IMMACULATE HEART OF MARY

In 1917, our Lady of Fatima in Portugal asked for the Consecration of Russia to her Immaculate Heart to obtain world peace and for the conversion of Russia.  In Tuy, Spain, in 1929, where sister Lucy was at the time, our Mother said "Now is the time."  To it must be added devout prayers, true repentance and penance for the sins of mankind.  In 1942, Pope Pius XII consecrated the 'world' to the Immaculate Heart of Mary.  In 1945, the sovereign Pontiff established this new Feast to promote devotion to the Immaculate Heart of Mary and extended it to the Universal Church. (Notice that the Pope consecrated the world instead of Russia specifically, thus making it NOT what our Mother asked for)

August is the month of the Immaculate Heart of Mary. We have this month for devotion to her. Older books don't have much on this, since it only happened last century. However, at least some kind of devotion has been directed toward her since she presented Jesus in the Temple, when Simeon stated that 'a sword shall pierce thy heart'. Her heart was always thought of, but, since her appearing at Fatima, Portugal (1917), devotion has become more evident. The two Hearts, that of Jesus, and that of Mary, are always connected. If you honor one of them, the other is close by. We honor both.

In the midst of the second world war Pope Pius XII put the whole world under the special protection of our Savior’s Mother by consecrating it to her Immaculate Heart, and in 1944 he decreed that in the future the whole Church should celebrate the feast of the Immaculate Heart of Mary. This is not a new devotion. In the seventeenth century, St. John Eudes (whose feast day was the other day), preached it together with that of the Sacred Heart; in the nineteenth century, Pius VII and Pius IX allowed several churches to celebrate a feast of the Pure Heart of Mary. Pius XII instituted today’s feast of the Immaculate Heart of Mary for the whole Church, so as to obtain by her intercession “peace among nations, freedom for the Church, the conversion of sinners, the love of purity and the practice of virtue” (Decree of May 4, 1944).

The attention of Christians was early attracted by the love and virtues of the Heart of Mary. The Gospel itself invited this attention with exquisite discretion and delicacy. What was first excited was compassion for the Virgin Mother. It was, so to speak, at the foot of the Cross that the Christian heart first made the acquaintance of the Heart of Mary. Simeon’s prophecy paved the way and furnished the devotion with one of its favorite formulas and most popular representations: the heart pierced with a sword. But Mary was not merely passive at the foot of the Cross; “she cooperated through charity”, as St. Augustine says, “in the work of our redemption”.

It is only in the twelfth, or towards the end of the eleventh century, that slight indications of a regular devotion are perceived in a sermon by St. Bernard (De duodecim stellis). (His feast day was also the other day)

Stronger evidences are discernible in the pious meditations on the Ave Maria and the Salve Regina, usually attributed either to St. Anselm of Lucca (d. 1080) or St. Bernard; and also in the large book 'De laudibus B. Mariae Virginis '(Douai, 1625) by Richard de Saint-Laurent.

In St. Mechtilde (d. 1298) and St. Gertrude (d. 1302) the devotion had two earnest adherents. A little earlier it had been included by St. Thomas Becket in the devotion to the joys and sorrows of Mary, by Blessed Hermann (d.1245), one of the first spiritual children of St. Dominic, in his other devotions to Mary, and somewhat later it appeared in St. Bridget’s Book of Revelations.

St. Ambrose perceived in her the model of a virginal soul. St. Bernardine of Siena (d.1444) was more absorbed in the contemplation of the virginal heart, and it is from him that the Church has borrowed the lessons of the Second Nocturn for the feast of the Heart of Mary. St. Francis de Sales speaks of the perfections of this heart, the model of love for God, and dedicated to it his Theotimus.

In the second half of the sixteenth century and the first half of the seventeenth, ascetic authors dwelt upon this devotion at greater length. It was, however, reserved to St. Jean Eudes (d. 1681) to propagate the devotion, to make it public, and to have a feast celebrated in honor of the Heart of Mary, first at Autun in 1648 and afterwards in a number of French dioceses.

In 1799 Pope Pius VI, then in captivity at Florence, granted the Bishop of Palermo the feast of the Most Pure Heart of Mary for some of the churches in his diocese. In 1805 Pope Pius VIImade a new concession, thanks to which the feast was soon widely observed. Such was the existing condition when a twofold movement, started in Paris, gave fresh impetus to the devotion. The two factors of this movement were first of all the revelation of the “Miraculous Medal” in 1830 and all the prodigies that followed, and then the establishment at Notre-Dame-des-Victoires of the Arch-confraternity of the Immaculate Heart of Mary, Refuge of Sinners, which spread rapidly throughout the world and was the source of numberless graces. On 21 July 1855, the Congregation of Rites finally approved the Office and Mass of the Most Pure Heart of Mary without, however, imposing them upon the Universal Church.

In 1917 the Mother of God appeared six times at Fatima in Portugal. After showing the three children a vision of hell, She informed Lucy of Fatima, the oldest of the visionaries: "You have seen hell, where the souls of poor sinners will go. To save them, the Lord desires to establish devotion to My Immaculate Heart in the world." The Saviour Himself, when He appeared to Lucy again on December 10, 1925 with His Mother, indicating with His hand the Heart of His Mother, said: "Have pity on this gentle Heart, continually martyred by the ingratitude of men."

Christians have long known that at the very origin of the world God threatened the ancient enemy, disguised under the form of a serpent, that the Woman he had seen in vision with Her Son, the Son of God, would eventually crush his head. "I Myself," God told him, "will place an irreducible enmity between Her race and your race." Thus Satan was informed at that moment, after he had just seduced the first human couple, that in the end, it would be this other Woman and Her Son, who would vanquish him. He had refused to honor the incarnate Son of God in His future human nature, inferior to his own angelic nature; his pride would not permit him to abase himself to serve God in that form. Christian hope has been nourished ever since by the prospect of this victory; nonetheless, the Mother of God wanted the twentieth century from its early years to understand that the time was drawing near when Her Immaculate Heart would triumph, as She explicitly said at Fatima, but that it was only through Her, uniquely by Her maternal aid, that this victory could be attained.

Mary is indispensable to the sanctification of each soul. This is the great truth which in the Latter Times must be better understood. For that purpose, consecration to Her Immaculate Heart was given us at Fatima, as the means She Herself desired, with the daily Rosary. Devotion to Her Heart is not new in the Church; Saint John Eudes, Saint Louis Mary de Montfort, how many others, in truth all the Saints have loved the Heart of their Mother in Heaven. But to know Her well, each one must individually establish the relationship of a child with its loving Mother. For this purpose She asks for our personal and effective consecration to Her Immaculate Heart. The child of Mary turns to Her constantly for counsel, force and courage, gentleness and humility in the affairs of daily life. Many prayers of consecration to Mary exist, in particular that of Montfort; but one may use any simple formula such as the following:

"Blessed and beloved Mother, I am Your child and I wish to belong to You; I give and consecrate myself forever to Your Immaculate Heart, renewing in Your hands my baptismal promises, and I ask You to ratify my filial homage to Your Immaculate Heart - that of my person and my activities, my temporal and spiritual goods, my resolution to have frequent recourse to Your maternal and merciful intercession. And, insofar as it is within my scope to do so, I offer You also my family, my homeland and all of humanity."

 Following is just one of the visits (July,1917) Our Lady made to the children at Fatima. We NEED to wake up!

*The Terrifying Vision
of Hell, July 13th, 1917

Our Lady told the Children, "Sacrifice yourselves for sinners and say many times, especially when you make some sacrifice: `O Jesus, it is for Thy love, for the conversion of sinners and in reparation for sins committed against the Immaculate Heart of Mary."



Lucia Santos then narrates what happened next:

“She opened Her hands once more, as She had done the two previous months. The rays [of light] appeared to penetrate the earth, and we saw, as it were, a vast sea of fire. Plunged in this fire, we saw the demons and the souls [of the damned]. The latter were like transparent burning embers, all blackened or burnished bronze, having human forms. They were floating about in that conflagration, now raised into the air by the flames which issued from within themselves, together with great clouds of smoke. Now they fell back on every side like sparks in huge fires, without weight or equilibrium, amid shrieks and groans of pain and despair, which horrified us and made us tremble with fright (it must have been this sight which caused me to cry out, as people say they heard me). The demons were distinguished [from the souls of the damned] by their terrifying and repellent likeness to frightful and unknown animals, black and transparent like burning coals. That vision only lasted for a moment, thanks to our good Heavenly Mother, Who at the first apparition had promised to take us to Heaven. Without that, I think that we would have died of terror and fear." Our Lady then gravely spoke these words:

"You see Hell, where the souls of poor sinners go. To save them God wishes to establish in the world the devotion to my Immaculate Heart. If they do what I will tell you, many souls will be saved, and there will be peace... But if they do not stop offending God... He is going to punish the world for its crimes by means of war, of hunger, and of persecution of the Church and of the Holy Father."

We are NOT told the entire truth of what happened at Fatima in 1917. Probably because the messages refer to our times, where the Church will be under attack; even from those within the walls. No matter what you hear, the Consecration of Russia has not been done per her request: with all the Bishops of the world in union with the pope, on the same day, at the same time, consecrating Russia specifically to Her Immaculate Heart for peace in the world. So, if a priest or religious does not love Mary, stay away from them, for the Truth is NOT in them! You can't convert them; God has to do that. (Note: If this has been done per her request, the world would be in an uproar. 'How dare they!', they would probably say.)


Prayer to the Immaculate Heart

O Heart of Mary, Mother of God and our Mother; Heart most worthy of love, in which the adorable Trinity is ever well-pleased, worthy of the veneration and love of all the Angels and of all men; Heart most like to the Heart of Jesus, of which thou art the perfect image; Heart, full of goodness, ever compassionate toward our miseries; deign to melt our icy hearts and grant that they may be wholly changed into the likeness of the Heart of Jesus, our divine Saviour. Pour into them the love of thy virtues, enkindle in them that divine fire with which thou thyself dost ever burn. In thee let holy Church find a safe shelter; protect her and be her dearest refuge, her tower of strength, impregnable against every assault of her enemies.

Be thou the way which leads to Jesus, and the channel, through which we receive all the graces needful for our salvation. Be our refuge in time of trouble, our solace in the midst of trial, our strength against temptation, our haven in persecution, our present help in every danger, and especially at the hour of death, when all hell shall let loose against us its legions to snatch away our souls, at that dread moment, that hour so full of fear, whereon our eternity depends. Ah, then, most tender Virgin, make us to feel the sweetness of thy motherly heart, and the might of thine intercession with Jesus, and open to us a safe refuge in that very fountain of mercy, whence we may come to praise Him with thee in paradise, world without end. Amen.

 (1943 Raccolta--An indulgence of 500 days.)


And, please pray for my best friend Rick (who I have known for over 60 years), who is to undergo open-heart surgery today to fix a valve and an artery.  He's worried about it, but maybe we can help ease his troubles.  Thank you.

IMMACULATE HEART OF MARY--PART II

DEVOTION TO THE IMMACULATE HEART OF MARY
Messenger of the Sacred Heart of Jesus, 1876

The object of the devotion to the Immaculate Heart of Mary is twofold, material and spiritual; the former secondary, the latter primary. The material object is the material heart of the Mother of the Word Incarnate. The spiritual object is her spiritual heart, that is to say, the ardent charity with which she was inflamed for God, as well as that which she bore towards men. There is neither distance, separation nor opposition between these two loves; it is precisely because she loves God that Mary loves us, and the more perfectly she loves God the greater her affection for us.

The love which Mary bears us is similar to that manifested towards us by her Divine Son when, while on earth, he sought sinners rather than the just; our condition as sinners, far from opposing an obstacle, is rather a claim upon her. In this point, as in all others, Mary walks faithfully in the footsteps of her Son and model, and if she loves the just with a love of complacency because of their virtues, the love of compassion and mercy which she feels for sinners is still greater, not because they are worthy of it, but because of their greater necessities. Finally the material heart of Mary, by means of which we should raise our thoughts to the spiritual, is ordinarily represented not only with New flames escaping from it, which figure her love, and crowned with flowers, emblems of her virtues, but also pierced with a sword, to call our attention to her sorrows.

The end proposed by devotion to the Immaculate Heart, is to urge us to a greater love towards Mary; for this object we are invited to consider her heart which is the most perfect master-piece which nature and grace combined have ever formed of a simple creature;--besides this, in our regard, it is the heart of the most tender of mothers who loves us far better than we love ourselves. In these two considerations is to be found her claim upon our love; can we refuse it? This general end contains several partial ones, some of which it will be well to indicate: such as gratitude towards Mary, confidence in her, lively compassion for her sufferings, and imitation of her virtues.

The love of Mary for us merits our gratitude. The efficacy of this love is shown in the blessings she heaps upon us. The graces we are constantly receiving are, it is true, the fruit of the merits of Jesus; but these graces He has deposited in the hands of Mary, constituting her the treasurer and dispenser thereof. She is the channel by which God's favors are conveyed to us. When we call to mind all that we owe to the loving heart of Mary, it will surely be sufficient to excite in us the liveliest feelings of gratitude towards her.

When we picture to ourselves an image of this Immaculate Heart, we are irresistibly moved to confidence in it. We can hardly fitly express the tender affection of Mary for all men, but especially for sinners; if therefore she loves us so much, why should we hesitate to put our trust in her? Does not the Church address her: "Spes nostra, Salve." She can and will obtain for us all that we need. If in the natural order we see mothers every day accomplishing so much for their offspring, what may not the heart of Mary in Heaven obtain, through her intercession with the Sacred Heart of Jesus, for us her children, especially when there is question of our eternal salvation, of snatching our souls from Hell, or opening to us the gates of Heaven?

The Holy Fathers and Doctors and the Liturgy of the church have assigned to Mary the title of Queen of Martyrs; let us not refuse her the tribute of our compassion. The martyrdom of Mary was more cruel than the torments of all the martyrs put together, for she suffered not in the flesh but in heart and in soul; it was also longer in duration; for from the moment of the prophecy of Simeon until her death, it had no respite. Moreover it exceeded all others in intensity, for her incommensurable love for her Son and for us was the executioner that tortured her; and this it was which caused her to experience something analogous to what our Lord Himself suffered. For this reason, in order to express the sorrows of Mary, we use the word compassion, which signifies suffering shared, endured in common, though in a lesser degree, with the King of Martyrs.

Can we remain insensible while contemplating the Heart of Mary pierced with a sword of sorrow? Shall we not compassionate, that is associate ourselves with the sufferings of the Mother of God, who is at the same time our Mother? But let not our sympathy remain sterile. We cannot, it is true, dry up the source of Mary's tears, but we can take from them something of their bitterness. Mary weeps over the outrage done to God by our sins and the misfortunes which sinners draw down upon themselves by their impenitence. Do we wish to comfort her? Let us be zealous in carefully avoiding the smallest faults ourselves; let us endeavor to save souls by our prayers, by our example and our sacrifices, and thus bring back to God and to happiness so many sinners whose disorders deprive Him of His glory and condemn them to frightful torments in the life to come. This is the kind of compassion which Mary expects from us and which alone is agreeable to her.

The instinct of love is imitation; someone has called it a painter, who in all the figures which his pencil traces upon the canvas, reproduces unconsciously the features of the object which has captivated him. The imitation of Mary is inseparable from the love which we should bear her. It is true that there is a more perfect model proposed to us, no less than Christ Himself, Whom we should strive to resemble; but the superhuman sanctity of the Word Incarnate, although it excites our admiration, while considering it, at the same time is apt to intimidate our weakness or dampen our courage, when there is question of imitating it. In presenting to us Mary by the side of Jesus, God has had pity on us and has come to our assistance. In the person of Mary, a daughter of Adam like ourselves, God sets before us an accomplished model, but one more adapted to our weakness, at the same time that it is only a faithful copy, an exact imitation of Jesus.

Let us therefore courageously strive after the virtues which adorn the Heart of Mary; her purity, her humility, her patience, her recollection, her spirit of prayer,--let us endeavor like her, to be humble, obedient, faithful to grace, a friend of labor, of poverty, of silence; let us have, like her, a firm faith and an unbounded trust in Providence; a hope which nothing can shake, an ardent love of God and our neighbor, let us spare no effort to approach as near as possible to that high and sublime sanctity which, increasing each moment that she lived upon the earth, has established her today Queen of Heaven, as much by her merits as by her dignity of Mother of God. The motives which should attach us to devotion to the Immaculate Heart of Mary are, proportionately the same as those which recommend that towards the Sacred Heart of Jesus; namely, that our Lord Himself desires it, that it recommends itself by its solidity, its opportuneness, and the advantages to be derived from it.

The wish of our Lord that we should honor the heart of His mother was sufficiently manifested by the circumstances under which this devotion, already in existence, although for some time dormant, was suddenly revived among us. Nothing can be more solid or better founded than this devotion to the immaculate heart. The heart of Mary is the noblest part of the body of the most privileged of creatures, the queen of angels and of men. It is this heart which furnished the blood that flowed in the veins of Jesus and which became the ransom of the world; this heart is the organ of the purest, the greatest, the holiest soul, after that of Jesus, which ever has existed or ever can exist; it is the instrument of the greatest love which God has ever received from any creature, and from which He derives the most complete glory. It is the most august sanctuary inhabited by the Holy Spirit, and enriched with a profusion of His most perfect gifts. In a word, the heart of Mary most closely resembles that of Jesus, and is so agreeable to Him, that He prefers it, not only to any other one, but to all others collectively.

After all, devotion towards the Immaculate heart is but one method of acquitting ourselves of our duty to Mary. And why should we fear to go too far? Is our heart so precious that we might do too much in consecrating it to her? Tradition does not understand it so, nor did he who cried out: "De Maria nunquam satis! " God Himself has invited us to honor her by His example; the love which He has shown for Mary, and the glory with which He has surrounded her, have placed her in a position high above all other creatures. Shall we then be blamed for paying her reverence?

The heart of Mary brought us forth in sorrow at the foot of the cross of her Son; her heart is that of our Mother, and God Himself has recommended us not to forget the groaning of her from whom we have received our life; it is at the same time that of the Mother of our God, hence, devotion towards her, instead of diminishing the worship of God, is its complement and perfection, because it all refers to Him. Can God take it amiss that we are full of respect and veneration for her from whom He has received life? Would He not on the contrary have reason to complain if we showed only coldness and indifference for His Mother?

The opportuneness of this devotion is sufficiently apparent. When was this world ever so truly called the " Valley of tears " as now? Do we not see sorrow and distress on every side; eyes that weep and hearts broken by affliction? Is not our greatest need to be consoled and helped? And where shall we find this, if not in the heart of Mary? The world is full of such consolers as tried the patience of Job; they irritate the wounds of the soul instead of healing them. The heart of Mary is that of the model woman of whom the Scripture says: "When the woman is absent, the sick man sighs without assistance." Religion alone possesses the art of consoling, but no one to such a degree as she who is invoked as the "Consoler (Comforter)of the Afflicted."
The heart of Mary will console us because it is capable of deep commiseration. The sources of pity are dried up in the heart by egotism, the germ of which was deposited in the soul by original sin, and developed by subsequent faults; innocence, on the contrary, preserves the treasures of the heart and is prepared to pour them out upon all unfortunate objects worthy of compassion. The heart of Mary being Immaculate from the beginning, is especially predisposed to be moved in our favor. The heart of Mary will console us, because it has suffered so much. Whoever has not wept himself cannot wipe away the tears of others. Who can bind up the wounds of his neighbor, who has not first healed them in himself? Mary knows sorrow by experience; from Bethlehem to Calvary, her life was one long agony, so that she is justly called the " Queen of Martyrs." She will not only console us, but she will finish her work by delivering us from the evils which surround us. We are stricken down because we have drawn upon ourselves the anger of God by our sins; we acknowledge ourselves guilty, but we do not dare to address ourselves to God directly, so much are we in awe of His justice. Who will obtain a reconciliation? Ah! let us turn to the "Refuge of Sinners," she will make our peace with God, her heart has not been, charged to uphold the interests of justice, but only to extend the domain of mercy. She is all-powerful with Jesus.

As to the advantages which this devotion will procure for us, it is true we have no special guarantees for them, but we do not complain of this, since we have something better than any promise, in the realization of all the blessings we could hope to obtain. Promises relate to something in the future; but they are superfluous when we are already in possession of the good desired. We know that this devotion to the Immaculate heart has been in the past, as it continues to be in the present, a means of obtaining the most signal favors from heaven. What more can we desire?

In embracing this devotion we acquire a new claim upon Mary, who has made manifest her wish that her heart should receive our homage. If we accept her invitation she is so beneficent, so generous, that she will come to our assistance without waiting for us to ask her; if she sees us docile to her voice and animated with respect, love and confidence towards her heart, there will be no limit to her bounty. She will not allow herself to be outdone in generosity, but will repay us a hundred fold for what we do for her.

Let it not be forgotten that devotion to Mary, and consequently to her amiable heart, is a pledge of abundant blessings, is characteristic of the elect, is a token of predestination, according to the Doctors of the Church. In fine how happy for us if we could flatter ourselves that devotion to the Sacred Heart of Jesus had taken full and firm possession of our souls! To obtain this grace from Heaven there is no means more sure, more prompt and easy than recourse to the heart of Mary, which will conduct us infallibly to Jesus. These two hearts are never separated; he who finds one finds the other. Mary disposes of the Heart of Jesus, inclines it to whom she pleases, exercises over it the greatest influence.

St. Jane Frances de Chantal

 

SAINT JANE FRANCES de CHANTAL
Foundress of the Order of the Visitation of The Blessed Virgin Mary
(1572-1641)

At the age of sixteen, Jane Frances de Fremyot, already a motherless child, was placed under the care of a worldly-minded governess. In this crisis she offered herself to the Mother of God, and secured Mary's protection for life. When a Protestant sought her hand in marriage, she steadily refused to marry "an enemy of God and His Church." Later, as the loving and beloved wife of the noble Baron de Chantal, she made her house the pattern of a Christian home. But God had marked her for something higher than domestic sanctity. Two children and a dearly beloved sister died, and then, in the full tide of their prosperity, her husband's life was ended by an accident, through the innocent hand of a friend, when a small group went hunting in the forest.

For seven years the sorrows of her widowhood were increased by ill usage from servants and inferiors, and the cruel importunities of those who urged her to marry again. Harassed almost to despair by their entreaties, she branded on her heart the name of Jesus, and in the end left her beloved home and children, to live for God alone. It was on the 19th of March, 1609, that Madame de Chantal bade farewell to her family and relatives. Pale and with tears in her eyes, she passed around the large room, sweetly and humbly taking leave of each one. Her son, a boy of fifteen, used every entreaty, every endearment, to induce his mother not to leave them, and finally flung himself passionately across the doorsill of the room. In an agony of distress, she passed over the body of her son to the embrace of her aged and disconsolate father. The anguish of that parting reached its height when, kneeling at the feet of the venerable old man, she sought and obtained his last blessing, promising to repay his sacrifice in her new life by her prayers.

Well might St. Francis de Sales call her "the valiant woman." She founded under his direction and patronage the great Order of the Visitation. Sickness, opposition and want beset her, and the deaths of children, friends, and of Saint Francis himself followed, while eighty-seven houses of the Visitation rose under her hand. Nine long years of interior desolation completed the work of God's grace in her soul. The Congregation of the Visitation, whose purpose was to admit widows and persons of fragile health, not accepted elsewhere, was canonically established at Annecy on Trinity Sunday of 1610. The Order counted thirteen houses already in 1622, when St. Francis de Sales died; and when the Foundress died in her seventieth year, there were eighty-six. St. Vincent de Paul saw her soul rise up, like a ball of fire, to heaven. At her canonization in 1767, the Sisters in 164 houses of the Visitation rejoiced.


It may strike some as unusual that a saint should be subject to spiritual dryness, darkness, interior anguish. We tend to think that such things are the usual condition of “ordinary” sinful people. Some of our lack of spiritual liveliness may indeed be our fault. But the life of faith is still one that is lived in trust, and sometimes the darkness is so great that trust is pressed to its limit.

St. Vincent de Paul said of Jane Frances: “She was full of faith, yet all her life had been tormented by thoughts against it. While apparently enjoying the peace and easiness of mind of souls who have reached a high state of virtue, she suffered such interior trials that she often told me her mind was so filled with all sorts of temptations and abominations that she had to strive not to look within herself...But for all that suffering her face never lost its serenity, nor did she once relax in the fidelity God asked of her. And so I regard her as one of the holiest souls I have ever met on this earth”. (Butler’s Lives of the Saints).

Reflection: Profit by the successive trials of life to gain the strength and courage of Saint Jane Frances, and difficulties will become stepping stones from earth to heaven.


Some quotes from this saint:

 

"When shall it be that we shall taste the sweetness of the Divine Will in all that happens to us, considering in everything only His good pleasure, by whom it is certain that adversity is sent with as much love as prosperity, and as much for our good? When shall we cast ourselves undeservedly into the arms of our most loving Father in Heaven, leaving to Him the care of ourselves and of our affairs, and reserving only the desire of pleasing Him, and of serving Him well in all that we can?"

"We should go to prayer with deep humility and an awareness of our nothingness. We must invoke the help of the Holy Spirit and that of our good angel, and then remain still in God's presence, full of faith that he is more in us than we are in ourselves."

"Hold your eyes on God and leave the doing to him. That is all the doing you have to worry about."

Catholic saints are holy and human people who lived extraordinary lives. Each saint the Church honors responded to God's invitation to use his or her unique gifts. God calls each one of us to be a saint.

St. Bernard

Today we honor a saint who is yet another one who loves the Blessed Virgin, St. Bernard, Abbot and Doctor of the Church. I have gleaned just some of has been said about him. Let's start with a prayer to Her by him.

O Mary Refuge of Sinners
"Take not your eyes from the light of this star if you would not be overwhelmed by the waves; if the storms of temptation arise, if you are thrown upon the rocks of affliction, look to the star, invoke Mary. Are you confounded at the enormity of your sins, are you ashamed at the defilement of your conscience, are you terrified on account of the dreadful judgment, so that you begin to be overpowered by sadness, or even to sink into the abyss of despair, then turn your thoughts to Mary. In dangers, in distress, in doubt, call on Mary. She will not be far from your mouth, or your heart; and that you may obtain her intercession omit not to imitate her conduct. When you follow her, you will not go astray; when you invoke her, you will no longer be in doubt; when she supports you, you will not fall; when she leads you, you will surely come to eternal life, and will find by your own experience that she is justly called Maria--that is, Star of the Sea."



St. Bernard, illustrious throughout the whole Christian world for his great learning, holiness and miracles, was born of very pious parents who had, besides him, six sons and one daughter. Before he was born, his mother dreamed that she was bearing a dog, which barked while still in the womb. The priest to whom she related this, said: "Fear not; you will give birth to a child, who will enter the religious state, watch over the Church of God, combat her enemies, and heal the wounds of many with his tongue." The mother was greatly comforted, and when her child was born, she endeavored to educate him most carefully. To her great joy, she perceived that, early in childhood, he possessed a most tender love for God and the Blessed Virgin, a great horror for sin, a most watchful care to preserve his innocence and purity, a great contempt for all temporal goods, and a high esteem of all that related to God and the salvation of souls. One day, while still a small boy, he suffered intensely from headache; and when a woman came to him to pronounce some superstitious words over him, the pious child, perceiving her intentions, leaped out of bed and drove her from the room, saying that he would rather die of pain than be relieved by sin. The Almighty recompensed this heroic conduct by immediately relieving him of his pain.

In his early youth, he was visited by the Infant Jesus, one Christmas eve, from which dates the tender love St. Bernard always felt for the Saviour. Having early lost his pious mother, he had much to suffer from wicked persons on account of his manly beauty. He always showed himself brave, however, and either escaped by flight, or drove away those who endeavored to tempt him to sin, or saved himself by loudly calling for help. An unchaste person had, one day, secretly entered the chamber of the youth to tempt him. Bernard immediately cried out: "Murder! Murder!" Those who came to his rescue, on seeing no one who would kill him, asked him why he called for help. "Are they then no murderers who endeavor to rob me of the priceless treasure of my purity, and thus deprive my soul of life everlasting?" said the pious youth. To guard this treasure more securely, he prayed with the greatest devotion, most carefully controlled his senses, especially his eyes, severely chastised his body, and cherished a filial love for the Blessed Virgin.

Pages could be filled with the description of his virtues, his humility, his severity towards himself, his love for God and man, his devotion at prayer. He was no less remarkable for his wisdom and the talents with which he was gifted.

The holy man, already completely exhausted by his many journeys, penances, and illnesses, was seized with a painful malady. He could retain no food whatever, while he suffered, at the same time, from swelling of the feet and other disorders. He bore it all not only with patience but with cheerfulness, and received the holy sacraments with great devotion. Many prelates of the church and other persons of distinction visited him and sympathized with him on account of his sufferings; but he answered; "I am a useless servant; an old barren tree ought to be felled and uprooted." Amidst the tears of all present, he yielded up his soul to God, at the age of 64, in the year 1153, having founded one hundred and sixty convents, written a great many works against heresies, in defense of the Catholic faith, and for the instruction of the faithful, and performed many other works for the welfare of the church and the salvation of souls.

At Spire, a miraculous picture of the Blessed Virgin is still preserved, before which St. Bernard, one day, three times bowed his knees, exclaiming: "O gracious, O mild, O sweet Virgin Mary," and when he said: "I salute thee, Queen of Heaven," a voice came from the picture distinctly saying: "I salute thee, Bernard." In another city, a crucifix is shown, before which St. Bernard was fervently praying, when the Saviour stretched out His arms to embrace His faithful servant. Many other great favors which God granted to this Saint are to be found in the histories of his life. His works abound with the most wholesome advice to all classes of people. Often and emphatically he admonishes all to love God, to honor the Blessed Virgin and ask her intercession, and to practice good works.


A great deal is to be found in the life of this Saint, which ought to inspire us to imitate him. I will here place a few of the principal points before you.

I. St. Bernard, when only a boy, would not allow anyone to alleviate or cure a headache by superstitious means. Take care that you resort to superstitious practices in sickness or on other occasions; for, it is committing a great sin against God. If you doubt whether a thing is superstitious or not, ask some priest before using it.

II. St. Bernard looked upon those who would tempt him to sin, as murderers, and called for help, as if his life had been in danger. May you so regard those who tempt you to sin; for, they are murderers, because they seek to kill the spiritual life of your soul, and place you in danger of forfeiting eternal life and happiness. Therefore treat them as assassins. We do not laugh and jest with a murderer, but we call for help and defend ourselves with all our might. Earnest and brave must we show ourselves when we are tempted to do wrong. God commanded His people, in the Old Testament, to stone a fallen woman together with her seducer. Why? "Because she cried not out, being in the city (Deut. xxii.)." She ought to have cried out; but not doing this was a sign that she did not seriously desire to defend herself.

III. This holy man punished an unguarded look at something impure, by throwing himself into the river and remaining there till he was almost frozen. He shows by this, that those who would lead a chaste life must carefully guard their eyes. What shall we say then of looking curiously or unnecessarily at the other sex, or at obscene pictures or certain theatrical scenes?

IV. St. Bernard induced many, by his example and exhortations, to embrace the religious life. A zealous servant of God is not content with serving the Almighty himself, but seeks also, by his words and example, to lead others to the same path.

V. When he was tempted to weariness in the service of God, he reanimated himself by saying: "Bernard, why art thou here?" Animate yourself in a similar manner, by recalling the destiny for which you were born, and ask yourself: "Why am I upon earth? For what was I created?"

VI. St. Bernard bore, with great patience, the derision and persecutions which he had to suffer on account of the unhappy end of the war to which he had called and encouraged the Christian princes. Do not regret too deeply if your plans and undertakings do not succeed as you expected. Be not disturbed if others mock you and persecute you.

VII. St. Bernard regarded himself as a useless servant, as a barren tree which deserved to be cut down; so deep was his humility. How then can you feel so elated, when you have done some good action? Ought you not to have done much more? Should not your laziness, your negligence humble you before God?

VIII. The holy man, by founding one hundred and sixty convents, left many servants of the Lord, and by his books, many wholesome instructions which are yet very beneficial to all who read them. Take care that when you die, you do not leave the spirit of Satan in your children or in those whom you scandalized or tempted to do wrong. Especially, leave no obscene books or pictures which may be occasion of sin to others. Furthermore, St. Bernard was remarkable for his devotion to the Blessed Virgin. He called to Her in all his trials, and advised others to do the same, as is evident from his sermons. "Let us," says he, "venerate Mary. It is the will of Him, who wishes that we should receive everything through her. In danger, in anxiety, in doubt, think of Mary, call to her." Somewhere else he says: "Let us have admittance to thy Son through thee, thou giver of graces, O Mother of life, O Mother of salvation." Follow the Saint's advice and example in this, and you will live free from sin, under the protection of Mary; find help in all your needs, and most surely gain your salvation.


Admonitions from St. Bernard:

We are not innocent before God if we punish that which we should pardon, or pardon that which we should punish.


If you would know whether you have made a good confession, ask yourself if you have resolved to abandon your sins.


As patience leads to peace, and study to science, so are humiliations the path that leads to humility.


Prayer without fervor has not sufficient strength to rise to heaven.


"It is impossible that the Mother of God be not heard."


"It is the will of God, that all who receive from Him should pass through the hands of Mary."
Saint Bernard aptly says: "The angel announces, 'thou hast found grace before God." O supreme happiness! Mary shall always find grace. And what else could we wish? If we seek grace, let us seek it through Mary; for what she seeks, she finds. Never can she plead ineffectually."

"Devotion to the Blessed Virgin," says St. Bernard, "is a mark of predestination."

"Oh, how good and pleasant a thing it is to dwell in this Heart! Who, is there that does not love a heart so wounded? Who can refuse a return of love to a Heart so loving?"


So much could be said concerning this great saint. The following is most probably the prayer we say and remember the most, if you ask me.


A Devout Prayer of Saint Bernard To the Blessed Virgin.
(The Memorare)

Remember, O most gracious Virgin Mary, that never was it known that anyone who fled to thy protection, implored thy help, or sought thy intercession, was left unaided, Inspired with this confidence, I fly unto thee, O Virgin of virgins, my Mother! To thee I come; before thee I stand, sinful and sorrowful. O Mother of the Word Incarnate, despise not my petitions, but in thy mercy, hear and answer me. Amen.

(Indulgence of 3 years.)

13th Sunday after Pentecost

This Sunday is the 13th after Pentecost. We will hear about all the blessings that we each have received, and how few bother to return to give thanks to God. How many of us, after we have received the Body, Blood, Soul, and Divinity of Jesus Christ Himself; the One Who judge us at our passing, hardly bother to give thanks afterwards? This is especially noticeable at 'Novus Ordo' masses. It's really sickening and saddens me to no end! Our beloved Abbot Gueranger explains this phenomenon, as he does such an extraordinary job at it, much better than I ever could.

'...we are blessed with graces in abundance: eternal Wisdom has spared us the trials our forefathers had to contend with, by giving us to live in the period which has been enriched by all the mysteries of salvation. There is a danger, however, and our mother the Church does her utmost to avert us from falling into it; it is the danger of forgetting all those blessings. Ingratitude is the necessary outcome of forgetfulness, and today's Gospel justly condemns it. On this account, the Epistle, and here our Introit, remind us of the time when man had nothing to cheer him but hope: a promise had, indeed, been made to him of a sublime covenant which was, at some distant future, to be realized; but, meanwhile, he was very poor, was a prey to the wiles of satan, his cause was to be tried by divine justice, and yet he prayed for loving mercy.'

'...This day last week we were considering how important are faith and charity to a Christian who is living under the Law of grace. There is another virtue of equal necessity: it is hope; for, although we already have the substantial possession of the good things which will constitute his future happiness, the Christian is prevented by the gloom of this land of exile from seeing them. Moreover, this mortal life being essentially a period of trial, wherein each one is to win his crown, the struggle makes even the very best feel, and that right to the end, the weight of incertitude and anguish. Let us, therefore, pray with the Church, in her Collect, for an increase of the three fundamental virtues of faith, hope, and charity; and, that we may deserve to reach the perfection of the good which is promised us in heaven, let us sue for the grace of devotedness to the commandments of God, which lead us to our eternal home.'

GOSPEL

(Luke XVII. 11-19). At that time, As Jesus was going to Jerusalem, he passed through the midst of Samaria and Galilee: and as he entered into a certain town, there met him ten men that were lepers, who stood afar off, and lifted up their voice, saying: Jesus, master, have mercy on us. Whom, when, he saw, he said: Go, show yourselves to the priests. And it came to pass, that as they went, they were made clean. And one of them, when he saw that he was made clean, went back, with a loud voice glorifying God, and he fell on his face before his feet, giving thanks: and this was a Samaritan. And Jesus answering, said: "Were not ten made clean? And where are the nine? There is no one found to return, and give glory to God, but this stranger. And he said to him: Arise go thy way; for thy faith hath made thee whole."

We hear in the Gospel of St. Luke, about the ten lepers who are cured by Jesus, and how just one from that group bother to come back and say thanks. This is like last week, when those of the Jewish persuasion, go past the man dying along the side of the road. Only the Samitarian bothers to stop and take care of him. This week only a Samitarian bothers to come back and give thanks to Jesus. These 'Samitarians' represent us. The blots of leprosy we have are the sins we have on our souls, and these are taken away by going to the Priest in the Confessional, and they are erased. The Jews missed the boat again, and, therefore, we must give thanks to God for all He has done for us. Especially for us who actually have the Faith which God Himself has established. And that is the One, Holy, Catholic, and Apostolic Church, which is based in Rome, the eternal city this side of the heavenly Jerusalem. Too bad most who call themselves Catholic don't believe this. We must live up to our vows by stopping and giving thanks, especially for those who don't bother.

Why did the lepers remain standing afar off?

Because it was thus commanded in the law of Moses, (Lev. XIII. 46.) so that no one would be infected by them. From this we learn that we must carefully avoid scandalous persons and houses; for he who converses with lewd, vain and unchaste persons, will soon become like them. (Ecclus. XIII. 1.)

Christ seems to say: "I have shown mercy to many, why do they not come back to me? Why do they not even take one step towards Me by trying to do right?" The only possible answer is that many never deny themselves at all, and especially never practice any inward mortification, without which no one can draw near to Christ.


After this thought enters our heads, I want to enter a sermon from 1882. I consider it worthwhile reading. Therefore, it's here.


Thirteenth Sunday After Pentecost
by Fr. Francis Xavier Weninger, 1882

"There met Him ten men that were lepers, who stood afar off."--Luke 17.

St. Augustine and the other holy fathers remark, that the words of the Holy Gospel are not only instructive, but that the deeds, of which mention is made, have almost always a spiritual signification.

Christ Himself gave us a manifest illustration, when, after the abundant haul of fishes He told St. Peter: That He would make him a fisher of men; also when He caused the tree to wither, because it did not bear good fruit. The holy fathers behold in the leprosy, of which the Gospel speaks several times, an image of sin. The reason for this comparison is very evident. There is a great deal of similarity between leprosy and sin which we should well consider.

Leprosy is one of those diseases which entirely disfigures the human body. It is at the same time a very contagious disease. This accounts for the precautions which the law of the Jews compelled them to take, in order to keep all those infected with leprosy at a distance from the others; on the other hand, we perceive the care and fear of those in health, not to come in contact with the diseased ones.

In the same manner, and still more frightfully, does sin disfigure the soul, and it is also very contagious. How just, therefore, is this warning: Avoid the company of sinners, especially of those sinners whose lives spread the infection by the bad example they give.

In this sermon, I will direct your attention to the kind of lepers you ought especially to avoid, lest the threat of Holy Scripture should be verified in you: With the wicked thou wilt become wicked.

Mary, protect us in our intercourse with evil men, when it is not in our power to avoid them! I speak in the most holy name of Jesus, to the greater honor of God!

Although the company of sinners, in general, is the source of many dangers, as Holy Scripture assures us, yet there is a certain class of sinners whose company is particularly injurious to us, and whom we have to shun as much as possible. The Gospel of to-day speaks of ten lepers. And I will draw your attention to ten kinds of sinners with whom intercourse must be especially avoided.

To the first class of lepers, parents themselves but too often belong. They are those parents who do not carefully instruct their children in matters of religion, who do not urge them to prayer, who do not guide them in the path of virtue, and do not give them good example; but, on the contrary, give scandal to their own family by their bad example. They are those parents who do not care for the practice of their religion, who are themselves not instructed in matters of faith, who do not pray, nor let their children pray; who, on the contrary, by cursing and swearing, teach their children even at an early age to do the same; those who eat meat on fast-days, neglect going to Mass on Sunday, do not receive Holy Communion for a number of years, ridicule the priests and the precepts of the Church in presence of their children; who encourage them by word and example to care only for the increase of their temporal possessions, to enjoy this life to its full extent; who, perhaps, by intemperance, immoral language, immodest dress, offensive demeanor, sow the seed of the vice of impurity into the hearts of their children.

Who can calculate the number of children, especially in America, that catch the leprous infection of sin from their parents, who are covered with it from head to foot! Poor children! And when it does occur that such a child approaches a priest in the Sacrament of Penance, what is more natural than that he should advise the child: Endeavor to leave your home as soon as possible?

Yes, there are actually such monsters of moral depravity, that we are obliged to exact from their adult children the promise to leave their parental roof, under pain of being refused absolution. Terrible!

To the second class of lepers belong children whose company can not be frequented by those of their own age without danger of corruption. Familiar intercourse with brother or sister may become an occasion of sin. And the same is to be said of neighbors children and school-mates. What pest-houses of leprous children the public schools are, in many instances! and what an account will parents have to render, if, without further inquiry into the state of such schools, they send their children to them!

To the third class of lepers belong those with whom,, sooner or later social relations, bring us into contact as so-called friends, comrades, partners, associates in business, who lead a sinful life.

Fourthly, the old proverb is often verified: "Tell me your company, and I will tell you who you are." And in this respect, we ought especially to avoid the following scandal-giving sinners, namely: Willful infidels or heretics, willful contemners of the religion of Christ those who, although baptized and raised as Catholics, do not fulfill the duties of their holy religion, and encourage others, by word or example, to imitate them. To this class belong those who do not hear Mass on Sunday, never attend divine service; but, on the contrary, spend the Lord s day in idleness, in visiting ale-houses, in going out hunting, or in some diversion or other. Avoid all these.

To the fifth class belong those of other denominations, who make it a point to tempt Catholics to attend prayer-meetings or Sunday-schools, or to send their children. Beware of these.

To the sixth class belong those who are addicted to drink, and whose only thought is the gratification of their senses who pass their nights at balls, theaters, picnics, and other places of amusement. Shun these persons, and also avoid the use of intoxicating liquors of every sort.

To the seventh class belong all those who do not make their Easter duties, even if in other respects they act like Catholics, and wish to be regarded as such. They are persons who, as a rule, care only for worldly treasures and enjoyments, and who stifle Catholic life in themselves and others.

To the eighth class belong those who are wont to remain alone with persons of the opposite sex. If you wish to preserve a pure heart, whoever you are, young man or young woman, heed the following admonition, and follow it inviolably as your rule of life:

Granted that your intention is to marry, still you are never allowed to hold clandestine intercourse with persons of the opposite sex; for, as Holy Scripture assures us: "It is putting fire and straw together." Yes, even if both parties are good and innocent, they can not allow themselves secret meetings, since these are always an occasion of sin. And grant that one does not feel any temptation whatever, still the other party may, and you will be held responsible. And when parties are already engaged, there is still more reason to urge them not to remain alone, so as not to give occasion for false suspicions and insinuations.

Finally, to the tenth, and by far the most dangerous class, belong all those who, by their words, dress, forwardness, or in any manner whatsoever are occasions of temptations against holy purity.

If you value your happiness and the salvation of your soul, shun such persons, and never allow your self, under any condition, to remain near them, or to have any intercourse with them.

Flee! Only then will you conquer, and preserve your heart pure and free from the leprosy of sin! Amen!

(I don't know what happened to the ninth class, but this is the way I found it)



Why did Christ ask for the others, who were also made clean?

To show how much ingratitude displeases Him. Although He silently bore all other injuries, yet He could not permit this ingratitude to pass unresented. So great, therefore, is the sin of ingratitude, hateful alike to God and man! "Ingratitude," says St. Bernard," is an enemy of the soul, which destroys merits, corrupts virtues, and impedes graces: it is a heavy wind, which dries up the fountain of goodness, the dew of mercy, and the stream of the grace of God." "The best means," says St. John Chrysostom, "of preserving benefits, is the remembrance of them and gratitude for them, and nothing is more acceptable to God than a grateful soul; for, while He daily overloads us with innumerable benefits, He asks nothing for them, but that we thank Him." Therefore, my dear Christian, by no means forget to thank God in the morning and evening, before and after meals. As often as you experience the blessing of God in your house, in your children, and your whole property, thank God, but particularly when you take in the fruits of the earth; (Lev. XXIII. 10.) by this you will always bring upon yourself new blessings and new graces. "We cannot think, say, or write anything better or more pleasing to God," says St. Augustine, "than: Thanks be to God."

ASPIRATION :   O most gracious Jesus! who, as an example for us, wast always grateful to Thy Heavenly, Father, as long as Thou didst live upon earth, grant, that I may always thank God for all His benefits, according to Thy example and the teaching of Thy servant St. Paul. (Col. III. 17.)


Let us finish with the prayer of the Magnificat:

O Almighty and Eternal God, grant unto us an increase of faith, hope, and charity: and, that we may deserve what thou promisest, make us to love what thou commandest. Through our Lord Jesus Christ, Who lives and reigns in the Unity of the Father and of the Holy Ghost, one God, forever and ever. Amen.

St. John Eudes, Confessor

St. John Eudes, Confessor
from the Roman Breviary

(St. John Eudes is another saint who devoted his life to the spreading of belief in the Sacred Heart of Jesus and the Immaculate Heart of Mary. This saint lived during the time when the Protestants were thriving. We should strive to emulate him as much as possible.  And, since the Feast day of the Immaculate Heart of Mary is coming up, it seems very appropriate to honor him now.)

John Eudes was born in the year 1601, of pious and respectable parents, at a village commonly known as Ri, in the diocese of Seez. While still a boy, when he was fed with the Bread of Angels, he cheerfully made a vow of perpetual chastity. Having been received at the College of Caen, directed by the Fathers of the Society of Jesus (the Jesuits), he was conspicuous for a remarkable piety; and, committing himself to the protection of the Virgin Mary, when still a youth he signed with his own blood, the special covenant he had entered into with her. Having completed his courses of letters and of philosophy with great distinction, and having spurned opportunities of marriage which had been arranged for him, he enrolled himself with the Congregation of the Oratory [founded by Cardinal] de Berulle, and was ordained priest at Paris. He was on fire with a marvelous love towards his neighbor: for he took the most constant pains in caring for both the souls and bodies of those smitten with the Asiatic plague, in many different places. He was made Rector of the Oratorian house at Caen, but since he had been thinking for a long time of educating suitable young men for the ministry of the Church, earnestly asking for the divine assistance, with a brave spirit he most regretfully departed from the associates with whom he had lived for twenty years.


Accordingly, associating five priests with himself, in the year 1643, on the feast-day of the Annunciation of the Blessed Virgin Mary, he founded a Congregation of Priests, to whom he gave the most holy names of Jesus and Mary, and opened the first Seminary at Caen; and a great many others followed immediately in Normandy and Brittany, also founded by him. For the recalling of sinful women to a Christian life, he founded the Order of Our Lady of Charity; of which most noble tree, the Congregation of the Good Shepherd of Angers is a branch. Furthermore, he founded the Society of the Admirable Heart of the Mother of God, and other charitable institutions. He was the author of many excellent treatises, and labored as an Apostolic Missionary to the very end of his life, preaching the Gospel in very many villages, and cities, and even in royal court.

His matchless zeal was very conspicuous in promoting the salutary devotion towards the most sacred Hearts of Jesus and Mary, whose liturgical worship he was the first of all to devise, although not without some divine inspiration. He is therefore held to be the father, the teacher, and the apostle of that worship. Courageously withstanding the doctrines of the Jansenists, he preserved unalterable obedience towards the chair of Peter, and he constantly prayed to God, both for his enemies as well as for his brethren. Broken by so my labors, rather than by years, desiring to be freed and to be with Christ, on August 19th, 1680, frequently repeating the sweet names of Jesus and Mary, he died in peace. As he became illustrious by many miracles, Pope Pius X added him to the list of the blessed, and as he still shone forth with new signs and wonders, Pope Pius XI, in the holy year [1925] and on the day of Pentecost, placed him among the Saints, and extended his office and Mass to the universal Church.



Salutation to the Glory of Mary
by St. John Eudes


Hail Mary! Daughter of God the Father,
Hail Mary! Mother of God the Son,
Hail Mary! Spouse of God the Holy Ghost,
Hail Mary! Temple of the Most Blessed Trinity,
Hail Mary! Celestial Rose of the ineffable love of God.
Hail Mary! Virgin pure and humble, of whom the King of Heaven willed to be born and with thy milk to be nourished.
Hail Mary! Virgin of virgins,
Hail Mary! Queen of Martyrs, whose soul a sword transfixed,
Hail Mary! Lady most Blessed! unto whom all power in Heaven and earth is given,
Hail Mary! my Queen and my Mother! my Life, my Sweetness, and my Hope,
Hail Mary! Mother most Amiable,
Hail Mary! Mother most Admirable,
Hail Mary! Mother of Divine Love,
Hail Mary! Immaculate; Conceived without sin!
Hail Mary! Full of Grace! the Lord is with thee!

Blessed art thou among women!
And blessed is the Fruit of thy womb, Jesus!
Blessed by thy Spouse, St. Joseph,
Blessed by thy Father, St. Joachim,
Blessed by thy Mother, St. Anne,
Blessed by thy Guardian, St. John,
Blessed by thy Holy Angel, St. Gabriel,

Glory be to God the Father, Who chose thee,
Glory be to God the Son, Who loved thee,
Glory be to God the Holy Ghost, Who espoused thee,
Glorious Virgin Mary, may all men love and praise thee,

Holy Mary, Mother of God! pray for us and bless us, now
and at death in the Name of Jesus, thy Divine Son! Amen

Quote of St. John Eudes on the Lost

Saint John Eudes (died A.D. 1680): "If I had died as a pagan, a heretic, or an apostate, you would have reason indeed to weep. [...] Weep! Weep! Burst into tears, tears of blood! For those are the people who are really dead. [...] It is for such a death that one must shed tears of blood, for those who have not lived as Christians. [...] Let infidels and heretics, let the relatives and the friends of bad Catholics weep without consolation and weep unceasingly for the death of their departed ones!"


Prayer to the Sacred Heart of Jesus O most holy heart of Jesus, fountain of every blessing, I adore you, I love you, and with lively sorrow for my sins I offer you this poor heart of mine. Make me humble, patient, pure and wholly obedient to your will. Grant, Good Jesus, that I may live in you and for you. Protect me in the midst of danger. Comfort me in my afflictions. Give me health of body, assistance in my temporal needs, your blessing on all that I do, and the grace of a holy death. Amen.




The Sacred Heart of Jesus Is the Sacred Heart of Mary, by St. John Eudes

The Virginal Heart of the Blessed Mother of Jesus has more love for her Dear Son than all the angels and saints together; thus the Sacred Heart of the Only Son of Mary is so full of love for His most loving Mother that He is more to her than all created things together.

Let us offer to Jesus the Heart and love of His Blessed Mother in reparation for all our want of love and service towards Him. Let us offer to His most worthy Mother, who is also our Mother, the Heart and love of her Son in satisfaction for our ingratitude and infidelity towards her.

Not only is the Blessed Virgin the first object, after God, of the ardent love of the Sacred Heart of Jesus, but the Sacred Heart is really the Heart of Mary for five principal reasons.

The first three reasons are: 1. because the Eternal Father has given her the Heart of His Only-begotten Son as a father gives the heart of a son to his mother; 2. because the Son has given His most loving Heart to the most admirable of mothers; 3. because the Holy Spirit has given Mary the very spirit of love which unites the Blessed Trinity in the Sacred Heart of her Son. These Three Divine Persons continually and eternally give Mary the adorable Heart of the God-Man, so that she may give us her most precious gift, the Sacred Heart of her Divine Son.

Incessant and everlasting praise be to the Father, to the Son, and to the Holy Spirit for this infinitely precious gift that They have given to our Blessed Mother and through her to us. O Most Holy Trinity, I offer Thee the most adorable Heart of Jesus and the most loving Heart of His Mother in thanksgiving for Thy infinite goodness in my regard. I also offer Thee, in union with those two most amiable Hearts, my own unworthy heart, with the hearts of all my brethren, humbly beseeching Thee to take full possession of them forever.

The fourth reason why the Sacred Heart is truly the Heart of Mary is that the Eternal Father, having considered the Blessed Virgin from the very instant of her conception as the one chosen to be the Mother of God, gave her from the first moment of her life a love similar to His love for His Divine Son. According to many theologians, Mary had more love for Jesus at that moment than all the Seraphim will ever have. Therefore, Mary’s incomparable love for Jesus drew Him into her sacred womb and into her Heart to rest there eternally as the Heart of her Heart and as a Divine Sun that sheds its celestial light into her soul and inflames it with divine fire.

The fifth reason why the Sacred Heart of Jesus is the heart of Mary is that, at the moment of the Incarnation, she cooperated with the Blessed Trinity to form the human Heart of Jesus, which was formed of her virginal blood. The blood of her holy Heart passed into the Heart of Jesus and received the perfection that was needed to form the Heart of the God-Man. This divinely human and humanly divine Heart dwelt in the sacred womb of Mary as a furnace of divine love, a furnace which transformed the Heart of Mary into the Heart of Jesus and made these two Hearts but one and the same Heart in a unity of spirit, affection and will.

The holy Heart of Mary was, therefore, always closely united to the Sacred Heart of her Divine Son. She always willed what He willed and also consented to act and to suffer so that the work of our salvation might be accomplished. Hence, the Fathers of the Church plainly assert that the Mother of the Savior cooperated with Him in a very special way in the redemption of mankind. That is why our holy Redeemer told St. Bridget of Sweden, whose revelations have been approved by the Church, that He and His holy Mother worked in perfect harmony, uno corde, for our salvation.

Thus the Sacred Heart of Jesus is the Heart of Mary. These two Hearts are but one Heart, which was given to us by the Blessed Trinity and by our Blessed Mother, so that we, the children of Jesus and Mary, might have but one Heart with our Heavenly Father and our holy Mother and that we might love and glorify God with the same Heart, a Heart worthy of the infinite grandeur of His divine majesty.

The preceding excerpt is taken from St. John Eudes, The Sacred Heart of Jesus, P. J. Kenedy and Sons, 1946,


Saint John Eudes, pray for us, that we get as on fire as you were!

Saturday to Our Lady

Since this is Saturday and dedicated to our blessed Mother, I have a gem for contemplation. It is from a book, Mary: Our Most Blessed Lady, written by Otto Hophan in 1958. This is from a section concerning her as a mediatrix in helping us on our journey to eternal happiness. This is only a small portion, but I like it, so here goes:


...She is God's Mother. And she is also our Mother! In heaven she continues to work for our salvation. Her glorious intercession is directed above all to the great, essential things which she views in God's plans. She will not pray away every cross; she was not even allowed to lift the cross from the shoulders of her Son. Her pleading is for her children who are away from home: that they might not succumb to dangers; that they might reach maturity in Christ; that they might attain eternal salvation. A mother never ceases to pray for her children. A friend may plead for us once, ten times, perhaps a hundred times. A mother prays always; her loving concern never ceases. She believes all, she hopes all, she suffers all, she conquers all. With gracious tenacity Mary prays for us, even when our depravity or obstinacy makes everything look useless and hopeless. She is the refuge of sinners. What wonders of grace has not Mary been able to obtain by her pleading! Our Saviour's words to the Canaanite woman are far more true of Mary: "O woman, great is thy faith--and thy love!--Let it be done to thee as thou wilt." (Mt. 1 5:28)

Mary's intercession is therefore mightier than that of any other. She stands beside the throne of the King as the great intercessor, the 'advocate' of mankind, according to the beautiful prayer, the Salve Regina, pointing out our needs to His eye and His heart. There, at the throne, Peter and Paul, Anthony, Therese, the great little saint, also pray for us. The mystery of this intercession of the blessed in heaven is their love: love of God and love of us. The more intimately they were united with God in love on earth, the more radiantly can their love for us stream forth from heaven in our behalf. Mary's intercession surpasses that of all others, is more powerful than that of all others, however holy. It is the pleading of the Mother of God, not only of the friends of God. A well founded opinion holds that the prayers of all others must be supported by Mary's if they are to find a hearing: "Whatever the others pray for, they pray for in some way through the blessed Virgin." Mary is, St. Pius X declares, "the principal mediatrix of all graces and the dispenser of all graces."

We now come to the prerogative of Mary as Universal Mediatrix of Grace.

The work of all other saints was limited on earth by a certain period of time, by a country, a station in life. The power of their intercession in heaven is therefore also limited, for heavenly existence corresponds to the earthly. Mary is the Mother of all the redeemed. Her concern and her prayers are for the welfare of all, for their growth and perfection in grace. She spoke her Yes (Fiat) at the Incarnation for all of us. She wept and suffered on Calvary for all of us. She prayed that the Holy Spirit come down for all of us. Pope Leo XIII therefore makes the conclusion: "Just as she was once associated in effecting the mystery of redemption, so she is also now associated in the dispensing of graces from this mystery for all times." In 1921 Pope Benedict XV, at the request of Cardinal Mercier, granted permission to the bishops of Belgium to observe a feast of Mary as 'Mediatrix of All Graces.' Pope Pius XI, in 1931, then extended this permission to all dioceses.

This title leaves several questions unanswered. In this matter we should like to be rather cautious than hasty, for the teaching authority of the Church has not determined the content of this title exactly or definitely. (Following is the footnote for this statement)

'The important question here is this: did God Himself build Mary's motherly solicitude so firmly into the order of the distribution of grace that He simply dispenses no grace whatever without her intercessory mediation, or is it merely a case of Mary's motherly love embracing all human beings with such loving solicitude that God grants every prayer of hers in our behalf?

The number of theologians is not small who regard Mary's universal mediation as necessary, so that all graces not only go actually through Mary's hands, but must do so. This opinion rests on theological-scientific speculation. "A real proof for the existence of this order (fixed by God Himself by which every grace is granted only as conjointly obtained by her) can be built up as follows: we must show that it forms an integral part of a special and actual order capable of proof, which, without it, would be incomplete, or interrupted in its natural development. Thus the non-existence of this order would be objected to as a real anomaly." (M. Scheeben) Theologians who rely on Scripture rather than on speculation find little basis for this opinion. The necessity of a universal mediation of grace on the part of Mary cannot be proved from holy Scripture. Neither from Genesis (3:15) nor from John (19:26) can the doctrine of the necessity of a universal mediation of grace be deduced. Tradition, likewise, furnishes no proof, for Mary's mediatorship came into full light only in the Middle Ages. Furthermore, the teaching authority of the Church has made no authoritative decision.

The popes of our century (the past 100+ years or so), especially Leo XIII, St. Pius X, Benedict XV, and Pius XII favor Mary's universal mediation of graces in several allocutions and writings. Leo XIII wrote: By her oneness of will and suffering with Christ Mary merited the honor to be the restorer of the world which was lost and hence also the dispenser of all the graces which Christ merited for us by His death and His blood." Again: One may say that from superabundant treasure of graces nothing is imparted to us, according to God's will, except through Mary, so that, just as no one can come to the Father except the the Son, so in a similar way no one can come to Christ except through Mary. St. Pius X: Mary is the dispenser of all graces which Christ has merited for us by His death." Pius XII: Mary it was who through her powerful prayers obtained the grace that the Spirit of our Divine Redeemer, already given to the Church on the cross, should be bestowed through miraculous gifts on the newly founded hierarchy on Pentecost.

These pronouncements of the popes are 'still far from a definition of an article of faith, yet a step in that direction.' One should note in the statement of Pope Leo XIII the restricting words: "One may say." Not: "One must say." Nor is it definitely established whether these statements mean only an actual or a necessary mediatorship of Mary.

In many circles there is great activity, spurred on by the dogmatization of Mary's Assumption, to have Mary's universal mediation of graces be declared a dogma. The dogma, however, shows that a particular doctrine must pass through a long process of clarification, limitation, and also reverses, before the final is made.'

The Marian Congress held in Rome in 1954 has been cautious in making the declaration: that the opinions of theologians regarding Mary as dispenser of graces--and still more regarding her title as Co-redeemer, have not yet been so firmly established that a uniform evaluation could be expressed; and that the problem should be approached in different ways and from different aspects.

It is certainly not the meaning of this title that we obtain grace only by imploring Mary's intercession. Such an interpretation is contrary to the practice of the Latin Church itself. Without mentioning Mary, the Church asks the intercession of other saints as well. A still more potent proof is this: in the official books of prayer, the Breviary and the Missal, the Church addresses her prayers, even on Marian feasts, directly to God, not even to Christ (with a few exceptions); she prays to the Father "through Jesus Christ our Lord." Mary as Mediatrix of all graces should not mean that her intercession is altogether and in general necessary to move Christ to make intercession for us, as if, of Himself, He were not willing to do so.

The meaning of this title is rather this: Mary receives all our poor prayers into her holy hands and imparts to them a fragrance, splendor, and power which they would never possess of themselves. With us, and for us, she kneels pleadingly at the throne of her Son and raises up to Him, as in a chalice, all our human misery, our sufferings, and needs. Could any ordinary son see his mother kneeling before him without answering her pleas? The Lord takes our prayers, which now have become also those of His Mother, from her hands and fills these motherly hands with the golden gifts of His grace, so that she might distribute them. "Whatever therefore is found in us of hope, of grace, of salvation, flows to us through Mary. This is the will of Him Who has decided that we should possess all things through Mary." (Pope Pius IX) "For because Mary was drawn by God Himself into the accomplishment of the work of salvation with the intention that she be congruously the Mediatrix on our behalf of those things which Christ merited condignly, she therefore is and remains the principal cooperator in the distribution of grace." (St. Pius X)

O Lord Jesus Christ, our Mediator with the Father, who hast appointed the most blessed Virgin, Thy Mother, our Mother also, and our Mediatrix before Thee: grant that whosoever draws nigh to Thee to beseech any good things, may rejoice to receive them all through her. Amen. (Oration for the feast of Mary, Mediatrix of All Graces, Roman Missal)


And, remember that she said at Fatima, Portugal, in 1917, "Only I can help you."