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Post by Admin on Feb 22, 2018 13:58:27 GMT
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Post by Admin on Feb 22, 2018 16:50:42 GMT
A SOUL IN HELL
INTRODUCTION What is related in these pages is of the greatest importance. Though the events in question took place in Germany, what we give here is, as far as we are able, a faithful translation from the original language. Translations have also been made into various other languages. The “ Nihil obstat” was granted by the Vicar of Rome, and the “ Imprimatur” of the Pope’s Vicar for Rome guarantees the text free from doctrinal error. These frightening pages must sound a WARNING for us, describing as they do a way of life which is very common in present-day society. THE STORY Claire and Annette were two girls working for a firm in southern Germany. They were not particularly close friends, but simply observed normal everyday courtesies towards each other. However, working as they did side by side each day, they naturally got around to exchanging views on life, etc. Claire confessed openly that she was a Christian and she considered it her duty to instruct her colleague and to call her charitably back into line when she treated matters of religion lightly or superficially. Thus they spent some time together until Annette married and gave up her job to go and live elsewhere. That was in 1937. In the autumn of the same year Claire was spending her holidays beside Lake Garda when, towards the middle of September, her mother wrote from home with the sad news that Annette had been killed in an automobile accident and had been buried the day before. Claire was horrified by the news, knowing as she did how little her friend had cared about her religion. Had she been ready to appear before God? What had been the state of her soul at the moment of her unexpected death? Don’t Pray for Me The next morning Claire heard Mass, offered her Holy Communion for her unfortunate friend and prayed fervently for her soul. But that very night, ten minutes after midnight, the following vision came to her. “Claire,” said Annette, “don’t pray for me. I am damned. I have come to tell you that and to speak to you at length about it, but do not think I am doing it out of friendship. We who are here in this place, we do not love anyone anymore. I am doing what I am because I am forced to. I am acting now as ‘a part of that power which always wills evil, yet does good.’ To be honest I would like you too to be cast into this place where I am to spend eternity. Do not be surprised that I should say that. Here we all think that way. Our will is irrevocably directed towards evil – at least what you call ‘evil.’ Even if we happen to do something good, as I am doing now by letting you know what goes on in Hell, we never do it with a good intention.” Annette continues: Do you remember when we met four years ago in southern Germany? You were twenty-three, and you had already been there six months when I arrived. As I was a newcomer, you sometimes got me out of scrapes, and you put me in touch with good people, whatever ‘good’ may mean. I used to praise you for your ‘love for you neighbor’. How ridiculous! Your good turns were just a matter of pure form; in fact I was already beginning to suspect as much. Here we know of no goodness in anybody. Sins of the ParentsYou already know something about my early life, so now I will tell you the rest. If my parents had had their way, I should never have been born. They felt my birth was somehow shameful. My sisters were already fourteen and fifteen when I appeared on the scene. Oh, if only I never had been born!! Why can’t I just stop existing now and get away from these torments? No pleasure could compare with that of being able to reduce my being to dust, like a layer of ash that the wind blows away! But I have to go on existing. I have to exist like this, the way I made myself, an existence I wrecked! My father and mother were still young when they left the country to go and live in the town, but both of them had already stopped going to church, and a good thing too!! They got friendly with other non-churchgoers. They first met in a dance hall, and at the end of six months they ‘had to get married.’ They brought away just enough religion from the marriage ceremony to take my mother to Sunday Mass maybe twice a year. She never really taught me to pray. The only things that interested her were the day-to-day material tasks that had to be done, even though we did not have to worry about money. Those words — ‘pray’, ‘Mass’, ‘religious instruction’, ‘Church’ — I find it unspeakably revolting to utter them. I loathe it all. I hate people who go to Church. In fact, for that matter, I hate everybody and everything. Everything is a Source of Pain The fact is that everything is a source of pain for us. Everything we learned before our death, every memory of things we saw or knew is like a cruel flame. And in every one of these memories we see the graces that were offered to us, the graces we spurned. Oh what agony! We don’t eat, we don’t sleep, we cannot walk upright. We are spiritually in chains, and we look with horror, with ‘weeping and gnashing of teeth’, on the ruins of our lives. All that is left for us is hate and torment; do you understand? Here we drink in hate like water, even among ourselves. Above all we hate God, and I will tell you why. The elect, in Heaven, cannot help loving him, because they see Him unveiled in all His dazzling beauty. That gives them indescribable happiness. We know it and that knowledge drives us into a fury. Here on earth, those who know God through creation and Revelation can love Him, but they do not have to. The believer — and it makes me grind my teeth to say it — the believer who in his meditation contemplates Christ with His arms outstretched on the Cross will end up loving Him. But the man to whom God comes like a hurricane, a Chastiser, a Righteous Avenger; the man who God has rejected as He did us, that man can only hate Him eternally with all the audacity of his ill-will. Yes, hate Him, with all the strength of a freely-made decision to be cut off from Him. We made that decision with one dying breath. Even now we would not wish to change it, nor shall we ever wish to do so. Do you understand now why Hell is eternal? It is because our obstinacy will go on forever. Because I am forced to I must add that God is merciful, even to us. I say I am ‘forced’ because, although I am in control of what I tell you, I am still not allowed to lie, as I should like to. I am telling you many things against my will, and I have to hold back the flood of abuse I should like to spew forth. God was merciful in not giving us time to do all the evil that our ill-will would have had us do. Had we done it, it would have added to our faults and so to our punishment. In fact, God either caused us to die young, as I did, or He brought in some other kind of extenuating circumstances. Even now He shows Himself merciful towards us by not making us go any closer to Him than we are here in this far-off place of Hell. That lessens our torment. Every step closer to God would cause me greater pain than you would feel walking up close to a red hot brazier. You were shocked once when we were out walking and I told you that a few days before my First Communion my father had said to me, ‘My dear Annette, do get a pretty dress. All the rest is just a farce.’ Because you were shocked I was almost ashamed. Now the whole thing seems laughable. Furious at the Decree of Pope St. Pius X Lowering the Age of First Communion The only sensible thing about the whole business was that children were not admitted to Communion before they were twelve. Well, by that age I was already crazy about worldly pleasures, so I did not worry at all about not taking religion seriously and I did not attach much importance to my First Communion. It makes us furious when we see that nowadays many children of seven go to Communion, and we do all we can to persuade people that at that age their powers of reason are not yet sufficiently developed. They must have time to commit a few mortal sins. Then that white disc won’t do as much damage as it would if their souls were still living by faith, hope, and charity — bah! what a thought — that they received at baptism. If you remember, I was already thinking along those lines when I was on earth. I have already mentioned my father. He often used to fight with my mother. I did not say much to you about it because I was ashamed. How ridiculous, to be ashamed of something evil!! It is all the same to us in this place. My parents no longer even slept in the same room. I was in with my mother, and my father had the room next door, so that he could come in as late as he liked. He used to drink heavily, and he was squandering all of our money on alcohol. My sisters both went out to work because they said they needed the money, and my mother took a job to bring something in as well. During the last year of his life my father often used to beat my mother when she would not let him have any money. On the other hand, he was always kind to me. One day, — I told you about this, and you were shocked at my capriciousness (come to that, was there anything about me that did not shock you?) — anyhow, one day my father bought me a pair of shoes, and I made him take them back at least twice because the style and the heels were not up-to-date enough for me. An Incident at the Death of her Father The night my father had the stroke that killed him something happened to me that I did not dare tell you about for fear you would take it the wrong way. But now you have to know about it. It is important because it was then that I was first attacked by the spirit that torments me now. I was asleep in the bedroom with my mother. I could tell from her deep breathing that she was sound asleep. Suddenly I heard someone calling my name. A voice I did not know was saying, ‘What will happen if your father dies?’ Since he had been treating my mother so badly, I had stopped loving my father—in fact from that time on I did not love anyone anymore. I was just fond of a few people who cared about me. Outright love, a love that does not expect any reward, that only exists in souls that are in the state of grace, and mine certainly was not. I did not know who was asking me this strange question, so I just said, ‘But he isn’t going to die!’ There was silence for a while then I heard the same question again. Again I snapped back, ‘He is not going to die!!’ There was silence. Then a third time the voice asked me, ‘What will happen if your father dies?’ I began to think of how my father often came home drunk, shouting at my mother and beating her. I remember how he had humiliated us in front of our friends and neighbors. I got angry and blurted out, ‘That will just be his hard luck!’ After that there was silence. In the morning, when my mother wanted to go in and tidy up my father’s room she found the door locked. Around midday they forced the door open and found my father’s body lying half-dressed on the bed. He must have had some sort of accident while he was going to fetch beer from the cellar, and he had been in bad health for a long time. You and Martha persuaded me to join the young people’s association. I never hid the fact that I considered the talks given by the organizers as pretty parochial sort of stuff, but I liked the games. As you know I became one of the leaders straight away, which was typical of me. I liked the outings as well. I even went as far as going to Confession and Communion occasionally, although I did not have anything to confess. I did not consider thoughts and words were of any importance, and at the time I was not sufficiently corrupted to go in for any really immoral actions. Failure to Pray You warned me once, ‘Annette, if you do not pray more, you are headed for Hell.’ Well, you were right when you said I did not pray much, and when I did it was in a casual sort of way. You were all too right. All of these now burning in Hell were people who did not pray, or did not pray enough. Prayer is the first step towards God, and it is always the decisive step, especially prayer to Her who was Christ’s Mother, and whose Name we never speak. Countless souls are torn from the Devil’s clutches by the spirit of prayer, souls that would otherwise be bound to fall into his hands as a result of sin. To tell you all this is burning me up with anger; I am only going on because I am forced to. There is nothing easier in this world for a man than to pray, and it is precisely upon prayer that everyone’s salvation depends. That is the way God has arranged things. Little by little He gives to everyone who perseveres in prayer so much light and strength that even the most hardened sinner can pick himself up once and for all, even if he is sunk in sin up to his neck! During the last years of my life I no longer prayed as I should have done, and so I deprived myself of the grace without which no one can be saved. Where we are now we no longer receive any grace, and even if it were offered we should scorn it. All the ups and downs of earthly life stop when you get here. You on earth can pass from a state of sin to a state of grace, and then fall back into sin again, often through weakness, sometimes through malice. But once you die all that comes to an end because it is only the instability of earthly life that makes it possible. From the moment of death our state is final and unchangeable. The Effect of Habit Already on earth, with the passing of the years these changes in the state of one’s soul become rarer and rarer. It is true that up to the moment of death one can always return to God or turn away from Him. But it does happen that the habits a man has followed during his lifetime all too often affect his behavior at the point of death. Habit becomes second nature to him and he goes to his grave still following it. That is what happened to me. For years I had been living far from God, and because of that, when I heard the final call of grace, I turned away from Him. What was fatal for me was not that I sinned a lot, but that when I had sinned I had not the will to pick myself up again. Several times you told me to go and listen to sermons or to read spiritual books, and I usually said I had not the time. And yet what you said increased the uncertainty I felt inside like nothing else. I must admit that by the time I left the young people’s association I had already learned so much that I could very well have changed my ways. I was ill at ease and unhappy with my way of life. But always something stood between me and conversion. You never suspected what was going on. You thought it would be so easy for me to come back to God. One day you told me, ‘Just make a good confession, Annette, and then everything will be alright.’ I felt you were right, but the world, the flesh and the Devil already had too firm a hold on me. At that time I never believed that the Devil was at work, but now I can assure you that he has an enormous influence on people who are in the state I was in then. Only many prayers, from myself and others, together with sacrifices and sufferings would have been able to tear me from his clutches, and even then it would have been a slow process. There may be few who are openly possessed, but many are inwardly. The Devil cannot take away the free will of those who put themselves in his power, but as a punishment for what you might call their calculated desertion, God permits the Evil One to settle within them. I even hate the Devil, though at the same time I like him because he is out to destroy you people. Yes, I hate him, him and his hangers-on, those spirits that fell with him at the beginning of time. There are millions of them prowling about the earth like swarms of gnats, and you do not even notice them. It is not us, the damned souls, who tempt you. That job is only for the fallen angels. The truth is that each time they bring a soul here it increases their torment; but what limit is there to hate? God’s CallsI was wandering far from God, yet He followed me. I opened the way for grace by natural acts of charity which I performed quite often, simply because I was naturally inclined to do so. There were times when God drew me towards a church, and then I felt a kind of home-sickness. When my mother was ill and I was looking after her at the same time as doing my job at the office I was really making a kind of self-sacrifice. Those were the times when God’s calls were especially strong. Once when you took me into a hospital chapel during the lunch break something happened which led me to the brink of conversion — I wept!! But immediately the pleasures of the world flooded back into my mind and overshadowed God’s grace. The good seed was choked by the thorns. They often said at the office that religion was just a matter of emotion, so I took that excuse to reject that call of grace as I had all the others. I Made Up My Own Religion You told me off one day because instead of making a proper genuflection in church, I just did a half-hearted sort of bob. You thought I was just being lazy. You did not even seem to suspect that I had already stopped believing in Christ’s presence in the Sacrament. I believe in it now, but only in a natural way, as you believe in a storm when you see the damage it leaves behind. Already I had just made up my own religion to suit myself. I agreed with the others at the office that when you died your soul went into someone else so that it went on a kind of everlasting pilgrimage. That solved the agonizing question of the ‘beyond’ and you did not have to worry about it any more. Why did not you remind me of the parable of Dives and Lazarus, where Christ sends the one to Paradise straight after his death, and the other to Hell? Oh, sure, you wouldn’t have got anywhere with it, any more than with any of your other pious old maids’ stories. Bit by bit I made up my own god – a god who was properly dressed up to be called god and was sufficiently remote for me not to have any dealings with him. He was a vague sort of god, to be made use of when I needed him. A kind of pantheistic god if you like, the sort of abstract god who might come in useful for poetry but who wouldn’t have anything to do with my real world. This god had no heaven to reward me with and no hell to punish me. My way of worshipping him was to leave him alone. It is easy to believe what suits you. For years I got on very well with my religion and so I was happy. Only one thing could have shattered my stubbornness — one lasting and deep sorrow. But it didn’t happen. Now do you understand the meaning of the saying, ‘God punishes those He loves’? Max instead of MassOne Sunday in July the young people’s group arranged an outing to somewhere. I would have quite liked to go but those old-hat talks, those old maids’ ways of carrying on all put me off. Besides, for some time I had been keeping a very different picture from that of the Madonna on the altar of my heart! It was that good-looking Max N. in the shop next door. We had already cracked a joke together a few times. Well, as it happens, that very Sunday he had invited me to go out with him. The girl he had been going out with was ill in the hospital. He had realized I had my eyes on him, though I hadn’t then thought of marrying him. He was obviously well off, but he was too nice to all the girls, and up till then I had only wanted a man who did not think of anyone but me. I did not just want to be his wife: I wanted to be the only woman in his life. I was always attracted by well-mannered men, and when we were out together Max went out of his way to be nice — though you can imagine we did not talk about the pious stuff you and your friends go in for!! The next day at the office you were telling me off because I had not gone with the rest of you on the outing, and I told you what I had been doing that Sunday. The first thing you asked was ‘Did you go to Mass?’ Idiot!! How could I have gone to Mass seeing we had arranged to leave at 6:00 A.M.? And no doubt you remember how I lost my patience and said, ‘God doesn’t make a fuss about these little things like you and your priests do!!’ But now I have to admit that despite His infinite goodness, God weighs things up much more exactly than all your priests put together. After that first outing with Max I only went back to the young people’s association once more. That was for the Christmas Celebrations. There was still something that attracted me to ceremonies of that kind, but at heart I was not one of you anymore. Movies, dances, outings—it was one thing after the other all the time. Max and I sometimes had rows, but I could always get him to make up. I had a lot of trouble with his other girlfriend, who went after him like a mad thing as soon as she got out of the hospital. That was a bit of luck for me because my ‘noble calm’, which was quite the opposite of her behavior, made a big impression on Max, and he ended up opting for me. I had learned how to use words to turn him against her. On the surface I would seem to be saying nice things but inwardly I would be spitting venom. Feelings like that and that kind of behavior are an excellent preparation for Hell. They are diabolical in the strictest sense of the word. Why am I telling you this? It is to explain how I cut myself off once and for all from God. Oh, it was not that at that stage Max and I had become very ‘intimate’ in our relationship. I knew I would have gone down in his estimation if I had let myself go all the way too soon, and that knowledge made me hold back, but deep down I was ready to do anything if I thought it would further my aims, because I was out to get Max at any cost. I would have given absolutely anything to have him. In the meantime we were slowly learning to love each other. We both had valuable personal qualities, which we were learning to appreciate in each other. I was clever, capable, good company, and at least in the last months before we married I was his only girlfriend. Making an Idol of the Human Creature My desertion of God consisted in this: that I made an idol of a human creature. That kind of thing can only happen when you love someone of the opposite sex with a love which remains bound by earthly considerations. It is this kind of unbalanced love that transfixes you, obsesses you and finally poisons you. My ‘worship’ of Max was really becoming a kind of religion for me. That was the time when, at the office, I started saying everything bad I could think of about churches and priests and rosary-jabbering and all that kind of tom-foolery. You tried to defend it all, more or less subtly. You obviously did not realize that deep down I was not so anxious with insulting those things as with finding something to bolster up my conscience and find some justification for my desertion of God. Yes, the fact was that I had rebelled against God. You did not understand. You thought I was still a Catholic, and I wanted people to think I was. I even went as far as paying my tithes — I told myself a bit of insurance could not do me any harm. Sometimes your reactions struck home, but they did not have any lasting effect on me: I had made up my mind you were wrong. It was this strained relationship that made neither of us sorry to say ‘goodbye’ when I left to get married. A Year of Married Life Before the wedding I went to Confession and Communion once more, as was required. My husband thought the same way as I did about that — why should we be made to go through those formalities? Still we did go through with it like everyone else. You people would call a Communion like that ‘unworthy’. Well, after that ‘unworthy’ Communion my conscience was a lot cleared. In any case, I never went to Communion again. By and large we were very happy in our married life. We agreed about everything, including the fact that we did not want the responsibility of having children. At a stretch my husband might have wanted to have just one, but in the end I managed to get even that idea out of his mind. I was far more concerned with clothes, fancy furniture, meeting friends, going out, taking trips in the car and other pleasures. The year between my marriage and my sudden death was a year of sheer pleasure for me. Every Sunday we went out in the car, or else we went to visit my husband’s parents, who lived just as superficially as we did. At heart of course I was not happy, even though I put on a smiling face for the world. All the time there was something gnawing away inside me. I should have liked to believe that death, which I naturally thought was many years away, would be the end of everything. Once when I was a child I heard a priest say in a sermon that God rewards us for every good work we perform and that when He cannot reward us in the life to come He does it on earth. That is very true. Out of the blue I inherited some money from my Aunt ‘Lotte’, and at the same time my husband started earning a very good salary, so I was able to fit out my new home very nicely. By this time the light of religion had become for me something very distant, a pale light, dim and flickering. The cafes in the towns, and the inns we stayed at on our travels certainly did not point us towards God. All the people who went to those places lived like us, getting their pleasures from external things first and foremost instead of living primarily an interior life. If we did sometimes visit churches when we were traveling around on holidays; we only did so for their artistic interest. There was a religious atmosphere emanating from those buildings, especially the medieval ones, but I could neutralize it by making some criticism which seemed to the point at the time. For instance, I could have a go at some lay-brother for making a bit of a mess of showing us around, or for being sloppily dressed, or I would think how scandalous it was that monks who pretended to be holy should sell liqueurs, or perhaps I would think about the endless bell-ringing calling the people to services when all the Church was interested in was making money. That is how I turned away from God’s grace each time it knocked at the door of my soul. Mistakes depicting Hell, but no Exaggeration! I gave free reign to my bad temper, especially on the subject of certain medieval paintings of Hell in cemeteries and other places showing the Devil roasting souls over glowing coals while his companions dragged other victims down with their long tails. Oh Claire! People might make mistakes in the way they depict Hell, but they never exaggerate! I always had my own ideas about the fires of Hell. You remember we were discussing the question once and I struck a match under your nose and said sarcastically, ‘Does that smell like Hell?’ You put the flame out quickly. Well, nobody puts it out here. I assure you that the fire the Bible talks about is not just the torment of conscience. It is real fire. When He said, ‘Depart from Me, ye accursed, into everlasting fire,’ He meant it literally — yes literally!! You will say to me, ‘How can spirits be affected by material fire?’ But on earth, doesn’t your soul suffer when you put your fingers in the fire? The soul doesn’t actually burn, but what agony your whole being goes through. Likewise, we in this place are spiritually bound to the fire according to our nature and our faculties. The soul is deprived of its natural freedom of action. We cannot think what we should like, nor as we should like. Do not be shocked at what I am telling you. This state means nothing to you, but I am being burned here, without being consumed. Our greatest torment is the certain knowledge that we shall never see God. How can that torment us so much when we were so indifferent about it on earth? As long as a knife is left on the table it does not worry you. You can see it is sharp, but you are not afraid of it. But just let it cut into your flesh and you will be writhing in pain. It is now that we are actually feeling the loss of God, whereas before we only thought about it. Degrees of Suffering Not all souls suffer to the same degree. The more maliciously and systematically a man has sinned, so much the more heavily will the loss of God weigh down upon him. Catholics who are damned suffer more than members of other religions because usually they have been offered and have refused more graces and more enlightenment. The man who had more knowledge in his lifetime suffers more severely that the one who knew less. If one has sinned through malice one suffers more cruelly than if it had been through weakness. But nobody suffers more than he has deserved. Oh, if only that were not true! Then I should have a reason to hate! You told me one day that it had been revealed to some Saint that nobody goes to Hell without knowing. I laughed, but afterward I reassured myself by saying secretly, ‘In that case, if the need arise, I can always do an about-turn.’ That is true. Before my sudden end I did not know Hell for what it is. No human being knows it. But I was fully aware that it existed. I said to myself, ‘If you die you will go into the life beyond straight as an arrow aimed at God, and you will have to suffer the consequences.’ But, as I have already told you, despite such a thought I did not change my ways. Force of habit pushed me on and I let it take control of me. For the older one gets, the stronger the power of habit becomes. The Circumstances of Her Death This is the way my death came about. A week ago — a week, that is, as you would reckon time, for from the point of view of the pain I have suffered I could well say I have been burning in Hell for ten years already; however, a week ago, last Sunday, my husband and I went out for what was to be our last drive. It was a beautiful morning, and I was feeling on top of the world. A foreboding sense of happiness came over me and stayed with me all day. On the way home my husband was blinded by the lights of a car coming in the other direction, and our car went out of control. Automatically I uttered the name ‘Jesus’, but it was just an exclamation, not a prayer. I felt a searing pain in every fiber of my being, though it was nothing compared to what I am suffering now. Then I lost consciousness. How strange it was that on that very morning a persistent thought had been nagging at me for no apparent reason. A voice inside kept saying, ‘You could go to Mass once more.’ It was as though someone were begging me. But I stifled the notion with a decisive ‘No’. I said to myself, ‘You have got to have done with that nonsense once and for all.’ Now I have to suffer the consequences of my resolution. You already know what happened after my death, what became of my husband and my mother, and of my body, and the details of the funeral. I know all about it with the natural knowledge we are allowed here. In fact we know everything that happens on earth, but only in a dim and confused manner. It is like that, that I see the place where you are staying now. At the moment of my death I found myself in a misty world, but then suddenly I emerged into an overwhelming blinding light. I was still at the place where my body was lying. It was like being in a theater. The lights go out all of a sudden, the curtain goes up with a terrific noise and you find yourself faced with an unexpected scene. For me that scene was lit up with a horrible light: what I was seeing was the scene of my whole life!! My soul was shown to me as if I were seeing it in a mirror, with all the graces I had rejected from my youth up until my final ‘No’ to God’s call. I saw myself like a murderer on trial being confronted in court with his victim’s dead body. Would I repent?? Never!!! Was I ashamed?? Not that either!!! Of course, I could no longer bear to feel upon me the eyes of the God I had finally rejected. All that was left for me was to flee from His Presence. Just as Cain fled from the body of Abel, all my soul could do was to flee from that vision of horrors. And that was my particular judgment. The invisible judge pronounced sentence: “Depart from Me!!!” And then my soul, smothered in sulfur, hurled itself like a shadow into everlasting torment. (NOTE BY FRENCH TRANSLATOR: We could point out that most of the statement made by this damned soul are identical with the teachings of St. Thomas Aquinas in the Summa Theologica.)+++
CLAIRE’S CONCLUSION When the Angelus rang next morning, still deeply moved by that terrible night, I got up and hurried downstairs to the chapel. My heart was pounding wildly. The people from the hospice who were kneeling around me looked at me in astonishment. I expect they were thinking that perhaps I had come downstairs too fast and upset myself. But one good lady from Budapest had watched me more carefully, and after Mass she said to me with a smile, “Froirlein, the Lord would have us serve Him in calmness, not agitation.” But she soon realized that there was something else at the root of my trouble, and she went on talking to me. And as she went on with her kindly advice, I was thinking to myself, “Only God is enough for me!!” Yes, He alone must be my portion in this life and in the next. One day I hope to possess him in Heaven, whatever sacrifices it may cost me on earth. But please, please let me not go to Hell!!!! “Let fire and gallows, wild beasts and all the torments of the devil assail me, so that I may rejoice in the possession of Jesus Christ.” ~Saint Ignatius
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Post by Admin on Mar 26, 2018 11:17:20 GMT
The Inscription on the Cross
"Pilate wrote a title also, and he put it on the Cross. And the writing was: Jesus of Nazareth, the King of the Jews" (Jn. xix, 19).
GOOD FRIDAY! Each recurrence of this day is a new experience. That heart must be hardened indeed and utterly burnt out that would strive to and succeed in closing itself utterly to the impressions this day creates. Whoever has preserved even a spark of faith and charity cannot view the tragedy on Calvary without emotion. What stirs us so deeply is the clash between the most powerful contrasts: bloodthirsty cruelty and infinite compassion; deepest disgrace and royal dignity; hell-born debasement and Divine forgiveness; black guilt, enshrouding skies and earth in darkness, and the dawn of the day of Redemption; cries of salvation from the Cross, stirring prayers, mute weeping of faithful souls at the foot of the Cross, and wild shouting and blaspheming on the part of the mob of high and low degree. All these contrasts meet and clash before the cross on Golgotha. By its very form the Cross appears as a sign of contradictions and contrasts, made up of guilt and redemption, disgrace and honor, lowliness and grandeur. As the wood of shame, the most disgraceful of all instruments of torture, it once cried out: " Ecce homo!" Behold the criminal between two other criminals! But the Cross also has an inscription which speaks a different language, announcing to the whole of mankind the royal dignity of Him Who was crucified. Concerning this the Holy Evangelist John reports: " Pilate wrote a title also, and he put it on the Cross. And the writing was: Jesus of Nazareth, the King of the Jews." The meaning and import of this inscription shall be the substance of our meditation today.
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The Prophets foresaw and foretold that the Messias would come as king, and, however humble His coming in the flesh was, nevertheless a ray of kingly majesty illumined the stable at Bethlehem. This ray emanated from the star which led the Magi from the East to the manger. They shouted the question of His kingship into the country of the Jews and into their capital city: Where is the newborn King of the Jews, whose star we have seen? And as a king the Child at Bethlehem received their homage. Thenceforward, however, a dark cloud of lowliness and poverty concealed this kingship, and naught more was said of it. Once indeed the people, in a burst of enthusiasm, sought to take the Saviour by force and crown Him king. But He concealed Himself from them and fled into the mountain Himself alone (Jn. vi, 15). But, beloved, at the moment when the Passion begins, the question of Christ's kingship is raised again and, like a golden thread, runs through all the disgraceful scenes and bloody abominations. The Saviour does not meekly permit, but Himself arranges for a royal entry into Jerusalem, with the multitude rejoicing loudly at His coming: " Blessed be the king Who cometh in the name of the Lord!" (Luke xix, 38.) At the trial, the high priests are the first to broach the issue of His kingship. Their charge addressed to Pilate declares: He says He is Christ, the King (Luke xxiii, 2); Pilate twice addresses the question to the Lord, and when he asks: " Art Thou a king then?" the reply is: " Thou sayest that I am a king" (Jn. xviii, 37). Even Herod and the Roman soldiery, unwittingly, direct attention to the kingship of Jesus and provide Him with the royal insignia---Herod with the white festive robe, the soldiers with the mantle of regal shade, the crown of thorns and the scepter of reed. They intended it all as crude, cruel ridicule, but they were instruments of Providence, compelled to testify to Christ's kingship and to provide Him with those symbols of royalty which alone were worthy of Him and which He has retained through the centuries,-----not a precious crown, nor a scepter, nor garments fashioned of gold cloth, but rather the blood-red purple mantle and the jagged crown of thorns and the reed---fitting insignia for the King of suffering, Who to redeem mankind, ascends the throne of the Cross and goes to His death. Pilate presents Him as such a king to the Jewish people and all of mankind: " Behold your king" (Jn. xix, 14), and he determines the text of the inscription to be attached to the Cross. This inscription also contains the title of king: " Jesus of Nazareth, the King of the Jews." By the Governor's command these words had to be inscribed in three languages, in Hebrew, Greek, and Latin, so that the Jews and all the guests from the Græco-Roman World Empire, assembled for the Passover, might read and understand them. It was customary at crucifixions to affix a white tablet, setting forth the name and crime of the person crucified, to the section of the upright beam of the cross extending above the cross-beam. On the Cross of Jesus Christ there was no other guilt to be recorded than that He was the King of the Jews. Pilate had written truly, even though he had yielded to malice. He wished to be avenged on the high priests, who had coerced him into pronouncing the death sentence, and on the entire Jewish nation, by nailing to the Cross, as it were, Israel's hope for the Messias and holding it up to the ridicule and ribald laughter of the mob. The high priests feel this, and are greatly vexed. They send a deputation to Pilate requesting him to change the inscription: Do not write, King of the Jews; people might believe He was really our king; write rather: He said he was king of the Jews; His crime was that He unjustly set Himself up as king. But Pilate curtly replies: What I have written I have written, not a letter shall be changed. St. Augustine declares that Pilate was influenced at this moment by Providence; a secret voice commanded him not to yield. The inscription was not to be changed. It announces the most momentous truth in the history of the world, and the Roman Governor, in the designs of Providence, was to see to it that this truth could be read from the Cross through all centuries: Jesus of Nazareth is the Messias-King, promised to the Jewish people, and His Kingdom, as indicated by the use of the three world-languages, extends over the entire world and embraces all nations. It is not my intention today to show how Pilate's unintentional prophecy has been realized in the course of centuries. But I do wish to direct your attention to the fact that its fulfillment began as soon as the inscription was affixed to the Cross. The moment the Lord ascends the throne of the Cross, he begins to rule as king. He draws the eyes and hearts of all unto Himself, as He had foretold: " If I shall be lifted up from the earth, I will draw all things to Myself" (Jn. xii, 32). The attraction is not external pomp, but the intrinsic beauty of His dignity, His miraculous patience, the royal color of His Blood, the jewels of His Wounds, the diadem of thorns with the sparkling rubies of the drops of Blood adhering to them. The opening act of His reign is marked by the proclamation of a general pardon. He commends His enemies to His Heavenly Father: " Father, forgive them, for they know not what they do." He Himself pardons the penitent thief. Because he had honored Him as King (" Lord, remember me when Thou comest into Thy kingdom"), this man was permitted to hear the consoling words: " This day thou shalt be with Me in Paradise." On the Cross the Saviour founded His dynasty. His Mother is to be the mother of the great family of the faithful. (" Son, behold thy mother; woman, behold thy son.") And when all was fulfilled, He Himself announced with a loud voice the completion of the founding of the realm, the victory of His Kingship: "It is consummated!" While He yet hangs on the Cross, His enemies are already judged and destroyed, the power of Hell is overcome, the Old Covenant is ended and the New Covenant goes into effect. Thus the inscription became a reality on the very day on which it was nailed to the Cross. That was the beginning of the kingdom of Jesus Christ; and this beginning prefigures its entire later history. He will ever remain---while time, measured by earthly standards, endures---a crucified king, wounded and bleeding and crowned with thorns. For although He has entered into eternal transfiguration, He still continues His Passion on earth in the sufferings and persecutions of His Church; but His victory also is continued in the victories of His followers over the world and the devil and in the invincibility of His Church. Even today mankind is divided into two camps under the Cross. On the one side are those who raise their clenched fists and cry out: "We will not have this man to reign over us" (Luke xix, 14), who join the mob in reviling and mocking Him, who storm against the Cross and would fain cast it out of the schools and out of public life. But let them rage as they will, and try as hard as they can, their final achievement is ever the same as that of Pilate and Herod and the high priests and the impenitent thief. In the other camp are those who recognize the kingship of the Crucified Saviour, who are inseparably united with Him by faith, hope and charity; who are related by the ties of blood, in the highest sense of the word, to Him and His Holy Mother; who, therefore, along with Mary and John and Magdalen and the penitent thief, share in the fruits of the Redemption, in the blessings of His kingdom, and in the glory of His triumph. Our place is beside the Cross. We will keep faith with our Crucified King, live and labor for Him, fight and suffer for Him. We will oppose every attempt to dethrone Him, for His is the most lawful kingship and the most bountiful in blessings---the one kingship which brings salvation and assures peace. Then, too, it is the most powerful, the most invincible, the eternally victorious kingship. Therefore, woe unto those who oppose it, for it will be their ruin. The godless, we read in the Apocalypse, shall fight with the Lamb, but the Lamb shall overcome them, because He is the Lord of lords and the King of kings (xvii, 14). Amen. Source:THE PASSIONA Sheaf of Sermons Selected from the Writings of RT. REV. PAUL WILHELM V. KEPPLER LATE BISHOP OF ROTTENBURG B. HERDER BOOK CO. Nihil Obstat and Imprimatur, 1929
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Post by Admin on Mar 26, 2018 11:20:10 GMT
The Desire that Jesus Had to Suffer for Us
Baptismo habeo baptizari; et quomodo coarctor, usquedum perficiatur? "I have a baptism wherewith I am to be baptized; and how am I straitened until it be accomplished?" ---Luke, xii. 50.
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Jesus could have saved us without suffering; but He chose rather to embrace a life of sorrow and contempt, deprived of every earthly consolation, and a death of bitterness and desolation, only to make us understand the love which He bore us, and the desire which He had that we should love Him. He passed His whole life in sighing for the hour of His death, which He desired to offer to God, to obtain for us eternal salvation. And it was this desire which made Him exclaim: I have a baptism wherewith I am to be baptized; and how am I straitened until it be accomplished? He desired to be baptized in His Own Blood, to wash out, not, indeed, His Own, but our sins. O infinite Love, how miserable is he who does not know Thee, and does not love Thee! II.
This same desire caused Him to say, on the night before fore His death, With desire I have desired to eat this pasch with you. By which words He shows that His only desire during His whole life had been to see the time arrive for His Passion and death, in order to prove to man the immense love which He bore him. So much, therefore, O my Jesus, didst Thou desire our love, that to obtain it Thou didst not refuse to die. How could I, then, deny anything to a God Who, for love of me, has given His Blood and His life? III.
St. Bonaventure says that it is a wonder to see a God suffering for the love of men; but that it is a still greater wonder that men should behold a God suffering so much for them, shivering with cold as an infant in a manger, living as a poor boy in a shop, dying as a criminal on a Cross, and yet not burn with love to this most loving God; but even go so far as to despise this love, for the sake of the miserable pleasures of this earth. But how is it possible that God should be so enamoured with men, and that men, who are so grateful to one another, should be so ungrateful to God? Alas! my Jesus, I find myself also among the number of these ungrateful ones. Tell me, how couldst Thou suffer so much for me, knowing the injuries that I should commit against Thee? But since Thou hast borne with me, and even desirest my salvation, give me, I pray Thee, a great sorrow for my sins, a sorrow equal to my ingratitude. I hate and detest, above all things, my Lord, the displeasure which I have caused Thee. If, during my past life, I have despised Thy grace, now I value it above all the kingdoms of the earth. I love Thee with my whole soul, O God, worthy of infinite love, and I desire only to live in order to love Thee. Increase the flames of Thy love, and give me more and more love. Keep alive in my remembrance the love that Thou hast borne me, so that my heart may always burn with love for Thee, as Thy heart burns with love for me. O burning heart of Mary, inflame my poor heart with holy love. Source:THE INCARNATION, BIRTH, AND INFANCY OF JESUS CHRIST,St. Alphonsus Liguori Nihil Obstat and Imprimatur, 1927 Redemptorist Fathers
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Post by Admin on Mar 26, 2018 11:25:08 GMT
How to Meditate on the Passion of Christ PERHAPS there is no subject for meditation more suitable for every class of persons than the most sacred Passion of our Lord Jesus Christ. In it may sinners find the encouragement and graces necessary for their conversion; from it may beginners derive strength and fervor wherewith to subdue their passions; in it may the good discover fresh incentives to advance in the paths of virtue. In short, there are none who will not find in it an inexhaustible mine of hidden treasures, and an endless source of graces and spiritual blessings. In all ages it has been a favorite exercise of the Saints, who greatly to their consolation have been in the habit of spending hours, day and night, in meditation on the bitter sufferings of their Saviour. So much is not required of you, O devout Christian, but only that you should daily spend half, or at least a quarter of an hour, in attentive consideration of some point of the Passion of Jesus. The man who is desirous of ascertaining the degree of pungency possessed by a grain of mustard seed, chews it leisurely, tastes it deliberately, keeps it in his mouth, and is careful not to swallow it whole, by which means its heat is fully communicated to his palate so as to bring tears to his eyes. Similar are the mysteries of the Passion of Jesus Christ; swallowed, as it were, in one mouthful, they touch not the heart; superficially run over ny a single passing thought, their virtue is not experienced in the soul; but when slowly digested by attentive consideration, they give rise to holy affections and wonderful resolutions. Only make the attempt, apply your mind diligently to this holy exercise, and you will be convinced, by your own experience, how great a change of heart, reformation of life, hatred of sin, and love of God it will produce in your soul. Make the attempt, and you will behold all the difficulties foolishly apprehended in meditation by foolish worldlings vanish before your eyes, and you will feel how sweet it is to the soul to remain in silence, contemplating Jesus Crucified. In order to facilitate the practice of this holy exercise, I have arranged a Meditation, divided into three points, upon the principal mysteries of the Sacred Passion of Christ, for every day of the month. Do not be satisfied with merely glancing your eye down it and reading its contents in a hasty cursory manner, but read it very slowly, and pause frequently, in order to reflect attentively upon what you are reading. Whatever mystery of the Passion you take for the subject of your meditation, you may always bestow attentive consideration on the following five points: 1. The infinite greatness of Him Who suffers. 2. The excess of suffering and ignominy which He endures. 3. How great is the love with which He suffers. 4. The infinite unworthiness and vileness of those for whom He suffers. 5. That His principal aim in all His sufferings is to be loved by men. Let these reflections sink deep into your mind, and if one of them, or any other point of the meditation which you are reading, should make a lively impression upon your heart, dwell awhile on it without caring to go on any further. You may even make your prayer upon the same point for several days, and even weeks, in succession, if you find it productive of good thoughts, reserving the other points for the following days, and you will Soon perceive how useful such repetitions will be to your soul. After your mind has been employed in attentively considering and reflecting upon the mystery and its attendant circumstances, it will not be difficult for your will to be excited and touched by different holy affections, which you ought to pass some short time in exercising with great calmness of spirit, giving free vent to the emotions of your heart, and following the sweet impulses of God's grace. The principal affections to which you may excite your mind during your meditation upon the sufferings of Jesus are as follows: 1. Admiration---How is it possible, you may say, that a God can suffer so much for the love of me, a vile creature? Oh, what excessive love and charity! 2. Gratitude---By exciting yourself to interior emotions of gratitude and appreciation of the greatness of the benefits bestowed upon you by Jesus in His Passion, feeling how much you are indebted to your dear Redeemer, and resolving constantly to praise and thank Him for His infinite love toward you. 3. Compassion---By compassionating your Crucified Jesus overwhelmed with sorrow and suffering, and by earnestly desiring that you had been present to have afforded some relief to your most afflicted Lord. 4. Contrition for your sins---By considering all that those guilty pleasures in which you have indulged contrary to the law of God have cost Jesus Christ, and how large a share you have had in His Passion and Death. Bewail your sins at His feet, and firmly resolve to die rather than ever more to offend a Father so worthy of your love. 5. Love---By protesting that you will bestow all the affections of your heart upon Him who has so much loved you, and by desiring to have, if possible, a thousand hearts solely occupied in loving Him, and corresponding in some measure with His infinite charity. Offer and consecrate yourself entirely to the love of Jesus Crucified. Desire that He may be known and loved by all men. 6. Prayer---By asking of Our Lord grace to love Him, to imitate Him, and never to offend Him. Endeavor to inspire your heart with lively feelings of confidence that God will grant all your requests through the merits of the Passion of Jesus Christ. Your most fervent request ought to be for grace to correct some habitual fault, to overcome your predominant passion, and to practice that virtue in which you are most deficient, and which has occupied a prominent place in the subject of your meditation, thereby to imitate Jesus Christ; for the imitation of Christ should be the principal object of every meditation on His Passion. Having made the affections, you should proceed to resolutions. Promise Our Lord that you will never more displease Him by mortal or even deliberate venial sin. Determine to avoid such or such a fault (name it), and to make use of such or such means (specify which). For example, to fly from such or such a house, to avoid such and such a companion, instantly to dismiss this or that thought, immediately to curb those bursts of passion, to place a guard over your eyes, to keep silence on such and such occasions, etc. Remember that the principal fruit of your prayer consists in these resolutions, and far more in keeping them faithfully. Place them in the sacred Wounds of Jesus, and in the hands of Mary, and implore grace to put them in practice. Keep them in view during the whole course of the day, and an occasional examination as to the manner in which You are practicing them will be a most efficacious means of ensuring your fidelity. Whoever follows the instructions here given will discover by experience how easy a practice is meditation on the Passion of Jesus Christ, and will clearly perceive how greatly those are deceived who say that it is a practice suitable only to religious and too difficult for seculars. Meditation, as I have already said, is in fact nothing more than the exercise of the memory, understanding and will, upon some mystery or truth of our holy Faith. Now, if we are accustomed to exercise those powers from morning till night on sensible objects which are often sinful, why should we not be able, with the assistance of God's grace, to exercise them in the consideration of the bitter Passion of Jesus Christ, our most loving Redeemer?
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ACTS OF PREPARATION FOR MEDITATION
An Act of FaithI BELIEVE, O my God, that Thou art here present. Wherever I direct the eyes of my mind, there do I find Thee. O how wonderful and incomprehensible is the omnipresence of my God! Thou dost deign to converse with me during this hour, and to communicate Thyself to my poor soul with so much love and condescension. O how great is the goodness of my God! An Act of AdorationO MY God, from out of the deep abyss of my nothingness, I humbly adore Thine infinite Majesty and Greatness with my whole heart and soul. I acknowledge Thee for my First Beginning, and my most blessed Last End, for my great and only Good, and for my All in time and eternity. I would willingly adore Thee as Thou dost deserve, and as my own heart desires to adore Thee, but since I never could succeed in so doing, I offer Thee all the acts of adoration which have been, or will be offered to Thee for eternity by the Saints and Angels in Heaven, and by the blessed Virgin, as also those made by the most holy Soul of Jesus Christ now and during all eternity. Accept them, O my God, in the place of those which I am unable to offer Thy Sovereign Majesty. An Act of HumilityWHO am I, O my God, that I should dare to present myself before Thine infinite Majesty? I am a most wretched creature, or rather, an abyss of nothingness, an abominable sinner immersed in a sink of uncleanness. I am an abyss of sin and misery, deserving of nothing but Hell, where I should long ago have dwelt, had not Thy mercy so lovingly delivered me. I acknowledge, O my God, my great unworthiness, and I confess that I deserve to be forever banished from Thee; nevertheless in Thy infinite condescension Thou dost call, invite, and command me to come to Thee, to address Thee, and to converse with Thee. How great must be Thy goodness, O my God, who disdaineth not to admit me to familiar intercourse with Thee! I most profoundly humble myself before Thy Divine Majesty, and from out of the abyss of my sins and nothingness do I raise my voice in suppliant accents to implore Thy mercy. An Act of Contrition HAVE mercy on me, O my God; I repent of having so often offended Thee, and I am deeply grieved at having by my sins outraged Thine infinite goodness, O Thou Who hast loved and still lovest me to such a degree. Would that my grief were such as might break this heart which has dared to be unfaithful to Thee. I promise Thee, with the help of Thy grace, never more to return to my hateful sins, and rather to forfeit life itself than Thy love. An Act of Petition
BEHOLD me then, my God, prostrate at Thy feet, for the purpose of beginning my meditation; O do Thou assist me by Thy grace that my soul may be benefited by it; do Thou enlighten my mind that I may know how much Thou hast loved me, and give an impulse to my will that I may form an efficacious resolution of loving Thee. Give me courage to devote myself without delay to the fulfillment of Thy Will, whatever it may be, and grace faithfully to correspond with all Thy holy inspirations. Most holy Virgin Mary, my dear Mother, and thou, my blessed Angel Guardian, obtain for me the assistance necessary to make this meditation in a manner profitable to me. Source: THE SCHOOL OF JESUS CRUCIFIED, Fr. Ignatius of the Side of Jesus, TAN BOOKS, with Nihil Obstat and Imprimatur, 1895 Print the Prayers here.
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Post by Admin on Mar 26, 2018 11:36:35 GMT
Incentives to Devotion toward the Five Adorable Wounds of Our Savior 1. The Wounds of Jesus Christ bear eternal testimony to His infinite love for us, and are fountains of Charity, according to the expression of St. Bernard. And, in fact, what stronger proofs could we have of the infinite love of Jesus than those five Wounds, which He permitted to be made in His hands, feet, and side, that in them, as in so many written words, we might read the immensity of His love? One single drop of His most precious Blood would have been sufficient, and a thousand times more than sufficient, for our Redemption, but not for His love. It was His Will that His Blood should flow from five copious fountains, that so He might shed every drop of it for our salvation. Yet more; no sooner had our loving Redeemer breathed His last, than, in order to make us understand that His love was stronger than death, He permitted His side to be opened with a spear, and His sacred Heart pierced with a deep wound, that so He might bestow upon us the few remaining drops of Blood which the scourges and nails had failed to draw forth from His veins. "It was not so much the lance," says St. Cyprian, "which inflicted the Wound upon the side of Jesus, as His love for us." The lance was but the instrument of His love, which was desirous of thus bestowing His Heart upon us. Oh, how loudly do these Wounds proclaim to us that great, or rather, infinite, has been the love of Jesus for us! How strongly do they remind us of all He has suffered for our salvation! It has been the will of Jesus to preserve in His glorified Body the marks of His Wounds as a perpetual remembrance of the great love He has borne us, and of all He has done for our sakes, and as incentives to urge Him to do yet more, and preserve and increase in us the gifts of His grace. Now, how is it possible that with so many incentives to love, our hearts should still remain cold, and unwilling even sometimes to remember, reflect upon, venerate, honor, and love the adorable Wounds of so loving a Redeemer? Jesus has purchased our hearts and affections at the exorbitant price of His Wounds and Blood, and shall we refuse to give them to Him, shall we refuse to employ our hearts in loving Him, and our affections in honoring and venerating His most holy Wounds? Such fearful ingratitude on the part of a Christian would indeed be most painful to the sweet and adorable Heart of Jesus! And, in fact, the most acute and bitter anguish endured by that sacred Heart, was, says St. Bernard, caused by the thought of the ingratitude of man, who would so seldom call to mind His Wounds and His Passion. Dedicate your heart, then, with the tenderest feelings of devotion, to the Wounds of your Redeemer, which are the everlasting pledges of His love for you. Imitate the example of St. Augustine, who used to beseech Jesus Crucified to inscribe His sacred Wounds in his heart with one of His blood-stained nails, that he might thus have these marks of the love of his God continually present to his mind. 2. The Wounds of Jesus are fountains of Grace, Mercy, and Salvation. From them did the price of our Redemption flow, to satisfy Divine Justice for our sins. From them flowed forth the plenitude of the Divine benedictions and mercies, by which our souls were to be enriched, and their salvation rendered an infinitely less arduous task. From them did the Sacraments derive their thrice-blessed origin---the Sacraments which cleanse, purify, and sanctify us, and the celestial waters of which irrigate our hearts with their precious streams, and impart fecundity to the vineyard of Holy Church. These Wounds constitute an asylum, in which we may take refuge, lest we perish with the reprobate, and lose our souls. They are the dearest, and at the same time the most secure pledges of our eternal salvation, which Jesus has bestowed upon us. Whoever desires to know how great was, and is, the anxiety of Jesus for our salvation, need but look at His most sacred Wounds. What deep emotions of gratitude ought not such reflections to awaken in the hearts of all Christians? What affection, what tender devotion, ought they not to feel towards these most holy Wounds? How earnestly should they strive to love and adore them with the utmost reverence, and thus give expression to their unbounded gratitude. Blessed James of Bevagna, being disturbed by fears concerning his salvation, implored Jesus to bestow upon him a pledge of Heaven, the sole object of his desires. His loving Lord, to console him, gave him a paper signed with the Blood that flowed from His Wounds, saying, "Let this Blood be to thee a pledge of thy salvation." 3. The Wounds of Jesus furnish us with powerful motives for hope. Our divine Redeemer has been pleased to retain the marks of His Wounds in His glorified Body, in order to inspire sinners with confidence. His office in Heaven, says St. Paul, is to make continual intercession for us to His Eternal Father. His Wounds are so many tongues ever speaking in our favor. He offers them to His Father, imploring His clemency in our behalf, with powerful efficacy. If our sins demand vengeance, the Wounds of Jesus cry out still more loudly for pity and mercy, and the voice of His Wounds drowns the voice of our sins. They make reparation for those offenses which would otherwise call down the just anger of God upon sinners. They fulfill the merciful office of perpetual advocates and intercessors in our behalf, and implore grace and mercy for us. Let us, then, unite our supplications to their powerful voices, and when we pray and ask favors through the merits of these Wounds, we may be sure of obtaining all that we ask. Let us, then, unite ourselves closely to the most holy Wounds of our Saviour; let us have recourse to them with lively hope and entire confidence, and doubt not that our prayers will be heard. For us have these Wounds been made, and for our sakes has Jesus retained them as marks of glory, to make known to us that our names being thus inscribed in characters of blood, He will never forget us. "No," says St. Augustine, "our Lord willeth not the eternal loss of those souls which He has purchased at so dear a rate." "Jesus," adds St. Bernard, "was pleased to ascend into Heaven with His arms and hands extended, that all might see His sacred Wounds, and seeing, might adore them, and adoring, might place all their hopes in them." 4. Through the Wounds of Jesus Christ we have been reconciled to God, our sins have been pardoned, and we have been released from those bonds which detained our souls in a state of servitude to the Devil. By the Blood that flowed from these adorable Wounds were our sins remitted, our souls purified from their stains, and the life of grace bestowed on penitent sinners. Through these precious Wounds the decree of our condemnation has been canceled, and the merciful sentence of our pardon and absolution written in its stead. However great may be our debts, we may find in the Wounds of our Crucified Jesus wherewith to pay to the full all that may be owing by sinful men to Divine justice. The sacred bank is open, the ransom-money ready, and whoever refuses to profit by it must be resolved to die in his sins. Does your conscience reproach you with the enormity of your sins, and the slightness of the penance you have done for them? Take courage, fear not, hasten to the Wounds of Jesus, and there you will find wherewith to make atonement. Draw nigh to those Wounds with faith and love, bury your sins in them with feelings of heartfelt contrition, wash yourself in the Divine Blood flowing from them, and you will be cleansed from all your stains. But whoever, on the other hand, is obstinate in sin, or refuses to have recourse to the Wounds of his Redeemer, will close to himself those fountains of pardon and reconciliation, and be lost for all eternity. At the hour of death, he will hear these severe words of reproof from the lips of his wounded Lord: "These Wounds were the work of thy hands---for thy sake were they made---and yet thou wouldst not even so much as look at them, much less approach, and hide thyself within them." And what could we, wretched creatures, answer at that awful moment? Let us then at once provide against so fearful a misfortune, and devote all the love and affection of our hearts to the most holy Wounds of Jesus Christ. 5. The Wounds of Jesus invite us to repentance, inspire us with horror for sin, and produce in us a change of life. Even the hard-hearted crucifiers of Jesus, on beholding Him dead and covered with wounds, were touched at the sight, repented, and shed tears of compunction. And is there a man to be found, who, on contemplating the Wounds of his Crucified Lord, recognizing in them the work of his hands, the effect of his malice, and the malignity of his sins, which, like cruel executioners, inflicted such Wounds---is there a man, I say, who will not be moved to repentance? Can any one behold the excruciating torments endured by his mangled Lord, see such copious streams of Blood flowing from His lacerated limbs and pierced Heart, and not bitterly bewail his sins with tears of sorrow? Can anyone have the heart to renew by sin those Wounds which Jesus was pleased to receive in His blessed Body, on account of sin? Are you really anxious to amend? Do you sincerely desire to bewail your ill-spent life? Never allow a day to pass without a few moments' contemplation of the Wounds of your Redeemer, and you will there behold how great an evil sin is, which inflicted on your soul wounds that could not be healed but with the salutary balm distilled from the Wounds of the Son of God. These Wounds will also show you how great is the hatred God bears to sin, since He visited it with such severity upon the humanity of His only begotten Son. How would it be possible for any Christian, who often contemplates Jesus fastened with nails to the Cross, and pierced with the lance, to take pleasure in those sins which inflicted such Wounds upon the Son of God? Could such a man commit sin, and not rather be filled with the deepest abhorrence for it? But we must contemplate Him attentively, and for a due space of time, not hurriedly and with a mere passing glance, as was done on Mount Calvary by the Pharisees, who yet remained as hardened and obstinate as ever. Earthly goods allure, our passions seduce us, and sin tyrannizes over us, only because we do not fix the eyes of our mind upon the Wounds of our Crucified Jesus. Penance alarms us, and we regard it almost with horror, solely because we do not consider how much suffering, and how many wounds were inflicted upon Jesus for sins not His own. Frequently read the enormity of your sins in the Wounds of your Crucified Lord, and you will detest and do penance for them. 6. The Wounds of Jesus make known the infinite value of Heaven, which they have opened to us. Heaven is the price of the Wounds and Blood of the Son of God. Jesus Christ did not think the sovereign beatitude and glory of Heaven too dearly purchased at the price of unspeakable tortures, and by suffering His sacred flesh to be mangled by nails, thorns, and scourges. Great indeed must be the value of that which cost the Son of God so dear! And yet we esteem it so little, as to be even ready to renounce our claim to it, as, in fact, so many of us do, for the sake of some wretched plea- sure or despicable interest! Ye blind and deluded children of men, contemplate the Wounds of your Crucified God, and see in what manner the gates of the kingdom of glory have been opened to you! See what it has cost Him to place you in possession of it, and understand, if possible, how infinite a benefit was bestowed upon you by the Son of God when He purchased for you Heaven, which you had lost by sin! St. Bernard, being greatly disturbed at the hour of death by a strong temptation to fear that he never should obtain Heaven, put the tempter to flight with these words: "It is true that what I have done to gain Heaven is nothing; it is also true that I am undeserving of it; but I hope to obtain it because the Blood and Wounds of my Redeemer have purchased it for me." Enter in spirit into these sacred Wounds, and you will comprehend the value and sublimity of that eternal felicity which they have acquired for you, and you will learn to detach your heart from the earth and from creatures, so as to place all your affections and desires upon Heaven. Be filled with gratitude for those adorable Wounds, which have purchased such a treasure for you, and frequently adore, bless, and venerate them with the liveliest feelings of gratitude. Often gratefully address Jesus Crucified in these words of St. Augustine: "O Jesus! Thy Wounds are my merits." Or in those of St. Jerome: "The Blood which flows from Thy Wounds, O Lord, is to me the key of Heaven." 7. The Wounds of Jesus Christ have delivered us from the slavery of the devil and of Hell. If you had been delivered from slavery among the Turks, what love would have inflamed your heart for the merciful benefactor who had saved you! Now, Jesus Christ has freed you by His Wounds and death from the slavery of a far more cruel and terrible tyrant---the devil. He has saved you from the dreadful torments of Hell; what gratitude should you not then feel for so loving a Saviour? With what emotions of love and devotion should you not contemplate His most holy Wounds, which have broken asunder your chains, and extinguished the flames of Hell, to which you were condemned, by the Blood flowing from them? Cast your eyes upon Hell, and then upon these most sacred Wounds---upon Hell, to see what you had deserved; upon the Wounds of Jesus, to thank Him Who has saved you from it, and to behold in what manner He has saved you. Your creation cost God nothing, but your redemption cost Him Wounds, Blood, Life itself. And can you remain indifferent to so much goodness? Will you not frequently kiss those adorable Wounds with the liveliest sentiments of affection? Will you not return earnest thanks for your liberation from eternal damnation? But the greatest proof of gratitude that you can offer these Wounds---the highest gratification you can give your wounded Redeemer, is to endeavor to avoid sin, which subjects you anew to the slavery of the devil, and imperils your eternal salvation; to direct all your efforts and to seek by every means in your power to save your soul, in order to go to Heaven, where you may forever bless those Wounds of love, and enjoy the happiness of which they are the price, in the society of the holy Angels and Saints. Daily adore the Wounds of your Redeemer, and protest before each of them that you are determined, at whatever cost, to save your soul. And if the devil brings to your mind the sins of your past life, and Hell claims you for its own because you once merited a place in its dark dungeons, look at the Wounds of your Crucified Lord, and listen to their voice, encouraging you not to fear, because the Blood which flowed from them has power to quench the flames enkindled by your sins. 8. The Wounds of Jesus Christ impart to us strength whereby to combat our enemies. Our life on earth is a continual warfare. We have to fight against the devils who, by their deceits, evil suggestions and temptations, lay snares for us on every side, and violently assault and attack us in order to make us fall into sin, and thence headlong into Hell. The Wounds of Jesus are prefigured, according to the Fathers, by those five small stones which the shepherd David selected to vanquish and kill the giant Goliath. In like manner, when you are armed with, and shielded by these five Wounds, you will be enabled to triumph over all the efforts of Hell. If you take shelter within these Wounds, as within so many strong fortresses, the spirit of evil will have no power over you. The world with its flatteries, vanities, terrors and menaces, makes war upon us without ceasing, spreads dangers in our path, lays a thousand snares to rob us of our innocence, and presents us at every turn with occasions of sin and incentives to allure us to our fall. Who will be saved where it is so easy to be lost? He only who takes refuge in the Wounds of Jesus. "Here do I live secure," says St. Bernard, "here have I nought to fear: In this harbor of refuge do I find salvation." The other enemy of our soul is the flesh, a domestic, yet bitter enemy; disguised, but the more powerful on that account, which by allurements and deceptive flatteries seeks to poison our hearts and ruin our souls for eternity. Oh, what havoc does not this enemy make among Christians! How many poor souls are lost for ever through the hateful vice of impurity! Is it your desire to be liberated from the venomous fangs of this monster? Are you anxious to extinguish the flames of impurity lighted up by the flesh, and to excite in your souls the love of holy chastity? Be devout to the Wounds of your Crucified Lord. It is all but impossible that any man who, in time of temptation to sins of the flesh, thinks of the Wounds of his Redeemer, should have the heart to consent to that very sin for which Jesus made satisfaction by so many sufferings and Wounds in His immaculate flesh. Be devout to the Wounds of Jesus, and choose them for your dwelling-place by day and by night. Have recourse to them with confidence in time of temptation and you will infallibly come off victorious. If Christians were to profess a more tender devotion to the holy Wounds of their Crucified Lord, they would be stronger against the enemies of their salvation, and would not fall so miserably into the unhappy abyss of sin. All the Saints have experienced the powerful efficacy of this devotion in enabling a soul to overcome temptations. You also will surely experience the same if from this day you consecrate yourself to it. 9. The Wounds of Jesus are burning furnaces of Charity, which inflame all hearts with the holy love of God, and are the remedy for all our spiritual infirmities. Flames of love issue from these Wounds, consuming all the Saints of Heaven in the burning fire of charity. These blessed furnaces enkindle in the Saints on earth ardent fires of love, ravishing their hearts. How can it be otherwise than that the wounded Heart of Jesus, all on fire as it is with charity, should communicate its blessed heat to whoever approaches it? On one occasion, St. Catherine of Genoa beheld in a vision the Heart of Jesus, with so many flames issuing from it, through the Wound in the side, that she fainted away from the excessive warmth and unbearable heat of this blessed fire. And if such is the effect produced by the mere contemplation of these blessed Wounds, which all breathe forth flames of love, what would it be if we entered into them, and dwelt there? "Certainly," says St. Laurence Justinian, "if your heart were harder than adamant, the sacred fire which burns in these Wounds would soften it, and enkindle the flames of love within you." Jesus invites you to enter into His holy Wounds; draw nigh to them, then, with the liveliest feelings of devotion, unite your heart to them, and you will experience what heavenly sweetness, what delicious consolations, they will infuse into your soul. Then all the joys of earth will become insipid; the love of God alone will give pleasure and happiness, and suffering for Jesus will be sweet and delightful. St. Mary Magdalen of Pazzi once beheld the Blessed Virgin holding in her hand a vase, which she was filling with a precious liquid from the side of Jesus, and this liquid was the love of God. Do you thirst after these Heavenly waters? Approach the wounded side of Jesus, entertain a lively devotion toward the Wounds of your Redeemer, often enter into them by devout meditation, and you will find there wherewith to cure all your spiritual maladies, however dangerous and deep-rooted they may be. "No!" exclaims St. Bernard, "there is no medicine more efficacious for healing the wounds of the soul than devotion to, and meditation upon, the Wounds of our Crucified God." He who attentively thinks of the Wounds of Jesus Christ, and meditates upon all the sufferings endured by Jesus in these Wounds, will place a guard over his eyes, bridle his tongue, mortifying his taste, bring his body under subjection, repress his passions, and refuse to gratify the vain desires of his heart. Here may we find a remedy for all bad habits and evil inclinations. "Give but one glance at your Crucified God, look at His Wounds," says St. Augustine, "if you are desirous of being made whole of those spiritual maladies which sin has brought upon your soul." You are sick in body, in soul, in your powers, and in your senses. Jesus and His most holy Wounds are the medicine by which you may be restored to health. From these blessed Wounds is distilled that precious balsam which heals all spiritual infirmities. By them is the soul comforted and strengthened to perform acts of virtue, to suffer willingly, and to endure death itself, for the love of her Lord. From them did the holy Martyrs obtain courage and strength to suffer all their torments with undaunted constancy. From them did the holy penitents learn how to endure their life-long austerities. Become acquainted, then, by your own happy experience, with all the advantages of this devotion; enter into the Wounds of Jesus Christ; be most devout to them, and in them you will find a hidden treasure; in them all your desires will be fully satiated, and you will no longer set any value upon aught the world can afford you. 10. In the last place, the Wounds of Jesus procure us a holy death, open to us the gates of Heaven, and introduce us into a state of everlasting glory and happiness. Our death is the great affair which we have on hand, and on which depends a happy or a miserable eternity. The whole time of our existence here below is given us by God to prepare for a holy death; and what better disposition can we have to ensure our dying happily than that of having always professed a constant and tender devotion to the holy Wounds of Jesus Christ? A holy life is the best preparation and most secure means for obtaining the happiness of dying the death of the Saints. Now, devotion to the Wounds of Jesus Christ causes us to lead a holy life, because these most sacred Wounds enkindle the love of God in our souls, infuse into us a penitential spirit, restrain us from sin, fill us with hope, stimulate us to virtue, render us strong against our enemies, and impart all possible good to the soul. Therefore, through this devotion, that is to say, through the Wounds of our Crucified Lord, which we have loved, venerated, and adored in life, we shall surely obtain a holy death. For this reason is it that the Wounds of our Redeemer are styled by St. Bonaventure, The gates of Heaven, because it is through them that the devout soul passes into eternal glory. St. Edmund, when about to die, asked for a Crucifix, and kissed its Wounds, saying, "Behold the wood on which I hope to reach the port of eternal salvation"; and very shortly after he went to receive the reward of his hope, and of the devotion which he had always felt towards those most holy Wounds. A like happy fate may be hoped for by all who are truly devout to the Wounds of their Crucified Lord. Oh, what consolation will be theirs at the hour of death, when the blessed Crucifix is presented to them! Oh, what confidence of salvation will be awakened in their hearts on beholding those Wounds into which they have so often entered in spirit during life, and which have ever been the dearest objects of their affections and of their devotion. The sight of the Crucifix will sweeten the sorrows of death, give us strength to bear all its accompanying sufferings, and mitigate the horrors of our last agony. The most holy Wounds of Jesus will strengthen, console, and comfort the soul in its last tremendous journey, and will introduce it into the joys of Heaven. Happy the soul which, by means of such slight homage offered to the Wounds of Jesus---by means of a little devotion and affection bestowed upon the Wounds of so loving a Redeemer---thus enters into possession of eternal, infinite, everlasting happiness! If you desire so enviable a fate, consecrate yourself from this day to devotion to the Wounds of Jesus Crucified; let it be your chosen devotion, and let not a day pass without offering your sincerest homage to these adorable Wounds, dedicated yourself to their love and veneration, and renewing your determination to persevere therein to the end of your life. In them you find a rule whereby you may regulate your whole life, and the means of sanctifying your every action. Listen to the words of Jesus Himself. St. Mechtildis, being one day engaged in the contemplation of the Wounds of her Redeemer, was filled with a most earnest desire to know what she could do in their honor that would give the greatest satisfaction to the Heart of Jesus. Our blessed Lord spoke to her, and gave her the following useful lesson: "In return for the Wounds of My feet, thou must offer Me all thy affections and desires; for the Wounds of My hands, thou must offer Me thy works; for the Wounds of My side, thou must offer Me perfect conformity of thy will with Mine." Can any Christian who lives in this manner, lead any other than the life of a Saint? Can he die any other than the death of the Saints? Put this lesson of Our Lord into practice, while you are reciting the Rosary of the Five most holy Wounds of Jesus our Redeemer. Source: THE SCHOOL OF JESUS CRUCIFIED, Fr. Ignatius of the Side of Jesus, TAN BOOKS, with Nihil Obstat and Imprimatur, 1895
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