Act of Reparation in a Time of Pestilence

Madonna and Child Enthroned with St. Sebastian, St. John the Baptist, St. Mary Magdalen, St. Roch and Members of the Confraternity of San Giovanni Evangelista, Cima da Conegliano, c. 1487, Pinacoteca da Brera (Source)

Silverstream Priory has just published its updated Act of Reparation in this time of plague and pestilence. I link to it here so that pious souls may more readily avail themselves of this salutary oration, thereby making reparation to the Most Sacred Heart of Jesus. Although the prayer is written with Ireland in mind, I am sure any believer could substitute their own country as well and the prayer would remain substantially the same. For instance, one could change “Ireland” to “America,” “Irish” to “American,” “at Knock” to “upon Thine Altars,” and “island” to “land.” But the alterations will of course be different depending upon the geographical scope of one’s prayer.

A Litany in Time of Plague

A depiction of the Madonna and Child with Patron Saints against the Plague. Colored engraving by T. Van Merlen. (Source)

“Is it my will that a sinner should die, saith the Lord God, and not that he should be converted from his ways, and live?” – Ezekiel 18:23 DRA.

In Nomine Patris et Filii et Spiritus Sancti, Amen.

Stella Caeli extirpavit, quae lactavit Dominum:
mortis pestem quam plantavit primus parens hominum.
Ipsa stella nunc dignetur sidera compescere
quorum bella plebem caedunt dirae mortis ulcere.
O piisima Stella Maris, a peste succurre nobis.
Audi nos, Domina, nam filius tuus nihil negans te honorat.
Salva nos, Jesu, pro quibus virgo mater te orat.

Kyrie Eleison
Christe Eleison
Kyrie Eleison

God the Father Almighty, Maker of Heaven and Earth, have mercy on us.
God the Son, Redeemer of the World, have mercy on us.
God the Holy Ghost, Sanctifier and Vivifier of All Things, have mercy on us.

Holy Mary, Mother God, pray for us.
Our Lady, Queen of Heaven, pray for us.
Our Lady of Sorrows, pray for us.
Our Lady, Help of Christians, pray for us.
Our Lady, Health of the Sick, pray for us.
Our Lady, Salvation of the Roman People, pray for us.
Our Lady, Star of the Sea, pray for us.
Our Lady, Untier of Knots, pray for us.
St. John the Baptist, pray for us.
St. Joseph, pray for us.
St. Mary Magdalene, pray for us.
St. Michael and All Angels, pray for us.
St. Thecla, pray for us.
St. Valerian, pray for us.
St. Corona, pray for us.
SS. Cosmas and Damian, pray for us.
St. Zacharias of Jerusalem, pray for us.
St. Roch, pray for us.
St. Sebastian, pray for us.
St. Christopher, pray for us.
St. Adrian, pray for us.
St. Blaise, pray for us.
St. Macarius of Ghent, pray for us.
St. Patrick, pray for us.
St. Pantaleon, pray for us.
St. Dymphna, pray for us.
St. Rosalia, pray for us.
St. Anthony of Egypt, pray for us.
St. Benedict, pray for us.
St. Gregory, pray for us.
St. Bernardine of Siena, pray for us.
St. Anthony of Padua, pray for us.
St. Philip Neri, pray for us.
St. John Nepomuk, pray for us.
St. Charles Borromeo, pray for us.
St. Camillus of Lellis, pray for us.
St. Aloysius Gonzaga, pray for us.
St. Damien of Molokai, pray for us.
St. Thérèse of Lisieux, pray for us.

O Sacred Heart, Furnace of Charity, have mercy on us.
Lamb of God, Who takest away the sins of the world, spare us, O Lord.
Lamb of God, Who takest away the sins of the world, graciously hear us, O Lord.
Lamb of God, Who takest away the sins of the world, have mercy on us.

O Crux, ave spes unica
hoc Passionis tempore!
Piis adauge gratiam
reisque dele crimina.

We beseech Thee O Lord, in Thy compassion, to turn away from Thy People Thy wrath, which indeed we deserve for our sins, but which in our human frailty we cannot endure; therefore embrace us with that tenderness which Thou art wont to bestow on the unworthy; through Jesus Christ our Lord.

Gloria Patri, et Filio, et Spiritui Sancto,
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum.
Amen.

A plague cross. (Source)

Bossuet on the Sufficiency of God

There are many candidates for the title of “Greatest Preacher in Christian History,” but my money’s on Jacques-Bénigne Bossuet (1627-1704), “The Eagle of Meaux,” Bishop and Tutor to the Grand Dauphin of France. Famed in his own day for the clarity of his doctrine, the incisive vigor of his spirituality, and the dazzling versatility of his oratorical skill, Bossuet stands as one of the late flowers of the Grand Siècle. Trumpet of the Gallicans and Hammer of Quietism, Bossuet nevertheless is not merely to be regarded as a relic of dusty seventeenth-century controversies. He still has much to teach us. In this excellent passage, excerpted from a recent translation and edited collection of his Meditations for Lent by Christopher O. Blum (Sophia Institute Press, 2013), we can see the essentially ascetic cast of Bossuet’s mind. This was the same man who, in a felicitious turn of phrase, elsewhere referred to the Rule of St. Benedict as “a little abridgment of the Gospel.” The relevant passage can be found on pages 10-12 of the source text.

Portrait of Bossuet by Charles Sevin de la Penaye, after Hyacinthe Rigaud, c. early 18th century (Source)

“Lord, show us the Father, and we shall be satisfied” (John 14:8). God alone suffices, and all we need to possess him is to see him, because in seeing him, we see all his goodness, as he himself explained to Moses: “I will make all my goodness pass before you” (Ex. 33:19). We see all that attracts our love, and we love him beyond all limits. Let us join St. Philip in saying with all our heart, “Lord, show us the Father, and we shall be satisfied.” He alone can fill all our emptiness, satisfy all our needs, content us, and make us happy.

Let us then empty our heart of all other things, for if the Father alone suffices, then we have no need for sensible goods, less for exterior wealth, and still less for the honor of men’s good opinion. We do not even need this mortal life; how then can we need those things necessary to preserve it? We need only God. He alone suffices. In possessing him we are content.

How courageous are these words of St. Philip! To say them truthfully, we must also be able to say with the apostles: “Lord, we have left everything and followed you” (cf. Matt. 19:27). At the least we must leave everything by way of affection, desire, and resolution, that is, by an invincible resolution to attach ourselves to nothing, to seek no support except in God alone. Happy are they who carry this desire to its limit, who make the final, lasting, and perfect renunciation! But let them not leave anything for themselves. Let them not say: “This little thing to which I am still attached, it is a mere nothing.” We know the nature of the human heart. Whenever a little thing is left to it, there the heart will place all its desires. Strip it all away; break from it; let it go. To own things as though one had nothing, to be married as though one were not, to make use of this world as though one were not using it, but as though it did not exist, and as though we were not a part of it: this is the true good for which we should strive. We are not Christians if we cannot say sincerely with St. Philip, “Show us the Father, and we shall be satisfied.”

It is from the very depths of faith that these words are spoken, and it is in a certain sense from the very foundation of nature itself. For in the depths of our nature we sense our need to posses God, that he alone is capable of fulfilling our nature, and that we are anxious and tormented when separated from him…Man, abandoned to himself, does not know what to do, nor what to become. His pleasures carry him off, and these very same pleasures destroy him. With each sin of the senses he gives himself a killing blow, and he not only kills his soul by his intemperance, in his blindness and ignorance he kills the very body that he would flatter. Since the Fall, man is born to be unhappy…We do not know how to desire or ask for what we need.

St. Philip’s words teach us everything. He limits himself to what Jesus taught us is the one thing needful. Lord, you are the way.

M. Olier on Patience for Christ

In week two of the Lenten Spirituality Series, we have another treasure from seventeenth-century France. One of the great exponents of the French School of Spirituality, M. Jean-Jacques Olier, writes movingly about our suffering in this life as a means of bringing us closer to Christ. His words on the virtue of Patience, though directly primarily to clerics, have a wider application to all Christians in their Royal Priesthood. The text is excerpted from M. Olier’s “Introduction to the Christian Life and Virtues,” translated by Lowell M. Glendon, S.S. in Bérulle and the French School: Selected Writings (Paulist Press, 1989), 244-47. M. Olier’s description of patience crescendos into a typically French, Eucharistic note.

Jean-Jacques Olier, founder of the Sulpicians and a spiritual master of the Grand Siècle. (Source)

We are obliged to be patient. First, in our condition as creatures; for God, sovereign master of life and death, on whom our existence depends absolutely, has the right to dispose of us as he chooses…

Second, as sinners. For in this condition, we must bear with the effects of his justice and wrath toward us. All the punishments that he carries out in this world are nothing compared to what we deserve and what he would make use suffer if he did not choose to be merciful toward us and to treat us with gentleness and clemency in this life. The punishments that God meted out to sinners, as we see in the holy scripture, even the torments of the damned and the penalties the demons suffer and will suffer eternally for one sin, should cause us not only to be at peace, but to rejoice in our sufferings…

Third, as Christians. For as such we should bear with many difficulties and sufferings. This is why we are intitiated into the church. For our Lord only admitted us into it to continue his life, which is a life of opposition, contradiction, and condemnation toward the flesh.

He must then humiliate it and subdue it in us, using the ways he knows and judges to be most useful, so as to win a complete victory, He first achieved victory in his own flesh, and he wishes to continue it in ours in order to show forth in us a sample of the universal triumph that he had achieved over it in his own person.

The church and Christians are only a handful of flesh compared to the whole world. Nevertheless, he still desires to be victorious in them to proclaim his triumph and to give definite signs of his victory. Thus, from this perspective, the Christian should be very faithful to the Spirit and completely abandoned to him in order to overcome the flesh and to destroy it completely.

There will be no lack of opportunities in this life, for he must suffer; first, the attacks of the world through scorn, calumny and persecution; second, the violent onslaughts of the flesh in its uprisings and its revolts; third, the battles with the devil in the temptations he sends us; finally, the ordeals from God through dryness, desolation, abandonment and other interior difficulties, which he afflicts on him in order to initiate him into the perfect crucifixion of the flesh.

Fourth, as clerics. For clerics should participate in the fulfillment of Christianity. This cannot exist without patience.

Patience is a sign that the soul is intimately united to God and that it is rooted in perfection. For it must be very much in God and fully possessed by him in order to bear difficulties and torments with peace, tranquility and even joy and beatitude in one’s heart.

It must be quite profoundly immersed in him and remain quite powerfully and strongly united to him, so that the flesh has no power at all to attract it to itself and share with him the feelings and aversions that it has towards suffering and endurance.

In this state the soul experiences the perfection attainable in this life, since it conforms to our Lord’s perfect submission to God during his sufferings. For although his flesh experienced aversion and revulsion for the cross, he paid no attention to it with his will. Rather, he always adhered perfectly to the wishes of his Father.

Therefore clerics, being perfect Christians chosen from the midst of the church to assist before the tabernacle of God, should pay particular attention to this virtue. This is their very nature. It is the sign by which they can be identified. This is what predisposes them for the honorable rank that they possess. This is how they are recognized as domestics and servants of God.

Finally, priests and pastors should have a very high degree of patience because, in Jesus Christ and with Jesus Christ, they are both priests and victims for the sins of the world. Jesus Christ the priest wished to be the victim of his sacrifice. He became the host-victim for all people. Since priests are like sacraments and representations of him who lives in them to continue his priesthood and whom he clothes with his external conduct and his interior dispositions, as well as with his power and his person, he wishes furthermore that they be interiorly rooted in the spirit and dispositions of a host-victim in order to suffer, endure, do penance, in short, to immolate themselves for the glory of God and the salvation of the people.

In imitation of our Lord, priests should not only be victims for sin through persecution, penance, internal and external sufferings, but also they should be like the victims of a holocaust. This is their true vocation. For they should not merely suffer, as he did, all sorts of difficulties both for their own sins and the sins of the people entrusted to them, but even more the should be entirely consumed with him through love.

The spirit of love strengthens and empowers us to endure affliction and suffering, no matter how great they are. Since he is infinite, he gives us as much as we need to endure those that can occur in our vocation.

All the torments of the world are nothing to a generous soul filled with the power of a God, who is able to shoulder countless sufferings more violent than all those that the world and the devil might afflict us with. It is with this Spirit that Saint Paul said: I can do all things in him who strengthens me (Phil 4:14). Everything he saw seemed little to do or suffer because of the God who dwelled in him.

It is through this same eternal, immense, and all-powerful Spirit that he called his sufferings light and momentary, because Jesus Christ who suffered and bore them in himself and allowed him to see and experience something of his eternity through his presence, caused him to look upon the entire duration of this life as but a moment. This is how our Lord, who allows us to experience interiorly that his power and his strength could support a thousand worlds, leads us to call his burden light.

Elsewhere: On the Rule of St. Benedict

I don’t usually like to write two “Elsewhere” posts in a row, but there’s a very good chapter talk on the Rule of St. Benedict over at Vultus Christi that is, I believe, worthy of my readers’ attention. The author points to the spiritual fullness of the Rule. St. Benedict gathers together the very best of the great spiritual traditions of the Church. Put another, more historically correct way, his Rule has served as the “wellspring” from which all manner of saints have drawn the waters of life.

St. Scholastica, 18th century, Wienerwald, Austria (Source)

Monasticism is the norm of the Christian life. It is the baptismal life as such, to which every other charism must be compared. Those who do not have a priestly or religious vocation are not exempt. Even those in the world must develop a “monasticism of the heart,” a certain enmity towards the Flesh and a love of God in the Mass. St. Benedict’s Rule, in its great flexibility and simplicity, is a very good guide to achieving that inward state, itself an ever more perfect conformity to Christ.

The whole chapter is worth reading, but here’s an excerpt that struck me:

If you were or are attracted to Carmel, to Saint Teresa and Saint John of the Cross, or to Saint Thérèse and her Little Way, know that nothing of their teaching is missing from the Rule of Saint Benedict: purification of the heart, ceaseless prayer, secret exchanges with the Word, the Divine Bridegroom, and participation by patience in the Passion of Christ.

If you were or are drawn to Saint Dominic, Saint Thomas Aquinas, and Saint Catherine of Siena, know that the Rule of Saint Benedict calls you to the joy of the Gospel, to the love of chastity, to the quest for Truth, to confidence in the mercy of God for sinners, and to the ceaseless prayer of the heart represented by the Holy Rosary.

If you were or are fascinated by the Little Poor Man of Assisi, the Seraphic Saint Francis, know that the Rule of Saint Benedict offers you complete disappropriation to the point of having neither your body nor your will at your own disposal; that the Twelfth Degree of Humility is configuration to the Crucified Jesus; and that the adorable Body of Christ, the Sacred Host, shows you the perfection of monastic holiness in silence, hiddenness, poverty, and humility.

If you were or are charmed by Saint Philip and the Oratory, know that the Rule of Saint Benedict calls you to good cheer, to gentlemanly courtesy, to an ever greater infusion of the charity of God, that is the Holy Ghost.

Vultus Christi
The Death of St. Benedict, Douai Abbey. Photo by Fr. Lawrence Lew OP (Source)

Any Catholic who wants a deeper spiritual life cannot neglect the monastic tradition. It brought forth all the others, and continues to enrich them. I have written in the past on the likeness between St. Philip and St. Benedict. Much more could be said for the monastic roots of each of the spiritual families listed above.

I can’t help but notice that one major stream of Latin Catholic spirituality is absent from this list: Ignatian spirituality. Perhaps this is because the Ignatian charism depends upon a subjective, individualistic, and pscyhologized spiritual experience rather than the objective, external, communitarian piety of liturgy that stands at the heart of St. Benedict’s Rule. This is not to say that Ignatian spirituality is necessarily worse or that it cannot produce saints. Nor is it to say that St. Ignatius could have produced his school without the preceding sixteen centuries of spiritual development. But the assumptions of Ignatian spirituality are so divorced from the monastic tradition as to constitute a sui generis chapter in the history of Latin Spirituality. St. Ignatius inaugurated a real break from the Western tradition of prayer and ascesis, a break that was, in fact, little more than an epiphenomenon of the advent of modernity in the prior century.

But these historical-theological considerations are secondary to a deeper admiration for the piece. May St. Benedict pray for all of us who would seek the Face of God.

St. Philip Neri and the God Who Dwells With Men

The Vision of St. Philip Neri, Giovanni Camillo Sagrestani (Source)

“Behold the tabernacle of God with men, and he will dwell with them. And they shall be his people; and God himself with them shall be their God.” – Revelation 21:3

St. Philip’s feast always falls within that sunny period of the Church’s year when, passing from Easter to Ascensiontide and following on to Pentecost and Corpus Christi, we find our days running over with the majesty of these great mysteries. The days grow longer, and so they seem to grow more golden with the ever-descending light of the Holy Ghost. We are in a season of peculiar glory. The culminating lesson of these mysteries is clear: God has made his dwelling among men, and in the midst of His people shall He reign.

St. Philip receives the Holy Ghost while at prayer in the catacombs. (Source)

St. Philip knew this truth well. His whole life could well be described as a journey between Pentecost and Corpus Christi, the two feasts that most clearly teach us of God’s enduring presence in His Church. It was on the Vigil of Pentecost, 1544, that St. Philip received the grace that would define his vocation and the character of his sanctity. While praying in the catacombs of San Sebastiano, the Holy Ghost descended into St. Philip’s heart visibly and sensibly in the form of a ball of fire. This experience, which provided as much heat and pain as rapturous joy, marked the true beginning of St. Philip’s active ministry. In St. Philip, the Holy Ghost once again made His dwelling among men.

St. Philip Neri Receiving the Holy Spirit in the Catacombs of St. Sebastian, Francesco Solimena (Source)

From then on, St. Philip’s whole life would be marked by a singular union with the Holy Ghost. He became the “tabernacle of the Most High” and a living fountain of graces. His many miracles testify to the indwelling of the Spirit within him. So does his manifest oddity, his clear and salutary estrangement from the ways and works of ordinary men. The prophet writes, “For my thoughts are not your thoughts: nor your ways my ways, saith the Lord.” So does the Holy Ghost speak from the heart of St. Philip. For this reason, the Church applies the words of St. Paul to the new Apostle of Rome:

The love of God has been poured into our hearts
through the Spirit of God dwelling within us

Introit for the Feast of St. Philip Neri

St. Philip’s priestly life was marked by the overwhelming presence of God. Everything about him spoke to the present reality of the supernatural. This reality took two chief forms. The most famous were the astounding miracles wrought by St. Philip – most notably the raising of Prince Paolo Massimo from the dead. But there was also St. Philip’s profound adoration of the Eucharist. His popularization of the Forty Hours’ Devotion was but the visible extension of his love of the Blessed Sacrament. So too were the Eucharistic ecstasies to which he was increasingly susceptible as he became older. St. Philip knew no sweeter hours than those that he spent at Mass as an old man, kneeling in darkness before the altar, lost in the rarefied heights of a contemplation we can barely begin to fathom.

Engraving of St. Philip Neri, Hieronymus Frezza (Source)

One particularly perceptive observer has written:

In recalling the holiness of Saint Philip, it occurs to me that it was essentially this: he was all priest. He was always and everywhere a priest. His priesthood suffused his very being, making him incandescent with the fire of the Cross and of the altar.

Vultus Christi

St. Philip’s extraordinary endowment with the Spirit was ordered towards his life as a priest – namely, towards the glory of God in the Eucharist. This is the case with all of us. The Spirit, God in us, is given precisely for us to receive the Eucharist, God with us. Confirmation, like all the other sacraments, exists with the Eucharist as its proper telos.

The Mass of St. Philip Neri, Circle of Giovanni Battista Piazzetta (Source)

How fitting, then, that St. Philip should pass into eternal life when he did. May the 25th, 1595, was the feast of Corpus Christi. As Fr. Faber has it,

Day set on Rome! its golden morn
Had seen the world’s Creator borne
Around St. Peter’s square
Trembling and weeping all the way,
God’s Vicar with his God that day
Made pageant brave and rare!

“St. Philip’s Death,” F.W. Faber

Providence often grants the saints a Christ-like death. It is a sign that, even in suffering and death, God is still dwelling with us. St. Benedict died in choro during a liturgy, just as Christ died in the fulfillment of His high priesthood. Many martyrdoms were accompanied by strange signs and mystical evocations of the Sacrifice of Christ. It should be no surprise that God would take St. Philip in a similarly edifying manner.

The Death of St. Benedict, F. Rosaspina, 1830, after D.M. Canuti. (Source)

In his death, St. Philip reminds us that we are all meant to imitate Christ in His Sacrifice, that is, in the Blessed Sacrament. There is no more perfect pedagogue in the life of the Spirit than the Son, who has presented Himself to us on all the altars of the world. Would that we might take this lesson to heart!

St. Philip died when he did because, by a singular grace of Providence, God was pleased to mark His servant’s passing with the Church’s celebration of the Most Holy Sacrament of the Altar. Just as St. Philip honored the Eucharistic God in his life, so did the Eucharistic God honor him in his death.

We, too, can honor the saint best by cleaving to the Lord. St. Philip’s words to a spiritual daughter are as true today as they once were:

“Let us concentrate ourselves so completely in the divine love, and enter so far into the living fountain of wisdom, through the wounded Side of our Incarnate God, that we may deny ourselves and our self-love, and so be unable to find our way out of that Wound again.”

St. Philip Neri

God dwells with us just as He once dwelt in the blessed heart of St. Philip. He comes to us just as He came once to the priestly hands of St. Philip. Let us abide in Him, just as St. Philip did once and does forevermore in the heights of Heaven.

Votive image of St. Philip Neri from the British Museum. As they have it: “St Philip Neri kneeling on a cloud in front of altar; angel to right holding tray with burning hearts and ascending towards Holy Trinity; Virgin Mary mediating surrounded by angels, after Maella. 1801 Engraving, printed on silk.” Note the Eucharist enthroned in a monstrance. (Source)

Litany of the French Saints

In the wake of recent tragic events, here is a litany (adapted from here) to the saints of France. May they pray for us, for France, and for the faithful of that great nation.

Notre Dame de Paris, priez pour nous! (Source)

V. Kyrie, eléison.
R. Christe, eléison.
V. Kyrie, eléison.

V. Christe, audi nos.
R. Christe, exáudi nos.

V. Pater de cælis, Deus.
R. Miserére nobis.

V. Spíritus Sancte, Deus.
R. Miserére nobis.

V. Sancta Trínitas, unus Deus.
R. Miserére nobis.

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, spouse of the Blessed Virgin, pray for us.
All you Holy Patriarchs and Prophets, pray for us. Holy Mary, pray for us.
Holy Mother of God, pray for us.
Holy Virgin of virgins, pray for us.
Our Lady of Paris, pray for us.
Our Lady of La Salette, pray for us.
Our Lady of Lourdes, pray for us.
Our Lady of the Miraculous Medal, pray for us.
Our Lady of Rocamadour, pray for us.
Our Lady of Pontmain, 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.
St. Mary Magdalene, 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.
All you holy Virgins, pray for us.

St. Abbo of Fleury , pray for France and the whole world.
St. Adelaide of Italy , pray for France and the whole world.
St. Adelelmus of Burgos , pray for France and the whole world.
St. Adelelmus of Flanders , pray for France and the whole world.
St. Adelin of Séez , pray for France and the whole world.
St. Aderald , pray for France and the whole world.
St. Aimo , pray for France and the whole world.
St. Margaret Mary Alacoque , pray for France and the whole world.
St. Albert of Montecorvino , pray for France and the whole world.
St. Alexander (martyr) , pray for France and the whole world.
St. Andrew of Trier , pray for France and the whole world.
St. Anselm of Canterbury , pray for France and the whole world.
St. Anthony the Hermit , pray for France and the whole world.
St. Antoninus of Pamiers , pray for France and the whole world.
St. Artaldus , pray for France and the whole world.
St. Ascelina , pray for France and the whole world.
St. Auspicius of Toul , pray for France and the whole world.
St. Auspicius of Trier , pray for France and the whole world.
St. Aventinus of Tours , pray for France and the whole world.
St. Leonie Aviat , pray for France and the whole world.
St. Aymard of Cluny , pray for France and the whole world.

St. Baldwin of Rieti , pray for France and the whole world.
St. Madeleine Sophie Barat , pray for France and the whole world.
St. Bernard of Clairvaux
St. Bernard of Thiron , pray for France and the whole world.
St. Siméon-François Berneux , pray for France and the whole world.
St. Berno of Cluny , pray for France and the whole world.
St. Bertrand of Comminges , pray for France and the whole world.
St.Joan Elizabeth Bichier des Ages , pray for France and the whole world.
St. Julie Billiart , pray for France and the whole world.
St. Jean-Louis Bonnard , pray for France and the whole world.
St. Pierre Dumoulin-Borie Bourgeoys , pray for France and the whole world.
St. Jean de Brébeuf , pray for France and the whole world.

St. Canus Natus , pray for France and the whole world.
St. Clotilde, pray for France and the whole world.
St. Noël Chabanel , pray for France and the whole world.
St. Peter Chanel , pray for France and the whole world.
St. Jane Frances de Chantal , pray for France and the whole world.
St. Colette of Corbie , pray for France and the whole world.
St. Jean-Charles Cornay , pray for France and the whole world.

St. Antoine Daniel , pray for France and the whole world.
St. Marie-Nicolas-Antoine Daveluy , pray for France and the whole world.
St. Denis, pray for France and the whole world.
St. Dionysius of Vienne , pray for France and the whole world.
St. Domnin, pray for France and the whole world.
St. Pierre-Henri Dorie , pray for France and the whole world.
St. Rose Philippine Duchesne, pray for France and the whole world.
St. Louis Gabriel Taurin Dufresse, pray for France and the whole world.

St. Ebontius , pray for France and the whole world.
St. Élisabeth of the Trinity, pray for France and the whole world.
St. Elzéar of Sabran , pray for France and the whole world.
St. Émilie de Villeneuve , pray for France and the whole world.
St. Émilien of Nantes, pray for France and of the whole world.
St. Estelle , pray for France and the whole world.
St. John Eudes , pray for France and the whole world.
St. Peter Julian Eymard , pray for France and the whole world.

SS. Peter Faber, Felix, Fortunatus, and Achilleus, pray for France and the whole world.
St. Floribert of Liège, pray for France and the whole world.
St. Pierre Fourier, pray for France and the whole world.
St. Andrew Fournet , pray for France and the whole world.
St. Frederick of Liege , pray for France and the whole world.

St. François-Isidore Gagelin , pray for France and the whole world.
St. Charles Garnier , pray for France and the whole world.
St. Gaugericus , pray for France and the whole world.
St. Geneviève, pray for France and the whole world.
St. Gens, pray for France and the whole world.
St. Gérard of Brogne , pray for France and the whole world.
St. Goneri of Brittany , pray for France and the whole world.
St. Goswin , pray for France and the whole world.
St. René Goupil , pray for France and the whole world.
St. Guarinus of Sitten , pray for France and the whole world.
St. Théodore Guérin , pray for France and the whole world.
St Guirec , pray for France and the whole world.

St. Hilary of Poitiers , pray for France and the whole world.
St. Hugh of Noara , pray for France and the whole world.

St. Laurent-Joseph-Marius Imbert , pray for France and the whole world.
St. Isabelle of France , pray for France and the whole world.

St. Joan of Arc, pray for France and the whole world.
St. Joan of France, Duchess of Berry , pray for France and the whole world.
St. Isaac Jogues , pray for France and the whole world.
St. John of the Grating , pray for France and of the whole world.
St. Judoc , pray for France and the whole world.
St. Julian the Hospitaller , pray for France and the whole world.

St. Jean-Baptiste de La Salle , pray for France and the whole world.
St. Catherine Labouré , pray for France and the whole world.
St. Benedict Joseph Labre , pray for France and the whole world.
St. Jean de Lalande , pray for France and the whole world.
St. Gabriel Lalemant , pray for France and the whole world.
St. Lambert of Vence, pray for France and the whole world.
St. Jeanne de Lestonnac, pray for France and the whole world.
St. Leudwinus, pray for France and the whole world.
St. Louis IX, King of France, pray for France and the whole world.

St. Magloire, pray for France and the whole world.
St. Jeanne-Marie de Maille , pray for France and the whole world.
St. Malo, pray for France and the whole world.
St. Joseph Marchand, pray for France and the whole world.
St. Marie of the Incarnation, pray for France and the whole world.
St. Louise de Marillac, pray for France and the whole world.
SS. Louis Martin and Marie-Azélie Guérin, pray for France and the whole world.
St. Maurice of Carnoet Méen, pray for France and the whole world.
St. Louis de Montfort, pray for France and the whole world.

St. Nazarius, pray for France and the whole world.

St. Odo of Cluny, pray for France and the whole world.
St. Ormond, pray for France and the whole world.

St. Paternus of Auch Patiens, pray for France and the whole world.
St. Vincent de Paul, pray for France and the whole world.
St. Paulinus of Trier , pray for France and the whole world.
St Mary Euphrasia Pelletier , pray for France and the whole world.
St. John Gabriel Perboyre , pray for France and the whole world.
St. Peter of Juilly , pray for France and the whole world.
St. Peter of Tarentaise , pray for France and the whole world.
St. William Pinchon , pray for France and the whole world.
St. Prosper of Aquitaine , pray for France and the whole world.

St. Quintian of Rodez , pray for France and the whole world.

St. Raymond of Barbastro , pray for France and the whole world.
St. Raymond of Toulouse , pray for France and the whole world.
St. Richard of Vaucelles , pray for France and the whole world.
St. Richardis, pray for France and of the whole world.
St. Roch , pray for France and the whole world.
St. Émilie de Rodat , pray for France and the whole world.
St. Benildus Romançon , pray for France and the whole world.
St. Elizabeth Rose , pray for France and the whole world.

St. Francis de Sales , pray for France and the whole world.
St. Saturnina , pray for France and the whole world.
St. Augustin Schoeffler , pray for France and the whole world.
St. Serenus the Gardener, pray for France and the whole world.
SS Severinus, Exuperius, and Felician, pray for France and the whole world.
St. Sigo , pray for France and the whole world.
St. Bernadette Soubirous , pray for France and the whole world.
St. Stephen of Obazine , pray for France and the whole world.
St. Theobald of Dorat , pray for France and the whole world.
St. Theodard , pray for France and the whole world.
St. Theophilus of Corte , pray for France and the whole world.
St. Thérèse of Lisieux , pray for France and the whole world.
St. Thérèse Couderc, pray for France and the whole world.
St. Claudine Thévenet , pray for France and the whole world.
St. Joan Antidea Thouret , pray for France and the whole world.
St. Tironensian Order , pray for France and the whole world.
St. Torpes of Pisa , pray for France and the whole world.

St. Marie Thérèse Vauzou , pray for France and the whole world.
St. Venant de Viviers , pray for France and the whole world.
St. Théophane Vénard , pray for France and the whole world.
St. Veranus of Vence , pray for France and the whole world.
Sy. Emily de Vialar , pray for France and the whole world.
St. John Vianney , pray for France and the whole world.
St Vincent of Digne , pray for France and the whole world.

St. Walric, abbot of Leuconay , pray for France and the whole world.
St. William of Æbelholt , pray for France and the whole world.
St. William of Breteuil , pray for France and the whole world.
St. William of Donjeon , pray for France and the whole world.
St. William of Gellone , pray for France and the whole world.
St. William of Pontoise , pray for France and the whole world.
St. Wivina, pray for France and the whole world.

St. Zachary of Vienne, pray for France and the whole world.

Louis XVI, pray for France and the whole world.
Marie-Antoinette, pray for France and the whole world.
Cardinal Bérulle, pray for France and the whole world.
Monsieur Olier, pray for France and the whole world.
Madame Élisabeth, pray for France and the whole world.
Mère Thérèse de Saint-Augustin, pray for France and the whole world.
Mère Mectilde de Bar, pray for France and the whole world.
Mère Yvonne-Aimeé de Jésus, pray for France and the whole world.

All ye holy martyrs, pray for France
All ye holy kings and queens, pray for France and the whole world.
All ye holy bishops, pray for France and the whole world.
All ye holy priests and deacons, pray for France and the whole world.
All ye holy monks and nuns, pray for France and the whole world.
All ye holy virgins, pray for France and the whole world.
All ye holy men and women, pray for France and the whole world.

PRAY FOR FRANCE.

Ye holy men and women, Saints of God,
R. intercede for us.
Be merciful
R. spare us, O Lord.
Be merciful
R. graciously hear us, O Lord.
From all evil,
R. deliver us, O Lord.
From all sin,
R. deliver us, O Lord.
From Thy wrath,
R. deliver us, O Lord.
From sudden and unprovided death,
R. deliver us, O Lord.
From the snares of the devil,
R. deliver us, O Lord.

From anger, hatred, and all ill-will,
R. deliver us, O Lord.
From the spirit of fornication,
R. deliver us, O Lord.
From lightning and tempest,
R. deliver us, O Lord.
From the scourge of earthquake,
R. deliver us, O Lord.
From plague, famine and war,
R. deliver us, O Lord.
From everlasting death,
R. deliver us, O Lord.
. Through the mystery of Thy holy Incarnation,
R. deliver us, O Lord.
Through Thy coming,
R. deliver us, O Lord.
Through Thy nativity,
R. deliver us, O Lord.
Through Thy Baptism and holy fasting,
R. deliver us, O Lord.
Through Thy Cross and Passion,
R. deliver us, O Lord.
Through Thy Death and Burial,
R. deliver us, O Lord.
Through Thy Holy Resurrection,
R. deliver us, O Lord.
Through Thy wondrous Ascension,
R. deliver us, O Lord.
Through the coming of the Holy Spirit, the Paraclete,
In the day of judgment,
R. deliver us, O Lord.

SUPPLICATION FOR VARIOUS NEEDS

We sinners,
R. we beseech Thee, hear us.
That Thou wouldst spare us,
R. we beseech Thee, hear us.
That Thou wouldst pardon us,
R. we beseech Thee, hear us.
That Thou wouldst bring us to true repentance,
R. we beseech Thee, hear us.
That Thou wouldst govern and preserve Thy Holy Church,
R. we beseech Thee, hear us.
That Thou wouldst preserve the Bishop of the Apostolic See, and all orders of the Church in holy religion,
R. we beseech Thee, hear us.
That Thou wouldst humble the enemies of Holy Church,
R. we beseech Thee, hear us.
That Thou wouldst grant peace and true concord to Christian kings and princes,
R. we beseech Thee, hear us.
That Thou wouldst grant peace and unity to all Christian peoples
R. we beseech Thee, hear us.
That Thou wouldst call back to the unity of the Church all who have strayed from her fold, and to guide all unbelievers into the light of the Gospel
R. we beseech Thee, hear us.
That Thou wouldst confirm and preserve us in Thy holy service,
R. we beseech Thee, hear us.
That Thou wouldst lift up our minds to heavenly desires,
R. we beseech Thee, hear us.
That Thou wouldst render eternal blessing to all our benefactors,
R. we beseech Thee, hear us.
That Thou wouldst deliver our souls and the souls of our brethren, relations and benefactors from eternal damnation,
R. we beseech Thee, hear us.
That Thou wouldst grant and preserve the fruits of the earth,
R. we beseech Thee, hear us.
That Thou wouldst grant eternal rest to all the faithful departed,
R. we beseech Thee, hear us.
That Thou wouldst graciously hear us,
R. we beseech Thee, hear us.

Son of God,
R. we beseech Thee, hear us.
Lamb of God, who takest away the sins of the world,
R. spare us, O Lord.
Lamb of God, who takest away the sins of the world,
R. graciously hear us, O Lord.
Lamb of God, who takest away the sins of the world,
R. have mercy on us.
Christ,
R. hear us.
Christ,
R. graciously hear us.
Kyrie, eleison.
R. Kyrie, eleison. Kyrie, eleison.
R. Kyrie, eleison.
Christe, eleison.
R. Christe, eleison. Christe, eleison.
R. Christe, eleison.
Kyrie, eleison.
R. Kyrie, eleison. Kyrie, eleison.
R. Kyrie, eleison.

Our Father (in silence until)
And lead us not into temptation,
R. but deliver us from evil.

V. O God, come to my assistance;
R. O Lord, make haste to help me.
V. Let them be confounded and ashamed;
R. those who seek my life.
V. Let them be rebuffed and disgraced,
R. those who wish me evil.
V. Let them be turned away blushing for shame,
R. those who say unto me: Aha! Aha!.
But let all those who seek Thee:
R. rejoice and be glad in Thee.
And may they always say: “Great is the Lord”,
R. all those who delight in Thy salvation.
V. But I am afflicted and poor ,
R. O God, help me.
Thou art my helper and deliverer,
R. O Lord, do not delay.
Amen. Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
V. Save Thy servants.
R. My God, who hope in Thee.
V. Be unto us, O Lord, a tower of strength.
R. In the face of the enemy.

V. Let not the enemy prevail against us.
R. Nor the son of iniquity have power to harm us.
. V. O Lord, deal not with us according to our sins.
R. Nor render unto us according to our sins.

V. Let us pray for our Sovereign Pontiff Holy Father Pope Francis.

R. That The Lord preserve him and give him life, and make him blessed upon the earth, and deliver him not up to the will of his enemies.
V. Let us pray for our benefactors.
R. Deign to grant, O Lord, for the sake of Thy Name, eternal life to all those who do good to us.
V. Let us pray for the faithful departed.
R. Eternal rest grant unto them, O Lord: and let perpetual light shine upon them.

R. Amen. V. May they rest in peace.
R. Amen.
V. For our absent brethren.
R. Save Thy servants who hope in Thee, O my God.
V. Send them help, O Lord, from Thy holy place.
R. And from Sion protect them.

V. O Lord, hear my prayer.
R. And let my cry come unto Thee.
V. The Lord be with you.
R. And with thy spirit.

Collects: Let us pray:

O God, Whose property is always to have mercy and to spare, receive our petition; that we and all Thy servants who are bound by the chain of sin may, by the compassion of Thy goodness mercifully be absolved.

Graciously hear, we beseech Thee, O Lord, the prayers of Thy supplicants and pardon the sins of those who confess to Thee: that in Thy bounty Thou mayest grant us both pardon and peace.
In Thy clemency, O Lord, show unto us Thine ineffabile mercy; that Thou mayest both free us from sins and deliver us from the punishments which we deserve for them.

O God, who by sin art offended, and by penance appeased, mercifully regard the prayers of Thy people making supplication to Thee; and turn away the scourges of Thy wrath which we deserve for our sins.

Almighty and everlasting God, have mercy upon Thy servant, N, our Sovereign Pontiff: and direct him according to Thy clemency into the way of everlasting salvation: that, by Thy grace, he may desire those things which are pleasing to Thee, and accomplish them with all his strength.

O God, from Whom are holy desires, right counsels, and just works: grant to Thy servants the peace which the world cannot give; that our hearts may be devoted to the keeping of Thy commandments, and that, being removed from the fear of our enemies, our times may be peaceful through Thy protection.

Inflame, O Lord, with the fire of the Holy Spirit, our hearts and our desires; that we may serve Thee with a chaste body and please Thee with a clean heart.

O God, the Creator and redeemer of all the faithful, grant to the souls of Thy departed servants the remission of all their sins; that through pious supplications they may obtain the pardon they have always desired.

Direct, we beseech Thee, O Lord, our actions by Thy holy inspirations and carry them on by Thy gracious assistance; that every prayer and work of ours may always begin with Thee and through Thee be happily ended.

Almighty and everlasting God, Who hast dominion over the living and the dead, and art merciful to all whom Thou foreknowest shall be Thine by faith and good works: we humbly beseech Thee; that they for whom we intend to pour forth our prayers, whether this present world still detains them in the flesh, or the world to come has already received them out of their bodies, may, through the intercession of all Thy Saints, and in Thy compassionate goodness, obtain the pardon of all their sins. Through Christ our Lord.

The Lord be with you.
R. And with Thy spirit.

R. Amen. V. May the almighty and most merciful Lord graciously hear us.
R. Amen.

R. Amen. V. And may the souls of the faithful departed, through the mercy of God, rest in peace.
R. Amen.

In nomine Patris, et Filii, et Spiritus Sancti.

Amen.

Prayer of Pius XII for France (1937)


Mère céleste, Notre-Dame, vous qui avez donné à cette nation tant de gages insignes de votre prédilection, implorez pour elle votre divin Fils ; ramenez-la au berceau spirituel de son antique grandeur. Aidez-la à recouvrer, sous la lumineuse et douce étoile de la Foi et de la vie chrétienne, sa félicité passée. Regina pacis ! Oh ! Oui ! Soyez vraiment au milieu de ce peuple qui est vôtre la Reine de la paix, écrasez de votre pied virginal le démon de la haine et de la discorde. Faites comprendre au monde, où tant d’âmes droites s’évertuent à édifier le temple de la paix, le secret qui seul assurera le succès de leurs efforts : établir au centre de ce temple le trône royal de votre divin Fils et rendre hommage à sa loi sainte, en laquelle la justice et l’amour s’unissent en un chaste baiser. Et que par Vous la France, fidèle à sa vocation, soutenue dans son action par la puissance de la prière, par la concorde dans la charité, par une ferme et indéfectible vigilance, exalte dans le monde le triomphe et le Règne du Christ, Prince de la Paix, Roi des rois et Seigneur des seigneurs.

Amen.

May the prayers of Our Lady see this house rebuilt swiftly and mightily again! (Source)

The Hidden Wound of Christ

Christ Carrying the Cross, Titian, c. 1560 (Source)

In Holy Week, we edge ever closer to the Paschal Mystery that begins on Maundy Thursday and does not end until the joy of Easter Morning. Or, more rightly, the joy that never ends. The Paschal Mystery is always present on our altars. Christ deigns to give us all of the glory and drama of those frightful, baffling, sacred days in the course of every single Mass. The reverse is also true. Our meditation on the events of the first Holy Week must be impregnated by a sense of the profound Eucharisticity of it all. Everywhere, be it in the shadowed garden or the iniquitous court or the clamorous street or the desolate mount where Our Lord died, we discover hints of Eucharistic air. We cannot approach these scenes without catching a whiff of incense.

This scent of paradise would seem to waft from the very wounds of Christ as from the most fragrant flowers on earth. For they are the vessels of the new creation, the blooms of the new Eden, and the stars in the new Heaven. If we would have an idea of paradise, we must study the shape and depth and hue and feel and – in the Eucharist – the taste of these wounds. They are our gates to Heaven. They are our safe passage through the sea of tohu-va-bohu, the chaos of this sinful world. Yet, one must not carry the comparison too far. If the Israelites reached the Mountain of God kept dry of the waters of the Red Sea, the Christian must do quite the opposite. He finds God by drowning in that very different red sea, Christ’s Precious Blood. He must die there in that flood, just as His Savior did. But this death brings new life – and that everlasting.

Christ the True Vine. (Source)

It is thus the peculiar mission of the Christian soul to devote herself to the Holy Wounds. Few devotions are more perfect, for few are so closely bound to the very quick and marrow of our salvation. Indeed, devotion to the Holy Wounds is little more than devotion to Christ precisely as Redeemer of Mankind, and thus as our Prophet, Priest, and King, as Victim and Altar, as the Word Incarnate – in short, to Christ Himself.

It also inevitably means devotion to Christ in the Eucharist. All of the Holy Wounds remind us of the Blessed Sacrament. We find them there, on the altar, and we discover the shadow of the tabernacle falling over each wound in turn.

Anyone who has seen the Medieval materials produced around this devotion (including the flag of the doomed and valorous Pilgrimage of Grace) will know that, typically, there were five Holy Wounds: two feet, two hands, and heart. One could bring this count up to six if the wound in the side were considered separately from the heart. Yet St. Bernard of Clairvaux suggests there is another wound, rarely depicted, that gave Our Lord exquisite dolors unrecognized by men. Once, in conversation with Jesus, the Mellifluous Doctor asked him about his greatest unrecorded suffering. Jesus answered,

“I had on My Shoulder while I bore My Cross on the Way of Sorrows, a grievous Wound that was more painful than the others, and which is not recorded by men. Honor this Wound with thy devotion, and I will grant thee whatsoever thou dost ask through its virtue and merit. And in regard to all those who shall venerate this Wound, I will remit to them all their venial sins and will no longer remember their mortal sins.”

From the Annals of Clairvaux

A prayer to the Holy Shoulder Wound, bearing the imprimatur of Thomas D. Beaven, Bishop of Springfield, has circulated on the internet. It reads:

O most loving Jesus, meek lamb of God, I, a miserable sinner,
salute and worship the most sacred Wound of Thy Shoulder
on which Thou didst bear Thy heavy Cross, which so
tore Thy flesh and laid bare Thy bones as to inflict on Thee
an anguish greater than any other wound of Thy most blessed body.
I adore Thee, O Jesus most sorrowful; I praise and glorify Thee,
and give Thee thanks for this most sacred and painful
Wound, beseeching Thee by that exceeding pain, and by
the crushing burden of Thy heavy Cross, to be merciful to me,
a sinner, and to forgive me all my mortal and venial sins, and
to lead me on toward Heaven along the Way of the Cross. Amen.

Prayer to the Holy Shoulder Wound

All the wounds of Jesus teach us something of his Eucharistic life. The wounds and the Blessed Sacrament are mutually illuminating. If we would understand the Eucharist, we can look to the wounds; if we desire to penetrate those wounds more deeply, we must adore and receive the Eucharist. This can be seen in each of the typical wounds. The feet remind us of the absolute fixity as well as the global universality of the Blessed Sacrament. The hands remind us of Christ’s priesthood. The Wounds in the side and heart of Jesus speak to the burning charity which motivated the institution of the Sacrament as well as its generative power; along with Baptism, it makes mortal men into Sons of God.

A medieval image of the Holy Wounds and instruments of the Passion. (Source)

The shoulder wound, however, tells us something different. It points to the veil of the Eucharist. It reminds us of the hiddenness of Christ in the Blessed Sacrament. It is a silent and unseen wound, and it tells us about the silent and unseen God who becomes present for us, silently and invisibly, in the Eucharist. It was this wound, so St. Bernard tells us, that caused Our Lord such terrible pain in His Passion.

Consider the duty of the Christian soul towards this admirable wound. She must make reparation to the Father for this wound on the unblemished Son; she can only do this by uniting her own sorrows to His. She must prayerfully let the Holy Spirit mold her hidden suffering into the very likeness of the shoulder wound. No suffering is too great for this transfiguration, nor any soul too far gone in sin for this empowerment. All that is needed is a penitent heart, a sacramental life, and humble prayer before the Father. The Almighty is merciful, and His mercy comes to us through the Wounds of Jesus Christ. In fact, we find here one of the great paradoxes of the Christian faith. If we would behold the mercy of the Father, we must look at the wounds of the Son – they are His mercy.

The Christian must burrow into them. We must bury ourselves in the wounds of Christ. We cannot be stingy with this self-offering. Every part of the soul belongs to God. The hidden wound of the shoulder reminds us that, even those parts we wish to keep away from the eyes of the world, those most interior sins, those most private sufferings, those darkest sorrows and temptations – all these unseen afflictions of body and soul – all must be given over to God. Nothing can remain outside His grasp. In the words of the Evangelist, “there is nothing hid which shall not become manifest, nor secret which shall not be known and come to light” (Luke 8:17 DRA). It is fruitless to hide from God, just as it was when our first parents fled from His voice in the Garden. And so, the hidden wound of Christ reminds us that we will be judged, even as it offers us mercy.

These considerations must spur us to a more authentically Eucharistic life. We cannot hope to save ourselves. Christ has died for us, and to take on His dying life, we must cleave to the Blessed Sacrament. Acts of Reparation, Adoration, and frequent reception of communion are all ways to press our souls into the sacrifice of Christ.

Have you sanctified the Holy Wounds in your heart? (Source)

In this sacred time of year, let us make a special effort to hallow the Holy Wounds in our heart, to unite our sufferings to those endured by our Savior, and to make reparation for the offenses that sin has wrought. And above all, let us praise God the Father Almighty, the author of these Holy Wounds, for His infinite mercy.

Fénelon on Perseverance in Prayer

In Lent, I often return to the words of the great Bishop of Cambrai, François de Salignac de la Mothe-Fénelon. He is a perennially refreshing source of spiritual wisdom and guidance. Since we are finally in Passiontide, I thought this excerpt from Fénelon’s sermon on prayer, “The Saints Converse with God,” would be greatly edifying for all those of my readers keeping up with the Lenten Spirituality Series.

A portrait of Fénelon in excellent blue-purple episcopal garb (Source)

We must pray with perseverance. The perfect heart is never weary of seeking God. Ought we to complain if God sometimes leaves us to obscurity, and doubt, and temptation? Trials purify humble souls, and they serve to expiate the faults of the unfaithful. They confound those who, even in their prayers, have flattered their cowardice and pride. If an innocent soul, devoted to God, suffer from any secret disturbance, it should be humble, adore the designs of God, and redouble its prayers and its fervor. How often do we hear those who every day have to reproach themselves with unfaithfulness toward God complain that He refuses to answer their prayers! Ought they not to acknowledge that it is their sins which have formed a thick cloud between Heaven and them, and that God has justly hidden Himself from them? How often has He recalled us from our wanderings! How often, ungrateful as we are, have we been deaf to His voice and insensible to His goodness! He would make us feel that we are blind and miserable when we forsake Him. He would teach us, by privation, the value of the blessings that we have slighted. And shall we not bear our punishment with patience? Who can boast of having done all that he ought to have done; of having repaired all his past errors; of having purified his heart, so that he may claim as a right that God should listen to his prayer? Most truly, all our pride, great as it is, would not be sufficient to inspire such presumption! If then, the Almighty do not grant our petitions, let us adore His justice, let us be silent, let us humble ourselves, and let us pray without ceasing. This humble perseverance will obtain from Him what we should never obtain by our own merit. It will make us pass happily from darkness to light; for know, says St. Augustine, that God is near to us even when He appears far from us.

Crashaw on the Vision of God

Richard Crashaw, one of the great Catholic poets of the seventeenth century, is a perennial source of inspiration. His verse preserves a mystical sensibility that is as refreshing today as it was when it was first composed in the Baroque era. This selection, “A Song,” is one of my favorites. I first had to memorize it many years ago in an English class on prayers (at Mr. Jefferson’s famously secular University, no less). I keep returning to it only to find new riches and new consolations. It seems eminently suited to our mid-Lenten moment, when the faithful yearn to see the face of the Resurrected and Glorified Christ.

Fra Angelico, Christ the Judge (detail) – (Source)

LORD, when the sense of thy sweet grace
Sends up my soul to seek thy face.
Thy blessed eyes breed such desire,
I dy in love’s delicious Fire.

O love, I am thy Sacrifice.
Be still triumphant, blessed eyes.
Still shine on me, fair suns! that I
Still may behold, though still I dy.

Though still I dy, I live again;
Still longing so to be still slain,
So gainfull is such losse of breath.
I dy even in desire of death.

Still live in me this loving strife
Of living Death and dying Life.
For while thou sweetly slayest me
Dead to my selfe, I live in Thee.