Liturgy, November, Saints

Nov 1 – Litany of the saints

Lord, have mercy on us. Lord, have mercy on us.
Christ, have mercy on us. Christ, have mercy on us.
Lord, have mercy on us. Lord, have mercy on us.
Christ, hear us. Christ, graciously hear us.

God, the Father of heaven, have mercy on us.
God the Son, Redeemer of the world, have mercy on us.
God the Holy Spirit, have mercy on us.
Holy Trinity, one God, have mercy, on us.
Holy Mary, pray for us.
Holy Mother of God, pray for us.
Holy Virgin of virgins, pray for us.
St. Michael, pray for us.
St. Gabriel, pray for us.
St. Raphael, pray for us.
All you Holy Angels and Archangels, pray for us.
St. John the Baptist, pray for us.
St. Joseph, pray for us.
All you Holy Patriarchs and Prophets, pray for us.
St. Peter, pray for us.
St. Paul, pray for us.
St. Andrew, pray for us.
St. James, pray for us.
St. John, pray for us.
St. Thomas, pray for us.
St. James, pray for us.
St. Philip, pray for us.
St. Bartholomew, pray for us.
St. Matthew, pray for us.
St. Simon, pray for us.
St. Jude, pray for us.
St. Matthias, pray for us.
St. Barnabas, pray for us.
St. Luke, pray for us.
St. Mark, pray for us.
All you holy Apostles and Evangelists, pray for us.
All you holy Disciples of the Lord, pray for us.
All you holy Innocents, pray for us.
St. Stephen, pray for us.
St. Lawrence, pray for us.
St. Vincent, pray for us.
Sts. Fabian and Sebastian, pray for us.
Sts. John and Paul, pray for us.
Sts. Cosmas and Damian, pray for us.
All you holy Martyrs, pray for us.
St. Sylvester, pray for us.
St. Gregory, pray for us.
St. Ambrose, pray for us.
St. Augustine, pray for us.
St. Jerome, pray for us.
St. Martin, pray for us.
St. Nicholas, pray for us.
All you holy Bishops and Confessors, pray for us.
All you holy Doctors, pray for us.
St. Anthony, pray for us.
St. Benedict, pray for us.
St. Bernard, pray for us.
St. Dominic, pray for us.
St. Francis, pray for us.
All you holy Priests and Levites, pray for us.
All you holy Monks and Hermits, pray for us.

St. Mary Magdalene, pray for us.
St. Agatha, pray for us.
St. Lucy, pray for us.
St. Agnes, pray for us.
St. Cecilia, pray for us.
St. Anastasia, pray for us.
St. Catherine, pray for us.
St. Clare, pray for us.
All you holy Virgins and Widows, pray for us.
All you holy Saints of God, pray for us.
Lord, be merciful, Lord, save your people.
From all evil, Lord, save your people.
From all sin, Lord, save your people.
From your wrath, Lord, save your people.
From a sudden and unprovided death, Lord, save your people.
From the snares of the devil, Lord, save your people.
From anger, hatred, and all ill-will, Lord, save your people.
From the spirit of uncleanness, Lord, save your people.
From lightning and tempest, Lord, save your people.
From the scourge of earthquake, Lord, save your people.
From plague, famine, and war, Lord, save your people.
From everlasting death, Lord, save your people.
By the mystery of your holy Incarnation, Lord, save your people.
By your Coming, Lord, save your people.
By your Birth, Lord, save your people.
By your Baptism and holy fasting, Lord, save your people.
By your Cross and Passion, Lord, save your people.
By your Death and Burial, Lord, save your people.
By your holy Resurrection, Lord, save your people.
By your wonderful Ascension, Lord, save your people.
By the coming of the Holy Spirit, Lord, save your people.
On the day of judgment, Lord, save your people.
Be merciful to us sinners, Lord, hear our prayer.
That you will spare us, Lord, hear our prayer.
That you will pardon us, Lord, hear our prayer.
That it may please you to bring us to true penance, Lord, hear, our prayer.
Guide and protect your holy Church, Lord, hear our prayer.
Preserve in holy religion the Pope, and all those in holy Orders, Lord, hear our prayer.
Humble the enemies of holy Church, Lord, hear our prayer.
Give peace and unity to the whole Christian people, Lord, hear our prayer.
Bring back to the unity of the Church all those who are straying, and bring all unbelievers to the light of the Gospel, Lord, hear our prayer.
Strengthen and preserve us in your holy service, Lord, hear our prayer.
Raise our minds to desire the things of heaven, Lord, hear our prayer.
Reward all our benefactors with eternal blessings, Lord, hear our prayer.
Deliver our souls from eternal damnation, and the souls of our brethren, relatives, and benefactors, Lord, hear our prayer.
Give and preserve the fruits of the earth, Lord, hear our prayer.
Grant eternal rest to all the faithful departed, Lord, hear our prayer.
That it may please You to hear and heed us, Jesus, Son of the Living God, Lord, Hear our prayer.
Lamb of God, who takes away the sins of the world, spare us, O Lord!
Lamb of God, who takes away the sins of the world, graciously hear us, O Lord!
Lamb of God, who takes away the sins of the world, have mercy on us!
Christ, hear us. Christ, graciously hear us.
Lord Jesus, hear our prayer. Lord Jesus, hear our prayer.
Lord, have mercy on us. Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.

Love,
Matthew

All Souls, Liturgy, November, Purgatory

Nov 2 – Novena for Holy Souls in Purgatory


-please click on the image for greater detail

-by St Alphonsus Liguori

On the First Day:

Jesus, my Savior I have so often deserved to be cast into hell how great would be my suffering if I were now cast away and obliged to think that I myself had caused my damnation. I thank Thee for the patience with which Thou hast endured me. My God, I love Thee above all things and I am heartily sorry for having offended Thee because Thou art infinite goodness. I will rather die than offend Thee again. Grant me the grace of perseverance. Have pity on me and at the same time on those Blessed Souls suffering in Purgatory. Mary, Mother of God, come to their assistance with thy powerful intercession.

Now pray one Our Father, one Hail Mary, and:

THE PRAYER TO OUR SUFFERING SAVIOR FOR THE HOLY SOULS IN PURGATORY:
O most sweet Jesus, through the bloody sweat which Thou didst suffer in the Garden of Gethsemane, have mercy on these Blessed Souls. Have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel scourging, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most painful crowning with thorns, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in carrying Thy cross to Calvary, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel Crucifixion, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most bitter agony on the Cross, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the immense pain which Thou didst suffer in breathing forth Thy Blessed Soul, have mercy on them.
R. Have mercy on them, O Lord.
(Recommend yourself to the Souls in Purgatory and mention your intentions here)
Blessed Souls, I have prayed for thee; I entreat thee, who are so dear to God, and who are secure of never losing Him, to pray for me a miserable sinner, who is in danger of being damned, and of losing God forever. Amen.

On the Second Day:

Woe to me, unhappy being, so many years have I already spent on earth and have earned naught but hell! I give Thee thanks, O Lord, for granting me time even now to atone for my sins. My good God, I am heartily sorry for having offended Thee. Send me Thy assistance, that I may apply the time yet remaining to me for Thy love and service; have compassion on me, and, at the same time, on the Holy Souls suffering in Purgatory. O Mary, Mother of God, come to their assistance with thy powerful intercession.

Now pray one Our Father, one Hail Mary, and:

THE PRAYER TO OUR SUFFERING SAVIOR FOR THE HOLY SOULS IN PURGATORY:
O most sweet Jesus, through the bloody sweat which Thou didst suffer in the Garden of Gethsemane, have mercy on these Blessed Souls. Have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel scourging, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most painful crowning with thorns, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in carrying Thy cross to Calvary, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel Crucifixion, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most bitter agony on the Cross, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the immense pain which Thou didst suffer in breathing forth Thy Blessed Soul, have mercy on them.
R. Have mercy on them, O Lord.
(Recommend yourself to the Souls in Purgatory and mention your intentions here)
Blessed Souls, I have prayed for thee; I entreat thee, who are so dear to God, and who are secure of never losing Him, to pray for me a miserable sinner, who is in danger of being damned, and of losing God forever. Amen.

On the Third Day:

My God! because Thou art infinite goodness, I love Thee above all things, and repent with my whole heart of my offenses against Thee. Grant me the grace of holy perseverance. Have compassion on me, and, at the same, on the Holy Souls suffering in Purgatory. And thou, Mary, Mother of God, come to their assistance with thy powerful intercession.

Now pray one Our Father, one Hail Mary, and:

THE PRAYER TO OUR SUFFERING SAVIOR FOR THE HOLY SOULS IN PURGATORY:
O most sweet Jesus, through the bloody sweat which Thou didst suffer in the Garden of Gethsemane, have mercy on these Blessed Souls. Have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel scourging, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most painful crowning with thorns, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in carrying Thy cross to Calvary, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel Crucifixion, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most bitter agony on the Cross, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the immense pain which Thou didst suffer in breathing forth Thy Blessed Soul, have mercy on them.
R. Have mercy on them, O Lord.
(Recommend yourself to the Souls in Purgatory and mention your intentions here)
Blessed Souls, I have prayed for thee; I entreat thee, who are so dear to God, and who are secure of never losing Him, to pray for me a miserable sinner, who is in danger of being damned, and of losing God forever. Amen.

On the Fourth Day:

My God! because Thou art infinite goodness, I am sorry with my whole heart for having offended Thee. I promise to die rather than ever offend Thee more. Give me holy perseverance; have pity on me, and have pity on those Holy Souls that burn in the cleansing fire and love Thee with all their hearts. O Mary, Mother of God, assist them by thy powerful prayers.

Now pray one Our Father, one Hail Mary, and:

THE PRAYER TO OUR SUFFERING SAVIOR FOR THE HOLY SOULS IN PURGATORY:
O most sweet Jesus, through the bloody sweat which Thou didst suffer in the Garden of Gethsemane, have mercy on these Blessed Souls. Have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel scourging, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most painful crowning with thorns, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in carrying Thy cross to Calvary, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel Crucifixion, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most bitter agony on the Cross, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the immense pain which Thou didst suffer in breathing forth Thy Blessed Soul, have mercy on them.
R. Have mercy on them, O Lord.
(Recommend yourself to the Souls in Purgatory and mention your intentions here)
Blessed Souls, I have prayed for thee; I entreat thee, who are so dear to God, and who are secure of never losing Him, to pray for me a miserable sinner, who is in danger of being damned, and of losing God forever. Amen.

On the Fifth Day:

Woe to me, unhappy being, if Thou, O Lord, hadst cast me into hell; for from that dungeon of eternal pain there is no deliverance. I love Thee above all things, O infinite God and I am sincerely sorry for having offended Thee again. Grant me the grace of holy perseverance. Have compassion on me, and, at the same time, on the Holy Souls suffering in Purgatory. O Mary, Mother of God, come to their assistance with thy powerful intercession.

Now pray one Our Father, one Hail Mary, and:

THE PRAYER TO OUR SUFFERING SAVIOR FOR THE HOLY SOULS IN PURGATORY:
O most sweet Jesus, through the bloody sweat which Thou didst suffer in the Garden of Gethsemane, have mercy on these Blessed Souls. Have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel scourging, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most painful crowning with thorns, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in carrying Thy cross to Calvary, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel Crucifixion, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most bitter agony on the Cross, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the immense pain which Thou didst suffer in breathing forth Thy Blessed Soul, have mercy on them.
R. Have mercy on them, O Lord.
(Recommend yourself to the Souls in Purgatory and mention your intentions here)
Blessed Souls, I have prayed for thee; I entreat thee, who are so dear to God, and who are secure of never losing Him, to pray for me a miserable sinner, who is in danger of being damned, and of losing God forever. Amen.

On the Sixth Day:

My Divine Redeemer, Thou didst die for me on the Cross, and hast so often united Thyself with me in Holy Communion, and I have repaid Thee only with ingratitude. Now, however, I love Thee above all things, O supreme God; and I am more grieved at my offenses against Thee than at any other evil. I will rather die than offend Thee again. Grant me the grace of holy perseverance. Have compassion on me, and, at the same time, on the Holy Souls suffering in Purgatory. Mary, Mother of God, come to their aid with thy powerful intercession.

Now pray one Our Father, one Hail Mary, and:

THE PRAYER TO OUR SUFFERING SAVIOR FOR THE HOLY SOULS IN PURGATORY:
O most sweet Jesus, through the bloody sweat which Thou didst suffer in the Garden of Gethsemane, have mercy on these Blessed Souls. Have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel scourging, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most painful crowning with thorns, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in carrying Thy cross to Calvary, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel Crucifixion, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most bitter agony on the Cross, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the immense pain which Thou didst suffer in breathing forth Thy Blessed Soul, have mercy on them.
R. Have mercy on them, O Lord.
(Recommend yourself to the Souls in Purgatory and mention your intentions here)
Blessed Souls, I have prayed for thee; I entreat thee, who are so dear to God, and who are secure of never losing Him, to pray for me a miserable sinner, who is in danger of being damned, and of losing God forever. Amen.

On the Seventh Day:

God, Father of Mercy, satisfy this their ardent desire! Send them Thy holy Angel to announce to them that Thou, their Father, are now reconciled with them through the suffering and death of Jesus, and that the moment of their deliverance has arrived.

Now pray one Our Father, one Hail Mary, and:

THE PRAYER TO OUR SUFFERING SAVIOR FOR THE HOLY SOULS IN PURGATORY:
O most sweet Jesus, through the bloody sweat which Thou didst suffer in the Garden of Gethsemane, have mercy on these Blessed Souls. Have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel scourging, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most painful crowning with thorns, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in carrying Thy cross to Calvary, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel Crucifixion, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most bitter agony on the Cross, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the immense pain which Thou didst suffer in breathing forth Thy Blessed Soul, have mercy on them.
R. Have mercy on them, O Lord.
(Recommend yourself to the Souls in Purgatory and mention your intentions here)
Blessed Souls, I have prayed for thee; I entreat thee, who are so dear to God, and who are secure of never losing Him, to pray for me a miserable sinner, who is in danger of being damned, and of losing God forever. Amen.

On the Eighth Day:

Oh my God! I also am one of these ungrateful beings, having received so much grace, and yet despised Thy love and deserved to be cast by Thee into hell. But Thy infinite goodness has spared me until now. Therefore, I now love Thee above all things, and I am heartily sorry for having offended Thee. I will rather die than ever offend Thee. Grant me the grace of holy perseverance. Have compassion on me and, at the same time, on the Holy Souls suffering in Purgatory. Mary, Mother of God, come to their aid with thy powerful intercession.

Now pray one Our Father, one Hail Mary, and:

THE PRAYER TO OUR SUFFERING SAVIOR FOR THE HOLY SOULS IN PURGATORY:
O most sweet Jesus, through the bloody sweat which Thou didst suffer in the Garden of Gethsemane, have mercy on these Blessed Souls. Have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel scourging, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most painful crowning with thorns, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in carrying Thy cross to Calvary, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel Crucifixion, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most bitter agony on the Cross, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the immense pain which Thou didst suffer in breathing forth Thy Blessed Soul, have mercy on them.
R. Have mercy on them, O Lord.
(Recommend yourself to the Souls in Purgatory and mention your intentions here)
Blessed Souls, I have prayed for thee; I entreat thee, who are so dear to God, and who are secure of never losing Him, to pray for me a miserable sinner, who is in danger of being damned, and of losing God forever. Amen.

On the Ninth Day:

My God! How was it possible that I, for so many years, have borne tranquilly the separation from Thee and Thy holy grace! O infinite Goodness, how long-suffering hast Thou shown Thyself to me! Henceforth, I shall love Thee above all things. I am deeply sorry for having offended Thee; I promise rather to die than to again offend Thee. Grant me the grace of holy perseverance, and do not permit that I should ever again fall into sin. Have compassion on the Holy Souls in Purgatory. I pray Thee, moderate their sufferings; shorten the time of their misery; call them soon unto Thee in heaven, that they may behold Thee face to face, and forever love Thee. Mary, Mother of Mercy, come to their aid with thy powerful intercession, and pray for us also who are still in danger of eternal damnation.

Now pray one Our Father, one Hail Mary, and:

THE PRAYER TO OUR SUFFERING SAVIOR FOR THE HOLY SOULS IN PURGATORY:
O most sweet Jesus, through the bloody sweat which Thou didst suffer in the Garden of Gethsemane, have mercy on these Blessed Souls. Have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel scourging, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most painful crowning with thorns, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in carrying Thy cross to Calvary, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel Crucifixion, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the pains which Thou didst suffer in Thy most bitter agony on the Cross, have mercy on them.
R. Have mercy on them, O Lord.
O most sweet Jesus, through the immense pain which Thou didst suffer in breathing forth Thy Blessed Soul, have mercy on them.
R. Have mercy on them, O Lord.
(Recommend yourself to the Souls in Purgatory and mention your intentions here)
Blessed Souls, I have prayed for thee; I entreat thee, who are so dear to God, and who are secure of never losing Him, to pray for me a miserable sinner, who is in danger of being damned, and of losing God forever. Amen.

Love,
Matthew

All Souls, Liturgy, November, Purgatory

Nov 2 – Litany for Holy Souls in Purgatory


-by Wilhelm von Kaulbach (1805–1874), “The Destruction of Jerusalem by Titus”, painting, 1846, oil on canvas, Height: 585 cm (19.1 ft); Width: 705 cm (23.1 ft), Neue Pinakothek, Munich, Germany, please click on the image for greater detail.

O Jesus, Thou suffered and died that all mankind might be saved and brought to eternal happiness. Hear our pleas for further mercy on the souls of:

My dear parents and grandparents, my Jesus mercy!
My brothers and sisters and other near relatives, my Jesus mercy!
My godparents and sponsors of confirmation, my Jesus mercy!
My spiritual and temporal benefactors, my Jesus mercy!
My friends and neighbors, my Jesus mercy!
All for whom love or duty bids me pray, my Jesus mercy!

Those who have offended me, my Jesus mercy!
Those who have suffered disadvantage or harm through me, my Jesus mercy!

Those who are especially beloved by Thee, my Jesus mercy!
Those whose release is near at hand, my Jesus mercy!
Those who desire most to be united to Thee, my Jesus mercy!

Those who endure the greatest sufferings, my Jesus mercy!
Those whose release is most remote, my Jesus mercy!
Those who are least remembered, my Jesus mercy!

Those who are most deserving on account of their services to the Church, my Jesus mercy!
The rich, who now are the most destitute, my Jesus mercy!
The mighty, who now are powerless, my Jesus mercy!
The once spiritually blind, who now see their folly, my Jesus mercy!
The frivolous, who spent their time in idleness, my Jesus mercy!
The poor, who did not seek the treasures of heaven, my Jesus mercy!
The tepid, who devoted little time to prayer, my Jesus mercy!
The indolent, who neglected to perform good works, my Jesus mercy!
Those of little faith, who neglected the frequent reception of the Sacraments, my Jesus mercy!
The habitual sinners, who owe their salvation to a miracle of grace, my Jesus mercy!
Parents who failed to watch over their children, my Jesus mercy!
Superiors who were not solicitous for the salvation of those entrusted to them, my Jesus mercy!
Those who strove for worldly riches and pleasures, my Jesus mercy!
The worldly-minded, who failed to use their wealth and talents in the service of God, my Jesus mercy!
Those who witnessed the death of others, but would not think of their own, my Jesus mercy!
Those who did not provide for the life hereafter, my Jesus mercy!
Those whose sentence is severe because of the great things entrusted to them, my Jesus mercy!

The popes, kings and rulers, my Jesus mercy!
The bishops and their counselors, my Jesus mercy!
My teachers and spiritual advisors, my Jesus mercy!
The deceased priests of this diocese, my Jesus mercy!
The priests and religious of the Catholic Church, my Jesus mercy!

The defenders of the holy faith, my Jesus mercy!
Those who died on the battlefield, my Jesus mercy!
Those who fought for their country, my Jesus mercy!
Those who were buried in the sea, my Jesus mercy!
Those who died of apoplexy, my Jesus mercy!
Those who died of heart attacks, my Jesus mercy!
Those who suffered and died of cancer, my Jesus mercy!
Those who died suddenly in accidents, my Jesus mercy!
Those who died without the last rites of the Church, my Jesus mercy!
Those who shall die within the next twenty-four hours, my Jesus mercy!
My own poor soul when I shall have to appear before Thy judgment seat, my Jesus mercy!

Eternal rest grant unto them, O Lord, and let perpetual light shine upon them: For evermore with Thy saints, because Thou art gracious.

May the prayer of Thy suppliant people, we beseech Thee, O Lord, benefit the souls of Thy departed servants and handmaids: that Thou mayest both deliver them from all their sins, and make them to be partakers of Thy redemption. Amen.

Eternal rest grant unto them, O Lord.
And let the perpetual light shine upon them.
May their souls and the souls of the faithful departed, through the mercy of God, rest in peace. Amen.

Love,
Matthew

All Souls, Liturgy, November

Nov 2 – All Souls


-please click on the image for greater detail

Yesterday, I started by watching a beloved elder die in front of me, through my volunteer work in hospice. How was your day? 🙂

From a book on the death of his brother Satyrus by Saint Ambrose, bishop

“We see that death is gain, life is loss. Paul says: For me life is Christ, and death a gain. What does “Christ” mean but to die in the body, and receive the breath of life? Let us then die with Christ, to live with Christ. We should have a daily familiarity with death, a daily desire for death. By this kind of detachment our soul must learn to free itself from the desires of the body. It must soar above earthly lusts to a place where they cannot come near, to hold it fast. It must take on the likeness of death, to avoid the punishment of death. The law of our fallen nature is at war with the law of our reason and subjects the law of reason to the law of error. What is the remedy? Who will set me free from this body of death? The grace of God, through Jesus Christ, our Lord.

We have a Doctor to heal us; let us use the remedy He prescribes. The remedy is the grace of Christ, the dead body our own. Let us then be exiles from our body, so as not to be exiles from Christ. Though we are still in the body, let us not give ourselves to the things of the body. We must not reject the natural rights of the body, but we must desire before all else the gifts of grace.

What more need be said? It was by the death of One man that the world was redeemed. Christ did not need to die if He did not want to, but He did not look on death as something to be despised, something to be avoided, and He could have found no better means to save us than by dying. Thus His death is life for all. We are sealed with the sign of His death; when we pray we preach His death; when we offer sacrifice we proclaim His death. His death is victory; His death is a sacred sign; each year His death is celebrated with solemnity by the whole world.

What more should we say about His death since we use this divine example to prove that it was death alone that won freedom from death, and death itself was its own redeemer? Death is then no cause for mourning, for it is the cause of mankind’s salvation. Death is not something to be avoided, for the Son of God did not think it beneath His dignity, nor did He seek to escape it.

Death was not part of nature; it became part of nature. God did not decree death from the beginning; He prescribed it as a remedy. Human life was condemned because of sin to unremitting labor and unbearable sorrow and so began to experience the burden of wretchedness. There had to be a limit to its evils; death had to restore what life had forfeited. Without the assistance of grace, immortality is more of a burden than a blessing.

The soul has to turn away from the aimless paths of this life, from the defilement of an earthly body; it must reach out to those assemblies in heaven (though it is given only to the saints to be admitted to them) to sing the praises of God. We learn from Scripture how God’s praise is sung to the music of the harp: Great and wonderful are Your deeds, Lord God Almighty; just and true are Your ways, King of the nations. Who will not revere and glorify Your nature? You alone are holy; all nations will come and worship before You. The soul must also desire to witness Your nuptials, Jesus, and to see Your bride escorted from earthly to heavenly realities, as all rejoice and sing: All flesh will come before You. No longer will the bride be held in subjection to this passing world but will be made one with the spirit.

Above all else, holy David prayed that he might see and gaze on this: One thing I have asked of the Lord, this I shall pray for: to dwell in the house of the Lord all the days of my life, and to see how gracious is the Lord.”

“…the fire which both burns and saves is Christ Himself, the Judge and Savior. The encounter with Him is the decisive act of judgment. Before His gaze all falsehood melts away. This encounter with Him, as it burns us, transforms and frees us, allowing us to become truly ourselves. All that we build during our lives can prove to be mere straw … and it collapses. Yet in the pain of this encounter, when the impurity and sickness of our lives become evident to us, there lies salvation. His gaze, the touch of His heart heals us through an undeniably painful transformation ‘as through fire.’ But it is a blessed pain, in which the holy power of His love sears through us like a flame, enabling us to become totally ourselves and thus totally of God.”
-Pope Benedict XVI, Spe Salvi, Encyclical Letter, November 30, 2007, par. 47; http://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20071130_spe-salvi.html

Love, with prayers for yours & mine dearly departed. We shall rejoice with them again!!! And death will be no more, forever.
Matthew

Aquinas, Fides et Ratio

Faith, reason, & mystery

Many cogent Catholic lines of thought, taken towards their logical conclusion end in “…it’s a mystery.” Granted, somewhat unsatisfying, but accurate. When the Church, or a well formed member of hers, uses the “mystery”, their meaning in using this word is 180 degrees inverted from our common usage of this word. The Catholic definition of the word “mystery” is: not something which cannot be known, but, rather, something which can be infinitely known.

-by Br Elijah Dubek, OP

“It is tempting for the contemporary Catholic, especially an enthusiastic apologist, to try to explain and to prove the faith to others. I know many, myself included, who have discussed the faith with family or friends who have fallen away or even simply have a question to ask: nearly always, I overdid it. We want to recommend a great book to them, answer their questions, or take away all their intellectual obstacles to belief. After all, if everyone knew how reasonable our faith is, they would stop fighting it and hop on board, right? St. Thomas Aquinas cautions us against this method, “lest anyone, presuming to demonstrate what is of faith, should bring forward reasons that are not cogent, so as to give occasion to unbelievers to laugh” (Summa Theologiae). This is not merely a cautionary measure for those who simply do not know the reasons, as if he is telling us to leave the arguments to the experts. Rather, St. Thomas wants to safeguard the divine origin of faith, “that your faith might not rest in the wisdom of men but in the power of God” (1 Cor 2:5).

Following this, the First Vatican Council declared, “There is a twofold order of knowledge, distinct both in principle and in object” (Dei Filius, Ch. 4). On the one hand, there is natural knowledge, which progresses from human reason as its principle and reaches toward its appropriate truths (those which we can discover through experience, argumentation, etc.). The other order is supernatural, bestowed on us through the divine gift of faith, revealing to us truths beyond our natural capacity. Indeed, Dei Filius insists that “there are proposed to our belief mysteries hidden in God, which unless divinely revealed cannot be known.” Furthermore, the supernatural order can grant us certitude even about some truths within the realm of reason.

The First Vatican Council and St. Thomas want us to recognize the distinct spheres of faith and reason, while realizing that the subject matter does indeed overlap at times. For example, we can know that God exists by reason and by faith. Natural reason can arrive through argumentation concerning the origin, conservation, and governance of creation to the certainty of the existence of God (with much difficulty, the admixture of error, and only after a long time, St. Thomas tells us). Reason is confident because of the soundness of one’s argument and understanding. Through faith, on the other hand, we believe in God because God revealed himself to us. Faith’s confidence rests in God, trusting not in our own ability but in God’s testimony.

While faith can certainly overlap in content with reason, we should remember what Vatican I told us: “There are proposed to our belief mysteries hidden in God, which unless divinely revealed cannot be known.” Far beyond reason’s reach, faith receives mystery. We should not depreciate these mysteries, as if we can penetrate them without divine assistance. After all, these mysteries are hidden in God! Far from discouraging us from seeking to understand, the recognition of the hidden, inaccessible character of mystery should teach us how precious faith is. Even if only “in a mirror dimly” (1 Cor 13:12), faith enables us to see these hidden mysteries. Let us dwell in these mysteries through faith, awaiting the day we may see the Lord face-to-face forever.”

Love, living with you the mystery,
Matthew

Liturgy, November, Saints

Nov 1 – Solemnity of All Saints

forerunners_w_saints_and_martyrs
-“The Forerunners of Christ with Saints and Martyrs”, by Fra Angelico, (about 1423-24 AD) Tempera on wood, 31,9 x 63,5 cm cm National Gallery, London, please click on the image for greater detail.

From a sermon by Saint Bernard, abbot

Let us make haste to our brethren who are awaiting us.

“Why should our praise and glorification, or even the celebration of this feast day mean anything to the saints? What do they care about earthly honors when their heavenly Father honors them by fulfilling the faithful promise of the Son? What does our commendation mean to them? The saints have no need of honor from us; neither does our devotion add the slightest thing to what is theirs. Clearly, if we venerate their memory, it serves us, not them. But I tell you, when I think of them, I feel myself inflamed by a tremendous yearning.

Calling the saints to mind inspires, or rather arouses in us, above all else, a longing to enjoy their company, so desirable in itself. We long to share in the citizenship of heaven, to dwell with the spirits of the blessed, to join the assembly of patriarchs, the ranks of the prophets, the council of apostles, the great host of martyrs, the noble company of confessors and the choir of virgins. In short, we long to be united in happiness with all the saints. But our dispositions change. The Church of all the first followers of Christ awaits us, but we do nothing about it. The saints want us to be with them, and we are indifferent. The souls of the just await us, and we ignore them.

Come, brothers, let us at length spur ourselves on. We must rise again with Christ, we must seek the world which is above and set our mind on the things of heaven. Let us long for those who are longing for us, hasten to those who are waiting for us, and ask those who look for our coming to intercede for us. We should not only want to be with the saints, we should also hope to possess their happiness. While we desire to be in their company, we must also earnestly seek to share in their glory. Do not imagine that there is anything harmful in such an ambition as this; there is no danger in setting our hearts on such glory.

When we commemorate the saints we are inflamed with another yearning: that Christ our life may also appear to us as He appeared to them and that we may one day share in His glory. Until then we see Him, not as He is, but as He became for our sake. He is our head, crowned, not with glory, but with the thorns of our sins. As members of that head, crowned with thorns, we should be ashamed to live in luxury; His purple robes are a mockery rather than an honor. When Christ comes again, His death shall no longer be proclaimed, and we shall know that we also have died, and that our life is hidden with Him. The glorious head of the Church will appear and His glorified members will shine in splendor with Him, when He forms this lowly body anew into such glory as belongs to Himself, its head.

Therefore, we should aim at attaining this glory with a wholehearted and prudent desire. That we may rightly hope and strive for such blessedness, we must above all seek the prayers of the saints. Thus, what is beyond our own powers to obtain will be granted through their intercession.”

Prayer

Almighty ever-living God,
by Whose gifts we venerate in one celebration
the merits of all the Saints,
bestow on us, we pray,
through the prayers of so many intercessors,
an abundance of the reconciliation with You
for which we earnestly long
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You in the unity of the Holy Spirit,
one God, forever and ever. Amen.

(-from The Roman Missal)

Love,
Matthew

Martyrdom, Saints

3 (or 4) types of martyrdom


–St Perpetua, a red martyr, pray for us!

n.b.  Catholics are NOT to actively seek martyrdom.  If, in due course of loyalty to the faith, martyrdom is presented and cannot be avoided without sin, Catholics are to accept this witness.  Heretics, like Marcionites, have taken the approach of actively seeking martyrdom, in their case from the Romans.  Actively seeking martyrdom has never been approved by the Church.


-by Philip Kosloski

“The word “martyr” originally derived from the “Greek word martus [signifying] a witness who testifies to a fact of which he has knowledge from personal observation.” In Christian usage this was at first applied to the apostles, who witnessed first hand the life of Jesus Christ and His resurrection.

Later on in the first centuries of the Church the term was used exclusively to denote those holy men and women who gave witness to Christ by shedding their blood. As the Catechism of the Catholic Church states, “Martyrdom is the supreme witness given to the truth of the faith: it means bearing witness even unto death. The martyr bears witness to Christ Who died and rose, to Whom he is united by charity. He bears witness to the truth of the faith and of Christian doctrine. He endures death through an act of fortitude. ‘Let me become the food of the beasts, through whom it will be given me to reach God.’” (CCC 2473)

Over time, however, the Church reflected on the original meaning of the word martyr and recognized different kinds of martyrdom to express other ways of reaching heaven; ways in which a Christian could faithfully witness to the Gospel without being killed for it.

An ancient homily from Ireland (Ed. who else?), written around the end of the 7th century, gives a perfect summary of the three types of martyrdom:

“Now there are three kinds of martyrdom, which are accounted as a cross to a man, to wit: white martyrdom, green and red martyrdom. White martyrdom consists in a man’s abandoning everything he loves for God’s sake, though he suffer fasting or labor thereat. Green martyrdom consists in this, that by means of fasting and labor he frees himself from his evil desires, or suffers toil in penance and repentance.”

From this account, as well as other writings, white martyrdom is typically defined as being persecuted for the faith, but never shedding any blood. It consists of living a life boldly for Christ, yet never being asked to die for it.

Green martyrdom, on the other hand, is more specific and focuses on extreme penance and fasting out of love for God. This type of martyrdom is usually associated with the hermits of Egypt, who greatly influenced Irish monasticism. This accounts for why many Irish monks sought out places of extreme solitude and harsh weather; the monastery atop Skellig Michael (Ed. of recent Stars Wars acclaim. Did you see the Celtic cross?) being a perfect example of both.

Red martyrdom, of course, refers to giving one’s physical life, bearing witness unto death. Red in this case is associated with the shedding of blood.

These three martyrdoms represent different paths to heaven, but all share one thing in common: a heart on fire with the love of God. One could even say these are “three paths of love,” ways that we can express our love of God and His mercy toward us.”

n.b. There is also what is called a “dry martyr”, of which St Claude de la Colombiere, SJ, is an example.

Love,
Matthew

Apologetics, Hope, Prayer

The Catholic Advantage

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Love,
Matthew

Prayer

follow Him

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

Presence of God – Enkindle in me, O Lord, the fire of the apostolate and feed it with Your love.

MEDITATION

Just as a seed cannot produce a stalk which will bear a new ear unless it first buries its roots deep in the ground, so we cannot bear fruit for the apostolate if we do not first put forth the roots of a deep interior life, enabling us to draw from God Himself the sap which will make us fruitful. The interior life is the vital principle, the force, and the flame of the apostolate; but on the other hand, the apostolate brings its contribution to the interior life, helping to make it more generous and more intense. When a soul is fired with zeal for the apostolic life, its very desire to win other souls for God impels it to devote itself with greater generosity to prayer, mortification, and the practice of the virtues, with the intention of making itself more capable of a fruitful apostolate. Thus, while the interior life is the soul of the apostolate, the apostolate in its turn is a very powerful mainspring urging the soul on to union with God, to perfection, to sanctity. The apostolic ideal is of its very nature a generator of spiritual energy and a spur to a generous, holy life. St. Teresa of Jesus, moved by an ardent desire to counteract the great havoc wrought by the Protestant heresy in her times, stamped the reform she initiated with a seal of particular austerity and organized the life of her daughters in such a way as to engage them in a continual exercise of prayer, sacrifice, and self-giving for the salvation of souls (cf. Way of Perfection, 1). The rule of life of the Teresian Carmel, a contemplative life of profound intensity, was thus born of a great apostolic ideal.

The same ideal has recently given rise to a new state of perfection in the Church, the Secular Institutes, in which souls desiring to consecrate themselves to God for the salvation of souls, pledge themselves to a life of evangelical perfection in the world. “The specific end [of the apostolate] seems of necessity to demand and even to create the generic end [of perfection]” (Venerable Pius XII Primo Feliciter).

When the apostolic ideal is alive and well understood, it does not plunge souls headlong into activity; it rather guides them to a deeper interior life, to the total gift of self, to sanctity, for we ourselves must be holy before we can make others holy. “And for them do I sanctify Myself” (John 17:19).

COLLOQUY

“O Lord, there come to me desires to serve You with impulses so strong that I cannot describe them, and with a distress caused by the realization of my own unprofitableness…. I think I should like to cry aloud and tell all souls how important it is for them not to be contented with just a little in Your service, and how many blessings there are which You will give us if we prepare to receive them.

O my God, I experience very deep distress because of the great number of souls who are bringing damnation upon themselves, especially of those who were members of the Church through Baptism, and I greatly desire to labor for their salvation, so much so that I really believe that, to deliver a single one of them from such dreadful torments, I would willingly die many deaths…. Who could bear to look upon souls condemned for eternity to endless suffering? Even earthly suffering which, after all, has a limit and will end with death, moves us to deep compassion. And that other suffering has no limit: I do not know how we can look on so calmly and see the devil carrying off as many souls as he does daily.

Thou knowest, my God, how grieved I am to see how very many are lost. Save at least one, Lord, at least one who can give light to many others, and this not for my sake, Lord, for I do not merit it, but for the merits of Thy Son. Look upon His wounds, Lord, and as He forgave them who inflicted them upon Him, so do Thou pardon us.

My God, I want nothing but Your will; submission to it has such power over me that my soul desires neither death nor life. But then, if such be Your will, I desire to live, in order to serve You better. If, through my intercession, I could do anything to make a single soul love and praise You more, and that only for a short time, it would seem to me of greater moment than my being in glory” (Teresa of Jesus Spiritual Relations 1 – Life 32 – Exclamations of the Soul to God 11 – Spiritual Relations 6).”

Love,
Matthew

Prayer

Apostles

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

Presence of God – Jesus, divine Teacher, deign to accept me in Your school, so that, under Your direction, I may prepare myself for the apostolate.

MEDITATION

No special preparation is necessary before giving oneself to the interior apostolate, for, if a soul dedicates itself to prayer and sacrifice, not only will it help others, but at the same time it will draw great profit for its own sanctification. In fact, the practice of the interior apostolate coincides perfectly with the fundamental exercises of the spiritual life. However, the same cannot be said of the external apostolate which, by its very nature, involves cares and occupations beyond those required for one’s personal progress. One who is just setting out in the spiritual life is not capable of attending to his own sanctification and the sanctification of others simultaneously; he should first have time to concentrate all his powers on his own spiritual formation. Furthermore, since the effectiveness of the apostolate corresponds to the degree of love and union with God which the apostle has attained, it is evident that a beginner will not be capable of exercising a very fruitful apostolate. Hence, if he engages in the active apostolate prematurely, he will dissipate his energy uselessly, with consequent harm to his own interior life and to the fruitfulness of his apostolate.

Jesus Himself spent thirty years in prayer and retirement although, being God, He had no need to do so. It was as if He wanted to show us that before we plunge into the work of the exterior apostolate, we must have reached a certain spiritual maturity by the exercise of the interior life. He treated the Apostles in a similar way: the three years they spent with Jesus were years of true formation for them. Our Lord instructed and admonished them, taught them how to pray and to practice virtue. Only occasionally, and then with precaution, did He entrust some mission to them, in order to give them experience. Finally, before He sent them out to conquer the world, He wished to strengthen their spirit by nourishing them with His Body, calling them to witness His Passion, and reuniting them in the Cenacle to await the coming of the Holy Spirit. Thus true Catholic tradition demands that, before apostles go out into the field of battle, they must prepare themselves by the practice of an intense interior life, which will make them qualified, fruitful instruments for the good of souls.

COLLOQUY

“O Lord, my whole yearning is that, as You have so many enemies and so few friends, these last should be trusty ones. Therefore I am determined to do the little that is in me: namely, to follow the evangelical counsels as perfectly as I can, and … to pray for those who are defenders of the Church, and for the preachers and learned men who defend her. O Lord, since I am not strong enough to defend Your Church myself, I want to strive to live in such a way that my prayers may be of avail to help these servants of Yours, who, at the cost of so much toil, have armed themselves with learning and virtue and have labored to defend your Name.

O my God, I wish to try to live in such a way as to be worthy to obtain two things from You: first, that there may be many of these very learned and religious men who have the qualifications for their task, and that You may prepare those who are not completely prepared already; for a single one who is perfect will do more than many who are not. Secondly, that, after they have entered upon this struggle, You may have them in Your hand so that they may be delivered from all the dangers that are in the world, and, while sailing on this perilous sea, may shut their ears to the song of the sirens. If I can prevail with You, my God, in the smallest degree about this, I shall be fighting Your battle even while living a cloistered life.

I beseech Your Majesty to hear me in this; miserable creature that I am, I shall never cease to beg You for this, since it is for Your glory and the good of Your Church, and on these my desires are set. The day that my prayers, desires, disciplines and fasts are not performed for the intentions of which I have spoken, I shall not have fulfilled the object for which You, O Lord, called me to the contemplative life” (cf. Teresa of Jesus, Way 1-3).”

Love, follow Him, completely, nothing else,
Matthew

Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "“Si comprehendus, non est Deus.” -St Augustine, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, “When we pray we speak to God; but when we read, God speaks to us.” -St Jerome, "As the reading of bad books fills the mind with worldly and poisonous sentiments; so, on the other hand, the reading of pious works fills the soul with holy thoughts and good desires." -St. Alphonsus Liguori, "And above all, be on your guard not to want to get anything done by force, because God has given free will to everyone and wants to force no one, but only proposes, invites and counsels." –St. Angela Merici, “Yet such are the pity and compassion of this Lord of ours, so desirous is He that we should seek Him and enjoy His company, that in one way or another He never ceases calling us to Him . . . God here speaks to souls through words uttered by pious people, by sermons or good books, and in many other such ways.” —St. Teresa of Avila, "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, who know so much of history that they can defend it. I want an intelligent, well-instructed laity… I wish you to enlarge your knowledge, to cultivate your reason, to get an insight into the relation of truth to truth, to learn to view things as they are, to understand how faith and reason stand to each other, what are the bases and principles of Catholicism, and where lie the main inconsistences and absurdities of the Protestant theory.” (St. John Henry Newman, “Duties of Catholics Towards the Protestant View,” Lectures on the Present Position of Catholics in England), "We cannot always have access to a spiritual Father for counsel in our actions and in our doubts, but reading will abundantly supply his place by giving us directions to escape the illusions of the devil and of our own self-love, and at the same time to submit to the divine will.” —St. Alphonsus Ligouri, "The harm that comes to souls from the lack of reading holy books makes me shudder . . . What power spiritual reading has to lead to a change of course, and to make even worldly people enter into the way of perfection." –St. Padre Pio, "Screens may grab our attention, but books change our lives!" – Word on Fire, "Reading has made many saints!" -St Josemaría Escrivá, "Do you pray? You speak to the Bridegroom. Do you read? He speaks to you." —St. Jerome, from his Letter 22 to Eustochium, "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, "God here speaks to souls through…good books“ – St Teresa of Avila, Interior Castle, "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, "Without good books and spiritual reading, it will be morally impossible to save our souls." —St. Alphonsus Liguori "Never read books you aren't sure about. . . even supposing that these bad books are very well written from a literary point of view. Let me ask you this: Would you drink something you knew was poisoned just because it was offered to you in a golden cup?" -St. John Bosco " To teach in order to lead others to faith is the task of every preacher and of each believer." —St. Thomas Aquinas, OP. "Prayer purifies us, reading instructs us. Both are good when both are possible. Otherwise, prayer is better than reading." –St. Isidore of Seville “The aid of spiritual books is for you a necessity.… You, who are in the midst of battle, must protect yourself with the buckler of holy thoughts drawn from good books.” -St. John Chrysostom