Saint Bernard, Abbot; Doctor

From a sermon by St. Bernard, abbot

I love because I love, I love that I may love

Love is sufficient of itself, it gives pleasure by itself and because of itself. It is its own merit, its own reward. Love looks for no cause outside itself, no effect beyond itself. Its profit lies in its practice. I love because I love, I love that I may love. Love is a great thing so long as it continually returns to its fountainhead, flows back to its source, always drawing from there the water which constantly replenishes it. Of all the movements, sensations and feelings of the soul, love is the only one in which the creature can respond to the Creator and make some sort of similar return however unequal though it be. For when God loves, all he desires is to be loved in return; the sole purpose of his love is to be loved, in the knowledge that those who love him are made happy by their love of him.

  The Bridegroom’s love, or rather the love which is the Bridegroom, asks in return nothing but faithful love. Let the beloved, then, love in return. Should not a bride love, and above all, Love’s bride? Could it be that Love not be loved?

  Rightly then does she give up all other feelings and give herself wholly to love alone; in giving love back, all she can do is to respond to love. And when she has poured out her whole being in love, what is that in comparison with the unceasing torrent of that original source? Clearly, lover and Love, soul and Word, bride and Bridegroom, creature and Creator do not flow with the same volume; one might as well equate a thirsty man with the fountain.

  What then of the bride’s hope, her aching desire, her passionate love, her confident assurance? Is all this to wilt just because she cannot match stride for stride with her giant, any more than she can vie with honey for sweetness, rival the lamb for gentleness, show herself as white as the lily, burn as bright as the sun, be equal in love with him who is Love? No. It is true that the creature loves less because she is less. But if she loves with her whole being, nothing is lacking where everything is given. To love so ardently then is to share the marriage bond; she cannot love so much and not be totally loved, and it is in the perfect union of two hearts that complete and total marriage consists. Or are we to doubt that the soul is loved by the Word first and with a greater love?

Saint John Eudes, Priest

From a treatise on the admirable Heart of Jesus by Saint John Eudes, priest

The source of salvation and true life

I ask you to consider that our Lord Jesus Christ is your true head and that you are a member of his body. He belongs to you as the head belongs to the body. All that is his is yours: breath, heart, body, soul and all his faculties. All of these you must use as if they belonged to you, so that in serving him you may give him praise, love and glory. You belong to him as a member belongs to the head. This is why he earnestly desires you to serve and glorify the Father by using all your faculties as if they were his. He belongs to you, but more than that, he longs to be in you, living and ruling in you, as the head lives and rules in the body. He desires that whatever is in him may live and rule in you: his breath in your breath, his heart in your heart, all the faculties of his soul in the faculties of your soul, so that these words may be fulfilled in you: Glorify God and bear him in your body, that the life of Jesus may be made manifest in you.

  You belong to the Son of God, but more than that, you ought to be in him as the members are in the head. All that is in you must be incorporated into him. You must receive life from him and be ruled by him. There will be no true life for you except in him, for he is the one source of true life. Apart from him you will find only death and destruction. Let him be the only source of your movements, of the actions and the strength of your life. He must be both the source and the purpose of your life, so that you may fulfill these words: None of us lives as his own master and none of us dies as his own master. While we live, we are responsible to the Lord, and when we die, we die as his servants. Both in life and death we are the Lord’s. That is why Christ died and came to life again, that he might be Lord of both the dead and the living.

  Finally, you are one with Jesus as the body is one with the head. You must, then, have one breath with him, one soul, one life, one will, one mind, one heart. And he must be your breath, heart, love, life, your all. These great gifts in the follower of Christ originate from baptism. They are increased and strengthened through confirmation and by making good use of other graces that are given by God. Through the holy Eucharist they are brought to perfection.

Monday of the 20th week in ordinary time

From a homily on Matthew by St. John Chrysostom, bishop

Salt of the earth and light of the world

You are the salt of the earth. It is not for your own sake, he says, but for the world’s sake that the word is entrusted to you. I am not sending you only into two cities only or ten to twenty, not to a single nation, as I sent the prophets of old, but across land and sea, to the whole world. And that world is in a miserable state. For when he says: You are the salt of the earth, he is indicating that all mankind had lost its savor and had been corrupted by sin. Therefore, he requires of these men those virtues which are especially useful and even necessary if they are to bear the burdens of many. For the man who is kindly, modest, merciful and just will not keep his good works to himself but will see to it that these admirable fountains send out their streams for the good of others. Again, the man who is clean of heart, a peacemaker and ardent for truth will order his life so as to contribute to the common good.

  Do not think, he says, that you are destined for easy struggles or unimportant tasks. You are the salt of the earth. What do these words imply? Did the disciples restore what had already turned rotten? Not at all. Salt cannot help what is already corrupted. That is not what they did. But what had first been renewed and freed from corruption and then turned over to them, they salted and preserved in the newness the Lord had bestowed. It took the power of Christ to free men from the corruption caused by sin; it was the task of the apostles through strenuous labour to keep that corruption from returning.

  Have you noticed how, bit by bit, Christ shows them to be superior to the prophets? He says they are to be teachers not simply for Palestine but for the whole world. Do not be surprised, then, he says, that I address you apart from the others and involve you in such a dangerous enterprise. Consider the numerous and extensive cities, peoples and nations I will be sending you to govern. For this reason I would have you make others prudent, as well as being prudent yourselves. For unless you can do that, you will not be able to sustain even yourselves.

  If others lose their savor, then your ministry will help them regain it. But if you yourselves suffer that loss, you will drag others down with you. Therefore, the greater the undertakings put into your hands, the more zealous you must be. For this reason he says: But if the salt becomes tasteless, how can its flavor be restored? It is good for nothing now, but to be thrown out and trampled by men’s feet.

  When they hear the words: When they curse you and persecute you and accuse you of every evil, They may be afraid to come forward. Therefore he says: “Unless you are prepared for that sort of thing, it is in vain that I have chosen you. Curses shall necessarily be your lot but they shall not harm you and will simply be a testimony to your constancy. If through fear, however, you fail to show the forcefulness your mission demands, your lot will be much worse, for all will speak evil of you and despise you. That is what being trampled by men’s feet means.”

  Then he passes on to a more exalted comparison: You are the light of the world. Once again, “of the world”: not of one nation or twenty cities, but of the whole world. The light he means is an intelligible light, far superior to the rays of the sun we see, just as the salt is a spiritual salt. First salt, then light, so that you may learn how profitable sharp words may be and how useful serious doctrine. Such teaching holds in check and prevents dissipation; it leads to virtue and sharpens the mind’s eye.A city set on a hill cannot be hidden; nor do men light a lamp and put it under a basket. Her e again he is urging them to a careful manner of life and teaching them to be watchful, for they live under the eyes of all and have the whole world for the arena of their struggles.

Sunday of the 20th week in ordinary time

From a homily on Matthew by St. John Chrysostom, bishop

Salt of the earth and light of the world

 

 

 for all will speak evil of you and despise you.

You are the salt of the earth. It is not for your own sake, he says, but for the world’s sake that the word is entrusted to you. I am not sending you only into two cities only or ten to twenty, not to a single nation, as I sent the prophets of old, but across land and sea, to the whole world. And that world is in a miserable state. For when he says: You are the salt of the earth, he is indicating that all mankind had lost its savor and had been corrupted by sin. Therefore, he requires of these men those virtues which are especially useful and even necessary if they are to bear the burdens of many. For the man who is kindly, modest, merciful and just will not keep his good works to himself but will see to it that these admirable fountains send out their streams for the good of others. Again, the man who is clean of heart, a peacemaker and ardent for truth will order his life so as to contribute to the common good.

  Do not think, he says, that you are destined for easy struggles or unimportant tasks. You are the salt of the earth. What do these words imply? Did the disciples restore what had already turned rotten? Not at all. Salt cannot help what is already corrupted. That is not what they did. But what had first been renewed and freed from corruption and then turned over to them, they salted and preserved in the newness the Lord had bestowed. It took the power of Christ to free men from the corruption caused by sin; it was the task of the apostles through strenuous labour to keep that corruption from returning.

  Have you noticed how, bit by bit, Christ shows them to be superior to the prophets? He says they are to be teachers not simply for Palestine but for the whole world. Do not be surprised, then, he says, that I address you apart from the others and involve you in such a dangerous enterprise. Consider the numerous and extensive cities, peoples and nations I will be sending you to govern. For this reason I would have you make others prudent, as well as being prudent yourselves. For unless you can do that, you will not be able to sustain even yourselves.

  If others lose their savor, then your ministry will help them regain it. But if you yourselves suffer that loss, you will drag others down with you. Therefore, the greater the undertakings put into your hands, the more zealous you must be. For this reason he says: But if the salt becomes tasteless, how can its flavor be restored? It is good for nothing now, but to be thrown out and trampled by men’s feet.

  When they hear the words: When they curse you and persecute you and accuse you of every evil, They may be afraid to come forward. Therefore he says: “Unless you are prepared for that sort of thing, it is in vain that I have chosen you. Curses shall necessarily be your lot but they shall not harm you and will simply be a testimony to your constancy. If through fear, however, you fail to show the forcefulness your mission demands, your lot will be much worse, for all will speak evil of you and despise you. That is what being trampled by men’s feet means.”

  Then he passes on to a more exalted comparison: You are the light of the world. Once again, “of the world”: not of one nation or twenty cities, but of the whole world. The light he means is an intelligible light, far superior to the rays of the sun we see, just as the salt is a spiritual salt. First salt, then light, so that you may learn how profitable sharp words may be and how useful serious doctrine. Such teaching holds in check and prevents dissipation; it leads to virtue and sharpens the mind’s eye. A city set on a hill cannot be hidden; nor do men light a lamp and put it under a basket. Here again he is urging them to a careful manner of life and teaching them to be watchful, for they live under the eyes of all and have the whole world for the arena of their struggles.

The Assumption of the Blessed Virgin Mary

The Apostolic Constitution of Pope Pius XII on the Assumption of the Blessed Virgin Mary

Your body is holy and glorious

In their sermons and speeches on the feast day of the Assumption of the Mother of God, the holy fathers and the great doctors of the church were speaking of something that the faithful already knew and accepted: all they did was to bring it out into the open, to explain its meaning and substance in other terms. Above all, they made it most clear that this feast commemorated not merely the fact that the blessed Virgin Mary did not experience bodily decay, but also her triumph over death and her heavenly glory, following the example of her only Son, Jesus Christ.

  Thus St John Damascene, who is the greatest exponent of this tradition, compares the bodily Assumption of the revered Mother of God with her other gifts and privileges: It was right that she who had kept her virginity unimpaired through the process of giving birth should have kept her body without decay through death. It was right that she who had given her Creator, as a child, a place at her breast should be given a place in the dwelling-place of her God. It was right that the bride espoused by the Father should dwell in the heavenly bridal chamber. It was right that she who had gazed on her Son on the cross, her heart pierced at that moment by the sword of sorrow that she had escaped at his birth, should now gaze on him seated with his Father. It was right that the Mother of God should possess what belongs to her Son and to be honoured by every creature as the God’s Mother and handmaid.

  St Germanus of Constantinople considered that the preservation from decay of the body of the Mother of God, the Virgin Mary, and its elevation to heaven as being not only appropriate to her Motherhood but also to the peculiar sanctity of its virgin state: It is written, that you appear in beauty, and your virginal body is altogether holy, altogether chaste, altogether the dwelling-place of God; from which it follows that it is not in its nature to decay into dust, but that it is transformed, being human, into a glorious and incorruptible life, the same body, living and glorious, unharmed, sharing in perfect life.

  Another very ancient author asserts: Being the most glorious Mother of Christ our saviour and our God, the giver of life and immortality, she is given life by him and shares bodily incorruptibility for all eternity with him who raised her from the grave and drew her up to him in a way that only he can understand.

  All that the holy fathers say refers ultimately to Scripture as a foundation, which gives us the vivid image of the great Mother of God as being closely attached to her divine Son and always sharing his lot.

  It is important to remember that from the second century onwards the holy fathers have been talking of the Virgin Mary as the new Eve for the new Adam: not equal to him, of course, but closely joined with him in the battle against the enemy, which ended in the triumph over sin and death that had been promised even in Paradise. The glorious resurrection of Christ is essential to this victory and its final prize, but the blessed Virgin’s share in that fight must also have ended in the glorification of her body. For as the Apostle says: When this mortal nature has put on immortality, then the scripture will be fulfilled that says “Death is swallowed up in victory”.

  So then, the great Mother of God, so mysteriously united to Jesus Christ from all eternity by the same decree of predestination, immaculately conceived, an intact virgin throughout her divine motherhood, a noble associate of our Redeemer as he defeated sin and its consequences, received, as it were, the final crowning privilege of being preserved from the corruption of the grave and, following her Son in his victory over death, was brought, body and soul, to the highest glory of heaven, to shine as Queen at the right hand of that same Son, the immortal King of Ages.

Saint Maximilian Kolbe, Priest, Martyr

A letter of St Maximilian Kolbe

We must sanctify the whole world

I rejoice greatly, dear brother, at the outstanding zeal that drives you to promote the glory of God. It is sad to see how in our times the disease called “indifferentism” is spreading in all its forms, not just among those in the world but also among the members of religious orders. But indeed, since God is worthy of infinite glory, it is our first and most pressing duty to give him such glory as we, in our weakness, can manage – even that we would never, poor exiled creatures that we are, be able to render him such glory as he truly deserves.

  Because God’s glory shines through most brightly in the salvation of the souls that Christ redeemed with his own blood, let it be the chief concern of the apostolic life to bring salvation and an increase in holiness to as many souls as possible. Let me briefly outline the best way to achieve this end – both for the glory of God and for the sanctification of the greatest number. God, who is infinite knowledge and infinite wisdom, knows perfectly what is to be done to give him glory, and in the clearest way possible makes his will known to us through his vicegerents on Earth.

  It is obedience and obedience alone that shows us God’s will with certainty. Of course our superiors may err, but it cannot happen that we, holding fast to our obedience, should be led into error by this. There is only one exception: if the superior commands something that would obviously involve breaking God’s law, however slightly. In that case the superior could not be acting as a faithful interpreter of God’s will.

  God himself is the one infinite, wise, holy, and merciful Lord, our Creator and our Father, the beginning and the end, wisdom, power, and love – God is all these. Anything that is apart from God has value only in so far as it is brought back to him, the Founder of all things, the Redeemer of mankind, the final end of all creation. Thus he himself makes his holy will known to us through his vice-gerents on Earth and draws us to himself, and through us – for so he has willed – draws other souls too, and unites them to himself with an ever more perfect love.

  See then, brother, the tremendous honour of the position that God in his kindness has placed us in. Through obedience we transcend our own limitations and align ourselves with God’s will, which, with infinite wisdom and prudence, guides us to do what is best. Moreover, as we become filled with the divine will, which no created thing can resist, so we become stronger than all others.

  This is the path of wisdom and prudence, this is the one way by which we can come to give God the highest glory. After all, if there had been another, better way, Christ would certainly have shown it to us, by word and by example. But in fact sacred Scripture wraps up his entire long life in Nazareth with the words and he was obedient to them and it shows the rest of his life to have been passed in similar obedience – almost as an instruction to us – by showing how he came down to Earth to do the Father’s will.

  Brethren, let us love him above all, our most loving heavenly Father, and let our obedience be a sign of this perfect love, especially when we have to sacrifice our own wills in the process. And as for a book from which to learn how to grow in the love of God, there is no better book than Jesus Christ crucified.

  All this we will achieve more easily through the intercession of the Immaculate Virgin, to whom the most kind God has given the task of dispensing his mercies. There is no doubt that the will of Mary should be the will of God for us. When we dedicate ourselves to him, we become tools in her hands just as she became a tool in his. Let us let her direct us and lead us by the hand. Let us be calm and serene under her guidance: she will foresee all things for us, provide all things, swiftly fulfil our needs both bodily and spiritual, and keep away from us all difficulty and suffering.

Wednesday of the 19th week in ordinary time

From a discourse on the psalms by Saint Augustine, bishop

Come, let us go up to the mountain of the Lord

"Come, let us climb the mountain of the Lord!"

As we have heard, so also have we seen. Truly blessed Church! You have both heard and seen. You have heard the promises, and you see their fulfillment; you have heard in prophecy, and you see in the Gospel. Yes, all that has now been brought to completion was prophesied in times past. Raise up your eyes, then, and cast your gaze around the world. See God’s people, your heritage, spread to the ends of the earth. See the Scripture now fulfilled: All the kings of the earth will adore him, all the nations will serve him. See fulfilled what has been said: Be exalted above the heavens, O God, and your glory above all the earth. See him whose hands and feet were pierced by nails, whose bones were numbered as they hung upon the wood, and for whose garments they cast lots. See him reigning, whom they saw hanging upon the cross; see him enthroned in heaven, whom they despised when he walked on the earth. See the word fulfilled: All the ends of the earth shall turn to the Lord, and all nations shall worship in his sight. See all this and shout with joy: As we have heard, so also have we seen.

  Deservedly then the Church is itself called from among the Gentiles: Hear, O daughter, and see, and forget your people and your father’s house. Hear and see. First you hear what you do not see; later you will see what you have heard. For he says: A people I did not know served me, as soon as they heard me they obeyed. If they obeyed as soon as they heard, it follows that they did not see. What then of the passage: Those who were not told of him will see, and they who have not heard will understand? Those to whom the prophets were not sent were the first to hear and understand the prophets, whereas those who at first did not hear them were astonished when they heard them later. Those to whom the prophets were sent remained behind, possessing the books of Scripture but not understanding the truth, possessing the tables of the law but not keeping their inheritance. As we have heard, so also have we seen also applies to us.

  In the city of the Lord of hosts, in the city of our God, that is where we have heard; there too we have seen. God has made this city firm for ever. No one should say boastfully: See, here is Christ; see, he is there. Such a claim only leads to factions. But God has promised unity. The kings were gathered together in unity, not scattered through schisms. Yet perhaps that city which had gained possession of the world will at some time be overthrown? No, God has made it firm for ever. If God has made its foundation firm for ever, how can you fear that this foundation may collapse?

St Jane Frances de Chantal

The memoirs of the secretary of St Jane Frances de Chantal

The martyrdom of love

St Jane Frances de Chantal

One day Saint Jane said this: ‘My dear daughters, most of our holy Fathers, the pillars of the Church, were not martyrs. Why was this, do you think?’

  After each one of us had had her say, she went on: I think it is because there is such a thing as a martyrdom of love: God keeps his servants alive to work for his glory, and this makes them martyrs and confessors at the same time. I know this is the sort of martyrdom the daughters of the Visitation will suffer, that is, those of them who are fortunate enough to set their hearts on it.’

  A sister wanted to know just how this martyrdom worked out in practice.

  ‘Give God your unconditional consent,’ she said, ‘and then you will find out. What happens is that love seeks out the most intimate and secret place of your soul, as with a sharp sword, and cuts you off even from your own self. I know of a soul cut off in this way so that she felt it more keenly than if a tyrant had cleaved her body from her soul.’

  We knew, of course, that she was speaking about herself. A sister wanted to know how long this martyrdom was likely to last.

  ‘From the moment we give ourselves up wholeheartedly to God until the moment we die,’ she answered. ‘But this goes for generous hearts and people who keep faith with love and don’t take back their offering; our Lord doesn’t take the trouble to make martyrs of feeble hearts and people who have little love and not much constancy; he just lets them jog along in their own little way in case they give up and slip from his hands altogether; he never forces our free will.’

  She was asked whether this martyrdom of love could ever be as bad as the physical kind.

  ‘We won’t try to compare the two and look for equality; but I do not think the martyrdom of love is less painful than the other, because “love is strong as death”, and martyrs of love suffer infinitely more by staying alive to do God’s will than if they had to give up a thousand lives for their faith and love and loyalty.’

Saint Clare, Virgin

A letter of St Clare to Blessed Agnes of Prague

Consider the poverty, humility and charity of Christ

Happy the soul to whom it is given to attain this life with Christ, to cleave with all one’s heart to him whose beauty all the heavenly hosts behold forever, whose love inflames our love, the contemplation of whom is our refreshment, whose graciousness is our delight, whose gentleness fills us to overflowing, whose remembrance makes us glow with happiness, whose fragrance revives the dead, the glorious vision of whom will be the happiness of all the citizens of the heavenly Jerusalem. For he is the brightness of eternal glory, the splendor of eternal light, the mirror without spot.

  Look into that mirror daily, O queen and spouse of Jesus Christ, and ever study therein your countenance, that within and without you may adorn yourself with all manner of virtues, and clothe yourself with the flowers and garments that become the daughter and chaste spouse of the most high King. In that mirror are reflected poverty, holy humility and ineffable charity, as, with the grace of God, you may perceive.

  Gaze first upon the poverty of Jesus, placed in a manger, wrapped in swaddling clothes. What marvelous humility! What astounding poverty! The King of angels, Lord of heaven and earth, is laid in a manger. Consider next the humility, the blessed poverty, the untold labors and burdens which he endured for the redemption of the human race. Then look upon the unutterable charity with which he willed to suffer on the tree of the cross and to die thereon the most shameful kind of death. This mirror, Christ himself, fixed upon the wood of the cross, bade the passers-by consider these things: ‘All you who pass this way look and see if there is any sorrow like my sorrow.’ With one voice and one mind let us answer him as he cries and laments, saying in his own words: ‘I will be mindful and remember and my soul shall languish within me.’ Thus, O queen of the heavenly King, may you ever burn more ardently with the fire of this love.

  Contemplate further the indescribable joys, the wealth and unending honors of the King, and sighing after them with great longing, cry to him: ‘Draw me after you: we shall run to the fragrance of your perfumes, O heavenly bridegroom.’ I will run and faint not until you bring me into the wine cellar, until your left hand be under my head and your right hand happily embrace me and you kiss me with the kiss of your mouth.

  In such contemplation be mindful of your poor little mother and know that I have inscribed your happy memory indelibly on the tablets of my heart, holding you dearer than all others.

Sunday of the 19th week in Ordinary time

From a dialogue On Divine Providence by Saint Catherine of Siena, virgin

The bonds of love

Saint Catherine of Siena, virgin

My sweet Lord, look with mercy upon your people and especially upon the mystical body of your Church. Greater glory is given to your name for pardoning a multitude of your creatures than if I alone were pardoned for my great sins against your majesty. It would be no consolation for me to enjoy your life if your holy people stood in death. For I see that sin darkens the life of your bride the Church – my sin and the sins of others.

  It is a special grace I ask for, this pardon for the creatures you have made in your image and likeness. When you created man, you were moved by love to make him in your own image. Surely only love could so dignify your creatures. But I know very well that man lost the dignity you gave him; he deserved to lose it, since he had committed sin.

  Moved by love and wishing to reconcile the human race to yourself, you gave us your only-begotten Son. He became our mediator and our justice by taking on all our injustice and sin out of obedience to your will, eternal Father, just as you willed that he take on our human nature. What an immeasurably profound love! Your Son went down from the heights of his divinity to the depths of our humanity. Can anyone’s heart remain closed and hardened after this?

  We image your divinity, but you image our humanity in that union of the two which you have worked in a man. You have veiled the Godhead in a cloud, in the clay of our humanity. Only your love could so dignify the flesh of Adam. And so by reason of this immeasurable love I beg, with all the strength of my soul, that you freely extend your mercy to all your lowly creatures.

Saint Teresa Benedicta of the Cross (Edith Stein), Virgin, Martyr

Irenaeus, Against the Heresies

I desire mercy and not sacrifice

St.Teresa Benedicta of the Cross (Edith Stein

 

God did not seek sacrifices and holocausts, but faith, and obedience, and righteousness, for the sake of their salvation. As God said, teaching his will through Hosea the prophet, What I want is love, not sacrifice; knowledge of God, not holocausts. Our Lord taught the same, saying If you had understood the meaning of the words: What I want is mercy, not sacrifice, you would not have condemned the blameless. Thus he bore witness to the truth of the prophets’ teachings while convicting the people of culpable folly.

  Giving directions to His disciples to offer to God the first-fruits of his own creation — not offering them as if God needed them but so that they themselves should not be sterile or ungrateful — he took a created thing, bread, gave thanks, and said This is my body. And as for the cup, which is part of the same creation as us, he proclaimed it to be his blood and taught that it was the new offering of the new covenant. The Church received this from the Apostles and offers it to God throughout the world, to the God who gives us food, the first-fruits of his gifts under the new covenant. Malachi, one of the twelve prophets, foretold this as follows: I am not pleased with you, says the Lord of Hosts; from your hands I find no offerings acceptable. But from farthest east to farthest west my name is honoured among the nations and everywhere a sacrifice of incense is offered to my name, and a pure offering too, since my name is honored among the nations, says the Lord of Hosts. Thus he clearly indicated that the people of old (the Jews) would cease to make offerings to God, but that in every place a sacrifice would be offered, and a pure sacrifice at that; and his name would glorified among the nations.

  What other name is there which is glorified among the Gentiles than that of our Lord, by whom the Father is glorified, and man also? Because it is the name of his own Son, who was made man by him, he calls it his own. Just as a king, if he himself paints a portrait of his son, is right in calling this portrait his own, both because it is because it is a portrait of his son and because he himself painted it, so also the Father professes the name of Jesus Christ, glorified in the Church throughout the world, to be his own, both because it is that of his Son, and because he himself wrote it and gave it for the salvation of mankind.

  The prophet’s words are doubly appropriate, both because the Son’s name belongs properly to the Father, and because the Church everywhere makes her offering to almighty God through Jesus Christ: In every place incense is offered to my name, and a pure sacrifice. For as John says in the Apocalypse, incense is the prayer of the saints.

Saint Cajetan, Priest

From a letter by Saint Cajetan, priest

Christ dwells in our hearts by faith

I am a sinner and do not think much of myself; I have recourse to the greatest servants of the Lord, that they may pray for you to the blessed Christ and his Mother. But do not forget that all the saints can not endear you to Christ as much as you can yourself. It is entirely up to you. If you want Christ to love you and help you, you must love him and always make an effort to please him. Do not waver in your purpose, because even if all the saints and every single creature should abandon you, he will always be near you, whatever your needs.

  You know, of course, that we are pilgrims in this world, on a journey to our true home in heaven. The man who becomes proud loses his way and rushes to death. While living here we should strive to gain eternal life. Yet of ourselves we cannot achieve this since we have lost it through sin; but Jesus Christ has recovered it for us. For this reason we must always be grateful to him and love him. We must always obey him, and as far as possible remain united with him.

  He has offered himself to be our food. How wretched is the man who knows nothing of such a gift! To us has been given the opportunity to receive Christ, son of the Virgin Mary, and we refuse him. Woe to the man who does not care enough to receive him. My daughter, I want what is good for myself; I beg the same for you. Now there is no other way to bring this about than to ask the Virgin Mary constantly to come to you with her glorious Son. Be bold! Ask her to give you her Son, who in the blessed sacrament of the altar is truly the food of your soul. Readily will she give him to you, still more readily will he come to you, giving you the strength to make your way fearlessly through this dark wood. In it large numbers of our enemies lie in wait, but they cannot reach us if they see us relying on such powerful help.

  Nor, my child, must you receive Jesus Christ simply as a means to further your own plans; I want you to surrender to him, that he may welcome you and, as your divine Saviour, do to you and in you whatever he wills. This is what I want, this is what I beg of you, this, as far as I can, is what I compel you to do.

The Transfiguration of the Lord

From a sermon on the transfiguration of the Lord by Anastasius of Sinai, bishop

It is good for us to be here

Upon Mount Tabor, Jesus revealed to his disciples a heavenly mystery. While living among them he had spoken of the kingdom and of his second coming in glory, but to banish from their hearts any possible doubt concerning the kingdom and to confirm their faith in what lay in the future by its prefiguration in the present, he gave them on Mount Tabor a wonderful vision of his glory, a foreshadowing of the kingdom of heaven. It was as if he said to them: “As time goes by you may be in danger of losing your faith. To save you from this I tell you now that some standing here listening to me will not taste death until they have seen the Son of Man coming in the glory of his Father.” Moreover, in order to assure us that Christ could command such power when he wished, the evangelist continues: Six days later, Jesus took with him Peter, James and John, and led them up a high mountain where they were alone. There, before their eyes, he was transfigured. His face shone like the sun, and his clothes became as white as light. Then the disciples saw Moses and Elijah appear, and they were talking to Jesus.

  These are the divine wonders we celebrate today; this is the saving revelation given us upon the mountain; this is the festival of Christ that has drawn us here. Let us listen, then, to the sacred voice of God so compellingly calling us from on high, from the summit of the mountain, so that with the Lord’s chosen disciples we may penetrate the deep meaning of these holy mysteries, so far beyond our capacity to express. Jesus goes before us to show us the way, both up the mountain and into heaven, and – I speak boldly – it is for us now to follow him with all speed, yearning for the heavenly vision that will give us a share in his radiance, renew our spiritual nature and transform us into his own likeness, making us for ever sharers in his Godhead and raising us to heights as yet undreamed of.

  Let us run with confidence and joy to enter into the cloud like Moses and Elijah, or like James and John. Let us be caught up like Peter to behold the divine vision and to be transfigured by that glorious transfiguration. Let us retire from the world, stand aloof from the earth, rise above the body, detach ourselves from creatures and turn to the creator, to whom Peter in ecstasy exclaimed: Lord, it is good for us to be here.

  It is indeed good to be here, as you have said, Peter. It is good to be with Jesus and to remain here for ever. What greater happiness or higher honor could we have than to be with God, to be made like him and to live in his light?

  Therefore, since each of us possesses God in his heart and is being transformed into his divine image, we also should cry out with joy: It is good for us to be here – here where all things shine with divine radiance, where there is joy and gladness and exultation; where there is nothing in our hearts but peace, serenity and stillness; where God is seen. For here, in our hearts, Christ takes up his abode together with the Father, saying as he enters: Today salvation has come to this house. With Christ, our hearts receive all the wealth of his eternal blessings, and there where they are stored up for us in him, we see reflected as in a mirror both the first fruits and the whole of the world to come.

Tuesday of the 18th week in ordinary time

The "Epistle of Barnabas"

The new creation

The Lord took on the burden of delivering up his flesh to corruption for this reason, that by his sprinkled blood we should receive the remission of sins and be made holy. For the scripture concerning him relates partly to Israel, partly to us, and it speaks thus: He was wounded for our transgressions and bruised for our iniquities, by his stripes we were healed. He was brought as a sheep to the slaughter, and as a lamb dumb before its shearer. Therefore we ought to give great thanks to the Lord that he has given us knowledge of the past, and wisdom for the present, and that we are not wholly without understanding for the future. Scripture also says, Not unjustly are the nets spread out for the birds. This means that if a man has a knowledge of the way of righteousness, but turns aside into the way of darkness, he deserves to perish.

  Moreover, my brethren, if the Lord endured to suffer for our life, though he is the Lord of all the world, the one to whom God said before the foundation of the world, Let us make man in our image and likeness, how, then, did he endure to suffer at the hand of man? Learn: – The Prophets, who received grace and inspiration from him, made prophecies concerning him. He had to take on human flesh if he was to destroy death and make known the Resurrection from the dead; and so he took on this burden, to fulfill the promise made to the patriarchs, to prepare the new people for himself, and to show while he was on earth that he himself will raise the dead and judge the risen. Furthermore, by teaching Israel and working miracles he made known his message and showed his superabundant love.

  By the remission of sins he re-made us in a completely different mold, giving us the souls of children, as though he were creating us afresh. It is about us that (as Scripture tells us) God speaks to his Son: Let us make man after our image and likeness, and let them rule the beasts of the earth, and the birds of heaven, and the fishes of the sea. Seeing the beauty of his creation, he adds Increase and multiply and fill the earth. He was speaking to his Son but I will show you that he speaks to us as well. In the last days he made a second creation; and the Lord says, See, I make the last things as the first. This is what the prophet was talking about when he proclaimed, Enter into a land flowing with milk and honey, and rule over it. See then, we have been created afresh, as he says again through another prophet, Behold, I will take the stony hearts out of the people (that is those people who were already being foreseen by the Spirit) and put hearts of flesh into them. He says this because he was going to appear in the flesh himself and dwell among us. So, my brethren, the habitation of our hearts is a shrine consecrated to the Lord. Moreover the Lord says I will proclaim you in the assembly of my brethren, I will sing hymns to you in the midst of the assembled people of God. We, then, are the people he has brought into the good land.

Saint John Mary Vianney, Priest

A Catechisn on prayer, by St John Mary Vianney

The noble task of man, to pray and to love

Consider, children, a Christian’s treasure is not on earth, it is in heaven. Well then, our thoughts should turn to where our treasure is.

  Man has a noble task: that of prayer and love. To pray and to love, that is the happiness of man on earth.

  Prayer is nothing else than union with God. When the heart is pure and united with God it is consoled and filled with sweetness; it is dazzled by a marvelous light. In this intimate union God and the soul are like two pieces of wax molded into one; they cannot any more be separated. It is a very wonderful thing, this union of God with his insignificant creature, a happiness passing all understanding.

  We had deserved to be left incapable of praying; but God in his goodness has permitted us to speak to him. Our prayer is an incense that is delightful to God.

  My children, your hearts are small, but prayer enlarges them and renders them capable of loving God. Prayer is a foretaste of heaven, an overflowing of heaven. It never leaves us without sweetness; it is like honey, it descends into the soul and sweetens everything. In a prayer well made, troubles vanish like snow under the rays of the sun.

  Prayer makes time seem to pass quickly, and so pleasantly that one fails to notice how long it is. When I was parish priest of Bresse, once almost all my colleagues were ill, and as I made long journeys I used to pray to God, and, I assure you, the time did not seem long to me. There are those who lose themselves in prayer, like a fish in water, because they are absorbed in God. There is no division in their hearts. How I love those noble souls! Saint Francis of Assisi and Saint Colette saw our Lord and spoke to him as we speak to one another.

  As for ourselves, how often do we come to church without thinking what we are going to do or for what we are going to ask.

  And yet, when we go to call upon someone, we have no difficulty in remembering why it was we came. Some appear as if they were about to say to God: ‘I am just going to say a couple of words, so I can get away quickly.’ I often think that when we come to adore our Lord we should get all we ask if we asked for it with a lively faith and a pure heart.

Sunday of the 18th week in ordinary time

From a letter to Polycarp by Saint Ignatius of Antioch, bishop and martyr

Let everything be done for God's honor

Avoid evil practices: indeed, preach against them. Tell my sisters to love the Lord and be content with their husbands in the flesh and in the spirit, and in the same way bid my brothers in Christ’s name to love their wives as the Lord loves his Church. If anyone can remain chaste in honor of the Savior’s flesh, then let him do so without boasting. For if he boasts of it, he is lost; and if he thinks himself for this reason better than the bishop, he is lost. Those who marry should be united with the bishop’s approval, so that the marriage may follow God’s will and not merely the prompting of the flesh. Let everything be done for God’s honor.

  Hear your bishop, that God may hear you. My life is a sacrifice for those who are obedient to the bishop, the presbyters and the deacons; and may it be my lot to share with them in God. Work together in harmony: struggle together, run together, suffer together, rest together, rise together, as stewards, advisers and servants of God. Seek to please him whose soldiers you are and from whom you draw your pay; let none of you prove a deserter. Let your baptism be your armor, your faith your helmet, your charity your spear, your patience your panoply. Let your good works be your deposits, so that you may draw out well-earned savings. So be patient and gentle with one another, as God is with you. May I have joy in you for ever!

  Since I have heard that the church of Antioch in Syria is in peace through your prayers, I too am more tranquil in my reliance upon God. If only I may find my way to God through my passion and at the resurrection prove to be your disciple! My most blessed Polycarp, you should convene a godly council and appoint someone whom you consider dear and especially diligent to be called God’s courier and to have the honour of going into Syria and advancing God’s glory by speaking of your untiring charity. A Christian is not his own master: his time is God’s. This is God’s work, and it will be yours as well when you have performed it. I have trust in the grace of God that you are ready to act generously when it comes to God’s work. Since I knew so well your zeal for truth, I have limited my appeal to these few words.

  I could not write to all the churches because I am sailing at once from Troas to Neapolis, as is required of me. I want you, therefore, as one who knows God’s purpose, to write to the churches of the East and bid them to follow the same procedure. Those who can should send representatives, while the rest should send letters through the messengers you have sent. Thus your community will be honoured for a good work of eternal value, as you yourself deserve.

  I wish all of you well for ever in Jesus Christ; through him may you all remain in God’s unity and in his care. Farewell in the Lord!

Saturday of the 17th week in ordinary time

From a letter to Polycarp by Saint Ignatius of Antioch, bishop and martyr

Let everything be done for God's honor

Avoid evil practices: indeed, preach against them. Tell my sisters to love the Lord and be content with their husbands in the flesh and in the spirit, and in the same way bid my brothers in Christ’s name to love their wives as the Lord loves his Church. If anyone can remain chaste in honor of the Savior’s flesh, then let him do so without boasting. For if he boasts of it, he is lost; and if he thinks himself for this reason better than the bishop, he is lost. Those who marry should be united with the bishop’s approval, so that the marriage may follow God’s will and not merely the prompting of the flesh. Let everything be done for God’s honor.

  Hear your bishop, that God may hear you. My life is a sacrifice for those who are obedient to the bishop, the presbyters and the deacons; and may it be my lot to share with them in God. Work together in harmony: struggle together, run together, suffer together, rest together, rise together, as stewards, advisors and servants of God. Seek to please him whose soldiers you are and from whom you draw your pay; let none of you prove a deserter. Let your baptism be your armour, your faith your helmet, your charity your spear, your patience your panoply. Let your good works be your deposits, so that you may draw out well-earned savings. So be patient and gentle with one another, as God is with you. May I have joy in you for ever!

  Since I have heard that the church of Antioch in Syria is in peace through your prayers, I too am more tranquil in my reliance upon God. If only I may find my way to God through my passion and at the resurrection prove to be your disciple! My most blessed Polycarp, you should convene a godly council and appoint someone whom you consider dear and especially diligent to be called God’s courier and to have the honor of going into Syria and advancing God’s glory by speaking of your untiring charity. A Christian is not his own master: his time is God’s. This is God’s work, and it will be yours as well when you have performed it. I have trust in the grace of God that you are ready to act generously when it comes to God’s work. Since I knew so well your zeal for truth, I have limited my appeal to these few words.

  I could not write to all the churches because I am sailing at once from Troas to Neapolis, as is required of me. I want you, therefore, as one who knows God’s purpose, to write to the churches of the East and bid them to follow the same procedure. Those who can should send representatives, while the rest should send letters through the messengers you have sent. Thus your community will be honored for a good work of eternal value, as you yourself deserve.

  I wish all of you well for ever in Jesus Christ; through him may you all remain in God’s unity and in his care. Farewell in the Lord!

Saint Alphonsus Mary de Liguori, Bishop, Doctor

From a sermon by Saint Alphonsus Liguori, bishop

On the love of Christ

Saint Alphonsus Mary de Liguori 

 and

his first followers

 

All holiness and perfection of soul lies in our love for Jesus Christ our God, who is our Redeemer and our supreme good. It is part of the love of God to acquire and 

to nurture all the virtues which make a man perfect.

  Has not God in fact won for himself a claim on all our love? From all eternity he has loved us. And it is in this vein that he speaks to us: “O man, consider carefully that I first loved you. You had not yet appeared in the light of day, nor did the world yet exist, but already I loved you. From all eternity I have loved you.”

  Since God knew that man is enticed by favors, he wished to bind him to his love by means of his gifts: “I want to catch men with the snares, those chains of love in which they allow themselves to be entrapped, so that they will love me.” And all the gifts which he bestowed on man were given to this end. He gave him a soul, made in his likeness, and endowed with memory, intellect and will; he gave him a body equipped with the senses; it was for him that he created heaven and earth and such an abundance of things. He made all these things out of love for man, so that all creation might serve man, and man in turn might love God out of gratitude for so many gifts.

  But he did not wish to give us only beautiful creatures; the truth is that to win for himself our love, he went so far as to bestow upon us the fullness of himself. The eternal Father went so far as to give us his only Son. When he saw that we were all dead through sin and deprived of his grace, what did he do? Compelled, as the Apostle says, by the superabundance of his love for us, he sent his beloved Son to make reparation for us and to call us back to a sinless life.

  By giving us his Son, whom he did not spare precisely so that he might spare us, he bestowed on us at once every good: grace, love and heaven; for all these goods are certainly inferior to the Son: He who did not spare his own Son, but handed him over for all of us: how could he fail to give us along with his Son all good things?