe in his love for me. The
Church, my mother, fills the entire year with alleluias, and in every alleluia
it rings in my ears: Resurrexi et adhuc tecum sum – “I am risen and still
with you, “ and I search for him all over, and I am ever awaiting him. The pure
of heart will see him and those strongly longing will attain him!
499. –
Emmaus
And we go together, toward the sunset of this
life, toward the dawn of that life, mounting a hill, where there awaits an inn
for the night, a castle of refuge. He approaches me, because I am filled with
sadness without him, and he joins my conversation with my brother, because we
are talking about him. He starts to talk. O Divine Scriptures, already inspired
by the Lord, and now explained by the Lord! Oh, how the Person of the Word fills
your words with his Truth, his Reality, his Substance! He is everywhere, and I
find myself with him. Nowhere else in the Sacred Scriptures shines so clearly
the divine principle: “Christ had to suffer, in order to enter into his Glory.”
500. In
fratione panis
The Divine Presence, felt in the soul, awaited
by the heart, resented by the flesh! He pretends to be leaving. Oh, stay with
us! Let us prolong to the utmost the enjoyment of your presence. Stay with us!
Even for your own sake! It is getting dark outside, in the hearts of men who
ignore you, who have no room for you. Sit at our table. We sit at yours. Break
bread for us. And, in the breaking of the bread, the Bread of your Word, the
bread of your Flesh, you reveal yourself to us, and then you king of disappear,
since we cannot yet live in such grand and intense joy. My heart is breaking in
pain, the very same heart that was burning inside while he was talking. He spoke
to the heart, and the heart was inflamed.
501. - In
the Cenacle
Behold! He comes; at first nature in its
senses is terrified, the heart is broken (quivering and tears!); the divine
greeting, the first effect of his presence, the first gift of his visits is his
peace! He expands his peace unto the depth of the heart, and the entire being
enjoys the blessedness of peace. Pax vobis “Peace be with you.” All the
chaos of thoughts and desires, passions and emotions, temptations and illusions,
is unified in the soul that is lifted and prawn toward the Lord by a swift,
calm, vast and deep wave of peace which leads to Divine Union. Thus, peace is
union. The peace that comes from the Lord is the Divine Union.
502. Pax
vobis
Over the primitive and external chaos,
resounded the first divine word: Fiat Lux! – “Let there be light!” With this
effusion of light there began the divine work of distinction, order, beauty and
life, in the elements of the universe. Over the second and internal chaos, in
the abyss of the heart resounds the divine word: Pax vobis – “Peace be with
you,” and with the effusion of the peace begins the divine work of the internal
sanctification of the new man, or better, begins again the life of Jesus in
every elect. As the first Adam received the soul from the breath of the Creator
1, so with the new man, in whom Jesus must live all over again, till he becomes
another Jesus 2, capable of receiving and following the same mandate, the same
mission that Jesus had from the Jesus breathes and infuses his spirit: “Received
his Spirit; “Receive the Holy Spirit!”4
503. His
Signs
In his glorified body, Jesus preserves the major wounds caused by the
nails and lance. He keeps them for all
eternity. The Eucharist is the perpetual and living memorial of His sacrifice in
the present world of faith, his wounds are the same in the world of the
unrestricted Beatific Vision. But, on earth and in heaven, in time and
eternity, Love wants the cults of that passion and death, because, on account of
this Love he has suffered for us. He wants us to effect the will, Love and
Glory of the father, in the same way and using the same means, the Cross. He
wants us to go to the bosom of the father through the same ways and with the
same treasure – the Cross. The real Knowledge, esteem, love and practice of the
cross are acquired only by contemplating and embracing it in the it in the
mystery of God’s Glory – proposito gaudio, sustinuit Crucem – “for the sake of
the joy, he endured the Cross.”
504.Reproaches
Still,
he finds something to reprove in his disciples whom he had so favored divinely
formed. The main reproach is always due to
lack of faith and hardness of heart2, which refuses to believe what is revealed about
Jesus and his mysteries. So, I must persevere until death, asking the perfection of faith,
by cultivating the virtue of faith, through the performance of explicit and particular acts of
faith. How profound and resplendent must my faith be, if I must constantly live in the
mystery of the Glory of my Lord, and in this Glory ascend from vision to vision, form
virtue to virtue, to my God and my Father!
