Category Archives: Sacred Heart

Sacred Heart & Eucharist


-Sts Ignatius of Loyola, SJ, & Louis Gonzaga, SJ

-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964

Presence of God – Sacred Heart of Jesus, teach me how to live with You through the Sacrament of Your love.

MEDITATION

Devotion to the Sacred Heart should bring us to a life of intimate union with Jesus Who, we know, is truly present and living in the Eucharist. The two devotions—to the Sacred Heart and to the Eucharist—are closely connected. They call upon one another and, we may even say, they require each other. The Sacred Heart explains the mystery of the love of Jesus by which He becomes bread in order to nourish us with His substance, while in the Eucharist we have the real presence of this same Heart, living in our midst. It is wonderful to contemplate the Heart of Jesus as the symbol of His infinite love, but it is even more wonderful to find Him always near us in the Sacrament of the altar. The Sacred Heart which we honor is not a dead person’s heart which no longer palpitates, so that we have only the memory of Him, but it is the Heart of a living Person, of One Who lives eternally. He lives not only in heaven where His sacred humanity dwells in glory, but He lives also on earth wherever the Eucharist is reserved. In speaking of the Eucharist, Our Lord says to us, “Behold, I am with you all days, even to the consummation of the world” (Matthew 28:20). In Holy Communion, then, this Heart beats within us, it touches our heart; through the love of this Heart, we are fed with His Flesh and with His Blood, so that we may abide in Him and He in us. “In the Eucharist,” said Benedict XV, “this divine Heart governs us and loves us by living and abiding with us, so that we may live and abide in Him, because in this Sacrament … He offers and gives Himself to us as victim, companion, viaticum, and the pledge of future glory.”

COLLOQUY

“Lord Jesus Christ, Son of the living God, Who, by the will of the Father and the cooperation of the Holy Spirit, hast by Thy death given life to the world, deliver me by this Thy most sacred Body and Blood from all my sins and from every evil. Make me always adhere to Thy commandments and never permit me to be separated from Thee” (old Roman Missal).

“O what a wonderful and intimate union is established between the soul and You, O lovable Lord, when it receives You in the Holy Eucharist! Then the soul becomes one with You, provided it is well-disposed by the practice of the virtues, to imitate what You did in the course of Your life, Passion, and death. No, I cannot be perfectly united to You, O Christ, or You to me in Holy Communion, if I do not first make myself like You by renouncing myself and practicing the virtues most pleasing to You, and of which You have given us such wonderful examples.

My union with You in Holy Communion will be more perfect to the degree that I become more like You by the practice of the virtues.” (cf. St. Mary Magdalen dei Pazzi).

“O Jesus, You alone do I love and desire, for You alone do I hunger and thirst, in You I wish to lose myself and be consumed. Envelop me in the flame of Your charity and make me cling so closely to You that I can never be separated from You!

O Lord Jesus, O immense ocean, why do You wait to absorb this little drop of water in Your immensity? My soul’s one desire is to leave myself and enter into You. Open, O Lord, open Your loving Heart to me, for I desire nothing but You and I wish to cling to You with all my being. O wonderful union! This intimacy with You is, in truth, of more value than life itself! O my Beloved, permit me to embrace You in the depths of my soul so that, united to You, I may remain there, joined to You by an indissoluble bond!” (St. Gertrude).

Love,
Matthew

Solemnity of the Most Sacred Heart of Jesus


-window detail, All Saints Catholic Church, St. Peters, Missouri

-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964

Presence of God – O Jesus, You have loved me so much; enable me to repay Your love.

MEDITATION

In the Encyclical Annum Sacrum, Leo XIII declares, “The Sacred Heart is the symbol and image of the infinite charity of Jesus Christ, the charity which urges us to give Him love in return.” Indeed, nothing is more able to arouse love than love itself. “Love is repaid by love alone,” the saints have repeatedly said. St. Teresa of Jesus wrote: “Whenever we think of Christ, we should remember with what love He has bestowed all these favors upon us … for love begets love. And though we may be only beginners … let us strive ever to bear this in mind and awaken our own love” (Book of Her Life, 22).

The Church offers us the devotion to the Sacred Heart of Jesus in order to stir up our love. After reminding us, in the Divine Office proper to this feast, of the measureless proofs of Christ’s love, this good Mother asks us anxiously, “Who would not love Him Who has loved us so much? Who among His redeemed would not love Him dearly?” (Roman Breviary). And in order to urge us more and more to repay love with love, she puts on the lips of Jesus the beautiful words of Holy Scripture: “I have loved thee with an everlasting love; therefore have I drawn thee, taking pity on thee”; and again, “Fili, praebe mihi cor tuum,” Son, give Me thy heart (Roman Breviary). This, then, is the substance of true devotion to the Sacred Heart: to return love for love, “to repay love with love,” as St. Margaret Mary, the great disciple of the Sacred Heart, expresses it; “to return love unceasingly to Him who has so loved us,” in the words of St. Teresa Margaret of the Heart of Jesus, the hidden but no less ardent disciple of the divine Heart.

COLLOQUY

“Awake, O my soul. How long will you remain asleep? Beyond the sky there is a King Who wishes to possess you; He loves you immeasurably, with all His Heart. He loves you with so much kindness and faithfulness that He left His kingdom and humbled Himself for you, permitting Himself to be bound like a malefactor in order to find you. He loves you so strongly and tenderly, He is so jealous of you and has given you so many proofs of this, that He willingly gave up His Body to death. He bathed you in His Blood and redeemed you by His death. How long will you wait to love Him in return? Make haste, then, to answer Him.

Behold, O loving Jesus, I come to You. I come, drawn by Your meekness, Your mercy, Your charity; I come with my whole heart and soul, and all my strength. Who will give me to be entirely conformed to Your Heart, in order that You may find in me everything You desire?

O Jesus, my King and my God, take me into the sweet shelter of Your divine Heart and there unite me to Yourself in such a way that I shall live totally for You. Permit me to submerge myself henceforth in that vast sea of Your mercy, abandoning myself entirely to Your goodness, plunging into the burning furnace of Your love, and remaining there forever ….

But what am I, O my God, I, so unlike You, the outcast of all creatures? But You are my supreme confidence because in You can be found the supplement or rather, the abundance of all the favors I have lost. Enclose me, O Lord, in the sanctuary of Your Heart opened by the spear, establish me there, guarded by Your gentle glance, so that I may be confided to Your care forever: under the shadow of Your paternal love I shall find rest in the everlasting remembrance of Your most precious love” (St. Gertrude).

Love,
Matthew

a heart like His…


-Sacred Heart in baroque oil painting – Museo Nacional del Virreinato – Tepotzotlan – Mexico

The center of human emotion, it hurts right where the organ is, for some reason, known only to God, currently. But, the center of human emotion is meant to be broken, to be given away. It is its raison d’etre, with full knowledge of that most painful risk. Otherwise, what value in the gift? Otherwise, where else would the good come from that comes from broken hearts? Praise Him. His designs are perfect and good.


-by Br Hyacinth Grub, OP

“You’re always hurt most by those closest to you. The sharpest knives are wielded by family, religious brothers, [Ed. those of the Church,] or intimate friends, for they have a particular access to our hearts that is born of the strength of the bond between us. [Ed. They know us so well, they know just where the buttons are, and how to exquisitely push them, often without thought or effort.] Through familial ties, religious profession, or the affection of friendship, we have given our hearts to imperfect men and women. Being imperfect, they will not take care of the hearts given to them—those hearts will bleed because of carelessness or ignorance or malice.

There are, of course, two easy solutions to this hurt. Either jealously guard the heart, refusing to give it away, or harden the heart so that it cannot be hurt. It isn’t difficult to refuse the bonds of family and religion and friendship, or to keep those bonds shallow and superficial. The heart locked in an iron chest is certainly safe from harm. But it is also isolated and alone, and that’s not how man is meant to live; Aristotle wrote that one who can live without society “must be either a beast or a god,” but not a man.

It’s also easy to harden the heart beyond the possibility of hurt. Bitterness and cynicism can drain the vitality out of life. A zealous stoicism can do the same, albeit with a more noble appearance, by denying the reality or importance of pain and hurt in the soul. You’ve heard the advice to simply “let it go”—but it’s impossible to always let go of the hurt without eventually letting go of the heart as well. In the end, a hardened heart is impervious not only to the hurts and evil of life, but to its joys and goodness as well.

We cannot refuse to give our hearts away, nor can we harden our hearts in preemptive defense. Both choices are self-defeating and leave us without the vitality we set out to protect. There is only one path forward—to give our hearts generously to men and women who we know will not take care of them, and to bear the wounds that inevitably follow. In this very action we are made like Christ—for what is the essence of the Sacred Heart except to be pierced by those He loved, and loved until the end? Bleeding and wounded with swords wielded by those whom we love with Christ’s love, to whom we have not hardened our hearts nor refused the gift of ourselves, our hearts become like unto His.”

Love,
Matthew

Oct 16 – St Margaret Mary Alacoque, VHM, (1647-1690), Visionary of the Most Sacred Heart of Jesus

sacred-heart

My parents had a very special devotion to the Sacred Heart as I was growing up.  Mara attends Sacred Hearts of Jesus & Mary School.  We attend the parish in Sun Prairie, WI as well.  My hope is that Mara will attend Edgewood High School of the Sacred Heart here in Madison, WI.  Each night, at grace, my parents and I would add to the grace, “O Sacred Heart of Jesus, we place our trust in Thee!”: fifty-six years of marriage and six children.

Roman Catholics celebrate the life of St. Margaret Mary Alacoque, VHM, the French nun whose visions of Christ helped to spread devotion to the Sacred Heart throughout the Western Church.

Margaret Mary Alacoque was born in July of 1647. Her parents Claude and Philiberte lived modest but virtuous lives, while Margaret proved to be a serious child with a great focus on God. Claude died when Margaret was eight, and from age 9-13 she suffered a paralyzing illness. In addition to her father’s death as well as her illenss, a struggle over her family’s property made life difficult for Margaret and her mother for several years.

During her illness, Margaret made a vow to enter religious life. During adolescence, however, she changed her mind. For a period of time she lived a relatively ordinary life, enjoying the ordinary social functions of her day and considering the possibility of marriage.

However, her life changed in response to a vision she saw one night while returning from a dance, in which she saw Christ being scourged. Margaret believed she had betrayed Jesus, by pursuing the pleasures of the world rather than her religious vocation, and a the at the age of 22, she decided to enter a convent.

Two days after Christmas of 1673, Margaret experienced Christ’s presence in an extraordinary way while in prayer. She heard Christ explain that he desired to show his love for the human race in a special way, by encouraging devotion to “the Heart that so loved mankind.”

She experienced a subsequent series of private revelations regarding the gratitude due to Jesus on the part of humanity, and the means of responding through public and private devotion, but the superior of the convent dismissed this as a delusion.

This dismissal was a crushing disappointment, affecting the nun’s health so seriously that she nearly died. In 1674, however, the Jesuit priest Father Claude de la Colombiere, SJ, became Margaret’s spiritual director. He believed her testimony, and chronicled it in writing.

Fr. de la Colombiere, SJ, – later canonized as a saint – left the monastery to serve as a missionary in England. By the time he returned and died in 1681, Margaret had made peace with the apparent rejection of her experiences. Through St. Claude’s direction, she had reached a point of inner peace, no longer concerned with the hostility of others in her community.

In time, however, many who doubted her would become convinced as they pondered what St. Claude had written about the Sacred Heart. Eventually, her own writings and the accounts of her would face a rigorous examination by Church officials.

By the time that occurred, however, St. Margaret Mary Alacoque had already gained what she desired: “To lose myself in the heart of Jesus.” She faced her last illness with courage, frequently praying the words of Psalm 73: “What have I in heaven, and what do I desire on earth, but Thee alone, O my God?”

Merazhofen_Pfarrkirche_Chorgestühl_links_Margaretha_Maria_Alacoque

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tombstmargaretmaryalacoque

-tomb of St Margaret Mary Alacoque, VHM.  Her remains were disinterred after burial for 140 years.  What you see above is a waxified skeleton for veneration.

“Our Lord frequently told me that I should keep a secluded place for Him in my heart… where He would teach me to love Him” -St. Margaret Mary Alacoque

“It seems to me that the happiness of a soul consists entirely in conforming to the most adorable will of God; for in so doing the heart finds peace and the spirit joy and repose.” -St. Margaret Mary Alacoque 

“My greatest happiness is to be before the Blessed Sacrament, where my heart is, as it were, in its center.” -St. Margaret Mary Alacoque 

“But above all preserve peace of heart. This is more valuable than any treasure.” -St. Margaret Mary Alacoque

“Love keeps Him there [in the Blessed Sacrament] as a victim completely and perpetually delivered over to sacrifice for the glory of the Father and for our salvation. Unite yourself with Him, then, in all that you do. Refer everything to His glory. Set up your abode in this loving Heart of Jesus and you will there find lasting peace and the strength both to bring to fruition all the good desires He inspires in you, and to avoid every deliberate fault. Place in this Heart all your sufferings and difficulties. Everything that comes from the Sacred Heart is sweet. He changes everything into love.”
-St. Margaret Mary Alacoque, VHM

Love,
Matthew

Sacred Heart of Jesus

sacred-heart-of-jesus-in-stained-glass-philip-ralley

Sacred Heart -08

Many of you know, the McCormick family has a very special devotion to the Sacred Heart. Our family custom is to add, after grace before meals, the following, in unison:  “O Sacred Heart of Jesus, we place our trust in Thee!”

luke hoyt

-by Br Luke Hoyt, OP (Br Luke, prior to joining the Order, earned a degree in piano performance from the University of Michigan and studied philosophy as a seminarian at the Pontifical College Josephinum.)

“When St. Gertrude and St. Margaret Mary, several centuries apart from each other, encountered Jesus in visions, they both did something curious. Ears pressed close to Jesus’ breast, they listened.

And they heard a heartbeat. With rapt attention, they listened to the Heartbeat of Jesus.

This is the act of a lover. When you are in love with someone, you want to know them entirely, to be one with them. In an exchange of spiritual goods, you want to live within the beloved, and you want that person to live within you. If you could locate one spot which somehow centered that other person, you would want to figuratively both step inside that spot, and also reach for it and hold it–tenderly and reverently–to place it deep inside yourself where it would be forever treasured.

For the human person, this spot is the heart. The heart is the locus of the “I.” And therefore to listen to the heartbeat of a beloved is to try to reach out and touch that “I,” to put your finger on another’s self, to cherish the sound, so to speak, of their existence.

This is what St. Gertrude and St. Margaret Mary sought in listening to Jesus’ heart. They were in love with their God, and were therefore spellbound by the sound of His Heart.

But when you listen to a human heart, you notice something within it. You notice a wound.  This is the case with every human heart. As soon as you locate it, you discover that it is broken and crying out in some way.

And Jesus’ heart is no exception. It is beating; it is alive. But it is also pierced. It bleeds. We ourselves pierced it, and now it flows and flows and flows.

But mysteriously, because it flows, the desire of the lover is answered.  The lover, finding the “I” of the beloved, can do more than listen to the heartbeat.  He or she can actually touch the very lifeblood which that heart beats and take it into his or her own self.

And when this happens, our hearts become like Jesus’ heart: filled with his blood. Because our hearts are also wounded, pierced like His, they too will flow – and flow and flow. But as they flow, they will spread the blood of the beloved wherever they go. And other hearts will in turn be transformed, and these also will flow.

And when the whole world is filled with our God’s blood, we will no longer need to strain our ears, listening for His heartbeat  For we will be within Him, within His Most Sacred Heart.”

Love,
Matthew

Mar 7 – St Teresa Margaret Redi of the Sacred Heart, OCD, (1747-1770) – Saint of the Hidden Life, “Deus Caritas Est!”

StTeresaMargaret

This Tuesday, Kelly will register Mara, in person, for Sacred Hearts of Jesus & Mary School, Sun Prairie, WI, 4K.  (feigned sobbing) They grow up SOOOO fast!  I know I will ponder that truth melancholically in my own heart, sincerely, soon enough. 🙁

We were asked, also, to send in a deposit if we intend Mara to continue at Sacred Hearts (aka, Little Hearts on the Prairie, cute! 🙂 beyond 4K, and we do, so we did.  Both my fathers, the one of blood and the one of marriage, were wise and witty men and both faithful Catholics.  My father-in-law, the late Richard B. Whitney, said of being Catholic, “It’s expensive!”  How true.  One of my favorite lines I’ll always remember and cherish.  Tell you my own father’s favorite line regarding the Church and money some other time!  🙂

Also, we are in the midst of “Potty Wars”.  My money is on the baby.  Who knew?  The only sound I have yet to hear coming from the bathroom is gun fire.  And, Kelly, just this week, celebrated one of those “can’t say thirty-something anymore” birthdays.  This is a particularly delicate time for me, I must say.  I just follow directions and don’t interfere, which is difficult, as men and engineers are wont to solve problems!  No?  🙂  But, men who want to remain married know their place.  Right, guys?  🙂

The McCormick family has a very special devotion to the Sacred Heart.  Grace always ended, growing up, with “O Sacred Heart of Jesus, we place our trust in Thee!”  I am becoming more adept, through experience, interpreting those “knowing” looks my parents would always throw at each other when praying that prayer.

Born Anna Maria Redi into a large devout family in Arezzo, Italy in 1747.  From the earliest days of her childhood, Anna Maria was filled with a deep love of God questioning the adults around her as to “Who is God”?  Already she was dissatisfied with answers given her.   Her entire life was driven by the desire to “return love for love”.  She entered the Carmelite convent in Florence at the age of seventeen, advanced rapidly in holiness and died an extraordinary death at twenty-two.  Her spiritual director reflecting on her death remarked “she could not have lived very much longer so great was the strength of the love of God in her”.

She was a beautiful child with clear blue eyes, golden hair and delicate features which might have caused one anticipate for her a future as the lady of a manor and a life of leisure.

Her father Ignatius and her mother Camille were of the lower Tuscan nobility but were not overly wealthy. Anna Maria was the second of thirteen children. Her mother bore twelve children in fourteen years. The last two were twins who lived only a few weeks. Three other children also died in infancy. After a gap of six years the last child, Teresa was born. This child was given Anna Maria’s name in Carmel.  Anna Maria (St. Teresa Margaret) had died six years before little Teresa’s birth.

Camille did not have a strong constitution and the strain of childbirth left her a semi-invalid. As the oldest girl, Anna Maria was entrusted with the supervision of the older of her little siblings while her mother was busy in the nursery. Her father said of Anna Maria that she had a fiery temperament and she was not above getting physical to maintain control over her little charges.

Her father testified that he could clearly see that from the age of five, Anna Maria had given her heart completely to God and she used all her facilities to know and to love Him. In later years she told her confessor simply that “from infancy I have never longed for anything other than to become a saint.”

“Who is God?” she asked her mother, her father, her aunt… The answers she received from the adults around her never fully satisfied her. People told her about God, what God is, not who God is. When her mother told her one day that God is love, Anna Maria lit up with joy. This answer at last gave her some satisfaction. But then she wondered, “What can I do to please Him?” From this moment her inexhaustible quest to love God as He loved her had begun. It is touching to note that when this childhood zeal was brought up to her, she replied in innocence “But everyone does that”.

Anna Maria’s parents were serious and pious. The family circle was warm and loving. Family prayer and daily Mass were an integral part of their lives. It appears that Camilla would have liked more social life in the villa but Ignatius would have seen that as a waste of resources and time.

The Redi villa was an ideal home for a child with a religious disposition and it is probably not an accident that all but one of the eight surviving children entered religious life or the priesthood. The large comfortable house had inspiring murals of the crusades on the walls of the entrance hall. The bedrooms contained religious art. A striking fresco of the Assumption was on the ceiling of Camilla’s room. Anna Maria’s bedroom had its own altar where she spent hours in prayer, after bribing the young ones with holy cards if they would leave her in peace. Sometimes they would creep back to observe her absorbed in prayer. Her brother Cecchino recorded that he thought she looked like a little Madonna.

The villa contained beautiful gardens and orchards. Anna Maria could be found in the corner of the gardens looking toward heaven and “thinking”. Close to the house was a chapel. It was decorated simply with frescos from episodes in the life St. Francis of Assisi. Anna Maria took St. Francis as her patron and was inspired by him with a love of poverty.

Although it was a peaceful and prosperous home, the children were not permitted to be idle. They were expected to spend their leisure time constructively. Anna Maria learned sewing and knitting and she was sometimes found knitting a simple object while completely absorbed in prayer.

At the age of seven Anna Maria made her first Confession. At that time first Confession preceded first Communion by several years. She was very attracted to the sacrament and prepared for it carefully and received it often. A conversation which took place while returning from Church and recorded by her father gives an idea of her attitude towards the sacrament.

“I have been thinking about the text that was preached on Sunday, the unforgiving servant. We come to the great King of Heaven with empty hands, in debt to Him for everything: life itself, and grace, and all the gifts He lavishes on us. Yet all we can say is, ‘Have patience with me, and I will pay thee all I owe,’ while all the time we could never pay anything towards the remission of our own debts, if God did not put into our hands the means to do so. And then, how often do we go away and refuse pardon for some slight fault in our neighbors, withholding our love, remaining aloof, or even nursing a grievance against them, and building up grudges that cool charity.”

After this conversation, Ignatius, who already appreciated the piety of this child, felt certain that God was calling Anna Maria in a special way. From that point on he began to provide her with true spiritual direction appropriate to her understanding. It was Ignatius who introduced Anna Maria to the devotion to the Sacred Heart, a devotion which became one of the central focuses of her spiritual life. The love of this father and daughter grew deeper as their profound spiritual confidences expanded the already deep familial affection. As an adult, Sr. Teresa Margaret would say “So great was the good my father has done to my soul that I can truly claim that he has been my father twice over”. It is a tender irony that in aiding the rapid spiritual growth of this most beloved daughter Ignatius was preparing the path that would take her away from him forever.

St. Apollonia’s Boarding School

At the age of nine, Anna Maria was sent to the boarding school of the Benedictine nuns of St. Apollonia’s in Florence. While other families of their status thought educating their daughters was a waste of money, the Redi family was determined to do so. His decision to provide the best of educations for Anna Maria and her three sisters as well as for his four sons forced Ignatius to tighten the family budget. One of their sacrifices was to give up the family coach. This was not only a sacrifice in convenience but also in status. A coach was a mark of a family’s situation but Ignatius was not moved by such considerations. Young Anna Maria was deeply impressed by this sacrifice and urged her older brother to be very diligent in his studies in response to this generosity.

There were two reasons Anna Maria wanted to keep her interior life hidden. First, she understood from an early age that “the merits of a good action can diminish when exposed to the eyes of others who, by their praise or approval, give us satisfaction or at least flatter our self-love and pride too much; and that therefore it is necessary to be content to have God alone.” The second reason was in order to imitate the hidden life of the Holy Family. This singular family appeared to the folk of the little village of Nazareth to be no different from any other. This was Anna Maria’s goal.

She continually experienced movements of love which impelled her to try to live a more holy life. Yet she feared others would notice if she intensified her devotional exercises and this went against her determination to remain hidden.  In her need, she turned to the one she called twice her father; and so started an extraordinary correspondence with Ignatius Redi. He remained her spiritual director for the next five years. It is a great loss for us that Ignatius, obedient to her wishes, burned each of Anna Maria’s letters after reading it.

It is a mark of Anna Maria’s intelligence that she succeeded in her almost contradictory goals, extraordinary growth in holiness while appearing to be just like all the rest. At the age of sixteen as her time at St. Apollonia was coming to an end, Anna Maria was finding it difficult to make a decision regarding her future. She felt drawn to the religious life and loved the Benedictine nuns at St. Apollonia yet there was something missing. A very strange and singular incident put Anna Maria on the path to Carmel.

One day a distant acquaintance of Anna Maria, Cecilia Albergotti, who was about to enter Carmel, paid a farewell visit to St. Apollonia. She told Anna Maria she wished to speak to her but the time passed and there was no opportunity to do so. However, as she was leaving Cecilia took Anna Maria’s hand and looked at her intently, saying nothing. Anna Maria walked back to her room with a strange feeling inside. Suddenly she heard the words “I am Teresa of Jesus, and I want you among my daughters.” Confused and a bit frightened, she went to the chapel and knelt before the Blessed Sacrament. She heard the words again.

Now convinced of the authenticity of the locution, she determined at that moment to enter Carmel and started immediately making plans to leave the school. She was only home for a few months when preparations were made for her application to the Carmel in Florence. She entered on September 1, 1764 a few weeks after her seventeenth birthday taking the name Teresa Margaret of the Heart of Jesus.

Entrance into Carmel

The community she entered contained thirteen professed nuns and two novices. The religious observance in the convent was excellent and Teresa Margaret always had high regard for the nuns there whom she called angels or great saints. She always, to her last day, felt unworthy to be among them.

From her first days in Carmel it was obvious to her superiors that she was an unusually mature and capable young woman. Because of her spiritual maturity she was treated severely by the novice mistress, Mother Teresa Maria, for the purposes of aiding her growth. Although Teresa Margaret exercised complete control over her actions and attitudes, her fair complexion which blushed bright red often gave away the interior battle she waged to maintain this control.

The period of postulancy was usually three months but it was extended one month because she developed an abscess on her knee. The ailment required surgery to scrape the infection away from the bone. This was done without anesthesia and the nuns marveled at her courage. Teresa Margaret however chided herself when a small whimper escaped her during the cutting. She feared that this ailment might cause the nuns not to accept her into the novitiate but there was no cause to worry. The nuns had found her spiritually mature, obedient, with a sweet and gentle nature. They considered her a gift and a true daughter of St. Teresa. She was accepted by a unanimous vote.

It was the custom at the time for the candidate to make a brief return to the world to consider once more the life she was leaving behind. Teresa Margaret visited again with members of her family and spent precious time with her father. There was no doubt now that their next parting would be forever. If anything could have kept Teresa Margaret from retuning to the Carmel, it would have been the pain she was causing her father. When Ignatius brought her back to the convent those around her were alarmed at her pallor. That evening she confided in her superior, Mother Anna Maria “I do not think that it is possible for me ever to suffer greater pain than that which I experienced in leaving my father.” She wept copious tears that night to the point of alarming Mother Anna Maria and causing her to wonder how Teresa Margaret had kept her composure through the day.

The next day Teresa Margaret was composed and radiant. Her father however was overcome and moved to a back corner of the church unable to watch the clothing ceremony. Later in the afternoon he was able to visit with her in the parlor. He could see her flooded with the peace the world cannot give and a joy no earthly pleasure can produce. He left her with an emptiness his other children could never fill yet he was at peace and thankful to God for the gift of this sacrifice.

The duties of the novices were general housekeeping and various small tasks needed by the community. But even as a novice, Teresa Margaret started the work that would take most of her time and energy for the rest of her years in Carmel; that of caring for the sick. Of the thirteen professed nuns, nine were elderly and often ill. Teresa Margaret started by assisting the aged novice mistress prepare for bed each night. She then took on the care of an ailing novice. More and more she spent any free time assisting the infirmarian in caring for one or the other of the seriously ill nuns. Some times she would move into the room of a sick sister to provide care during the night. Aside from the required periods of prayer Teresa Margaret gave her self to physical labor. Her work went far beyond what was required or expected.

A year after her clothing Teresa Margaret was scheduled to be professed. The abscess on her knee reappeared. She wondered if this might be a sign that she was mistaken, that she did not have a vocation after all. She brought her doubts before God with simplicity and humility desiring only the will of God whatever it might be. The abscess disappeared. When the time came for her profession, with honest feelings of unworthiness she asked to be professed as a simple lay Sister. This was not allowed but she kept this humble attitude all through her life in Carmel and often helped the lay sisters at their tasks. No duty was too lowly for her.

Theresa Margaret lived only four years after her Profession. For two years she served as assistant sacristan but never gave up her work among the sick. She was finally named assistant infirmarian though she had been doing the job all along.

She loved this job and the constant charity it demanded for she stated “love of neighbor consists in service.” Although “assistant” she soon was in fact exercising full responsibility for the infirmary. She was young and strong and seemed to thrive on the hard work. During her years of service, in spite of her continued determination to keep hidden her gifts and graces, remarkable incidences occurred: the miraculous healing which occurred after Teresa Margaret, filled with compassion, kissed a sister weeping in pain; her ability to converse with a deaf nun with whom no one else could communicate; various cures which, though not miraculous were at the least unusual; and her uncanny ability to know when a patient needed her no matter where in the monastery she might be.

Her Interior Life

Teresa Margaret had a rich, active interior life. The first tenant, as has been mentioned, was to remain hidden, to keep her gifts and graces hidden from all but her Lord while appearing quite ordinary to the world.

In her desire to prove her love to God, she practiced severe penances; sleeping on the floor, using a hairshirt, leaving windows open in the winter and closed in the summer, taking the discipline, etc. There was nothing masochistic in these practices. She wanted to discipline her body and unite herself to the suffering Christ. For her, suffering was a way of repaying love for love. As she grew she modified these practices and took as her motto “Always receive with equal contentment from God’s hand either consolations or sufferings, peace or distress, health or illness. Ask nothing, refuse nothing, but always be ready to do and to suffer anything that comes from His Providence.”

Her daily spiritual exercises were simple. She determined to present a smiling and serene exterior no matter how severe her interior and exterior trials. She practiced the art of never doing her own will for she believed that “she who does not know how to conform her will to that of others will never be perfect.” She would never offer an excuse for a fault or defend herself when falsely accused. She wrote that “everything can be reduced to interior movements, where the constant exercise of abnegation is essential.” She believed that God would be found when God alone is sought. To that end she made the following resolution: “I propose to have no other purpose in all my activities, either interior or exterior, than the motive of love alone, by constantly asking myself: ‘Now what am I doing in this action? Do I love God?’ If I should notice any obstacle to pure love, I shall take myself in hand and recall that I must seek to return my love for His love.” As for love of neighbor, she determined to “sympathize with their troubles, excuse their faults, always speak well of them, and never willingly fail in charity in thought, word or deed”.

All these little practices seem to be no more than what any good Christian should be doing. How simple and un-heroic they are. Yet to spend even one day in the minute by minute application of them would be more than most could hope to accomplish.

One Sunday in choir, Teresa Margaret was given a particular grace to understand the deep meaning of the love of God. While the community was reciting Terce, the words “Deus caritus est” (God is Love, I John 4:8) were read and it seemed to her she heard them for the first time. She was flooded with an elevated understanding of these words that seemed to be a new revelation. Despite the fact that she tried carefully to hide this sudden grace, all around her were aware something out of the ordinary had happened. These words occasioned a mystical experience which transformed her knowledge of God.

For the next few days the words “God Is Love” were constantly on her lips as she went about her duties. She appeared so out of herself that the Carmelite Provincial was brought in to examine her to see if she were suffering from “melancholy”. After examining her he responded: “I would indeed very happily see every sister in this community afflicted with such ‘melancholy’ as that of Sister Teresa Margaret!” It was only later that the community came to attribute her “faraway look” to her habitual awareness of the presence of God and His continual operations in her.

Night of the Spirit

This grace was however to start a great spiritual trial for Teresa Margaret. She had always found it impossible to return to God “love for love” as she desired. Now that she had a mystical experience of the love of God the abyss between God’s love for her and her ability to return that love sufficiently became a source of increasing torment to her.

In a series of letters to her spiritual director, Fr. Ildephonse, she wrote: “I am telling you in strict confidence, sure of your discretion that I find myself in pain because I am not doing anything to correspond to the demands of love. I feel that I am continually being reproached by my Sovereign Good and yet, I am very sensitive to the slightest movement contrary to the love and knowledge of Him. I do not see, I do not feel, I do not understand anything interiorly or exteriorly which could impel me to love … no one can imagine how terrible it is to live without any love when one is actually burning with the desire for it.”

“This is a torture to me, let alone the fact that it requires such an effort to apply myself to the things of God,” she confessed later. “I fear that God is very displeased with my Communions; it seems that I have no desire to ask His help because of the great coldness which I experience … It is the same with prayer and, of course, in all the other spiritual exercises. I am continually making good resolutions but I never succeed in attaining some way of successfully overcoming these obstacles which stand in my way and prevent me from throwing myself at His feet.”

“The tempest has become extremely violent and I feel myself being so knocked about that I scarcely know what to do if this continues. Everywhere there is darkness and danger. My soul is so dark that the very things which used to afford me some spiritual consolation are only a source of torture to me … I must do violence to myself in order to perform each interior and exterior spiritual exercise … Finding myself in this state of supreme weariness I commit many failings at each step … My mind is in such turmoil that it is open to temptations of every sort, especially to those of despair … I have a great fear of offending God grievously … I see that I do wrong and at the same time try to follow the inspiration to do good and then I feel remorse for my infidelity; and to top it all, I am not succeeding in conquering myself because my repugnance is so great …”

“The cruelest torturer of her soul,” wrote Fr. Ildephonse, “was her love which, in the very same measure that it increased – hid itself from the eyes of her spirit. She loved, yet believed she did not; in the measure love grew in her soul, in the same measure augmented the desire of loving and the pain of thinking that she did not love.” He was convinced that she was at the stage of Spiritual Marriage. When he later heard of her sudden and unexpected death he remarked “she could not have lived very much longer so great was the strength of the love of God in her.”

Her Death

It is suspected that Teresa Margaret had a premonition of her death. After obtaining permission from Fr. Ildephonse, she made a pact with Sr. Adelaide, an elderly nun she was caring for. The pact was that when she died, Sr. Adelaide would ask God “to permit Sister Teresa Margaret to join her quickly in order that she may love Him without hindrance for all eternity and be fully united with the fount of divine charity.” Shortly after the death of Sr. Adelaide, Teresa Margaret was indeed with God. It is likely that the cause of Teresa Margaret’s death was a strangulated hernia. It is probable that it was in lifting the heavy, inert body of Sister Adelaide that she strained herself causing the hernia. If so, it was a delightful seal to their pact.

In mid-February, 1770, Teresa Margaret wrote her last letter to her father, in which she begged that he begin a novena to the Sacred Heart at once for a most pressing intention of hers.

On March 4th she asked Father Ildefonse to allow her to make a general confession, as though it were to be the last of her life, and to receive Communion the following morning in the same dispositions. Whether or not she had any presentiment that this was indeed to be her Viaticum one cannot know; but in fact it was. She was only twenty-two years old and in excellent health, yet it appears she was making preparations for her death.

On the evening of March 6th Teresa Margaret arrived late to dinner from her work in the infirmary. She ate the light Lenten meal alone. As she was returning to her room, she collapsed from violent abdominal spasms. She was put to bed and the doctor was called. He diagnosed a bout of colic, painful but not serious. Teresa Margaret did not sleep at all during the night, and she tried to lie still so as not to disturb those in the adjoining cells. The following morning she seemed to have taken a slight turn for the better

But when the doctor returned he recognized that her internal organs were paralyzed and ordered a surgeon for a bleeding. Her foot was cut and a bit of congealed blood oozed out. The doctor was alarmed and recommended that she should receive the Last Sacraments right away. The infirmarian however, felt that this was not necessary, and was reluctant to send for a priest because of the patient’s continued vomiting. In addition, Sister Teresa Margaret’s pain appeared to have lessened. The priest was not called.

Teresa Margaret offered no comment, nor did she ask for the Last Sacraments. She seemed to have had a premonition of this when making her last Communion “as Viaticum”. She held her crucifix in her hands, from time to time pressing her lips to the five wounds, and invoking the names of Jesus and Mary, otherwise she continued to pray and suffer, as always, in silence.

By 3 p.m. her strength was almost exhausted, and her face had assumed an alarmingly livid hue. Finally a priest was called. He had time only to anoint her before she took her flight to God. She remained silent and uncomplaining to the end, with her crucifix pressed to her lips and her head slightly turned towards the Blessed Sacrament. The community was stunned. Less than twenty-four hours earlier she had been full of life and smiling serenely as she went about her usual duties.

Glory Revealed

Teresa Margaret had attempted all her life to remain hidden. In many ways she succeeded. But upon her death, the veil over her exalted sanctity was lifted by God Himself.

The condition of Teresa Margaret’s body was such that the nuns feared it would decay before proper funeral rites could be accomplished. Her face was discolored, her extremities were black, the body already bloated and stiff. When her body was prepared and laid out in the choir later in the day, it was almost unrecognizable to the sisters who had lived with her for the last five years.

Her funeral was held the following day and plans were made for her immediate burial. When she was moved into the vault however, everyone noticed that a change had taken place in the body. The blue-black discoloration of her face was much less noticeable. The community decided to postpone the burial. A few hours later a second examination showed that the entire body had regained its natural color. The nuns were consoled to see the lovely face of Teresa Margaret looking just as they had known her.

They begged the Provincial’s permission to leave her unburied until the next day, a request which he, dumbfounded at this astonishing reversal of natural processes, readily granted. The final burial of the body was arranged for the evening of the 9th of March, fifty-two hours after her death. By that time her skin tint was as natural as when alive and in full health, and the limbs, which had been so rigid that dressing her in the habit had been a difficult task, were flexible and could now be moved with ease.

This was all so unprecedented that the coffin was permitted to remain open. The nuns, the Provincial, several priests and doctors all saw and testified to the fact that the body was as lifelike as if she were sleeping, and there was not the least visible evidence of corruption or decay. Her face regained its healthy appearance; there was color in her cheeks. Mother Victoria, who had received the profession of this young nun, suggested that a portrait should be painted before the eventual burial. This was unanimously agreed to, and Anna Piattoli, a portrait painter of Florence, was taken down to the crypt to capture forever the features that now in death looked totally life-like.

The Carmel burial vault was a scene of much coming and going during these days, and had assumed anything but a mournful atmosphere. By the time the painting was completed, a strange fragrance was detected about the crypt. The flowers that still remained near the bier had withered. But the fragrance persisted, and grew in strength, pervading the whole chamber. And then, miles away in Arezzo her mother Camilla also became aware of an elusive perfume which noticeably clung to certain parts of the house.

During the next two weeks several doctors and ecclesial authorities came to the crypt to examine the body. As the days continued to pass the body regained more and more the characteristics of a living being. The Archbishop of Florence came on March 21 to make his own examination. The body was now totally subtle. Her bright blue eyes could be seen under lids slightly opened. Finally a little moisture collected on her upper lip. It was wiped off with a piece of cloth and rendered a “heavenly fragrance”. The Archbishop declared: “Extraordinary! Indeed, it is a miracle to see a body completely flexible after death, the eyes those of a living person, the complexion that of one in the best of health. Why, even the soles of her feet appear so lifelike that she might have been walking about a few minutes ago. She appears to be asleep. There is no odor of decay, but on the contrary a most delightful fragrance. Indeed, it is the odor of sanctity.”

Teresa Margaret was finally buried eighteen days after her death. The report of miracles attributed to her intercession began immediately. Thirty-five years later, on June 21, 1805, the Feast of the Sacred Heart, the incorrupt body of St. Teresa Margaret was transferred to the nuns’ choir in the Carmel of Florence where it remains to this day.

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“… my God, I do not want anything else other than to become a perfect image of You and, because Your life was a hidden life of humiliation, love, and sacrifice, I desire the same for myself. I wish, therefore, to enclose myself in Your loving Heart as in a desert in order to live in You, with You, and for You this hidden life of love and sacrifice.  You know indeed that I desire to be a victim of Your Sacred Heart, completely consumed as a holocaust by the fire of Your holy love.  And thus Your Heart will be the altar upon which I must be consumed, my dearest Spouse; You will Yourself be the priest Who must consume this victim by the fire of Your holy love.” -from the Act of Oblation of St Teresa Margaret Redi of the Sacred Heart.

St Teresa Margaret Redi of the Sacred Heart, OCD, was the subject of Chapter 2 of St Teresa Benedicta of the Cross, OCD, (Edith Stein)’s (1891-1942), who was killed at Auschwitz, book, “The Hidden Life”, written in 1939.

Love,
Matthew
It was long, mea culpa, but it’s Lent.  It’s good for us! 🙂

Aug 19 – St John Eudes, CJM, (1601-1680), Father of Modern Devotion to the Hearts of Jesus & Mary

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-n.b. the Latin inscription on the enflamed Heart of God St John is holding, which is difficult to read in this image, says “Cor Jesu et Mariae fornax amoris”, his thumb is covering the “amo” in “amoris”, a prime example of why much contextual training in interpreting, appreciating art is absolutely required, when the artist in 1673 would just assume when the literate devotee would view, would immediately know what was intended, albeit un-illustrated, hidden.  “The Heart of Jesus and Mary, furnace of love”

As many of you know, the McCormick family has a very special devotion to the Sacred Heart.  I cannot remember a time as a child when my parents and I did not end our grace before meals w/out “O Sacred Heart of Jesus, we place our trust in Thee!”  Modern (17th century until the present) devotion to the Sacred Heart was a response to Jansenism.

Jansenism is a Catholic heresy, condemned by Pope Innocent X in 1655, and was a product of the Counter-Reformation.  Jansenism emphasizes original sin, human depravity, the necessity of divine “efficacious grace” as it relates to the free will, and predestination.  It is a form of Catholic Calvinism.  It’s principal architect was the Dutch theologian Cornelius Otto Jansen.  It held sway over Catholic thought, and strains can still be found, between the 16th-18th centuries.

Born on a farm in northern France, John died at 79 in the next “county” or department. In that time he was a religious, a parish missionary, founder of two religious communities and a great promoter of the devotion to the Sacred Heart and the Immaculate Heart of Mary.  He joined the religious community of the Oratorians and was ordained a priest at 24. During severe plagues in 1627 and 1631, he volunteered to care for the stricken in his own diocese. Lest he infect his fellow religious, he lived in a huge cask in the middle of a field during the plague.

At age 32, John became a parish missionary. St John Eudes was dedicated and worked towards “restoring the priestly order to its full splendor” in his time. His gifts as preacher and confessor won him great popularity. He preached over 100 parish missions, some lasting from several weeks to several months.

In his concern with the spiritual improvement of the clergy, he realized that the greatest need was for seminaries. He had permission from his general superior, the bishop and even Cardinal Richelieu to begin this work, but the succeeding general superior disapproved. After prayer and counsel, John decided it was best to leave the religious community. The same year he founded a new one, ultimately called the Eudists (Congregation of Jesus and Mary), devoted to the formation of the clergy by conducting diocesan seminaries. The new venture, while approved by individual bishops, met with immediate opposition, especially from Jansenists and some of his former associates. John founded several seminaries in Normandy, but was unable to get approval from Rome (partly, it was said, because he did not use the most tactful approach).  Fr. John Eudes was a disciple of St Vincent de Paul.

In his parish mission work, John was disturbed by the sad condition of prostitutes who sought to escape their miserable life. Temporary shelters were found but arrangements were not satisfactory. A certain Madeleine Lamy, who had cared for several of the women, one day said to him, “Where are you off to now? To some church, I suppose, where you’ll gaze at the images and think yourself pious. And all the time what is really wanted of you is a decent house for these poor creatures.” The words, and the laughter of those present, struck deeply within him. The result was another new religious community, called the Sisters of Charity of the Refuge.

St John Eudes is probably best known for the central theme of his writings: Jesus as the source of holiness, Mary as the model of the Christian life. His devotion to the Sacred Heart and to the Immaculate Heart of Mary led Pius XI to declare him the father of the liturgical cult of the Hearts of Jesus and Mary.

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“Holiness is the wholehearted openness to the love of God. It is visibly expressed in many ways, but the variety of expression has one common quality: concern for the needs of others. In John’s case, those who were in need were plague-stricken people, ordinary parishioners, those preparing for the priesthood, prostitutes and all Christians called to imitate the love of Jesus and His mother.”
(www.americancatholic.org for Aug 19, Feast of St John Eudes)

“Our wish, our object, our chief preoccupation must be to form Jesus in ourselves, to make His spirit, His devotion, His affections, His desires and His disposition live and reign there. All our religious exercises should be directed to this end. It is the work which God has given us to do unceasingly” (-St. John Eudes, The Life and Reign of Jesus in Christian Souls).

“Let us therefore give ourselves to God with a great desire to begin to live thus, and beg Him to destroy in us the life of the world of sin, and to establish His life within us.”

“Father of mercies and God of all consolation, You gave us the loving Heart of your own beloved Son, because of the boundless love by which You have loved us, which no tongue can describe. May we render You a love that is perfect with hearts made one with His. Grant, we pray, that our hearts may be brought to perfect unity: each heart with the other and all hearts with the Heart of Jesus…”

“The air that we breathe, the bread that we eat, the heart which throbs in our bosoms, are not more necessary for man that he may live as a human being, than is prayer for the Christian that he may live as a Christian.”

“The worthy priest is an angel of purity in mind and body,
a cherub of light and knowledge,
a seraph of love and Charity,
an apostle of zeal in work and sanctity,
a little god on earth in power and authority, in patience and benignity.

He is the living image of Christ in this world,
of Christ watching, praying, preaching, catechizing, working, weeping,
going from town to town, from village to village,
suffering, agonizing,
sacrificing Himself and dying for the souls created to His image and likeness…

He is the light of those who sit in darkness and in the shadow of death.

He is the destroyer of error, schisms and heresies,
the converter of sinners,
the sanctifier of the just,
the strength of the weak,
the consolation of the afflicted,
the treasure of the poor.
He is the confusion of hell,
the glory of heaven,
the terror of demons,
the joy of angels,
the ruin of Satan’s kingdom,
the establishment of Christ’s empire,
the ornament of the Church…”

Prayer for the intercession of St John Eudes

Father, You chose the priest John Eudes to preach the infinite riches of Christ. By his teaching and example help us to know You better and live faithfully in the light of the Gospel. Grant this through our Lord Jesus Christ, Your Son, Who lives and reigns with You and the Holy Spirit, one God, for ever and ever. Amen.

Love,
Matthew

Solemnity of the Most Sacred Heart of Jesus #2

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This unique iconographic presentation of a beloved theme combines the classic pose of “Christ the Teacher” with devotion to the Sacred Heart of Jesus. The Heart of Christ is burning with love for mankind, most vividly manifest in His suffering and sacrifice on the Cross.

Devotion to the loving heart of Christ first appeared in the eleventh and twelfth centuries, and has been credited to several saints, including Saints Margaret Mary Alacoque, Bonaventure, Gertrude and Bernard. The devotion became popularized in the sixteenth and seventeenth centuries, especially through the Society of Jesus and the Visitation Order, and widespread devotion to the Sacred Heart of Jesus continues to this day.

One of my favorite prayers of devotion to the Sacred Heart…

“O Most Sacred Heart of Jesus,
I adore You,
I love You,
I praise You,
I cry to You for mercy,
I return You thanks,
I invoke You,
And confide myself entirely to You.

O most holy Heart of my Lord and Savior,
Who for the salvation of us all
Accepted a birth into poverty,
Endured sorrow and contempt here on earth,
Lived a life of labor and contradictions,
Suffered a shameful death,
But Who remain
In the most Blessed Sacrament of the altar
Until the end of time;
Accomplish, O Most Sacred Heart,
Your will in my heart,
Which I now dedicate and consecrate to You forever.
Amen.”

“O Sacred Heart of Jesus, we place our trust in Thee.”
-Robert L. & Mary D. McCormick

“The family, just like the Church, must always be regarded as a center to which the Gospel must be brought and from which it must be proclaimed.  Therefore in a family which is conscious of this role all the members of the family are evangelists and are themselves evangelized.”
-Evangelii Nuntiandi, (Evangelization in the Modern World), #71, Pope Paul VI, 1975, as cited in the US Catholic Catechism for Adults, p. 404, July, 2006, USCCB.

“To fall in love with God is the greatest of all romances; to seek Him, the greatest adventure, to find Him, the greatest human achievement.”
-St. Augustine

Love,
Matthew

Solemnity of the Most Sacred Heart of Jesus #1

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The McCormick family has a very special devotion to the Sacred Heart.

Prayer of Trust in the Sacred Heart

In all my temptations, I place my trust in you, O Sacred Heart of Jesus.
In all my weaknesses, I place my trust in you, O Sacred Heart of Jesus.
In all my difficulties, I place my trust in you, O Sacred Heart of Jesus.
In all my trials, I place my trust in you, O Sacred Heart of Jesus.
In all my sorrows, I place my trust in you, O Sacred Heart of Jesus.
In all my work, I place my trust in you, O Sacred Heart of Jesus.
In every failure, I place my trust in you, O Sacred Heart of Jesus.
In every discouragement, I place my trust in you, O Sacred Heart of Jesus.
In life and in death, I place my trust in you, O Sacred Heart of Jesus.
In time and in eternity, I place my trust in you, O Sacred Heart of Jesus.

Prayer for Perseverance

O, Sacred Heart of Jesus, living and life-giving fountain of eternal life, infinite treasure of the Divinity, and glowing furnace of love, You are my refuge and my sanctuary.

O adorable and glorious Savior, consume my heart with that burning fire that ever inflames Your Heart. Pour down on my soul those graces which flow from Your love.

Let my heart be so united with Yours that our wills may be one, and mine may in all things be conformed to Yours. May Your Will be the rule both of my desires and my actions.
-St. Alphonsus Liguori

“At the end of this life, only love will matter.”
-St. Sharbel

Love,
Matthew