Luther’s reflexive faith: “I am saved because I am certain I am.”

“Now reflexive faith, with its insistence on certitude of grace, is intrinsically contrary to the spirituality of the cross, which willingly accepts the trial of darkness.”

-Hacker, Paul. Faith in Luther: Martin Luther and the Origin of Anthropocentric Religion (p. 54). Emmaus Academic. Kindle Edition.

“…it must be admitted, and modern research has left no doubt about the fact, that the 95 Theses were completely within the range of subjects open for discussion in the Church. In early 1518, Luther wrote his explanations and proofs of the Theses, the Resolutiones , which he sent not only to his more immediate superiors but also to the pope…

…especially of the Dominican Order, who resented Luther’s views as threatening the practice of selling indulgences. The Dominicans succeeded in inducing the Papal Auditor, Girolamo Ghinucci, to summon Luther to come to Rome. An interrogation was intended with hopes that he could be brought to recant. But then the political situation made a different procedure appear more advisable. Cardinal Cajetan, who was on a political mission in Germany at that time, was entrusted with the examination of Luther’s case. He was ordered to hear Luther and demand the recantation of him. This was a turn of events more favorable for Luther than anything that could possibly be expected in the utterly confused situation. Cajetan was one of the most erudite and clear-sighted theologians of his time…Cajetan clearly perceived the point where Luther was really in danger of lapsing into heresy. The Cardinal prepared himself most thoroughly for the hearing. The notes he wrote down while examining Luther’s writings are extant. Even a stiff anti-Catholic of our days, scrutinizing these notes, has found that Cajetan “understood Luther well,”37 and acknowledged an “admirable insight into the essential”38 as a distinctive feature of the Cardinal’s judgment. Cajetan also differed from other theologians in being quite aware that the doctrine of indulgences was far from being settled in all aspects. Therefore, when he met Luther in Augsburg in October 1518, he picked out only one aspect of that problem. Luther has said in a later letter39 that this aspect was not of ultimate importance to him and that, had he been tried only for this point, he would have been ready to recant. So we may confine ourselves to noting that this first point at issue ultimately involved a question about the spiritual power of the Church.

A second issue, however, was the decisive one for both Cajetan and Luther. This was Luther’s new concept of faith. While preparing himself for the hearing, Cajetan stated briefly Luther’s point, namely “that the sacraments bring damnation to the contrite person if he does not believe that he is being absolved.” Cajetan’s terse comment on this were the prophetical words: “This implies building a new Church (Hoc enim est novam Ecclesiam construere).”40 Luther, in his turn, composed a report on his encounter with Cajetan, known as the Acta Augustana. Here he recounts that the Cardinal criticized as “a new and erroneous theology” his view that it was the “indispensable condition” of justification that man “believe with certitude (certa fide) in his being justified, not doubting of his receiving grace.”41 Thus, Luther’s account and Cajetan’s preparatory notes perfectly agree as to what formed the chief issue. Twenty-eight years later, the Council of Trent declared the doctrine in question to be heretical, in stating: “If anyone says that a man is absolved from his sins and justified by his believing with certitude that he is being absolved and justified; or that no one is really justified unless he believe that he has been justified; and that through this faith alone justification and absolution are perfected: let him be anathema.”42 It is necessary today to recall this canon of the council because there are contemporary scholars who contend that Luther’s conception of faith is not contrary to the Catholic faith, or even assert that the Council of Trent did not “understand” the German Reformer.

Cajetan spoke to Luther not as a private opponent but in his official capacity as representative of the Roman Church, which is the center of unity of the Universal Church. One may describe it as a stroke of luck, but it was certainly providential, that the person whom Luther encountered was a bishop who had penetrated his thought more thoroughly than could possibly be expected of anyone else in Rome at that time. Yet Luther, unfortunately, thought that he was bound in conscience to resist the warning. This is the more amazing as he was here overriding principles which he himself had often proclaimed with great emphasis.”

-Hacker, Paul. Faith in Luther: Martin Luther and the Origin of Anthropocentric Religion (p. 50-53). Emmaus Academic. Kindle Edition.

Love & truth,
Matthew

37 Gerhard Hennig, Cajetan und Luther (Stuttgart, 1966), p. 78
38 Hennig, op.cit., p. 49
39 WBr 1, no.110, p. 238, lines 73–76
40 Hennig, op.cit., 56. 41 2, 13, 6–10
42 Denzinger, Enchiridion Symbolorum, no.824

Fidei Donum – saving faith is a gift of grace; stony hearts & souls

Faith is a theological virtue, which along with hope and charity, is a gift from God. But how is this so?

Theological virtues—unlike the human or cardinal virtues (justice, prudence, fortitude (courage), temperance) —are not acquired through human effort. Rather, they are “infused”; or “grafted” is another word used informally, to describe this effect in us. God uses faith like a binocular or telescope. You begin to see more with faith, you begin to understand God with faith. In God’s own time. In God’s own way, To God’s own degree for the part of His plan He has intended for you. Work with Him, people. Work with Him.

God gives everyone this potential to take that first step. In certainty the faith which is there must have you work with it. This is the gift which God gives to us. We all have this potential built inside us to know more. The problem though is we ignore this gift. We put it aside or we take other tools which will not help us. The best avenue to build up this faith is of course the Church. The Church enables us with the right tools to begin to grow in faith to take that first step into the second step. The Holy Spirit as well will help us to increase this faith.

Faith is called an infused virtue because it cannot be acquired through our efforts alone, unaided by grace. Whoever seeks the truth will find it, because God is Truth, and whoever seeks God can only do so by an effect of His grace.

God offers graces to everyone; if we cooperate, we will receive Faith. The intellect still plays a part, but it is inferior to faith, which elevates our faculty of reason, enabling us to perceive spiritual truths with greater clarity.

Many have converted to Catholicism for what appear to be intellectual reasons, but conversion is fundamentally a movement of the will towards God, Who enlightens our intellect and our hearts.

Fidei Donum, (Pope Pius XII, 4/21/1957)

“1. The gift of faith, which through the goodness of God, is accompanied by an incomparable abundance of blessings in the soul of the Christian believer, clearly requires the unceasing homage of a grateful heart to the divine Author of this gift.

2. Indeed, it is faith that allows us to draw near to the hidden mysteries of the divine life; it is faith that encourages us to hope for everlasting happiness; it is faith that strengthens and consolidates the unity of the Christian society in this transitory life, according to the Apostle: “One Lord, one faith, one Baptism.”[Eph 4:5] It is chiefly by reason of this divine gift that our grateful hearts of their own accord pour forth this testimony: “What shall I render to the Lord for all that He hath rendered unto me?”[Ps 115:12]

3. In return for so divine a gift as this, after the due submission of his mind, what can a man do that will be more acceptable to God than to carry far and wide among his fellowmen the torch of truth that Christ brought to Us? By their zeal in promoting the sacred missionary efforts of the Church, a zeal that generously feeds the fire of Christian charity, men, ever mindful of the gift of faith, may in some way make a return to Almighty God; by so doing and imparting to others according to their ability the gift of the faith that is theirs, they are visibly manifesting their gratitude to the Heavenly Father….”

CATECHISM OF THE CATHOLIC CHURCH
PART ONE
THE PROFESSION OF FAITH

SECTION ONE
“I BELIEVE” – “WE BELIEVE”

CHAPTER THREE
MAN’S RESPONSE TO GOD

ARTICLE III. THE CHARACTERISTICS OF FAITH

Faith is a grace

153 When St. Peter confessed that Jesus is the Christ, the Son of the living God, Jesus declared to him that this revelation did not come “from flesh and blood”, but from “my Father who is in heaven”.24 Faith is a gift of God, a supernatural virtue infused by him. “Before this faith can be exercised, man must have the grace of God to move and assist him; he must have the interior helps of the Holy Spirit, who moves the heart and converts it to God, who opens the eyes of the mind and ‘makes it easy for all to accept and believe the truth.'”25

Faith is a human act

154 Believing is possible only by grace and the interior helps of the Holy Spirit. But it is no less true that believing is an authentically human act. Trusting in God and cleaving to the truths He has revealed is contrary neither to human freedom nor to human reason. Even in human relations it is not contrary to our dignity to believe what other persons tell us about themselves and their intentions, or to trust their promises (for example, when a man and a woman marry) to share a communion of life with one another. If this is so, still less is it contrary to our dignity to “yield by faith the full submission of. . . intellect and will to God who reveals”,26 and to share in an interior communion with him.

155 In faith, the human intellect and will cooperate with divine grace: “Believing is an act of the intellect assenting to the divine truth by command of the will moved by God through grace.”27

Faith and understanding

156 What moves us to believe is not the fact that revealed truths appear as true and intelligible in the light of our natural reason: we believe “because of the authority of God Himself Who reveals them, who can neither deceive nor be deceived”.28 So “that the submission of our faith might nevertheless be in accordance with reason, God willed that external proofs of his Revelation should be joined to the internal helps of the Holy Spirit.”29 Thus the miracles of Christ and the saints, prophecies, the Church’s growth and holiness, and her fruitfulness and stability “are the most certain signs of divine Revelation, adapted to the intelligence of all”; they are “motives of credibility” (motiva credibilitatis), which show that the assent of faith is “by no means a blind impulse of the mind”.30

157 Faith is certain. It is more certain than all human knowledge because it is founded on the very word of God Who cannot lie. To be sure, revealed truths can seem obscure to human reason and experience, but “the certainty that the divine light gives is greater than that which the light of natural reason gives.”31 “Ten thousand difficulties do not make one doubt.”32

158 “Faith seeks understanding”:33 it is intrinsic to faith that a believer desires to know better the One in Whom he has put his faith, and to understand better what He has revealed; a more penetrating knowledge will in turn call forth a greater faith, increasingly set afire by love. The grace of faith opens “the eyes of your hearts”34 to a lively understanding of the contents of Revelation: that is, of the totality of God’s plan and the mysteries of faith, of their connection with each other and with Christ, the center of the revealed mystery. “The same Holy Spirit constantly perfects faith by His gifts, so that Revelation may be more and more profoundly understood.”35 In the words of St. Augustine, “I believe, in order to understand; and I understand, the better to believe.”36

159 Faith and science: “Though faith is above reason, there can never be any real discrepancy between faith and reason. Since the same God Who reveals mysteries and infuses faith has bestowed the light of reason on the human mind, God cannot deny Himself, nor can truth ever contradict truth.”37 “Consequently, methodical research in all branches of knowledge, provided it is carried out in a truly scientific manner and does not override moral laws, can never conflict with the faith, because the things of the world and the things of faith derive from the same God. The humble and persevering investigator of the secrets of nature is being led, as it were, by the hand of God in spite of himself, for it is God, the conserver of all things, Who made them what they are.”38

The freedom of faith

160 To be human, “man’s response to God by faith must be free, and. . . therefore nobody is to be forced to embrace the faith against his will. The act of faith is of its very nature a free act.”39 “God calls men to serve him in spirit and in truth. Consequently they are bound to him in conscience, but not coerced. . . This fact received its fullest manifestation in Christ Jesus.”40 Indeed, Christ invited people to faith and conversion, but never coerced them. “For he bore witness to the truth but refused to use force to impose it on those who spoke against it. His kingdom. . . grows by the love with which Christ, lifted up on the cross, draws men to Himself.”41

The necessity of faith

161 Believing in Jesus Christ and in the One Who sent Him for our salvation is necessary for obtaining that salvation.42 “Since “without faith it is impossible to please [God]” and to attain to the fellowship of his sons, therefore without faith no one has ever attained justification, nor will anyone obtain eternal life ‘But he who endures to the end.'”43

Perseverance in faith

162 Faith is an entirely free gift that God makes to man. We can lose this priceless gift, as St. Paul indicated to St. Timothy: “Wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith.”44 To live, grow and persevere in the faith until the end we must nourish it with the word of God; we must beg the Lord to increase our faith;45 it must be “working through charity,” abounding in hope, and rooted in the faith of the Church.46

Faith – the beginning of eternal life

163 Faith makes us taste in advance the light of the beatific vision, the goal of our journey here below. Then we shall see God “face to face”, “as he is”.47 So faith is already the beginning of eternal life:

When we contemplate the blessings of faith even now, as if gazing at a reflection in a mirror, it is as if we already possessed the wonderful things which our faith assures us we shall one day enjoy.48
164 Now, however, “we walk by faith, not by sight”;49 we perceive God as “in a mirror, dimly” and only “in part”.50 Even though enlightened by him in whom it believes, faith is often lived in darkness and can be put to the test. The world we live in often seems very far from the one promised us by faith. Our experiences of evil and suffering, injustice and death, seem to contradict the Good News; they can shake our faith and become a temptation against it.

165 It is then we must turn to the witnesses of faith: to Abraham, who “in hope. . . believed against hope”;51 to the Virgin Mary, who, in “her pilgrimage of faith”, walked into the “night of faith”52 in sharing the darkness of her Son’s suffering and death; and to so many others: “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith.”53

25 DV 5; cf. DS 377; 3010.
26 Dei Filius 3:DS 3008.
27 St. Thomas Aquinas, STh II-II,2,9; cf. Dei Filius 3:DS 3010.
28 Dei Filius 3:DS 3008.
29 Dei Filius 3:DS 3009.
30 Dei Filius 3:DS 3008-3010; Cf. Mk 16 20; Heb 2:4.
31 St. Thomas Aquinas, STh II-II,171,5,obj.3.
32 John Henry Cardinal Newman, Apologia pro vita sua (London: Longman, 1878) 239.
33 St. Anselm, Prosl. prooem.:PL 153,225A.
34 Eph 1:18.
35 DV 5.
36 St. Augustine, Sermo 43,7,9:PL 38,257-258.
37 Dei Filius 4:DS 3017.
38 GS 36 § 1.
39 DH 10; cf. CIC, can. 748 § 2.
40 DH 11.
41 DH 11; cf. Jn 18:37; 12:32.
42 Cf. 16:16; Jn 3:36; 6:40 et al.
43 Dei Filius 3:DS 3012; cf. Mt 10:22; 24:13 and Heb 11:6; Council of Trent:DS 1532.
44 1 Tim 1:18-19.
45 Cf. Mk 9:24; Lk 17:5; 22:32.
46 Gal 5:6; Rom 15:13; cf. Jas 2:14-26.
47 1 Cor 13:12; 1 Jn 3:2.
48 St. Basil, De Spiritu Sancto, 15,36:PG 32,132; cf. St. Thomas Aquinas, STh II-II,4,1.
49 2 Cor 5:7.
50 l Cor 13:12.
51 Rom 4:18.
52 LG 58; John Paul II, RMat 18.
53 Heb 12:1-2.


-by Br Damian Day, OP

“Saul stood by with a heart harder than the stones striking Stephen. Unconvinced by Stephen’s eloquent preaching, unmoved by his miracles, blind to his angelic countenance, blinder still to his burning love, the eyes of Saul’s soul, sealed shut by the weight of stone scales, saw only darkness.

How many of our co-workers, friends, neighbors, loved ones, seem similarly unseeing before the love that has flooded our hearts? Yes, “God’s love has been poured into our hearts” (Rom 5:5), which burn when we hear those words, “As the Father has loved me, so have I loved you; Abide in my love” (Jn 15:9).

How much it pains our hearts to see our loved ones wandering without that one thing that can satisfy—and more than satisfy—the tortured depths of the human heart.

How can these signs and wonders, miracles, words of wisdom, acts of charity, the love of martyrs, not move all hearts? Yet, Saul stood stubborn seeing Stephen see the Son standing at God’s right hand in glory.

Is the love that fills our hearts so weak, so unattractive, so insufficient?

Love is a subtle thing, patiently plodding, plowing forward when the ground seems all stones where never a thing could grow. But persistently, consistently, love works, bursting forth unexpectedly with abundant fruit.

As the mob disbanded, retrieving their coats from Saul’s watch, leaving Stephen’s blood soaking the stones, all the deacon’s mighty words and deeds, all his eloquence, his very love, seemed insufficient.

But even as Saul scattered the Church, Stephen’s love worked behind the scenes. St. Fulgentius of Ruspe says that in “his holy and tireless love he longed to gain by prayer those whom he could not convert by admonition.”

With love never growing tired, Stephen loved those unmoved by what he loved most. Stephen’s insistent love shattered the dark, adamant stone of Saul’s heart, which the Lord converted after the likeness of his own heart. Has ever a heart changed so much?

Stephen’s blood watered the stony soil of Saul’s soul. Like the Lord he loved, Stephen became as a grain of wheat that, unless it “falls into the earth and dies, it remains alone; but if it dies, it bears much fruit” (Jn 12:24). That fruit we still taste whenever we receive the words of Paul’s preaching or behold them shake the soul of a St. Augustine.

May we love those dearest to us as Stephen loved Saul, yea, as Christ has loved us, loved us to the end (Jn 13:1).

Love, I believe, Lord, help my unbelief! Mk 9:24
Matthew

Jul 23 – St John Cassian (360-435 AD) – use BOTH hands!!!

Ambidextrous comes from the Latin word ambidexter, which, literally, means “right-handed on both sides”.


-by Br Philip Nolan, OP

“St. Paul often distinguishes between desires of the flesh and desires of the spirit, between those desires that entangle us with sin and those that draw us to God. These are at war within us, such that often we feel like St. Paul, who says “I do not do the good I want, but the evil I do not want is what I do” (Rom 7:19). Despite our repeated failures to do the good, our felt need to “seek peace and pursue it” (Ps 34:14) spurs us to look for some sort of resolution.

John Cassian, whose Conferences were among St. Dominic’s favorite reading, writes that we can pursue this interior peace by becoming spiritually ambidextrous. What does he mean? He writes in the sixth conference that “our inner man consists in two parts, or as I might say, two hands.” The right hand refers to “his spiritual achievements.” His left hand refers to “when he is involved in the turmoil of trials; when the desires of his flesh are inflamed by seething emotions and impulses.” (Sorry, lefties!)

While it might seem that the right hand has to overpower the left hand in order for us to be at peace, Cassian argues that we have to learn how to use the left hand as a right hand—we have to become spiritually ambidextrous.

“No holy person can be without what we call the left hand, but perfect virtue is discerned in the fact that by proper use he turns both into a right hand … He seizes the arms of patience from adversity for the sake of exercising his virtue, uses both hands as right hands, and, having triumphed in both respects, snatches the palm of victory from the left as much as from the right.”

We cannot help but experience temptation. Cassian suggests, however, that moments of temptation can be as beneficial to our movement towards God as moments of consolation and obvious grace. God allows temptation and offers consolation for the same reason—that we may be saved.

Our many temptations to sin can become opportunities for victory in the ongoing spiritual battle by which we participate in God’s redemption of us. If we rest in our spiritual achievements alone—in the gifts and virtues we have received—then we will soon grow complacent and slack. If we focus exclusively on our sin and weakness, we will soon despair of change. But wielding both hands, right and left, in the practice of patience and desire for God, we grow stronger and more resolute in our pursuit of Him.”

Love, all-thumbs,
Matthew

Purifying fire

Pr 17:3

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

Presence of God – My God, from all eternity You have gone before me with Your infinite love; increase my love for You.

MEDITATION

“What shall prevent God from doing that which He will in the soul that is resigned, annihilated, and detached?” (John of the Cross Ascent of Mt. Carmel II, 4,2). This statement of St. John of the Cross makes you understand that God has an immense desire to work in your soul, to lead you to sanctity and to union with Himself, provided you commit yourself into His hands, despoiled of every attachment, annihilated in your self-love, entirely docile, malleable, and adaptable to His action. The Lord comes to your assistance with purifying trials in order to empty you of self, to detach you from creatures, to immerse you in true humility, but at the same time He helps you to grow in love, the strong bond which must unite you to Him. All the work which God accomplishes in your soul is done in view of making you advance in this virtue; exterior and interior trials, humiliations, powerlessness, aridity, struggles, and tempests are meant in the divine plan to extinguish the illusory fires of self-love, pride, earthly affections, and all other irregular passions, so that only one fire may burn within you, ever more intensely and strongly, the fire of charity.

The more the Lord purifies you, the more your heart will be freed from all dross and become capable of concentrating all its affection upon Him. Walk, then, in this way by accepting purification in view of a deeper love, and by orientating your whole spiritual life toward the exercise of love. What you suffer, suffer for love, that is, suffer it willingly, without rebellion or complaint, and then, in the measure that your soul is humbled, despoiled, and mortified, it will also be clothed with charity. The trials which God sends you have the purpose not only of purifying your heart, but also of dilating it in charity. They aim at deepening your capacity for love; not, certainly, a sensible love, but a powerful love of the will, which tends toward God through pure benevolence, independent of all personal consolation, its sole pursuit being His glory and good pleasure.

COLLOQUY

“O Lord of my soul and my only Good! When a soul has resolved to love You, and forsaking everything, does all in its power toward that end, so that it may the better employ itself in Your love, why do You not grant it at once the joy of ascending to the possession of this perfect love? But I am wrong: I should have made my complaint by asking why we ourselves have no desire so to ascend, for it is we alone who are at fault in not at once enjoying so great a dignity.

If we attain to the perfect possession of this true love of God, it brings all blessings with it. But so [ungenerously] and so slow are we in giving ourselves wholly to God that we do not prepare ourselves as we should to receive that precious love which it is His Majesty’s will that we should enjoy only at a great price.

There is nothing on earth with which so great a blessing can be purchased; but if we did what we could to obtain it, if we cherished no attachment to earthly things, and if all our cares and all our intercourse were centered in heaven, I believe there is no doubt that this blessing would be given us very speedily…. But we think we are giving God everything, whereas what we are really offering Him is the revenue or the fruits of our land while keeping the stock and the right of ownership of it in our own hands…. A nice way of seeking His love! And then we want it quickly and in great handfuls, as one might say.

O Lord, if You do not give us this treasure all at once, it is because we do not make a full surrender of ourselves. May it please You to give it to us at least little by little, even though the receiving of it may cost us all the trials in the world.

No, my God, love does not consist in shedding tears, in enjoying those consolations and that tenderness which for the most part we desire and in which we find comfort, but in serving You with righteousness, fortitude of soul, and humility. The other seems to me to be receiving rather than giving anything ….

May it never please Your Majesty that a gift so precious as Your love be given to people who serve You solely to obtain consolations.” (Teresa of Jesus The Book of Her Life 11).

Love,
Matthew

Unity


-please click on the image for greater detail

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

Presence of God – My God, Thou hast created me for Thyself; grant that I may return to Thee and unite myself to Thee by love.

MEDITATION

The whole life of man is a return journey to God: he came from God and must go back to Him. The more complete this return, the more intimate his union with God will become and the better will he have attained the end for which he was created: he will be perfect and eternally happy. St. Thomas teaches that a being is perfect when it attains its end; thus the perfection of man consists of union with God in rejoining God and uniting himself to Him, his last end. Man finds in union with God all that he can desire: he finds his peace, the assuaging of his hunger for the infinite, of his thirst for love and imperishable felicity. “Thou hast made us for Thyself, O Lord, and our heart is restless until it rests in Thee.” (St. Augustine). Man finds his eternal happiness in union with God; and the life of heaven is nothing else than this union carried to its ultimate perfection, wherein man gives God the greatest glory and the greatest love which, in turn, redounds to man’s own eternal beatitude.

The soul that truly loves God does not resign itself to waiting for heaven in order to be united to Him, but desires ardently to anticipate this union here below. Is this possible? Yes, Jesus has said so: “If anyone love Me, he will keep My word, and My Father will love him; and We will come to him and will make Our abode with him” (John 14:23). Our Lord Himself tells us in these words the condition for living united to Him: love. “He that abideth in charity, abideth in God, and God in him” (1 John 4:16). Love is the great power which unites us to God even in this life, where, imprisoned in matter, we cannot yet enjoy the direct contact, the face to face vision of Him.

“The end of the spiritual life,” says St. Thomas, “is that man unite himself to God by love” (Summa Theologica IIa IIae, q.44, a.1, co.). By steps of love, gressibus amoris, we advance toward our last end: union with God. Such is the great ideal which should illumine and direct our whole life, the great goal which, with the divine assistance, we can attain even here below, as far as is possible in our state as pilgrims.

COLLOQUY

“O Jesus, who will give me the grace to form one only spirit with You? Rejecting the multiplicity of creatures, I desire indeed, O Lord, Your unity alone! O God, You are the only One, the sole unity necessary for my soul! Ah! dear friend of my heart, unite this poor soul of mine to Your singular goodness! You are entirely mine, when shall I be all Yours? The magnet draws iron and holds it fast to itself; Lord Jesus, my Beloved, be the magnet of my heart: draw, hold fast, unite forever my spirit to Your paternal heart! Oh, since I was made for You, how is it that I am not in You? Submerge this drop, which is the spirit You have given me, in the sea of Your goodness, from which it proceeds. Lord, seeing that Your heart loves me, why do You not lift me up to You, as I so much desire? Draw me, and I will run in the odor of Your ointments until I cast myself into Your arms and never move from thence forever. Amen” (St. Francis de Sales).

“O Lord, who could describe how great a gain it is to cast ourselves into Yours arms and make an agreement with You: You will take care of my affairs and I of Yours.

For what am I, Lord, without You? What am I worth if I am not near You? If once I stray from Your Majesty, be it ever so little, where shall I find myself?

O my Lord, my Mercy and my Good! What more do I want in this life than to be so near You that there is no division between You and me?

O Lord of my life, draw me to Yourself, but do it in such a way that my will may ever remain so united to You that it shall be unable to leave You,” (Teresa of Jesus Conceptions of the Love of God 4-3).

Love,
Matthew

Sep 29 – Michael, Gabriel, Raphael

-from a homily on the Gospels by Saint Gregory the Great, pope, Second Reading, Office of Readings, Liturgy of the Hours, for September 29th.

“You should be aware that the word “angel” denotes a function rather than a nature. Those holy spirits of heaven have indeed always been spirits. They can only be called angels when they deliver some message. Moreover, those who deliver messages of lesser importance are called angels; and those who proclaim messages of supreme importance are called archangels.

And so it was that not merely an angel but the archangel Gabriel was sent to the Virgin Mary. It was only fitting that the highest angel should come to announce the greatest of all messages.

Some angels are given proper names to denote the service they are empowered to perform. In that holy city, where perfect knowledge flows from the vision of almighty God, those who have no names may easily by known. But personal names are assigned to some, not because they could not be known without them, but rather to denote their ministry when they come among us. Thus, Michael means ‘Who is like God?’; Gabriel is ‘The Strength of God’; and, Raphael is ‘God’s Remedy.’

Whenever some act of wondrous power must be performed, Michael is sent, so that his action and his name may make it clear that no one can do what God does by His superior power. So also our ancient foe desired in his pride to be like God, saying: I will ascend into heaven; I will exalt my throne above the stars of heaven; I will be like the Most High. He will be allowed to remain in power until the end of the world when he will be destroyed in the final punishment. Then, he will fight with the archangel Michael, as we are told by John: A battle was fought with Michael the archangel.

So too Gabriel, who is called God’s strength, was sent to Mary. He came to announce the One Who appeared as a humble man to quell the cosmic powers. Thus God’s strength announced the coming of the Lord of the heavenly powers, mighty in battle.

Raphael means, as I have said, God’s remedy, for when he touched Tobit’s eyes in order to cure him, he banished the darkness of his blindness. Thus since he is to heal, he is rightly called God’s remedy.”

Love,
Matthew

Love of God

Deut 6:4-7

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

Presence of God – O Lord, grant that by charity I may really participate in Your life of love.

MEDITATION

Faith makes us adhere to God by means of knowledge; hence, it is especially related to our intellect. Hope makes us adhere to God by the conviction that we will one day possess Him in heaven, and therefore, it is related to our desire for happiness. But charity seizes our entire being, and by means of love, casts it into God. Faith tells us Who God is, and reveals the mystery of His intimate life which we are called to share; hope tells us that this God wills to be our Good for all eternity, but charity enables us to attain this immediately by the unitive force proper to it. St. Thomas says: “Charity makes man tend to God by uniting his affection to God in such a way that man no longer lives for himself, but for God” (Summa Theologica IIa IIae, q.17, a.6, ad 3).

But what is this charity which has the power to unite us to God, to make us live in such intimate relationship with Him that “he that abideth in charity, abideth in God, and God in him” (1 John 4:16)? It is a created participation in the charity, the infinite love with which God loves Himself, that is, the love with which the Father loves the Son, with which the Son loves the Father, and by which each loves the other in the Holy Spirit. Through charity we are called to enter into this divine current, into this circle of eternal love which unites the three Persons of the Blessed Trinity to one another.

Faith has already brought us into the intimacy of the divine life by making us share in the knowledge God has of Himself; but charity makes us penetrate even further by inserting us, as it were, into that movement of love, of incomparable friendship which exists in the bosom of the Blessed Trinity. Charity plunges us into the very center of God’s intimate life; it enables us to share in the infinite love of the three divine Persons: in the intimate love of the Father for the Son, and of the Son for the Father; it enables us to love the Father and the Son in the love of the Holy Spirit.

COLLOQUY

“Oh my soul, reflect upon the great delight and the great love which the Father has in knowing His Son and the Son in knowing His Father and the ardor with which the Holy Spirit unites Them, and how none of These can cease from this love and knowledge since They are one and the same. These sovereign Persons know each other, love each other and delight in each other. What need, then, have They of my love? Why do You seek it, my God, or what do You gain by it?

O love, in how many places would I fain repeat this word, for it alone makes me bold enough to say with the spouse in the Canticle: ‘I have loved my Beloved.’ It allows me to think that You, my God, my Spouse and my Good, have need of me.

But love must not be wrought in our imagination but must be proved by works…. Oh Jesus, what will a soul inflamed with Your love not do? Those who really love You, love all good, seek all good, help forward all good, praise all good, and invariably join forces with good men and help and defend them. They love only truth and things worthy of love. It is not possible that one who really and truly loves You can love the vanities of earth; his only desire is to please You. He is dying with longing for You to love him, and so would give his life to learn how he may please You better.

O Lord, be pleased to grant me this love before You take me from this life. It will be a great comfort at the hour of death to realize that I shall be judged by You Whom I have loved above all things. Then I shall be able to go to meet You with confidence, even though burdened with my debts, for I shall not be going into a foreign land but into my own country, into the kingdom of Him Whom I have loved so much and Who likewise has so much loved me.” (cf. Teresa of Jesus, Exclamations of the Soul to God, 7 – Conceptions of the Love of God, 4 – Interior Castle III, 1 – Way of Perfection, 40).

Love,
Matthew

Jan 7 – law is the condition of love

“Love is the fulfillment of the law.” – Rm 13:10


-by Br Hyacinth Grubb, OP

“You should also learn to understand and—dare I say it—to love canon law, appreciating how necessary it is and valuing its practical applications: a society without law would be a society without rights. Law is the condition of love.”
-Benedict XVI, Letter to Seminarians on October 18, 2010

You don’t often hear an exhortation to “love canon law.” Like civil law, it can seem to matter only when something has gone wrong, or when it’s preventing us from doing what we want when we want. But today is the feast of St. Raymond of Peñafort, patron saint of canon lawyers, and a good day to ask: “Why canon law?”

Law is necessary to govern societies, and the Church, the Mystical Body of Christ, is truly a society. She is not merely a community organization, nor is she merely a collection of individuals who share the same personal commitments, nor is she an invisible and purely spiritual reality. The Church is the inbreaking of the Kingdom of God, the ecclesial presence of that Kingdom. It’s an imperfect presence, insofar as it’s composed of imperfect members and awaiting fulfillment in the Second Coming, but it is truly a kingdom, a society. Thus, the Church needs law, she needs legislation and judges and lawyers—and their presence reminds us of the concrete social and governmental character of Christ’s Church.

We could also recall that those in communion with the Church are unified in faith, sacraments, and governance (see Lumen Gentium 14). Moreover, “communion … is not understood as some kind of vague disposition, but as an organic reality which requires a juridical form and is animated by charity” (Nota Praevia to LG). Communion in the Church is found under the headship of the Holy Father and is given structure and order by the Church’s law. The Church has, in a real sense, a government.

Of course, the governance of the Church is unlike any other. Her essential structures, like the role of the Pope and bishops, were created not by man but by God. The ends of the Church’s governance are supernatural, and thus the concrete effects of Christian faith are often beautifully expressed in Canon Law. Take a look at a few random examples:

Can. 208: From their rebirth in Christ, there exists among all the Christian faithful a true equality regarding dignity and action by which they all cooperate in the building up of the Body of Christ according to each one’s own condition and function.
Can. 663: The first and foremost duty of all religious is to be the contemplation of divine things and assiduous union with God in prayer.
Can. 1752: The salvation of souls, which must always be the supreme law in the Church, is to be kept before one’s eyes. [This is the last sentence of the Code of Canon Law.]

We might not often think about canon law, or about the means of governing the concrete reality of the Church’s life here on earth. But today, say a prayer for canon lawyers, and give thanks to God that He has deigned to welcome us into a society as true as the Catholic Church. Saint Raymond of Peñafort, pray for us.”

Love, the condition of which is the law,
Matthew

Primacy of the Virtue of Love (Charity) – 1 Cor 13:13

CATECHISM OF THE CATHOLIC CHURCH
PART THREE
LIFE IN CHRIST

SECTION ONE
MAN’S VOCATION LIFE IN THE SPIRIT

CHAPTER ONE
THE DIGNITY OF THE HUMAN PERSON

ARTICLE 7
THE VIRTUES…

II. THE THEOLOGICAL VIRTUES…

Charity

1822 Charity is the theological virtue by which we love God above all things for His own sake, and our neighbor as ourselves for the love of God.

1823 Jesus makes charity the new commandment.96 By loving His own “to the end,”97 He makes manifest the Father’s love which He receives. By loving one another, the disciples imitate the love of Jesus which they themselves receive. Whence Jesus says: “As the Father has loved Me, so have I loved you; abide in My love.” And again: “This is My commandment, that you love one another as I have loved you.”98

1824 Fruit of the Spirit and fullness of the Law, charity keeps the commandments of God and His Christ: “Abide in My love. If you keep My commandments, you will abide in My love.”99

1825 Christ died out of love for us, while we were still “enemies.”100 The Lord asks us to love as He does, even our enemies, to make ourselves the neighbor of those farthest away, and to love children and the poor as Christ Himself.101

The Apostle Paul has given an incomparable depiction of charity: “charity is patient and kind, charity is not jealous or boastful; it is not arrogant or rude. Charity does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Charity bears all things, believes all things, hopes all things, endures all things.”102

1826 “If I . . . have not charity,” says the Apostle, “I am nothing.” Whatever my privilege, service, or even virtue, “if I . . . have not charity, I gain nothing.”103 Charity is superior to all the virtues. It is the first of the theological virtues: “So faith, hope, charity abide, these three. But the greatest of these is charity.”104

1827 The practice of all the virtues is animated and inspired by charity, which “binds everything together in perfect harmony”;105 it is the form of the virtues; it articulates and orders them among themselves; it is the source and the goal of their Christian practice. Charity upholds and purifies our human ability to love, and raises it to the supernatural perfection of divine love.

1828 The practice of the moral life animated by charity gives to the Christian the spiritual freedom of the children of God. He no longer stands before God as a slave, in servile fear, or as a mercenary looking for wages, but as a son responding to the love of Him who “first loved us”:106

If we turn away from evil out of fear of punishment, we are in the position of slaves. If we pursue the enticement of wages, . . . we resemble mercenaries. Finally if we obey for the sake of the good itself and out of love for Him Who commands . . . we are in the position of children.107

1829 The fruits of charity are joy, peace, and mercy; charity demands beneficence and fraternal correction; it is benevolence; it fosters reciprocity and remains disinterested and generous; it is friendship and communion: Love is itself the fulfillment of all our works. There is the goal; that is why we run: we run toward it, and once we reach it, in it we shall find rest.108

96 Cf. Jn 13:34.
97 Jn 13:1.
98 Jn 15:9,12.
99 Jn 15:9-10; cf. Mt 22:40; Rom 13:8-10.
100 Rom 5:10.
101 Cf. Mt 5:44; Lk 10:27-37; Mk 9:37; Mt 25:40, 45.
102 1 Cor 13:4-7.
103 1 Cor 13:1-4.
104 1 Cor 13:13.
105 Col 3:14.
106 Cf. 1 Jn 4:19.
107 St. Basil, Reg. fus. tract., prol. 3:PG 31,896B.
108 St. Augustine, In ep. Jo. 10,4:PL 35,2057.

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

Presence of God – Make me understand, O Lord, the pre-eminence of charity, that I may apply myself to it with all my heart.

MEDITATION

The three theological virtues (faith, hope, love) having God for their immediate object, are superior to the moral virtues (prudence, justice, fortitude, temperance) which are directed to the government of our conduct; but among the three theological virtues, charity (love) holds the primacy. It holds the primacy because, being inseparable from grace, it is the constitutive and indispensable element of our supernatural life. Where there is no charity there is neither grace nor life, but only death. “He that loveth not, abideth in death,” and contrariwise, “He that abideth in charity, abideth in God, and God in him” (1 John 3:14 – 4:16). Faith and hope can subsist in a soul which has lost grace, but charity cannot. It is so vital that it cannot co-exist with the death that is caused by sin. Furthermore, it is so vital that it is imperishable and will remain unchanged for all eternity. In heaven, faith and hope will cease because they bear with them some imperfection: faith makes us know God without giving us the vision of Him, and hope lets us hope in Him without giving us possession of Him. Hence, “when that which is perfect is come,” that is, the beatific vision, these two virtues will have no further reason for existing. However, it is not the same with charity which implies no imperfection, since by it, we love God either in the obscurity of faith, or in the clarity of vision, and therefore St. Paul says, “Charity never falleth away.” Here on earth, to adhere to God, “these three remain: faith, hope, and charity: but the greatest of these is charity” (1 Corinthians 13:8,13).

Faith and hope are incomplete virtues, because without charity they cannot unite us to God and produce the works of eternal life. The faith and hope of a sinner, one who has lost charity, are inactive and inoperative; they remain in him, it is true, but they are there as if dead. “Faith without works is dead” (James 2:26), and only “faith that worketh by charity … availeth anything” (Galatians 5:6), and this to the extent, that “if I should have all faith so that I could remove mountains, and have not charity, I am nothing” (1 Corinthians 13:2). It is charity that gives the warmth and strength of eternal life to faith and hope; it is charity that infuses vigor into these virtues, for only he who loves is capable of abandoning himself to God with eyes closed.

COLLOQUY

“Clothe me, O Lord, with the purple garment of charity which not only adds grace to faith and hope but causes the soul to rise to so lofty a point that it is brought very near You and becomes very beautiful and pleasing in Your eyes. It is the virtue which most attracts Your love, protects the soul against pride and gives value to the other virtues, bestowing on them vigor and strength, grace and beauty so that they may please You, for without charity no virtue has grace before Your eyes.

O sweetest love of God, how little are You known! He who has found Your fountain has found rest. You remove from the affections of the will whatever is not God and set it upon Him alone, and then you prepare this faculty and unite it to God through love.

O God, teach me to use all my powers to love You, so that all the faculties of my soul and body: memory, understanding, and will, inward and outward senses, desires of the sensual part and of the spiritual part, will work in love and for the sake of love. Grant that all that I do I may do with love, and all that I suffer I may suffer with the pleasure of love, and that in this way, my God, I may keep all my strength for You.” (John of the Cross: Dark Night of the Soul II, 21,10.11 – Spiritual Maxims – Words of Light I, 16 – Spiritual Canticle 28,8).

“I resolve, O my God, to have no other purpose but love in all my actions, interior as well as exterior, always saying and asking myself: What am I doing now? Am I loving my God? And if I see that there is any obstacle to pure love, I shall reproach myself, remembering, O Lord, that I must return You love for love. Well do You make me understand that the more I love You, the more diligent I shall be in the observance of all Your holy laws.” (cf. Teresa Margaret of the Heart of Jesus Spirituality of St. Teresa Margaret of the Heart of Jesus).”

Love,
Matthew

Hope grounds us in eternity – Heb 6:19

“We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain,” – Heb 6:19


-Br Vincent Mary Bernhard, OP

St. Thomas Aquinas writes that hope is the virtue that grounds us in eternity, especially as we are tossed about by the storms of this world. “Thus a man,” he writes, “should be held fast to that hope as an anchor,” for God “wills that the anchor of our hope be fixed in that which is now veiled from our eyes” (Commentary on the Epistle to the Hebrews). Infused by the Holy Spirit, the gift of hope reminds us of the words and promises of the Lord Jesus Christ and allows us to believe that they will happen. It is easy to think of the moments of trial in the past year, making one rather pessimistic, or at best only slightly optimistic about the year to come. However, by realizing that each one of us is united to Jesus Christ and relives the mysteries of His life, we are prepared to face whatever comes as an opportunity to grow closer to God and be conformed even more into His image. This is where happiness is found: in the union with God and the enjoyment of the eternal life of the Son. The way is arduous and difficult, (Christianity is NOT for WIMPS!!!) but we hope in the promises of the Savior.

The Lord calls us to boldness and courage; He calls us from being lukewarm and sets us on fire with His charity. “I look everywhere for Your divinity,” writes Bl. Henry Suso, “but You show me Your humanity; I desire Your sweetness, but You offer me bitterness; I want to suckle, but You teach me to fight.”

Our Lord responded to Bl. Henry Suso, “away with faintheartedness and enter with Me the lists of knightly steadfastness. Indulgence is not fitting for the servant when the lord is practicing warlike boldness. I shall clothe you with My armor because all My suffering has to be endured by you as far as you are able.”

The Lord is with us as a warrior and His very life flows through our veins. Therefore, no matter the trials and challenges we face in the new year, we are prepared to endure and overcome them by renewing our hope in Him, allowing Him to stir our hearts to boldness and zeal for the kingdom of God.”

Love & Hope,
Matthew

Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, "I want a laity, not arrogant, not rash in speech, not disputatious, but men and women who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, and who know their creed so well that they can give an account of it."- Bl John Henry Newman, Cong. Orat., "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, “You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.” -St Athanasius, "To convert someone, go and take them by the hand and guide them." -St Thomas Aquinas, OP. 1 saint ruins ALL the cynicism in Hell & on Earth. “When we pray we talk to God; when we read God talks to us…All spiritual growth comes from reading and reflection.” -St Isidore of Seville, “Also in some meditations today I earnestly asked our Lord to watch over my compositions that they might do me no harm through the enmity or imprudence of any man or my own; that He would have them as His own and employ or not employ them as He should see fit. And this I believe is heard.” -GM Hopkins, SJ, "Only God knows the good that can come about by reading one good Catholic book." — St. John Bosco, "Why don't you try explaining it to them?" – cf St Peter Canisius, SJ, Doctor of the Church, Doctor of the Catechism, "Already I was coming to appreciate that often apologetics consists of offering theological eye glasses of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across theological eye glasses that precisely compensate for his particular defect of vision." -Karl Keating, "The more perfectly we know God, the more perfectly we love Him." -St Thomas Aquinas, OP, ST, I-II,67,6 ad 3, “But always when I was without a book, my soul would at once become disturbed, and my thoughts wandered." —St. Teresa of Avila, "Let those who think I have said too little and those who think I have said too much, forgive me; and let those who think I have said just enough thank God with me." –St. Augustine