Category Archives: Fortitude

Jun 7 – Suffering & Abandonment, Bl Marie-Therese Soubiran of the Sacred Heart (1834-1889), Religious, Foundress, Sisters of Mary Help of Christians

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

Presence of God – O Lord, teach me to suffer with simplicity, without useless concentration on self, but in total abandonment to Your divine will.

MEDITATION

The secret of learning to suffer in a virtuous way consists chiefly in forgetting oneself and one’s sorrows and in abandoning oneself to God.

The soul that is absorbed in its own sufferings and concentrates its whole attention on them, becomes unable to bear them serenely and courageously. “Sufficient for the day is the evil thereof” (Matthew 6:34), said Jesus, thus teaching us to bear calmly, day by day, moment by moment, whatever sorrows and crosses God places in our path, with no thought of what we suffered yesterday, no worry about what we shall have to endure tomorrow. Even when our suffering is intense, let us not exaggerate it, nor attach too much importance to it; let us not foster a morbid tendency to nurture our sorrow, to ponder over it, weighing and analyzing it under every aspect. To act in this way would result in the paralysis of our spirit of sacrifice, of our ability to accept and to act, and would make us useless to ourselves and to others. One who is oversensitive and preoccupied with his own suffering, often becomes insensible and indifferent to the suffering of others.

In order to resist these selfish tendencies which have been rightly defined by Father Faber as “the worm of Christian sorrow,” we must forget ourselves, go out of ourselves and our own sufferings, become interested in the sufferings of others and endeavor to alleviate them. This is a very effective way to regain in times of discouragement the strength to bear our own crosses. We should be mindful of the truth that we are never alone in suffering; that if our sufferings are great, there are always those who suffer incomparably more than we. Our troubles, often enough, are but a drop compared to the sea of sorrows in which mankind is engulfed, and are practically nonentities in comparison with the Passion of Jesus.

Those who are overly concerned with their own troubles eventually become exasperated by them. Drowned in their sorrows, they stifle every impulse to generosity. By contrast, those who know how to forget themselves, maintain their equilibrium, and take greater thought for others than for themselves. They are always open to charity and generosity toward God and their neighbor. These are simple souls who, because they are unmindful of themselves, can bear suffering magnanimously and derive much profit for their own sanctification.


-plaque on the house of Bourges where Marie-Thérèse de Soubiran lived from 1871 to 1874. Please click on the image for greater detail.

COLLOQUY

“O Lord, grant that I may never cease to turn to You, and to look only at You. In consolation or desolation I shall run to You, stopping at nothing else; I shall run so quickly that I shall have no time to look at anything, nor to see the things of earth, because my pace will be so rapid. Therefore, out of love for You, I shall spurn pleasure, repose, dependence upon the judgment of men, satisfaction in their approval, dread of physical discomfort, sadness of spirit, and success or failure. In a word, I shall spurn everything that is not God.

I realize that my crosses have been permitted and willed by You, my God, to teach me to trust in You in spite of everything.

O God, be my sole strength in fear, weakness, and distress; be my confidant, or rather my confidence. Divine Guest, dwelling within me, on the throne of my heart, abide with me as my protector; You alone have dominion and power over my whole being; You alone are its love!

Why should I worry or fear? All is Yours, O God, and You will take care of my wants and provide for them. You are infinite Love, and You love the works of Your hands more than they can know and love themselves. Who would dare question Your power, or the loving, providential care You bestow on Your creatures from all eternity, and with the efficacy of Your love?

I believe that all You do and permit is for my good and my salvation, and I abandon myself to Your guidance with love and trust, and without anxiety, fear, or calculation.” (Bl. M. Thérèse Soubiran). Read her story. The order she founded and was calumniously expelled from, Sisters of Marie-Auxiliatrice, Sisters of Mary Help of Christians, endures to this day, under the patronage of their foundress, Bl M. Therese Soubiran of the Sacred Heart.

The Sisters of Mary Help of Christians are dedicated to various projects of assistance, especially for the poor, and young women, and the adoration of the Blessed Sacrament.

They are present in:

Europe: France , Ireland , Italy , United Kingdom
Africa: Cameroon
Asia: South Korea , Japan , Philippines
Oceania: Micronesia

“Now, in the oblivion, inactivity, the most complete nullity, I shall be passionate about Our Lord Himself.” – Bl M. Therese Soubiran

“Be able to emerge life from death!” -Bl M. Therese Soubiran

Love,
Matthew

Patience

Why does the most necessary spiritual reading appear when I need it most? Holy Spirit, help us!!!

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

“Presence of God – O Jesus, meek and divinely patient, teach me the secret of true patience.

MEDITATION

Patience is the virtue which makes us accept for love of God, generously and peacefully, everything that is displeasing to our nature, without allowing ourselves to be depressed by the sadness which easily comes over us when we meet with disagreeable things.

Patience is a special aspect of the virtue of fortitude which prevents our deviating from the right road when we encounter obstacles. It is an illusion to believe in a life without difficulties. These are usually all the greater and the more frequent as our undertakings are more generous. Great works, magnanimous and heroic virtues, always grow in the midst of difficulties. In the presence of these, fortitude has a double function: to face them and to bear them. Many difficulties are surmounted and overcome by an act of courage; others, on the contrary, cannot be mastered. We must learn to bear with them, and this is the role of patience—an arduous task, because it is easier to face obstacles directly, than to support the inevitable oppositions and sufferings of life, which, in time, tend to discourage and sadden us.

Only by fixing our glance on Jesus, the divinely patient One, can we learn to practice patience. When we see Him Who came into the world to save us, living from the first moment of His earthly existence in want, privation, and poverty, and later in the midst of misunderstanding and persecution; when we see Him become the object of the hatred of His own fellow citizens, calumniated, doomed to death, betrayed by a friend, and tried and condemned as a malefactor, our souls are stirred: we realize that we cannot be His disciples unless we follow the same road. If Jesus, the Innocent One par excellence, bore so much for love of us, can we, sinners who are deserving to suffer, not endure something for love of Him? Whatever the total of suffering in our lives, it will always be very small, and even nothing, compared with the infinite sufferings of Jesus; for in His Passion Christ not only endured the suffering of one life or of several human lives, but that of all mankind.

COLLOQUY

O Jesus, for love of You and with Your help, I wish to suffer in peace all the contradictions of my life. “Your thoughts are not our thoughts, Your ways are not our ways. You offer us a cup so bitter that our feeble nature cannot bear it. But I do not want to draw back my lips from the cup prepared by Your hand. You have taught me the secret of suffering in peace. Peace does not mean joy, at least not sensible joy; to suffer in peace, all I have to do is to will all that You will.

To be Your spouse, I must be like You; and You are all covered with blood and crowned with thorns. You wish to make me like You; then, should I fear that I cannot carry the Cross without weakening? On the way to Calvary, You fell three times; and I, a poor little child, do I not wish to be like You? Should I not wish to fall a hundred times to prove to You my love, rising up again with more strength than before my fall?

It is very consoling for me to remember that You, the God of might, knew our weaknesses, that You shuddered at the sight of the bitter cup which earlier You had so ardently desired to drink.

O Jesus, what it costs to give You what You ask! But what happiness that it does cost! Far from complaining to You of the crosses You send me, I cannot fathom the infinite love which has moved You to treat me so. O Lord, do not let me waste the trial You send me, it is a gold mine I must exploit. I, a little grain of sand, want to set myself to the task, without joy, without courage, without strength, and all these conditions will make the enterprise easier; I want to work for love.

In spite of this trial which robs me of all sense of enjoyment, I can still say: ‘You have given me, O Lord, a delight in Your doings.’ For is there any greater joy than to suffer for Your love, O my God? The more intense and the more hidden the suffering, the more do You value it. And even if, by an impossibility, You should not be aware of my affliction, I should still be happy to bear it, in the hope that by my tears I might prevent or atone for one sin against faith” (Thérèse of the Child Jesus Letters 63,51,184,59; Story of a Soul 9).””

Love,
Matthew

Final Perseverance


-Stations of the Cross, Pasierbiec, Poland, using Saints and other heroic Catholics from Poland. The Station in question thus substitutes Saint John Paul II in the place of Simon of Cyrene (fifth station).

“But he that shall persevere to the end, he shall be saved.” (Matt. 24:13)

“But exhort one another every day, as long as it is called ‘today,’ that none of you be hardened by the deceitfulness of sin. For we share in Christ, if only we hold our first conviction to the end….” (Hebrews 3:13-14)

“Run in such a way as to get the prize.” (1. Cor. 9:24)

One of the fundamental propositions of the Ignatian Exercises is to pray for the grace you need. Thus, if you are impatient, you should pray continually for the virtue of patience. Ask, and it shall be given to you (Luke 11:9). Now, paying heed to the immense wisdom of our Catholic spiritual heritage, it is incredibly prudent to pray for the most important grace of final perseverance. In his 750 page treatise, The Spiritual Life, Father Adolphe Tanquerey makes the following observation (p. 68):

“…final perseverance is a singular and priceless gift. We cannot merit it strictly speaking. To die in the state of grace in spite of all the temptations that assail us at the last hour, to escape these by a sudden and tranquil death – falling asleep in the Lord – this is truly in the language of the Councils the grace of graces. We cannot ask for it persistently enough. Prayer and faithful co-operation with grace can obtain it for us.”

Still further, in the Theological Dictionary of Father Karl Rahner, SJ, et al, it is stated:

“It is the defined teaching of the Church that actual perseverance to the end (perseverantia finalis) is impossible without a special grace (D 832); it remains uncertain whether this later will be granted (D 826); it cannot be merited, but the Christian is to pray for it and cherish the firm hope of it.”

The great Dominican and Thomist, Father Garrigou-LaGrange, OP*, says this: “Therefore, to obtain this grace of final perseverance, we should frequently unite ourselves with the Eucharistic consecration, the essence of the sacrifice of the mass, pondering on the four ends of sacrifice: adoration, supplication, reparation and thanksgiving” (Providence, p.331). This is quite a beautiful and powerful recommendation. He also mentions the advice of Pope Benedict XV to have a mass said while you are living for the grace of a happy death. Make the effort – it will be well worth it! – to have a mass said for you and your spouse (or sibling, etc.) to die in sanctifying grace.

The Sacred Heart of Jesus is mindful of our need for final perseverance (I recall the prayer Jesus said for Peter’s perseverance at the Last Supper, Luke 22: 31-32, and also Judas’ tragic fall from grace despite such a good beginning). One of the great promises of the Sacred Heart of Jesus to Saint Margaret Mary involves a special grace of final perseverance:

“I promise you in the excessive Mercy of My Heart that My all-powerful Love will grant to all those who communicate on the First Friday in nine consecutive months the Grace of Final Penitence; they shall not die in My disgrace nor without receiving the Sacraments; My Divine Heart shall be their safe refuge in this last moment.”

Of this promise (quoted above) Father Garrigou-LaGrange states:

“We may here remind the reader of the great promise of the Sacred Heart, to those who receive Communion well on nine successive First Fridays. This promise, we have said, is absolute, that it supposes that Communion has been well made for these nine times. This would be, therefore, a grace given only to the elect.” (Life Everlasting, p. 262).

-Tom Mulcahy, M.A.

* Father Garrigou-LaGrange once had a student named Karol Wojtyla (Pope St John Paul II, of recent memory)

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

Presence of God – O Lord, make me persevere in seeking You and in serving You, in spite of all the difficulties which I may encounter.

MEDITATION

St. Teresa says that anyone who wishes to give himself to prayer with profit must make “an earnest and most determined resolve not to halt” on the way he has chosen. This means that we must give ourselves to prayer, not for a stated time only, but at all times, every day, all our life; let us not be dissuaded from prayer for any reason whatsoever. “Come what may, happen what will, let those complain who will, tire yourself as you must, but even if you die half-way along the road … tend always toward the goal” (Way of Perfection, 21). Let us ever remember that this goal is the living water promised by Jesus to those who sincerely thirst for Him and His love.

Without a strong, determined resolve, the soul will too often find more or less plausible reasons for neglecting prayer. Sometimes aridity will make the soul think that it is a waste of time to devote itself to an exercise from which it seems to draw no fruit, and that it would be better to use this time in good works. Sometimes, too, our numerous employments will seem to justify this idea. At other times, the feeling of our wretchedness—especially when we consider our want of fidelity to grace—will make us think ourselves unworthy of divine intimacy and that, therefore, it is useless to persevere in prayer. It should be evident that all these pretexts are suggestions of the enemy who, sometimes under the pretext of zeal for exterior works, sometimes under that of false humility or of waste of time, does all he can to draw souls away from prayer. “No temptation,” declares St. Teresa, “is more serious” than this one, “and the devil does us the very greatest harm by it” (cf. The Book of Her Life, 7 – 8). Therefore, she insists: “One who has begun to make mental prayer must never give it up, in spite of the sins into which he may fall. Prayer is the means which will help him to rise. Without prayer, this would be more difficult. He should not allow himself to be deceived by the devil to abandon prayer under the pretext of humility” (The Book of Her Life, 8).

COLLOQUY

“O Lord, I know that in order that love be true and friendship lasting, equal conditions must exist between the two friends. I also know that there can be nothing wrong in You; while my nature, on the contrary, is vicious, sensual, and ungrateful … Hence I cannot love You as You deserve.

O infinite goodness of my God! I see who You are and who I am, and seeing how different You are from me, O joy of the angels, I long to be wholly consumed in love for You! How true it is that You bear with those who permit You to be with them! How good a friend You are to them! How You lavish Your favors upon them and bear with them, and wait until their ways become more like Yours. You remember the time spent in loving You, and at the first sign of repentance, You forget all their offenses. This I know from experience, and I do not understand, O my Creator, why the whole world does not strive to draw near You in this intimate friendship. The wicked, who are not like You, ought to come so that You may make them good, allowing You to be with them, at least two hours each day, even though they are not with You but with a thousand cares and thoughts of the world, as I used to be. In exchange for the effort which it costs them to want to be in such good company (for You know that in the beginning they cannot do more, nor afterwards sometimes) You force the devils not to attack them, and make the devils every day less strong against them, and give these souls strength to conquer them. Yea, Life of all lives, You slay none of those who put their trust in You and desire You for their Friend” (Teresa of Jesus, The Book of Her Life, 8).

O Lord, give me also that holy audacity which will make me always persevere in prayer, in spite of exterior and interior difficulties, aridities, weakness, and lack of correspondence with Your grace…. You will remedy all my ills.”

Love,
Matthew

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.

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 JesusStory 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

Jesus fears…


-Giovanni Bellini, “The Agony in the Garden”, NG726, National Gallery, London, ~1465.

We all worry. We all experience stress. When disease comes, we even face physical suffering. So did the Lord. “For we do not have a high priest Who is unable to empathize with our weaknesses…”, -Heb 4:15a. “And being in anguish, He prayed more earnestly, and His sweat was like drops of blood falling to the ground.” -Lk 22:44. “If you would be My disciples, take up your cross, and follow Me!” -cf Mt 16:24


-by Br Ignatius Weiss, OP

“Anxiety develops in three ways: the tidal waves of sudden tragedy, the rising flood of compounded stresses, and that heavy, salty air of ambient anxiety caused by constant tension or worry.

“Save me, O God,
for the waters have risen to my neck.
I have sunk into the mud of the deep
and there is no foothold.
I have entered the waters of the deep
and the waves overwhelm me.” (-Ps 69:2–3)

Anxiety is the fear that builds up when we sense an evil closing in around us. This mental awareness gives rise to a fear that reverberates through the body. We feel a tension, a weight, a darkness, an ache. It begins to hang from our shoulders or coil around our chests. Our thoughts are mottled, and we compulsively tap our feet or drum our fingers to vent our nervous energy; the wringing of our hands embodies the knotting of our heart. Even when we are focused on something else, this trembling sensation lurks just beneath the surface, stirring the waters.

Fear is our natural and appropriate reaction against bad things, but the devil likes to contort it for his own use. Into our healthy caution the adversary plants lies and deceptions to make us feel weak, uncertain, and alone. The tensions persist or form over unimportant matters (the “10,000 little things” of life). He turns fear into worry and worry into despair. Jesus, with complete abandonment to the will of the Father, himself began to experience the torment of anxiety more and more as his hour drew near.

The Gospels describe Jesus before his arrest as being “deeply distressed and troubled,” or literally, “weighed down” (Mk 14:33), and “very sorrowful,” or surrounded by grief, “even unto death” (Mt 26:38). But this fear began well before the garden. “Reclining at table with his disciples, Jesus was deeply troubled and testified, ‘Amen, amen, I say to you, one of you will betray me’” (Jn 13:21). Something similar is found when he earlier prophesied his own suffering, “Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? No, for this purpose I have come to this hour” (Jn 12:27). Going beyond the biblical data, one could make reference to the tradition behind the image of Our Lady of Perpetual Help, that the child Jesus saw angels bearing the instruments of the Passion; frightened, he darted to the security of his mother’s embrace, even breaking a sandal in his retreat.

It can be easy to imagine Jesus as some unflinching superhero—He is God after all! Yet He chose the emotional pains of fear and anxiety that come with assuming human nature and its weakness. “He took our infirmities and bore our diseases” (Is 53:4). What is most astonishing, however, is that the Almighty chose to save us through suffering. The same pangs and wounds that we receive were accepted by the incarnate God Who alone could bear them perfectly. Without affecting His sublime divinity, the many pains were really endured in his humanity. He took up not only the cross, but our worries and our frustrations in order to transform these, too, into sources of grace. He takes them up, but not away. He elevates them, lightens their load, and blesses those who bear them; to take them away would be to take away our unique path to holiness and our way to Heaven.

“For the sake of the joy that lay before him he endured the cross, despising its shame, and has taken his seat at the right of the throne of God.” (-Heb 12:2)

We will suffer. Jesus has promised us this much. But what we do with these sufferings is what really matters in the end. God uses our suffering for His glory. Patience, which itself means “suffering,” is the virtue whereby we endure pains, and longanimity or longsuffering is the virtue of enduring expected pains. God graciously pours these virtues into his children and works with us to strengthen our souls to better imitate Jesus, to remain in the state of grace and grow toward perfection. The Son dwells in the baptized by grace in order to take to himself through us the many stings of life, bearing them in us, and giving us strength enough to face them with Him.

“Then they cried to the Lord in their trouble,
and He delivered them from their distress;
He made the storm be still,
and the waves of the sea were hushed.
Then they were glad because they had quiet,
and He brought them to their desired haven.” (-Ps 107:28–30)

“It is I; do not be afraid.” Then they were glad to take Him into the boat, and immediately the boat was at the land to which they were going. (Jn 6:16–21)”

Love, Blessed Holy Week,
Matthew

The Grace of Final Perseverance

joseph7

A little preamble is in order here.  Protestant understanding of grace and Catholic understanding of grace are very different.  This distinction is often overlooked and generally misunderstood, yet it is perhaps the singularly most significant separating difference between Protestantism and Catholicism.

Generalizing across Protestant denominations, mea culpa, “sola fides”, or the doctrine of “by faith alone” implies once one is “saved” by turning from sin and accepting Jesus Christ as Lord and Savior in faith, that is all that is required.  “Once saved, always saved”, as the saying goes.

Martin Luther was a preacher and author of strong hyperbole.  He is often misquoted, or quoted out of context saying “Be a sinner, and let your sins be strong”, or “sin all the more” once saved.  Protestant theology is NOT recommending sin here, but rather implying no sin is stronger than the saving power of Christ.  True.

However, Catholics believe the grace of salvation, too, is freely given and unmerited.  However, Catholicism does put a bit more emphasis on free will, and while grace is a free, unmerited gift, through free will we have the power to reject His love subsequent to our initial acceptance and baptism through our actions and choices.

Think of how a human relationship works, which I have ALWAYS found to be an excellent metaphor for relating to God, and you can see more clearly the Catholic perspective.  God loves us too much to rescind the divine authority He has given us in free will.  There is no authentic love, human or divine, without free will, according to Catholicism.  Hence, the need, as Catholicism states, for the “Grace of Final Perseverance”.

“Mortal sin” is called mortal because the sin is so grave and intentional, again through free will, that it “kills”/destroys the life of grace within us.  It is the life of grace within us which is the relationship with God.  God didn’t change His mind.  We did, and proved it through our choices and actions in free will.

http://www.pewforum.org/2015/05/12/americas-changing-religious-landscape/

“Faith of our fathers, holy faith, we will be true to thee till death…”

-by Nicholas Hardesty, author PHAT Catholic Apologetics

Final perseverance is that last grace which confirms us in the Lord at the moment of death. It is a free gift of God that preserves or maintains the state of grace in our souls so that we can die in that state. You are in a state of grace when your soul is in righteous standing before God. This gift preserves that state by enabling our will to cooperate with the various means of receiving grace, namely prayer and the sacraments.

The grace of final perseverance also implies that death comes when we are in that state of grace, and not in a state of mortal sin. By that I mean, when a person prays for the grace of final perseverance, he is also praying that death will come in a timely manner, when his soul is in righteous standing before God.

According to Blessed John Henry Cardinal Newman, final perseverance is basically God practicing his stewardship or loving care over our souls. It is, “an ever watchful superintendence of us on the part of our All-Merciful Lord, removing temptations which He sees will be fatal to us, comforting us at those times when we are in particular peril, whether from our negligence or other cause, and ordering the course of our life so that we may die at a time when He sees that we are in the state of grace.”

Final perseverance can be seen as a single gift of grace, or as the body or collection of graces we have received throughout our whole lives, all coming together to affect our final end. As a single gift, we are reminded of the Good Thief crucified alongside Jesus, who, after living a life of sin, was compelled to convert in his final hour after witnessing the example of Jesus. The grace of final perseverance made that possible.

As a body of graces, we think of the life-long Catholic who sticks ever closer to the sacraments and is evermore devoted to prayer as his age advances and his health deteriorates. And then, when death is surely near, he calls upon the priest to make his last Confession, to receive Viaticum, and to be Anointed. In this case, the grace of final perseverance was actually working throughout his whole life, compelling him to perform the various pious practices that brought him now, in his final hour, to death in the state of grace.

What an extraordinary gift this would be to receive! Extraordinary … and necessary, since we cannot go to heaven without dying in a state of grace. What’s more, this gift only comes by way of God’s merciful response to our entreating Him for it in prayer. This is basically what we’re doing when we say in the Our Father, “Lead us not into temptation, but deliver us from evil” (cf. CCC nos. 2849, 2854), and in the Hail Mary, “Pray for us sinners, now and at the hour of our death.” We are praying for the gift of final perseverance.

Scripture mentions final perseverance in several places:

Ezek 18:24-28 But when a righteous man turns away from his righteousness and commits iniquity and does the same abominable things that the wicked man does, shall he live? None of the righteous deeds which he has done shall be remembered; for the treachery of which he is guilty and the sin he has committed, he shall die. 25 “Yet you say, ‘The way of the Lord is not just.’ Hear now, O house of Israel: Is my way not just? Is it not your ways that are not just? 26 When a righteous man turns away from his righteousness and commits iniquity, he shall die for it; for the iniquity which he has committed he shall die. 27 Again, when a wicked man turns away from the wickedness he has committed and does what is lawful and right, he shall save his life. 28 Because he considered and turned away from all the transgressions which he had committed, he shall surely live, he shall not die.

Wis 4:10-15 There was one who pleased God and was loved by him, and while living among sinners he was taken up. 11 He was caught up lest evil change his understanding or guile deceive his soul. 12 For the fascination of wickedness obscures what is good, and roving desire perverts the innocent mind. 13 Being perfected in a short time, he fulfilled long years; 14 for his soul was pleasing to the Lord, therefore he took him quickly from the midst of wickedness. 15 Yet the peoples saw and did not understand, nor take such a thing to heart, that God’s grace and mercy are with his elect, and he watches over his holy ones.

Mt 10:22 and you will be hated by all for my name’s sake. But he who endures to the end will be saved.

Jn 17:11 And now I am no more in the world, but they are in the world, and I am coming to thee. Holy Father, keep them in thy name, which thou hast given me, that they may be one, even as we are one.

Rom 11:22-23 Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness; otherwise you too will be cut off. 23 And even the others, if they do not persist in their unbelief, will be grafted in, for God has the power to graft them in again.

Rom 14:4 Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Master is able to make him stand.

1 Cor 15:1-2 Now I would remind you, brethren, in what terms I preached to you the gospel, which you received, in which you stand, 2 by which you are saved, if you hold it fast—unless you believed in vain.

Gal 5:1 For freedom Christ has set us free; stand fast therefore, and do not submit again to a yoke of slavery.

Phil 1:6 And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ.

Phil 4:7 And the peace of God, which passes all understanding, will keep your hearts and your minds in Christ Jesus.

Col 1:21-23 And you, who once were estranged and hostile in mind, doing evil deeds, 22 he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and irreproachable before him, 23 provided that you continue in the faith, stable and steadfast, not shifting from the hope of the gospel which you heard, which has been preached to every creature under heaven, and of which I, Paul, became a minister.

1 Thes 5:23-24 May the God of peace himself sanctify you wholly; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ. 24 He who calls you is faithful, and he will do it.

2 Tim 2:12 if we endure, we shall also reign with him; if we deny him, he also will deny us;

1 Pet 5:10 And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, establish, and strengthen you.

2 Pet 1:10 Therefore, brethren, be the more zealous to confirm your call and election, for if you do this you will never fall;

In my mind, any passage that refers to the importance of enduring to the end, continuing in His kindness, standing fast, etc. is also a passage about this grace.”

Love,
Matthew

Nov 28 – St James of the Marche, OFM (1394-1476) – The Virtue of Fortitude

francisco_de_zurbaran_james_of_the_marches
-St James of the Marche,~1625 AD, by Francisco Zuraban, oil on canvas, Height: 291 cm (114.6 in). Width: 165 cm (65 in), Prado Museum

The self-inflicted wound is always the dearest (most costly).  I am well acquainted.  Well acquainted.

I LOOOOOOOOVE BEING A CATECHIST!!!!!!  So far, I want my epitaph, very fashionable to write your own, to read:  engineer, entrepreneur (still working on that one), CATECHIST!!!!!!!!, & Mt 25:20.  JPII posited, and I agree, unleash an army of dedicated catechists on the world and it will be converted.  The message is the power, we are only messengers.  But, they still shoot messengers, don’t they.  Regardless of how profoundly imperfect the messenger (me), the Message IS PERFECT!!!!!

When preparing the confirmandi for the sacrament of Christian adulthood, it is required they know the seven gifts of the Holy Spirit they are about to receive through supernatural grace:  wisdom, understanding, counsel, fortitude (courage), knowledge, piety, and holy fear of the Lord – which is the beginning of wisdom.

I have come to a much deeper, more personal knowledge of fortitude, and what that gift of the Holy Spirit means, of late, as I am sure have most Catholics who continue to practice the Faith and are not in denial or willful ignorance.

For the past ten years, going to Mass I have felt and still feel distinctly like Alice in Wonderland and the Queen of Hearts is having a bad day.  No apologies to Lewis Carroll (Reverend Charles Lutwidge Dodgson) who was a pedophile.  Why do you think he wrote the book?  I learned this from former Cook County detective, and now international consultant on child trafficking, Robert Hugh Farley.  See all the wonderful things I get to learn?  Sleep like the dead?  References to Carroll are used in chat rooms and in person by the depraved as a sort of code their fellow felons will comprehend.

For ten years I have gone to Mass as internationally billions were paid, priests were defrocked, arrested, sentenced to prison for the rest of their short natural lives, a bishop was indicted, international criminal court charges of crimes against humanity were filed at the Hague, multiple international government reports issued and never once have I heard this Truth addressed in any meaningful way from the pulpit.  Not a blip.  Not a burp.  Not a wiggle from the pulpit, save Old St Pat’s, to their credit and courage.  Silence.  I realize there have been exceptions, and I have not attended every homily, yet, still, in general, a profoundly disconcerting level of silence given the magnitude of “the situation”.  Disturbing, disturbing.

I realize the ears  of many of my fellow Catholics would bleed should a celebrant have the courage to speak such truth to power during Mass, but, the Truth is a b****, ain’t she?  Apologies, ladies.  Cultural milieu, and all that jazz, you know.   No offense intended.

We can pray for the repose of the soul of Moammar Ghadafi or some other nonsense I regularly hear in the Prayers of the Faithful together as a community in our worship space, a horrible Muslim dictator, but not deal with our own s***?  Knave of Hearts, pray tell, where are the Queen’s tarts?  As if nothing was going on?  As if we would not notice?  Yet, we play with the words of the Mass?  Nero, where’s that violin?  Maddening.  Absolutely maddening.  We applaud positive financial status updates from the pulpit, but never sermons?  That assumes there would be, are, were sermons worth applauding?  The celebrant gets up to the pulpit and says, “Be nice!” 🙁   St John Chrysostom, pray for us!  Comfort the disturbed and disturb the comfortable?

Each time another shoe would drop, and those shoes are GIANTS, I thought to myself every Sunday, “OK, now they HAVE TO SAY SOMETHING!!!!!”  Nope.  But, nothing stopped the big, important collections.  Those HAD to go on without a hitch.  God help us all.  He will have to.  Not the soul murder of children, the ripping away of their innocence, not the utter destruction, literally, of lives, of families, not the obfuscation, not the dissembling, not the obstruction of justice, not the bs, not the payouts, not the abounding stupidity & insanity. Nothing.  Where is the virtue of fortitude?  Holy Spirit gift #4!!!!!????  Mt 23:3

I must give credit to Old St Pat’s though for at least having the courage to speak of the issue, if not to it.  One-third of the country still cannot accept the current President was born in the US, so sanity and rational behavior I am not expecting.  (Pssssst…let you in on a little secret…non-white people have, actually, been born in this country, and, according to the Constitution, are legally eligible to be President of the USA.  Shocker.  The Union won!  Ad victorem spolias!  Your mileage may vary.)

I really start to wonder if Jesus had any doubts?  Regrets?  How tormenting they must have been.  I cannot, dare not attempt to imagine.  The Agony in the Garden has always been one of my most favorite meditations.  How could it not be?  For anyone?  Who is human and has a pulse?

The observant viewer of Mel Gibson’s movie, The Passion of the Christ, will note that in the garden scene, one manifestation of the agony of Jesus was the tiny blotches of blood that surfaced on His facial skin. This feature of Christ’s suffering is alluded to by Luke, the author of the New Testament books of Luke and Acts, who himself, by profession, was a physician. His writings manifest an intimate acquaintance with the technical language of the Greek medical schools of Asia Minor.

Of the four gospel writers, only Dr. Luke referred to Jesus’ ordeal as “agony” (agonia). It is because of this agony over things to come that we learn during His prayer “his sweat was as it were great drops of blood falling down to the ground” (Luke 22:44). Only Luke referred to Jesus’ sweat (idros)—a much-used term in medical language. And only Luke referred to Jesus’ sweat as consisting of great drops of blood (thromboi haimatos).

A thorough search of the medical literature demonstrates that such a condition, while admittedly rare, does occur in humans. Commonly referred to as hematidrosis or hemohidrosis (Allen, 1967, pp. 745-747), this condition results in the excretion of blood or blood pigment in the sweat. Under conditions of great emotional stress, tiny capillaries in the sweat glands can rupture (Lumpkin, 1978), thus mixing blood with perspiration. This condition has been reported in extreme instances of stress (see Sutton, 1956, pp. 1393-1394).

During the waning years of the twentieth century, 76 cases of hematidrosis were studied and classified into categories according to causative factors: “Acute fear and intense mental contemplation were found to be the most frequent inciting causes” (Holoubek and Holoubek, 1996). While the extent of blood loss generally is minimal, hematidrosis also results in the skin becoming extremely tender and fragile (Barbet, 1953, pp. 74-75; Lumpkin, 1978), which would have made Christ’s pending physical insults even more painful.

From these factors, it is evident that even before Jesus endured the torture of the cross, He suffered far beyond what most of us will ever suffer. His penetrating awareness of the heinous nature of sin, its destructive and deadly effects, the sorrow and heartache that it inflicts, and the extreme measure necessary to deal with it, make the passion of Christ beyond all comprehension.

Age and experience have only added/continue to add to the profundity of the Agony’s contemplation for me.  I have to do what?  For whom?  Father, U R NUTS!!!!!!  I AM outta here!  Amen.

I am told from those who have been to the Gethsemane, there is a little path with which one can slip out unseen, unnoticed and anyone in a situation like the Lord’s, knowing they were about to be betrayed and fully comprehending what that meant and what “justice” they were likely to receive could have been long gone, quickly & easily.   See what Love can do?  For the profoundly unworthy?  Like me.

dys·func·tion [dis-fuhngk-shuhn]
noun Sociology. a consequence of a social practice or behavior pattern that undermines the stability of a social system.  I n s a n i t y.

WWJD?  Jesus would say, “WTF?”  Kyrie eleison.  Kyrie eleison.

——————————————————–

Tragically, in these times of economic hardship, it seems perversely appropriate, ironic, to introduce ourselves ourselves to St James of the Marche, one of the fathers of the modern pawnshop.

James Gangala was born in the Marche of Ancona, in central Italy along the Adriatic Sea. After earning doctorates in canon and civil law at the University of Perugia, he joined the Friars Minor (Conventuals) and began a very austere life. He fasted nine months of the year; he slept three hours a night. St. Bernardine of Siena told him to moderate his penances.

James studied theology with St. John of Capistrano. Ordained in 1420, James began a preaching career that took him all over Italy and through 13 Central and Eastern European countries. James preached penance and conversion and combated heresy.

The Fraticelli

The Fraticelli/Zelanti/Spirituals were medieval Roman Catholic groups that could trace their origins to the Franciscans, but which came into being as a separate entity. The Fraticelli were declared heretical by the Church in 1296 by Boniface VIII.

The Fraticelli (“Little Brethren”) were extreme proponents of the rule of Saint Francis of Assisi, especially with regard to poverty, and regarded the wealth of the Church as scandalous, and that of individual churchmen as invalidating their status. They were thus forced into open revolt against the whole authority of the Church.  Umberto Eco’s novel The Name of the Rose is set against the persecution of Fraticelli.

In 1394, Pope Martin V nominated St. John Capistran (27 May) and St. James of the March (11 October) as inquisitors general to take action against the Fraticelli. These promoters of order among the Franciscans fulfilled the duties of their office strictly and energetically and succeeded in striking at the very vitals of the sect. In 1415, the city of Florence had formally banished the “Fraticelli of the poor life, the followers of Michelino of Cesena of infamous memory”, and in Lucca five Fraticelli, on trial, had solemnly abjured their error (1411).

Preaching

Friar James was an extremely popular preacher and converted many people (250,000 at one estimate) and helped spread devotion to the Holy Name of Jesus. His sermons prompted numerous Catholics to reform their lives and many men joined the Franciscans under his influence.

With John of Capistrano, Albert of Sarteano and Bernardine of Siena, James is considered one of the “four pillars” of the Observant movement among the Franciscans. These friars became known especially for their preaching.

Pawn Star

To combat extremely high interest rates, James established montes pietatis (literally, mountains of charity) — nonprofit credit organizations that lent money at very low rates on pawned objects.

Enemies & assassination attempts

Not everyone was happy with the work James did. King Tvrtko II of Bosnia and particularly Queen Dorothea tried to poison him. Twice assassins lost their nerve when they came face to face with him.  He is generally represented holding in his right hand a chalice, out of which a snake is escaping – an allusion to some endeavors of heretics to poison him, using the chalice with which he would celebrate Mass.  James was buried in Naples in the Franciscan church of St. Maria la Nuova, where his body is still to be seen.

James wanted the word of God to take root in the hearts of his listeners. His preaching was directed to preparing the soil, so to speak, by removing any rocks and softening up lives hardened by sin. God’s intention is that his word take root in our lives, but for that we need both prayerful preachers and cooperative listeners.

james_of_marches

“Beloved and most holy word of God! You enlighten the hearts of the faithful, you satisfy the hungry, console the afflicted; you make the souls of all productive of good and cause all virtues to blossom; you snatch souls from the devil’s jaw; you make the wretched holy, and men of earth citizens of heaven” -sermon of St. James of the Marche

On the feast of Saint James of the Marches, we pray for the fortitude, steadfastness, and endurance that this holy man displayed each day of his life in defense of the Faith and of Holy Mother Church. Saint James of the Marche, pray for us!  2 Tim 4:7,  “Keep the Faith!” -Mary D. McCormick.  “Young man, get your ass to Mass!” – (Pfc) Robert L. McCormick (USMC, 1942-1946, Ret), when as a college student I had temporarily stopped attending Mass.

A Prayer for Fortitude

O Holy Spirit, who descended upon the twelve as they stood in anxiety, come unto me in my endeavors. Banish from my heart all timidity and false pride; strengthen my soul to avoid all sin, to practice virtue, and to prefer ridicule to the denial of my Lord and Savior Jesus Christ. Let not the goodness of purity, obedience and charity be obscured in the face of adversity. Instill in me the virtue of Fortitude so that I may courageously profess and practice my holy Catholic faith. Open my eyes, O Holy Spirit, that I may recognize my state in life. Give me the confidence to embrace it and the strength to live it as a son of God. I pray that Your guidance, protection and consolation may be with me now and throughout my life. Amen.

Love,
Matthew