Category Archives: Virtue

We were made for happiness. It is our natural end.

be·at·i·tude
/bēˈadəˌt(y)o͞od/
noun
noun: beatitude, plural noun: beatitudes
1. supreme blessedness.

“Since happiness is the perfect and sufficient good, it must needs set man’s desire at rest and exclude every evil. . . . Wherefore also according to the Philosopher (Ethics, 1:9), happiness is the reward of works of virtue. — St. Thomas Aquinas, Summa Theologica, I-II, Q. 5. arts. 4, 5

“Now I wish to tell you further, that a man proves his patience on his neighbor, when he receives injuries from him. Similarly, he proves his humility on a proud man, his faith on an infidel, his true hope one who despairs, his justice on the unjust, his kindness on the cruel, his gentleness and benignity on the irascible. Good men produce and prove all their virtues on their neighbor. . . .” — St. Catherine of Siena, Dialogue

“Perceived lack of intimacy and belonging is clearly a threat to our happiness and, indeed, is a real evil when evil is understood as a lack of a good that should be present…As St. Irenaeus stated so well eighteen centuries ago, “The glory of God is man fully alive, and the life of man is the vision of God.”13

One hundred years before Irenaeus’s birth, God made Himself visible and explained in His own words why He came to the people on earth: “I came that they may have life, and have it abundantly” (John 10:10). St. Thomas Aquinas added that God intends for us a twofold happiness: an imperfect happiness while here on earth and a perfect happiness in heaven.

Starting with Aristotle and concluding with St. Matthew, Thomas tells us: “The Philosopher, in placing man’s happiness in this life (Ethics, 1:10), says it is imperfect, and after a long discussion concludes: We call men happy, but only as men. But God has promised us perfect happiness, when we shall be as the angels . . . in heaven (Matt. 22:30).”14 And what are the keys to both kinds of happiness? We saw in this chapter’s first quotation that St. Thomas Aquinas claims that virtues hold the keys to happiness.

Virtues are habits or dispositions to know the truth and to do the good. They perfect our powers as human beings made in the image and likeness of God with intellects and wills. They perfect the capacities of our intellects to know what is true, and the capacities of our wills to rein in our passions and desires to keep us from doing what is wrong and to guide us toward what is right. The more we embrace and build these capacities, the happier we become and the less susceptible to negative attitudes and emotions, including those that accompany excessive, prolonged loneliness.

Now, there are important natural virtues, such as temperance, fortitude, justice, and prudence, long known to great pagan philosophers. And literally thanks be to God, there are also supernatural, theological, or infused virtues that the Father and the Son freely bestow on us through the workings of the Holy Spirit: faith, hope, and love (also called charity). All the virtues work together to guide us toward that imperfect happiness we can experience on earth and the perfect eternal bliss we hope to share: the beatific vision of God in heaven.”

Love,
Matthew

Vost, Kevin. Catholic Guide to Loneliness (Kindle Locations 379-389, 391-417). Sophia Institute Press. Kindle Edition.

13 Irenaeus, Against Heresies, IV, 20, 7, as cited in Mons. Phillipe Delhaye, Pope John Paul II on the Contemporary Importance of St. Irenaeus, no. 10, http://www.ewtn.com/library/theology/irenaeus.htm.
14 Summa Theologica (ST), I-II, Q. 3, art. 2.

The Catholic Advantage

I am not a fan of Bill Donohue or his one-sided polemics, even in supposed defense of the Church. I think he is a paid mouthpiece, devoid of intellectual integrity and honesty. However, he has written an interesting book.


-by Fr. Leonard Klein, 6/4/15, formerly a Lutheran pastor for 30 yrs, Fr. Klein entered the Church & began studying for the Catholic priesthood in 2003. He is a priest of the Diocese of Wilmington, DE.

“A few few years ago Michael Novak spoke to the Thomas More Society of my diocese about his 2008 book, No One Sees God: The Dark Night of Atheists and Believers. I was there as chaplain to those Catholic attorneys. A few atheists were there as well, assuming a role different than mine. They gave Novak a rather hard time; he handled them well.

I could not help noticing the difference between the athiests and the lawyers. The atheists were odd ducks. the attorneys were quite the opposite: well groomed, successful, joyful, sociable, deeply connected to faith, family, and community, generous with their time and money. The attorneys seemed healthy and happy. I don’t think the atheists noticed the contrast, since no evidence could convince them that they were not already the smartest people in the room.

Reading Bill Donohue’s The Catholic Advantage: Why Health, Happiness, and Heaven Await the Faithful, I ended up thinking again of the Catholic lawyers and the contrast I perceived between them and the avowed atheists in the room. The difference to me was palatable. Donohue explains those differences.

Unhealthy people don’t just lack community; they are poorly equipped for community. Our culture is increasingly unhealthy. Rootless people avoid the Church and our culture is increasingly rootless. Hedonists avoid the Church and our culture is increasingly hedonistic. The absence of bonds and boundaries, of health, happiness and hope of heaven, conspires against belief.

The argument of Donohue’s book is simple and familiar: Christian faith and practice correlate positively with human happiness. The outline is similarly straightforward. The book is divided into three main parts: health, happiness, and heaven—the core positive outcomes of being Catholic. Committed believers are much more apt to flourish, and the hope of heaven broadens the human prospect to infinity.

President of the Catholic League for Religious and Civil Rights, Donohue is well known for his assertive—some might say pugnacious—defense of the Catholic faith and of the Church. He does what he does because he is a committed and believing Catholic, and in his book he presses the case for faith.

A sociologist, Donohue’s training drives his argument. It relies heavily on data from many sources. The evidence will not be new to those of us who pay attention to the role of religion in society, but the book assembles a great deal of useful information. It’s an apologetic goldmine.

Donohue knows that the data will not bring about conversion, but it is encouraging and enormously helpful for those of us called to preach and teach, to say nothing of ordinary Christians who want insight into the life-giving nature of our faith. We need information to buttress and defend the truth, and Donohue provides it. He makes particularly good use of studies revealing the superlative happiness of priests and nuns in their vocations.

He is also theologically and spiritually sophisticated. While there is a lot of useful data, Jesus is not lost in the insights and the numbers. This is a book of faith, not just a book about faith.

But what accounts for the rage of the secularists? As Donohue documents, they are imprisoned by their own culture, custom, and ideology. But why are institutions which would seem to offer the best cure enduring hostility and shrinkage?

We need to look at another facet of our culture. People who are deprived of belief, boundaries, and bonds will be angry at the happiness of others—and uncomprehending. If faith is struggling in contemporary American culture, part of the reason is almost surely that the culture is collapsing on so many fronts.

How it is that faith has become the enemy for so many, when it has the benefits Donohue defines? It is, I would argue, not just that faith is harder in this day. It is that those trapped in the sin-sickness of the era cannot imagine a way out. The culture creates lost sheep. The evidence Donohue cites shows it, but it also shows that it is good to be on the side of the One who seeks them out and to have beliefs, boundaries and bonds to offer. That would be the Catholic advantage.

We have long known the truth of Donohue’s thesis that belief, boundaries, and bonds make for health, happiness, and heaven. We also know that belief cannot be created by will or, in the line he cites from St. John Paul II, imposed rather than proposed. We would not expect that many atheists or secularists will be converted by reading this book. Evangelization happens in other ways.

Of course, Donohue is still Donohue, delightfully combative. But the book is useful and entirely accessible, and I commend it all the more in these days when Christians in general and Catholics in particular are feeling beleaguered by the storm of secularism.”

Love,
Matthew

Knowledge

As in the Biblical “to know”. “How can this be, since I do not know man?” -Lk 1:34

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

Presence of God – O Holy Spirit, teach me the nothingness of earthly things.

MEDITATION

By the gifts of fear, fortitude, piety, and counsel, the Holy Spirit regulates our moral life; whereas by the other gifts—knowledge, understanding, and wisdom—He governs our theological life more directly, that is, our relations with God. The first four gifts perfect the moral virtues especially; the last three perfect the theological virtues. They are the so-called gifts of the contemplative life, that is, of the life of prayer and union with God.

In our ascent toward God, we find one great obstacle: creatures which impress and allure us by their attractions, tempting us to stop at them and thus drawing us away from God, the infinite good, Who transcends human experience. It is not easy for us who live in the realm of sense to believe that God is all, that He is the only good, the only happiness, and to place our hope in Him alone, while He is veiled from sight. We find it difficult to believe that creatures are nothing, to be convinced of their vanity, while they present themselves to us so alluringly. It is true that faith comes to our aid, and in its light, we have often reflected on these truths, yet in practice, our reasonings have often failed. Confronted with the attractions of creatures, we forget and perhaps even betray our Creator. Therefore we need more powerful help, a divine light, which illumines from within, without the need of passing through our reasonings, so limited and rude: it is this light that the Holy Spirit infuses into our soul by means of the gift of knowledge. This gift does not make us reason on the vanity of things; but it gives us a living, concrete experience of them, an intuition so clear that it admits no doubt. Under the influence of this gift, Francis of Assisi suddenly left his merry companions to espouse Lady Poverty, and when his indignant father drove him out of his house, he exclaimed in the fervor of his spirit, “Henceforth I will not call Peter Bernardone my father, but our Father, Who is in heaven!” Under the impulse of this gift, Teresa of Avila wrote these words: “All things pass, God never changes. He who has God, finds he lacks nothing: God alone suffices”; and the dying words of Blessed Maria Bertilla were: “One must work only for Jesus. All else is nothing.”

COLLOQUY

“My God, here on earth all is vanity. What can I seek and desire to find here below where nothing is pure? All is vain, uncertain, and deceptive, except to love You, O Lord, and do good works. But I cannot love You perfectly unless I despise myself and the world.

O my soul, do not think it hard to leave your friends and acquaintances; they often stand in the way of divine consolations. Where are the companions with whom you played and laughed? I do not know; they went away and abandoned me. And where are the things you were interested in yesterday? They have vanished. Everything has gone. Then only he who serves You, O Lord, is wise because he despises the earthly life with all its charms.

Keep me, O my God, from seeking the joys of the world. I conjure you, remove from my heart every attachment to earthly vanities. Lift me up to the height of the Cross; grant that I may follow You wherever You precede me. Poor and stripped of all, an exile on earth, and unknown, I willingly remain with You.” (Thomas à Kempis).

“Remove from me, O my God, everything that leads me away from You; give me everything that will bring me nearer to You. Enrapture me, so that I will live wholly and always for You.” (St. Nicholas of Flue).

“O Lord, grant that the sweet, burning power of Your love may draw my heart away from all earthly delights, so that I may die for love of You as You deigned to die for love of me. “ (St. Francis of Assisi).

Love,
Matthew

What I wish people knew about depression

“I AM sorrowful, even unto death.” -cf Mt 26:38


-excerpts from Therese Borchard

“I wish people knew that depression is complex, that it is a physiological condition with psychological and spiritual components, and therefore can’t be forced into any neat and tidy box, that healing needs to come from lots of kinds of sources and that every person’s recovery is different…

I wish people knew that medications don’t provide all the answers…(Ed. They only treat the symptoms, sometimes don’t work that well, have side effects which are depressing themselves and take joy out of life, and wane in effectiveness with age and use, and age aggravates EVERYTHING. It just wears, and wears, and wears you down until nothing, and everything is another reason to take action not to go on.  You just want the pain to stop and that becomes the overriding purpose of everything.)

I wish people knew that millions of people don’t respond to medications, and that, while brain stimulation technologies (electro-shock like my father deceived my mother into receiving after he found her wandering around in the clothes closet of their condo) offer hope for treatment-resistant depression, these persons are dealing with a different kind of beast altogether and should not be blamed for their chronic illness.

I wish people knew that a depressed person is capable of fake laughing for two hours through a dinner only to go home and Google “how to kill yourself”, that most depressed persons deserve Academy Awards for outstanding acting, and that it can be practically impossible to pick up on the desperation and sadness in a person who wants so badly to die because chances are she is the one cracking jokes in a crowd…

I wish people knew that the endorphins from exercise are as close as a depressive will get to an anesthesia for pain but that it’s possible to swim 5,000 yards a day or run seven miles a day and still be suicidal, that a sad swimmer can fill up her goggles with tears.

I wish people knew that while yoga is helpful for some, a person can walk out of the studio just as depressed as she was before Namaste.

I wish people knew that the worst part about depression is the sheer loneliness, the inability to express the anguish that rages within, and that the smiley-face culture we live in worsens that loneliness because depressed persons are so scared to tell the truth.

I wish people knew that persons who struggle with depression aren’t lazy, uncommitted, and weak, that they are not trying to get attention.

I wish people knew that depressed brains looked different on high resolution X-rays, that when experts scanned the brains of depressed people, they discovered that the front lobes of the brain displayed lower activity levels than those in non-depressed patients, that there are breakdowns in normal patterns of emotional processing, that depression can be associated with the loss of volume in parts of the brain and can inhibit the birth of new brain cells, which is why renown psychiatrist Peter Kramer believes it is the “most devastating disease known to mankind.”

I wish people knew that taking one’s life can feel like sneezing to a severely depressed person, that it can be a mere reaction to the body’s strong message, that after fighting a sneeze for years and years, some people simply can’t not sneeze anymore, that they should not be condemned or demonized for sneezing.

I wish people knew that the hardest thing some persons will ever do in this lifetime is to stay alive, that just because staying alive comes easily to some, it doesn’t mean arriving at a natural death is any less of a triumph for those who have to work so very hard to keep breathing…”

Love, pray for me,
Matthew

Fortitude

Ps 27:1

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

Presence of God – O Holy Spirit, You know how weak I am; make me strong with Your divine fortitude.

MEDITATION

Under the influence of the gift of fear, the soul puts itself completely into the hands of God and has but one desire, that of never being separated from Him. The gift of fortitude comes to strengthen it so that it may be always more and more courageous in serving God.

In the measure that the soul advances in the spiritual life, it should follow God’s initiative, and let itself be guided by the Holy Spirit, rather than proceed according to its own ideas; however, its activity is necessary here, too, consisting as it does in a prompt, docile adherence to the promptings of the divine Paraclete, accepting and willing all that He does for it and in it. Thus this gift comes to help and to perfect the virtue of fortitude, which, in spite of our good will, is always weak and too often fails us, especially when we are faced with the rigorous demands of a more perfect spiritual life.

We need courage to remain faithful to God’s law and the duties of our state—even at the cost of great sacrifice—and to endure patiently the difficulties of life. We need it even more to second the action of God in our soul, to follow faithfully the inspirations of the Holy Spirit, and not be frightened by the trials God makes us undergo. He is a kind, gentle Master, but at the same time, a very exacting one, because He cannot lead us to sanctity without asking us for all. And this is just where we most experience our frailty: we feel intuitively what God wants from us, perhaps we see it very clearly, and yet we are not capable, we lack the strength to do it. This is a great grief for a soul of good will, not yet fully matured. It is the condition of human weakness which actual grace and the infused virtue of fortitude can do much to relieve, but which they cannot completely cure, acting as they do by means of our limited faculties. The direct intervention of God Himself is necessary and God does intervene by putting the gift of fortitude into action.

COLLOQUY

“O eternal God, You are Fortitude and You give fortitude to the soul, making it so strong that neither the devil nor any other creature can take this strength away unless it consents. It will never do so if it clothes itself with Your will because it is only its own will that weakens it. O, eternal God! inestimable love! I, Your creature is wholly incorporated into You, and You into me by creation, by the force of Your will, by the love with which You have created me!” (St. Catherine of Siena, OP).

“Veni, Spiritus fortitudinis, robora me!” Come, O Spirit of fortitude, strengthen me! Grant me the gift of fortitude, to confront with courage, to support with patience, difficult and painful things, overcoming all obstacles. I am in great need of this Your gift because I am little and weak, and I tire as easily as a child. ‘But You do not tire, grow weary, and Your wisdom is unsearchable. Give strength to the weary; and to those who have little, increase their strength and vigor. Youths shall faint, and young men shall fall by infirmity. But they that hope in You shall renew their strength, they shall take wings as eagles, they shall run and not be weary; they shall walk and not faint!’ (cf. Isaiah 40:28-31).

O Holy Spirit, sustain me and then I shall become strong with Your strength. If You are my strength and my salvation, what shall I fear? My own power cannot sustain me, but I can do all things in You who strengthen me! Come to my aid, and in spite of my weakness, I shall overcome temptations and obstacles; I shall accomplish great things, and strong with Your strength, I shall bear suffering with patience and joy.

“O Holy Spirit, with all my heart I beg this gift; let it make me generous, fearless, loving in sacrifice, virile, desirous of tending to perfection resolutely and wholeheartedly.” (Sister Carmela of the Holy Spirit, O.C.D.).

Love & strength,
Matthew

Perseverance & Confidence

Ps 121:1-2

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

Presence of God – O Lord, increase my confidence in Your help and grant that in this confidence, I may always find courage to begin again.

MEDITATION

What most distresses souls of good will who are seriously trying to live a spiritual life, is to find themselves falling so many times, despite their continual and sincere resolutions. When they begin a program of asceticism, they are usually very brave and have no doubts concerning their success; but being still inexperienced, and not having yet faced the demands of more advanced virtue, they know nothing of the struggles that await them on this way. And herein lies the danger: meeting with new difficulties, they fall; they rise and fall again; again they rise, and shortly after, find themselves prostrate once more until they are, at a certain point, attacked by that most dangerous temptation: to give up the undertaking which henceforth seems impossible. How many souls have fervently begun the ascent of the mount of perfection, but discouraged by their continual falls, have stopped halfway up or even turned back, because they lacked the courage to begin anew every day and every moment?

Humility is needed for the exercise of courage; we must be convinced that in spite of our lofty aspirations, we are fallible men like all the rest. Sacred Scripture affirms that the “just man shall fall seven times and shall rise again” (Proverbs 24:16); how then, can we, who are not just, pretend never to fall?

The real evil is not so much in falling as in failing to rise. The distinguishing mark of fervent souls, and even of saints is less their lack of faults, than their promptness in rising after each fall. The annoyance felt by so many souls when they see themselves continually falling, is not the fruit of humility but of pride. They are not yet convinced of their own misery and are astonished to experience it so constantly. They rely too much on themselves, and God, who wishes to lead them to the full realization of their nothingness, permits them to fall again and again. In the plan of Divine Providence, these falls are for the definite purpose of convincing us that we are miserable creatures. If we wish to adhere to the divine plan, we have but one thing to do: to humble ourselves. But if on the contrary, we become discouraged, and give up what we have begun, we shall be going farther away from our goal, to our very great loss.

COLLOQUY

“O Jesus, You see I am a very little soul and can offer You only very little things: I frequently miss the opportunity of welcoming these small sacrifices which bring so much peace; but, I am not discouraged—I bear the loss of a little peace and I try to be more watchful in the future. You are so good to me that it is impossible for me to fear You.

“If it is Your will that throughout my whole life I should feel a repugnance to suffering and humiliation; if You permit all the flowers of my desires and good will to fall to the ground without producing any fruit, I shall not be disturbed. I am sure that if I persevere in my good efforts, in the twinkling of an eye, at the moment of death, You will cause rich fruits to ripen on the tree of my soul” (cf. Thérèse of the Child Jesus, Story of a Soul, 11 – Counsels and Souvenirs).

“O God, I am very weak in ability, poor in strength, and full of poverty, but if Your eye will look upon me, I shall be lifted up from my low estate, my head shall be exalted, and many will glorify You.

“Grant that I may be steadfast in Your covenant, and be conversant therein, and grow old in the work of Your commandments. I will trust in You and persevere in what I am doing, for it is easy for You to suddenly make the poor man rich. Your blessing will be my reward, and in a swift hour my efforts will bear fruit” (cf. Sirach 11:12-24).

Love & encouragement,
Matthew

Fortitude (Courage)

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

Presence of God – O Lord, make me strong and courageous in Your service.

MEDITATION

The more a soul loves God, the more courageous it will be in undertaking any work, no matter how laborious, for love of Him. Fear of fatigue, of suffering, and of danger, is the greatest enemy of fortitude; it paralyzes the soul and makes it recoil before duty. Courage, on the contrary, is invigorating; it enables us to confront anything in order to be faithful to God. Courage, therefore, incites us to embrace death itself, if necessary, rather than be unfaithful to duty. Martyrdom is the supreme act of Christian fortitude, an act which is not asked of all, yet one which it is well not to ignore as a possibility. Every Christian is, so to speak, a potential martyr, in the sense that the virtue of fortitude, infused into him at Baptism and Confirmation, makes him capable, if necessity requires it, of sacrificing even his life for the love of God. And if all Christians are not actually called upon to render to the Lord this supreme testimony of love, all should, nevertheless, live like courageous soldiers, accustoming themselves never to desert any duty, little or great, through fear of sacrifice.

It is true that the virtue of fortitude does not exempt us from the fear and alarm which invade our nature when faced with sacrifice, danger, or above all, the imminent danger of death. But fortitude, like all the other virtues, is exercised by the will; hence, it is possible to perform courageous acts in spite of our fear. In these cases, courage has a twofold function: it conquers fear and faces the difficult task. Such was the supreme act of fortitude Jesus made in the Garden of Olives when He accepted to drink the bitter chalice of His Passion, in spite of the repugnance of His human nature. It is by uniting ourselves to this act of our Savior that we shall find strength to embrace all that is painful in our lives.

COLLOQUY

“O Lord God of hosts, You said in Your Gospel, ‘I am not come to bring peace but the sword’; provide me then with strength and weapons for the battle. I burn with desire to fight for Your glory, but I beseech You, strengthen my courage. Then with holy King David, I can exclaim: ‘You alone are my shield, O God; it is You who prepare my hands for war.’

“O my Jesus, I will fight for You as long as I live, and love will be my sword. My weakness should never discourage me; when in the morning I feel no courage or strength for the practice of virtue, I must look upon this state as a grace, for You teach me that it is the very moment to put the ax to the root of the tree, counting only on Your help.

“What merit would there be in fighting only when I feel courage? What does it matter even if I have none, provided that I act as if I had? O Jesus, make me understand that if I feel too weak to pick up a bit of thread, and yet do it for love of You, I shall gain much more merit than if I had performed some nobler act in a moment of fervor. So instead of grieving, I ought to rejoice seeing that You, by allowing me to feel my own weakness, give me an occasion of saving a greater number of souls” (cf. Thérèse of the Child Jesus, Prayer – Letters, 40 – C).

Love,
Matthew

Prudence

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

Presence of God – Help me, O God, to judge with rectitude so that I may be able to act accordingly.

MEDITATION

The first duty of prudence is to help us choose the best means for attaining our final end. Many times the choice is easy and presents itself spontaneously to a mind accustomed to making judgments and acting in the light of eternity. At other times, however, it is difficult and perplexing, as for example, when it concerns choosing one’s vocation or profession or solving complicated problems in which elements independent of one’s own will must be considered. In these cases we must take time to examine everything carefully and to consult prudent, experienced persons; to act hastily would show a want of prudence. In the Gospel, Jesus Himself tells us about the prudent man who “having a mind to build a tower, first sits down and reckons the charges that are necessary, whether he have wherewithal to finish it” (Luke 14:28). The time spent in these examinations and calculations as dictated by prudence is not time wasted. Quite the contrary! When facing serious decisions, we must realize that God Himself often wants us to wait patiently until circumstances clearly manifest His will to us. In this waiting we should give a large place to prayer, begging Our Lord for the light which our own prudence cannot give us. In fact, prudence, even though it is an infused supernatural virtue, is always a virtue exercised by human faculties and, therefore, is affected by human limitations; however, to help it, God has given us a special gift of the Holy Spirit, the gift of counsel, the actuation of which does not depend on us but is obtainable by prayer.

After using all the means suggested by supernatural prudence, we arrive at a decision. Prudence then commands us to put it into effect with courage and diligence, without needless delays on our part and without being discouraged by the difficulties we may meet.

COLLOQUY

“O God, one work performed with prudence is more pleasing to You than many done carelessly and imprudently, for this virtue thoroughly examines and weighs every action so that it may be turned to Your honor and glory.

“True and supernatural prudence belongs to You and is in You O Lord. Few there are in whom we find it, because many seek it through cunning, using their own wisdom to scrutinize Your designs; thus they lose their time and find nothing. Anyone who really desires to possess prudence must come to You, the Incarnate Word; he will find it in You, together with all the other virtues, but vastly different from human prudence, which tends to what exalts and not to what abases. In You, he will find the prudence which teaches us to humble and abase ourselves, as You willed to humble and abase Yourself, in order to show us the way which leads to salvation. You, O Lord, have said: ‘If you wish to be My disciple, renounce yourself, take up your cross and follow Me.’ Oh! this is prudence in the highest degree! Yet to human prudence it looks like utter madness. For, O crucified Christ, to the wise ones in this world it is the height of madness to take up one’s cross and follow You! But You teach me that the foolishness of the cross is supreme wisdom, and to deny oneself is supreme prudence. What wiser folly can there be than to take up the cross with You and follow in Your footsteps? And what greater prudence can there be than to die to self in order to find life in You, from Whom everything receives life?” (St. Mary Magdalen dei Pazzi).”

Love, pray for me, that His grace may allow me the virtue of prudence,
Matthew

Mystery of Hope

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

Presence of God – Let me hunger for You, O Bread of Angels, pledge of future glory.

MEDITATION

Jesus said: “I am the living bread which came down from heaven. If any man eat of this bread, he shall live forever, and the bread that I will give is My Flesh, for the life of the world.” The Jews disliked this speech; they began to question and dispute the Master’s words. But Jesus answered them still more forcefully: “Amen, amen, I say unto you, except you eat the Flesh of the Son of man and drink His Blood, you shall not have life in you” (John 6:51-54). These are definitive words which leave no room for doubt; if we wish to live, we must eat the Bread of Life. Jesus came to bring to the world the supernatural life of grace; and this life was given to our souls in Baptism, the Sacrament which grafted us into Christ. Thus it is a gift of His plenitude, but we must nourish it by a deeper penetration into Christ. To enable us to do so, He Himself willed to give us His complete substance as the God-Man, making Himself the Bread of our supernatural life, the Bread of our union with Him. St. John Chrysostom says, “Many mothers entrust the children they have borne to others to nurse them, but Jesus does not do that. He feeds us with His own Blood and incorporates us into Himself completely.” Baptism is the Sacrament which engrafts us into Christ; the Eucharist is the Sacrament which nourishes Christ’s life in us and makes our union with Him always more intimate, or rather, it transforms us into Him. “If into melted wax other wax is poured, it naturally follows that they will be completely mixed with each other; similarly, he who receives the Lord’s Flesh and Blood is so united with Him that Christ dwells in him and he in Christ” (St. Cyril of Jerusalem).

COLLOQUY

“O heavenly Father, You gave us Your Son and sent Him into the world by an act of Your own will. And You, O my Jesus, did not want to leave the world by Your own will but wanted to remain with us for the greater joy of Your friends. This is why, O heavenly Father, You gave us this most divine Bread, the manna of the sacred humanity of Jesus, to be our perpetual food. Now we can have it whenever we wish so that if we die of hunger, it will be our own fault.

O my soul, you will always find in the Blessed Sacrament, under whatever aspect you consider it, great consolation and delight, and once you have begun to relish it, there will be no trials, persecutions, and difficulties which you cannot easily endure.

Let him who wills ask for ordinary bread. For my part, O eternal Father, I ask to be permitted to receive the heavenly Bread with such dispositions that, if I have not the happiness of contemplating Jesus with the eyes of my body, I may at least contemplate Him with the eyes of my soul. This is Bread which contains all sweetness and delight and sustains our life” (Teresa of Jesus [Teresa of Avila], Way of Perfection, 34).

“All graces are contained in You, O Jesus in the Eucharist, our celestial Food! What more can a soul wish when it has within itself the One who contains everything? If I wish for charity, then I have within me Him Who is perfect charity, I possess the perfection of charity. The same is true of faith, hope, purity, patience, humility, and meekness, for You form all virtues in our soul, O Christ, when You give us the grace of this Food. What more can I want or desire, if all the virtues, graces, and gifts for which I long, are found in You, O Lord, Who are as truly present under the sacramental species as You are in heaven, at the right hand of the Father? Because I have and possess this great wonder, I do not long for, want, or desire, any other!” (St. Mary Magdalen dei Pazzi).”

Love, His Joy, & Hope,
Matthew

Christian Love & Kindness

“Love is the heart and soul of religion. God is love, and every kind deed is a step toward God. Life is a school in which you acquire knowledge regarding the means of making your life and the lives of your fellowmen happy. That education is founded on love. You cannot live without love, any more than a flower can bloom without sunshine.

There is no power in the world so great as that of love which never loses its strength, never knows its age, and always renews it­self. Filial love, fraternal love, conjugal love, patriotism: all are the offshoots of the divine love, rooted in the heart of Jesus, which broke in death so that it might bring love to the world.

Love seeks to assert itself by deeds. Love, a very real force, is not content with fair words. The effect of love is an eagerness to be up and doing, to heal, to serve, to give, to shelter, and to console. A love that remains inactive, a force that is asleep, is a dying love. If you do not wish to cease to love, you must never cease to do good.

Because a kind thought inspires a kind deed, it is a real blessing. A kind word spoken or a harsh word withheld has spelled happiness for many a burdened soul. To have acquired the ability not to think and speak uncharitably of others is a great achievement. The habit of interpreting the conduct of others favorably is one of the finer qualities of charity, but the highest charity is evidenced by doing good to others. Greater than a kind thought, more refreshing than a kind word, is the union of thought and word in action. St. Augustine says, “We are what our works are. According as our works are good or bad, we are good or bad; for we are the trees, and our works the fruit. It is by the fruit that one judges of the quality of the tree.”

The highest perfection of charity consists in laying down one’s life for another, just as Christ offered His life as a sacrifice for mankind.

The Savior once said, “Not everyone who says to me, ‘Lord, Lord’ shall enter the kingdom of Heaven, but he who does the will of my Father who is in Heaven.” And the heavenly Father expressed His will in the great commandments: “Thou shalt love the Lord thy God. . . . Thou shalt love thy neighbor as thyself.”

Our Lord wants your life to be love in action, even as His was, for He said, “This is my commandment, that you love one another as I have loved you.” St. Peter summarizes His life in the words: “He went about doing good.”

St. Thérèse of the Child Jesus said, “It is not enough that I should give to whosoever may ask of me; I must forestall their desires and show that I feel much gratified, much honored, in rendering service; and if they take a thing that I use, I must seem as though glad to be relieved of it…. To let our thoughts dwell upon self renders the soul sterile; we must quickly turn to labors of love.”

Love is the heart and soul of kind deeds. Just as there is no charity without works, so there may be works of charity without love. St. Paul expressed it this way: “If I give away all I have, and if I deliver my body to be burned, but have not love, I gain nothing.”

Some people use charity as an effective cloak to hide their human weaknesses. Cowardice, for instance, is being afraid of what people will say. Some people will do a certain amount of good out of sheer cowardice, while in the meantime their avarice covers it­self with the cloak of charity.

Self-interest, greed, and vanity also borrow the cloak of charity. Since charitable works draw popular attention, they are bound to prove an excellent advertisement. If a man’s past hinders his social success, he hastens to put on the cloak of charity which literally “covers a multitude of sins.”

Pride and the love of power sometimes put on the cloak of charity, for it gives a man a noble appearance. The demon of pride once was willing to give all his possessions to Christ if, falling down, He would adore him.

Others take up the practice of charity as a kind of sport. They look for the exhilarating feeling of having done a good deed. Later there will be material for selfish conversation.

God is not content with the cloak of charity, or mere kind deeds. He looks for genuine goodness and love. The day will come when He will take away the borrowed cloak of kindness.

God does not so much desire that we should cooperate with Him in His works of mercy as that we should participate in His sincere and ever-active love. His law of social duty is not “Thou shalt give to thy neighbor,” but “Thou shalt love thy neighbor.””

Love,
Matthew