A Revelation on Divine Mercy (to St. Mary Magdalen of Pazzi)

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The Eternal Father addressed these words to St. Mary Magdalen of Pazzi:

“My Word consummated on the cross the love wherewith I sent Him to you, satisfying My justice for your sins so fully that I received more satisfaction, without comparison, than I had received offense. Hence it is that I am so easily appeased with the sinners who return to Me and are converted; and I receive them in the arms of My Love, because I have been so well satisfied by the obedience of My Word. In this world, or in an infinite number of worlds, so many sins could not be committed, for which My Word had atoned, that I would not be satisfied with the reparation He made for the sins and the offense. Hence, the Royal Prophet, foreseeing this satisfaction, has said: “Copiosa apud eum redemption” – “With Him plentiful redemption” (Ps. cxxix, 7).”

“As St. Thomas says: “He properly atones for an offense who offers something which the offended one loves equally, or even more than he detested the offense. But by suffering out of love and obedience, Christ gave more to God than was required to compensate for the offense of the whole human race”; for the immense charity of the incarnate Son was more pleasing to God than all the sins of men were displeasing to Him, because this act of charity was a theandric act [and therefore infinite in value], inasmuch as it proceeded radically from the person of the Word.” – Lagrange

“I am your God… I Myself want to live in your heart.”

The following words have been compiled from the remarkable Revelations of St. Bridget of Sweden. If they were read by a greater number, many more souls would be saved.

“I am your God and the Lord of the angels. I am Lord over life and death. I Myself want to live in your heart. See what a great love I have for you! The heavens and the earth and all the things in them cannot contain me, and yet I want to live in your heart, which is only a little piece of flesh. Whom could you then fear or what could you need when you have inside you God Almighty in whom all good things are?

… I created all things for the sake of mankind, and placed all things under his authority, but he loves all things except me, and hates nothing but me. I bought back the inheritance for him which he had lost because of his sin. But he is so foolish and without reason that he prefers this passing glory… instead of eternal glory in which there is everlasting good.

… The soul is indeed worthier and nobler than all the world, and more lasting than all things. The soul is more worthy, because she is a spiritual creature like the angels and made for eternal joy. She is more noble because she was made in the image of my divinity, both immortal and eternal. Because humankind is worthier and nobler than all creatures, the human race should live more nobly as having been endowed with reason beyond all the rest.

  … I desire souls in order to give them eternal joy and honor; but the devil desires to give them eternal horror and sorrow. … you should observe and take heed of the favors and good deeds which I have done for you: such as how nobly I created you by giving you a soul and body, how nobly I enriched you by giving you health and temporal things, how lovingly and sweetly I redeemed you when I died for you and restored your heavenly inheritance to you – if you want to have it. The bride should also do the will of the Bridegroom. But what is my will, except that you should want to love me above all things and not desire anything but me?

…But if you, my bride, desire nothing but me… I will give you the most precious and lovely reward! I will not give you gold or silver, but myself, to be your Bridegroom and reward – I, who am the King of Glory… consider how I, your God, walked before you, when my servants and friends abandoned Me in the world; for I was not seeking earthly friends, but heavenly friends. And if you now are troubled and afraid about the burden and difficulty of work and sickness, then consider how difficult and painful it is to burn in Hell! What would you not deserve if you had offended an earthly master as you have Me?

… Therefore, embrace and take upon yourself a little work, so that you may be made clean of sin and reach the great reward sooner. For the bride should grow tired working alongside her bridegroom so that she may all the more confidently take her rest with Him.”

Mary’s Appeal to the Worst of Sinners

Our Lady spoke these words to St. Bridget of Sweden:

“I tell you so now: Nobody in the world is so great a sinner – provided he says in his heart that my Son is the Creator and Redeemer of the universe and dear to him in his inmost heart – that I am not prepared to come to him immediately, like a loving mother to her son, and hug him and say: ‘What would you like, my son?’ Even if he had deserved the lowest punishment in Hell, nevertheless, if only he has the intention of not caring for worldly honours or greed or carnal lust, such as the church condemns, and desires nothing but his own sustenance, then he and I will right away get along quite well together.” (Bk IV, Ch 32)

Sadly, this appeal of Our Lady will not be heeded by many. The atheist will deny it; the agnostic will view it with a pitiable indifference and skepticism; and the sinner and lukewarm Christian alike will scarcely perceive that it is addressed to him just as much – if not more – than it is addressed to other ‘greater’ sinners, who have perhaps received far fewer graces.

Please pray, dear reader, that neither you nor I will be lukewarm; pray, rather, that we might become Saints. This is the surest way to please, to console, and to thank Our Lady and Our Lord for all they have done for us, and for all they desire to do for us!

Why Pray for the Souls in Purgatory?

In his classic book on Purgatory, Fr. Schouppe tells us that “It was revealed to St. Bridget that he who delivers a soul from Purgatory has the same merit as if he delivered Jesus Christ Himself from captivity.” (p. 217). These are amazing words; yet how many of us actually offer prayers, alms, sacrifices, or the Holy Mass (the supreme sacrifice!) for the Holy Souls?

Our Lord said to a particular Blessed that the number of souls in Purgatory is “beyond the thought of man.” In other words, throughout the earth’s history, a vast number of souls have died who were neither in a state of unrepented mortal sin, nor in a state sufficiently pure to enter Heaven immediately.

Purgatory makes a lot of sense if you think about it. There is little use in denying it, or in clinging to theology that is at odds with this grand truth – a truth which is confirmed by the Church Fathers, the Saints, Holy Scripture, and countless experiences in the lives of the Saints.

According to the Church and all her Saints, we can easily assist the souls in Purgatory. It is so simple, and in return for our generosity, the Holy Souls, whose prayers are extraordinarily powerful with God, will obtain for us all kinds of favours! (The doctrine of the Communion of Saints should be studied assiduously by those who doubt this.)

Given that Our Lord accepts our acts of charity towards others as acts of charity towards Him, it is extremely profitable, beautiful and loving for us to pray for the souls in Purgatory. “Of all prayers,” writes St. Thomas Aquinas, “the most meritorious, the most acceptable to God are prayers for the dead, because they imply all the works of charity, both corporal and spiritual.”

Only we can help them. Our Lord desires that we pray for them (as does Our Lady). He frequently asked St. Gertrude, Ven. Concepcion Cabrera de Armida, and a host of other privileged souls, to pray for the Holy Souls. We must do the same! How can we let a day go by without helping our dear departed brothers and sisters in Christ, who require so little from us, yet so often receive nothing?! “Do unto others…” (I need not finish this Scripture)

Some things we can do to help the Holy Souls are:
1. Pray for them (especially the Holy Rosary)
2. Offer our indulgences for them (the prayer ‘My Jesus, mercy!’, for example, receives a partial indulgence when recited by one who is in a state of grace)
3. Give alms or make acts of charity on their behalf (i.e. apply to the Holy Souls the merit of our actions)
4. Offer sacrifices for them (e.g. our sufferings, even the slightest)
5. Offer the Mass for the Holy Souls (this is the most powerful means for releasing the Holy Souls. By means of the Mass, the Saints released thousands of souls from Purgatory, according in part to the degree of their fervour and faith.)

If our knowledge of the pains of Purgatory is too vague, it is to be feared that we will forget about the Holy Souls, and we will soon forget to pray for them. Consider, then, these words of Our Lord to Bl. Battista Varani: “There is no difference between the pains of hell and of purgatory, only that the first are eternal, while the latter endure but for a time…” Nevertheless, we must also remember that “… the souls in purgatory remain there willingly, resigned and contented, suffering in peace, and returning thanks to the justice of God.”

Like St. Gertrude, may we pray fervently and frequently for the Holy Souls, and may we encourage others to do the same, so that one day, Our Lord might repeat to us the words He addressed to His dear spouse, Gertrude: “Fear not, My child; by your charity to the dead, you have increased the sum of your merits, and not only do you possess enough to expiate your slight faults, but you have earned a high degree of glory. My mercy will reward your devotion to the holy souls, and you will soon be with me in Paradise, to be rewarded a hundredfold for all you have done for them.”

A Prayer EVERY Christian Should Know and Love…

(Every person, actually – we are all impoverished without prayer – but we’ll let that pass for now.)

This prayer has been called “a priceless treasure inspired by God” (St. Louis de Montfort), “the storehouse of countless blessings,” (Bl. Alan de la Roche), “the greatest method of praying” (St. Francis de Sales), “the most efficacious means of attaining eternal life… the remedy for all our evils…” (Pope Leo XIII); for centuries it has been the source of countless miracles; St. Padre Pio held it very dear, and it was never far from his lips or his thoughts; by it, Bl. John Massias released thousands upon thousands of souls in Purgatory; for the saints it was a powerful weapon to convert even the most hardened and despairing sinners; it is a perpetual source of light to the blind, strength to the weak, hope to the despairing, and joy to the sorrowful; and in recent times, Mary, the Theotokos herself, has encouraged us to pray this prayer EVERY DAY.

What is this powerful prayer, of which the Saints speak with so much respect, love and admiration? My friends, it is none other than the Holy Rosary!

Greatly detested by the Serpent, but loved by all the Elect, the Rosary is a compendium of the Gospel: it is a meditation on the mysteries of Our Saviour’s life, death and resurrection. In a word, it is a meditation on Divine Love: ‘and in my meditation a fire shall flame out.’ (Ps. 39:3).

Properly said – i.e. attentively, reverently, confidently and humbly [thus forming the unintentional acronym ARCH] – the Rosary is extremely pleasing to Our Lord and Our Lady.

The arguments in favour of praying the daily Rosary (i.e. at least 5 decades) are innumerable. For those of you who have doubts about the orthodoxy or efficacy of the Rosary, you might consider asking Our Lord for light (as we all must), then make a resolution – perhaps for one month – to pray and reflect daily upon the following words of Scripture:

‘Hail [Mary], full of grace, the Lord is with thee: blessed art thou among women.’ (Lk. 1:28)
‘Blessed art thou among women, and blessed is the fruit of thy womb [Jesus].’ (Lk. 1:42)

Surely no harm can come from this practice. In fact, nothing but good will come from this. Our Lord encouraged St. Francis of Assisi to seek perfection under the guidance of Mary. Should we not do the same? Can we possibly be led astray by one who seeks only to unite us to her Son, saying: ‘Whatsoever he shall say to you, do ye’? (Jn. 2:5) Can we possibly be led astray if we follow the same path that the Saints (who are now in Heaven) have always taken?

One day St. Francis of Assisi had a vision in which his fellow religious were trying to reach Jesus by a very steep, red ladder; but after ascending a few of its rungs, they would lose their ground. Our Lord then revealed to Francis a different ladder; this ladder was white, it was much less steep than the previous ladder, and at the summit was the Blessed Virgin Mary. Jesus then said to Francis: “Advise your sons to go by the ladder of My Mother.”

As Mary’s spiritual children we ought to love her, to trust in her, and seek to please her. She has an ardent desire to help us! She is more than able to help us! We need her help!

We are truly Mary’s children, and as her children, we require nourishment. And with what, we might ask, does Our Lady nourish us? With the fruit of her womb: with Jesus!

‘I am the mother of fair love… Come over to me, all ye that desire me, and be filled with my fruits.’ (Ecclus. 24:24, 26)

To illustrate this point, we have a story from the life of Bl. Benvenuta Bojani. One day while she was praying in church, “she beheld a poor child of exquisite beauty, and, calling him to her, she inquired if he could say the Hail Mary.”
“Can you say it?” asked the child.
Benvenuta immediately began to recite it; and, when she came to the words: “Blessed is the fruit of thy womb,” the Child said: “And I am He,” and then disappeared.” (Words taken from ‘Dominican Saints’)

A similar event occurred in the life of St. Crescentia (one of my favourite Saints!). One day as she was praying thus: “Praised and blessed be thy noble treasure, Mary, which thou didst receive from the Holy Ghost! and praised be the blessed Fruit of thy womb,” Our Lady appeared to her with the Divine Child, saying: “This is the blessed Fruit of my womb.”

We must not think that honour given to Our Lady detracts from God’s glory. On the contrary, we love Mary because God loved her first; we honour her because He honoured her first; we ask for her prayers because He gave her to us to be our mother; and what mother is not eager to help her children? Can anyone truly doubt that Mary loves us as her most dear children, when we even find the prophet David dedicating himself to Mary as her son, despite the fact that she had not yet been born? ‘Save the son of thy handmaid,’ he said. (Ps. 86:16) “Whose handmaid? She who says: Behold the handmaid of the Lord.” (St. Augustine)

“My mother Mary,” said Our Lord to St. Bridget, “on account of her compassion and charity, was made mother of all in heaven and on earth.” “I have become mother of all of you,” said Our Lady to St. Gertrude, “in the womb of my charity, and you have become my children, the brethren of Jesus.” (cf. Luke 2:7).

Now, Almighty God has commanded us to honour our parents. ‘Honour thy father and thy mother.’ (Eph. 6:2) Nothing could be clearer. Well, if Mary is our mother, then we have the duty to honour her and to obey her as we would our biological mother.

With this in mind, let us all take seriously the words of Our Lady in some of her recent apparitions, which simply confirm the constant teaching of the Church and her Saints. Here are some of her words to us, her dear children:

1. “I am the Lady of the Rosary. Continue always to pray the Rosary every day.” – Our Lady of Fatima (in Portugal), October 13, 1917

2. “Pray and do penance. Pray the Rosary frequently. It is the only powerful weapon to attract the blessings from Heaven.” – Our Lady to Servant of God, Edvige Carboni (of Italy), March 1942

3. “Spread the devotion to my Immaculate Heart, in order that many souls maybe conquered by my love and that many sinners may return to my Maternal Heart. Do not fear, for I will accompany with my maternal protection my faithful ones, and all those who accept my urgent warnings, and they — especially by the recitations of my Rosary — will be saved.” – Our Lady to Bl. Elena Aiello (d. 1961)

4. “Each day, recite the prayers of the Rosary… Pray the Rosary often.” – Our Lady of Akita (in Japan), October 13, 1973

5. “Pray the Rosary. Meditate on the mysteries. Listen to the Word of God spoken in them.” – Our Lady of Cuapa (in Nicaragua), 1980

+ “My daughter, do not be afraid of me. I am your loving Mother whom you praise so faithfully every day. Be steadfast and persevere; I want you to know that the Angelic Salutation gives me so much joy that no man could ever really explain it.” – Our Lady to a member of the Confraternity of the Rosary

+ “Never has any man composed anything more beautiful than the Hail Mary. No salutation could be dearer to my heart than those beautiful and dignified words that God the Father addressed to me Himself.” – Our Lady to St. Gertrude

Some final words:

“Mary has recommended the Rosary at Lourdes and Fatima because of its exceptional value for us and our times.” – St. Padre Pio
“The power of the rosary is beyond description.” – Ven. Archbishop Fulton Sheen

“NOBODY WHO PERSEVERES IN THE ROSARY WILL BE DAMNED, BECAUSE SHE (MARY) OBTAINS FOR HER SERVANTS THE GRACE OF TRUE CONTRITION FOR THEIR SINS AND BY MEANS OF THIS THEY OBTAIN GOD’S FORGIVENESS AND MERCY.” – A revelation to St. Dominic

Consolation for Scrupulous Souls (Some Advice from St. Alphonsus)

Jesus to St. Veronica Giuliani: ‘… tell everything to him who holds My place [the priest]. Be obedient to him; do whatever he commands. You can never be mistaken when you are obedient.’ (p. 264, Vol. 2)

The following words, though addressed to all – and which contain some very helpful advice for the spiritual life – will be particularly appreciated by those who are inclined to doubts, fears, scruples and the like. The words are taken from ‘The Way of Salvation and Perfection,’ (pp.451–460; Ch VI. Interior Trials):

“… the chief thing they [scrupulous souls] ought to consider is this: that he who acts in obedience to a learned and pious confessor, acts not only with no doubt, but with the greatest security that can be had upon earth, on the divine words of Jesus Christ, that he who hears his ministers is as though he heard himself: He that heareth you heareth Me; whence St. Bernard says, “Whatever man enjoins in the place of God, provided it be not certainly displeasing to God, is altogether to be received as though enjoined by God.” It is certain that, as to the personal direction of conscience, the confessor is the lawful superior, as St Francis de Sales, with all spiritual instructors, declares, while F. Pinamonti, in his Spiritual Director, says: “It is well to make the scrupulous perceive, that submitting their will to the ministers of the Lord provides them the greatest security in all that is not manifestly sin. Let them read the lives of the saints, and they will find that they know no safer road than obedience. The saints plainly trusted more to the voice of their confessor than to the immediate voice of God; and yet the scrupulous would lean more on their own judgment than on the Gospel, which assures them, He that heareth you heareth Me.”

The Blessed Henry Suso says, that “God demands no account from us of things done under obedience.” St. Philip Neri says the same: “Let such as desire to advance in the way of God submit themselves to a learned confessor, and obey him in God’s stead; let him who thus acts assure himself that he will have to render no account to God for his actions.” He says, moreover, that one should have all faith in one’s confessor, on the ground that God would not permit him to err; and that there is nothing that more surely cuts asunder the snares of the devil than to do the will of another in what is good, nor anything more full of danger than to be guiding ourselves according to what seems best to us; which is confirmed by St. John of the Cross, who says, in the name of the Lord: “When thou art unfaithful to confessors, thou art so unto Me, who have said, He that despiseth you despiseth Me.” And again: “Not to rest satisfied with what the confessor says is pride and failure in faith.” We are, therefore, to have this certain confidence, that each person, in obeying his spiritual Father, may be sure of not sinning. “The sovereign remedy for the scrupulous,” says St. Bernard, “is a blind obedience to their confessor.” John Gerson relates, that the same St. Bernard told one of his disciples, who was scrupulous, to go and celebrate, and take his word for it. He went, and was cured of his scruples.

“But a person may answer,” says Gerson, “Would to God I had a St. Bernard for my director! but mine is one of indifferent wisdom.” And he answers, “Thou dost err, whoever thou art that so speakest; for thou hast not given thyself into the hands of the man because he is well read, etc., but because he is placed over thee; wherefore obey him not as man, but as God.” For this reason St. Teresa well said, “Let the soul accept the confessor with a determination to think no more of personal excuses, but to trust in the words of the Lord, He that heareth you heareth Me. The Lord so highly values this submission, that when, in spite of a thousand inward conflicts, and considering the decision to be an absurd one, we execute it nevertheless, cost us what it may, the Lord so assists us,” etc.; and she goes on to say, that we then comply with his divine will. Hence St. Francis de Sales, speaking of direction from a spiritual Father in order to walk securely in the way of God, says, “This is the very counsel of all counsels.” “Search as much as you will,” says the devout Avila, “you will in no way discover the will of God so surely as by the path of that humble obedience which is so much recommended and practised by the devout of former times.” Thus, too, Alvarez said, “Even if the spiritual Father should err, the obedient soul is secure from error, because it rests on the judgment of him whom God has given it as a superior.” And F. Nieremberg writes to the same effect: “Let the soul obey the confessor; and then, although the thing itself were matter of fault, he does not sin who does it with the intention of obeying him who holds to him the place of God, persuading himself (as is, indeed, the case) that he is bound to obey him;” forasmuch as (according to the words of F. Rogacci and F. Lessius) the confessor is to us the interpreter of the divine will. And this is confirmed also by the gloss: “But if what is prescribed be of a doubtful kind, the virtue of obedience exempts from sin, although the thing in itself be evil;” and in the chapter Inquisition de Sent, exc., from the same text, obedience to the confessor is enjoined, when it says that scruples “ought to be dismissed at the judgment of one’s pastor.”

St. Francis de Sales gives three maxims of great consolation to the scrupulous: “An obedient soul has never been lost; 2. We ought to rest satisfied with knowing from our spiritual Father that we are going on well, without seeking a personal knowledge of it; 3. The best thing is to walk on blindly through all the darkness and perplexity of this life, under the providence of God.”

And therefore all the doctors of morals conclude, in general, with St. Antoninus, Navarro, Silvester, etc., that obedience to the confessor is the safest rule for walking well in the ways of God. F. Tirillo and F. La Croix say that this is the common doctrine of the holy Fathers and masters of the spiritual life. In the second place, the scrupulous should know, not only that they are safe in obeying, but that they are bound to obey their director, and to despise the scruple, acting with all freedom in the midst of their doubts. This is the teaching of Natalis Alexander: “That scruples ought to be despised when one has the judgment of a prudent, pious, and learned director; and that one ought to act against them is plain from the chapter Inquisitioni,” etc., as above; and of Father Wigandt: “He who acts against scruples does not sin; nay, sometimes it is a precept to do so, especially when backed by the judgment of the confessor. So do these authors speak, although they belong to the rigid school; so, too, the doctors in general; and the reason is, that if the scrupulous man lives in his scruples, he is in danger of placing grievous impediments in the way of satisfying his obligations, or, at least, of making any spiritual progress; and, moreover, of going out of his mind, losing his health, and destroying his conscience by despair or by relaxation.

Hence St. Antoninus agrees with Gerson in thus reproving the scrupulous, who, through a vain fear, is not obedient in overcoming his scruples: “Beware lest, from overmuch desire to walk securely, thou fall and destroy thyself.” For this reason F. Wigandt also says, that the scrupulous man ought to obey his director in all cases where the precept is not plainly sin, “unless the director enjoins what is manifestly against God;” and it is the general and undoubted decision among Doctors, that in things doubtful each one is bound to obey him who is placed over him, if it be not evidently a sin. This is proved by St. Bernard in a passage quoted at the commencement; and by St. Ignatius Loyola, who says: “There must be obedience in all things in which no sin is perceived, that is, in which there is not manifest sin.” Also by Blessed Humbert, General of the Friars Preachers, who says: “Unless the precept be plainly evil, it is to be received as though enjoined by God.” Moreover, by Blessed Denis the Carthusian: “In things doubtful as to whether or not they are against the divine precept, one must stand by the precept of him who is set over one; because, although it should be against the precept of God, yet, in virtue of obedience, the person under direction sins not.” Of the same opinion is St. Bonaventure. This makes Gerson say: “The scrupulous are to act against their scruples, and plant their feet firmly in resisting them. We cannot set scruples to rest better than by despising them; and, as a general rule, not without the advice of another, and especially our Superior. Otherwise, either ill–regulated fear or inconsiderate presumption will be our fall.” “With a firm foot,” says he, “they ought to overcome the scruple.”

And so the remedy that St. Philip Neri gave the scrupulous was, to make them despise their scruples. It is thus written in his life: “Moreover, besides the general remedy of committing one’s self altogether and for everything to the judgment of the confessor, he gave another, by exhorting his penitents to despise their scruples. Hence he forbade such persons to confess often; and when, in confession, they entered upon their scruples, he used to send them to Communion without hearing them.” So, then, in conclusion, the scrupulous man ought to set before himself obedience, and look upon his scrupulous fear as vain, and so act with freedom. Nor does this require (say the Doctors Busembaum, with Sanchez and others) that in each particular act he should expressly determine that the thing is a scruple, and that he ought to obey his confessor in despising it; it is enough that he act against it in virtue of a judgment made beforehand, since, from his past experience, the same judgment resides in his conscience habitually or virtually, though dim and confused. Hence La Croix and Tamburini, together with Vasquez, Val., etc., add, that if he who is scrupulous be unable amid that darkness to lay aside his scruple at once, or call clearly to mind the obedience laid on him by the confessor, which some anxious consciences are disabled from doing, perplexed as they are how to put by their scruple, by reason of the fear that weighs upon them, in that case he does not sin, though he act with a positive fear of sinning; and for this reason that as he has already passed a like judgment upon former scruples, and on the duty of obeying the injunction given him to despise them, he ought assuredly to believe himself to possess it now also, though, from the force of his fear, he does not perceive it.

But the scrupulous ought at such a time to despise the fear, inasmuch as it forms no true verdict of conscience. Hear how Gerson openly confirms this point, and what advice he gives: “A formed conscience is, when, after discussion and deliberation, a definite sentence of the reason judges that a thing is to be done or to be avoided; and to act against this is a sin: but fear or scruple of conscience is, when the mind wavers in doubt, not knowing which of two things it is bound to do, and yet would not omit whatever it could ascertain to be agreeable to the divine will; and this fear is as much as possible to be cast away and quenched.” In fact, then, Gerson says that a person sins by acting under a practical doubt, when the doubt proceeds from a formed conscience; but that this formed conscience exists when, after examining the circumstances, he deliberately judges with a definitive sentence on what he is obliged and what he is forbidden to do; and he sins by acting against such a conscience as this. But that, when the mind is doubtful and wavering, and yet would not do anything that was displeasing to God, this, says Gerson, is no true doubtfulness, but a vain fear, which ought as much as possible to be cast away and despised. So that when there certainly exists in the scrupulous person the habitual will not to offend God, it is certain (according to Gerson) that while he acts in his doubtfulness he does not sin; and with reason, since it is then not a true doubt, although he may apprehend it to be a doubt, but a vain fear.

On the other hand, it is certain, that for the commission of a mortal sin there is required a full perception on the part of the reason, and a complete deliberate consent on the part of the will, and to will something which grievously offends God. This doctrine is undoubted, and common to all the theologians, and even to the most rigid, as Juenin, Habert, and that most rigorous of all, Genet, who speaks thus: “But if (the act) contain only an imperfect degree of deliberation, the sin will be venial, not mortal.” And this, too, is the teaching of all the rest, with St. Thomas, who says: “That which is mortal may be venial, owing to the act being imperfect, since it does not absolutely amount to the perfection of a mortal act, being not deliberate, but sudden.”

Let scrupulous souls, then, suffer this cross of theirs with resignation, and not perplex themselves in the greatest distresses which God may send or permit. It is for their profit, to the end that they may be humbler, may guard better against such occasions as are beyond doubt and seriously dangerous, may commend themselves oftener to the Lord, and put a more entire trust in the divine goodness. Meanwhile let them often have recourse to the most holy Virgin Mary, who is called, and is in truth, the Mother of Mercy, and comforter of the afflicted. Let them, indeed, fear to offend God, wherever they do in truth discern what will offend him; but if only they are steadfast in resolving rather to die a thousand times than lose the grace of God, let them, above all things, fear lest they fail in obedience to their directors. On the other hand, while they blindly obey, they may assure themselves of not being abandoned by that Lord who will have all men saved, and who, loving good–will as he does, never suffers a really obedient soul to perish.

No one hath hoped in the Lord, and hath been confounded. Casting all your care upon Him, for He hath care of you. The Lord is my light and my salvation; whom shall I fear? In peace in the self-same I will sleep and I will rest; for Thou, O Lord, singularly hast settled me in hope. In Thee, O Lord, have I hoped; let me never be confounded.”

Something to Consider When You Suffer…

One day Our Lord appeared to Bl. Catherine of Racconigi, a stigmatic nun, who, like St. Catherine of Siena and several other saints, was mystically espoused to Jesus. http://www.newadvent.org/cathen/09703a.htm (‘Mystical Marriage’)
He showed Catherine an exceedingly beautiful crown of roses, saying: “All afflictions will appear as roses to you if you bear them with good will.”

When we accept any cross, however small, for the love of God, we bring Him immense glory and consolation. Listen to what Our Lord said to Sr. Benigna Consolata Ferrero:

“Whenever a soul receives with faith and love any occasion of suffering, it is as if she received Me in her arms when taken down from the Cross; the two arms with which the soul receives Me are resignation and love for My divine Will.”

In relation to one of the elect, Jesus spoke these beautiful words to St. Gertrude: “Because her most intense suffering was in her arm she holds Me embraced with a glory of beatitude so great that she would wish to have suffered a hundred times more.”

My Favourite Scripture Verse.

‘Yea I have loved thee with everlasting love, therefore have I drawn thee, taking pity on thee.’ (Jeremiah 31:3)

This scripture verse is profoundly beautiful. Books could be written on this brief passage. But we will only focus (briefly) on 9 truths that relate to this passage.

“Yea I have loved thee with everlasting love…”

1. Before we were created, God loved us – each of us, without exception. His love is the cause of our existence. We are no accident; we are extremely precious to God. “I loved you all before you were born.” (Our Lord to one of His chosen souls)

2. The infinite love of God for souls is manifested to us through His Providence. It is for this reason that God wants us to abandon ourselves to Him without reserve, like a child in its mother’s arms. He does not want us to turn aside from His love, as so many poor souls do! “You have but one thing to do: love Me and abandon yourself to My will.” (Our Lord to Servant of God, Sr. Josefa Menendez)

3. Though He finds infinite satisfaction in Himself, due to His infinite perfections, He desired (and desires) nevertheless to share His gifts – to share Himself! – with us, His dear creatures. There is no purer love than God’s love! “Love is essentially communicative.” (St. Thomas Aquinas)

4. God’s love is eternal; it is immutable. We cannot exhaust His love. We can expel Divine Love from our souls through mortal sin; but this does not change God’s love for us. So long as we desire to seek God and turn from sin, He will welcome us back with intense pleasure, the sight of which fills Heaven with raptures of love and joy! Our Lord revealed to St. Bridget of Sweden that He would happily suffer to save the damned and even the fallen angels if it were possible! (St. Alphonsus and many others confirm the orthodoxy of St. Bridget’s revelations.)

“… therefore have I drawn thee…”

5. St. Thomas says that the nature of love is to will the good of the beloved. As God contains all Goodness within Himself, it follows that in His love, He necessarily seeks to unite us to Himself. This helps us to see why the Cross is a gift: it is permitted or sent in order to detach us from this earth and from sin. “O My daughter, how many would have abandoned Me if they had not been crucified.” (Jesus to St. Gemma Galgani, an extraordinary mystic)

6. Without actual grace, we cannot approach God. No one reaches God by their own efforts. The saints are simply those who cooperated with God’s grace, and who let themselves be led by infinite love, which wills only what is best for us. God’s will is Love. Those who trust in God alone and seek Him with pure hearts will soon experience the joy of their Master. “If you surrender all, you will find everything in My Heart.” (Jesus to Sr. Josefa Menendez)

“… taking pity on thee…”

7. Jesus laboured for 33 years for our salvation. His Interior Cross never left Him. The sufferings He endured for us are infinitely greater than we can imagine. And to think that He endured it all for you! For me! (Gal. 2:20). “The least sins wound Me more than all the ills in the world can wound you; you only feel what touches yourself, whereas I feel all the sins of mankind.” (Jesus to Venerable Anne of St. Bartholomew)

8. Jesus offers Himself for us daily in the Holy Sacrifice of the Mass (as often as Mass is said)! What unspeakable love! “In the Mass is perpetuated the same immolation of the same Victim, Me, on Calvary. It is not a prolongation or a repetition of My sacrifice, but the same sacrifice though unbloody, the same living crucifixion with the same and only loving will of the Father to give His own Son, His only Son, for the salvation of the world.” (Jesus to Ven. Concepcion Cabrera de Armida)
The following book (which can be read legally and freely online) is essential reading (I do not use this expression lightly) for all Christians: https://archive.org/stream/cochemsexplanat01martgoog#page/n18/mode/2up (‘The Holy Sacrifice of the Mass Explained’ by Ven. Martin von Cochem)

9. Even if we have been the worst sinner in the world, God will pardon us if we return to Him. In Heaven there are many who have been terrible sinners; but they all share this in common: they humbled themselves. Those who are proud will never be happy. Pride is to union with God what oil is to water.

The Sacred Heart of Jesus invites us all in such moving words as these: “Come to repent, come to be reconciled, come to be consoled, come to receive a blessing. Come, My friend, take everything which a friend can give to his friend. Come, My sister, possess the eternal inheritance which I acquired for you by My Precious Blood. Come, My spouse, enjoy My Divinity.” (Jesus to St. Mechtilde)

How to Attain Lasting Peace

“It is impossible to explain the abundance of this peace in the soul altogether given to God and seeking Him alone.” – Bl. Dom Columba Marmion

“Souls that do not wish to give all to Our Lord,” writes Bl. Dom Columba Marmion, “and to bring all their desires to unity by this total donation, cannot taste this true peace. They are divided, tossed to and fro between themselves and God, between the satisfaction of their self–love and obedience; they are the prey of trouble and disquiet. (Like St. Augustine, we should cleave to God, the immutable good).”

If we desire true peace, we must seek God with a pure heart. He has loved us first; let us love Him in return.

“One night while I was praying,” writes St. Veronica Giuliani, “I beheld issuing from the side of Our Saviour a liquid which exhaled a heavenly perfume, and it filled up a kind of fountain which stood before the Lord. I saw many souls plunge into it. The Lord gave me to understand that these were the pure souls who had given themselves absolutely to Him.”

“The more I am faithful to this little way of love,” writes Sr. Consolata Betrone, “the more is my soul flooded with joy and true peace that nothing is able to disturb, not even my continual falls. For, when I bring these to Jesus, He makes me remedy them through acts of humility, and these in turn increase the peace and joy in my heart.”

Ponder in your heart the profound truth of these words: “Our souls are made for God; unless they are set towards this end they are perpetually in agitation and trouble. Now St. Benedict wishes that we should have but this one and universal intention: That we should seek God… By the unity of this end, he brings unity to the manifold actions of our life, and especially into the desires of our being; and this is, according to St. Thomas one of the essential elements of peace… Our souls are troubled when they are torn by desires that bear upon a thousand different objects… when we seek God alone by an obedience full of abandonment and love, we sum up all things in the one thing necessary; and it is this that establishes strength and peace within us.” Bl. Dom Columba Marmion

If we simply do our duties for the love of God, seeking always to purify our intentions, then we will surely taste the sweetness of Our Lord’s yoke. He is the Way: let us follow Him; He is the Truth: let us trust Him; He is the Life: let us unite ourselves to Him, Who will lead us safely to Paradise. The more sinful we have been in the past, the greater right we have to trust in His infinite love, which is the source of all our good desires. If we desire Him, He desires us still more (as He revealed to St. Margaret of Cortona).

In 1809, the Divine Precursor [St. John the Baptist] appeared to His humble servant, Bl. Elizabeth Canori–Mora. Showing her the Promised Land, He said: “Look! There the Divine Paraclete awaits you, to celebrate with you celestial espousals. I will be your guide and conductor. O fortunate soul, what a happy fate is yours!” At these words, the Angels introduced her into the kingdom of Glory, and the Saint pointed out to her the Heavenly Palace, and began to describe its magnificence. Then he added: “But the door of this Palace is narrow: those who enter must be humble and lowly.” (p. 116 of her biography)

Jesus to Marie–Dominique Moes (on the Feast of the Sacred Heart in 1859): “O blinded men, what has become of you? Have I not shed all My Blood for you, and given Myself to you for food? And all that was not enough to awaken a return of love in you? Ah, what sorrow for My loving Heart!”

A Helpful Tip for Overcoming Temptation.

One day St. Rose of Lima complained to Our Lord that He let her be exposed to a great danger of falling into sin. Perhaps we have been in this position before. Perhaps we have even fallen into mortal sin many times, despite what we thought to be our best efforts. Maybe we have become so discouraged that we almost expect to fall again…

Whatever the case may be, the good news is that God has not given up on us: if we desire Him, He desires us far more; for we cannot seek God without His grace.

“As soon as your soul is touched by grace, and before the struggle has even begun, hasten to My Heart; beg of Me to let a drop of My Blood fall on your soul. . . . Ah! hasten to My Heart . . . and be without fear for the past; all has been swallowed up in the abyss of My mercy, and My love is preparing new graces for you. The memory of your lapses will be an incentive to humility and a source of merit, and you cannot give Me a greater proof of affection than to count on My full pardon and to believe that your sins will never be as great as My mercy, which is infinite.” (Our Lord to Sr. Josefa Menendez)

If we etch the following truths deep in our hearts and minds, we will be preserved from many sins (provided that we persevere in prayer).

1. Grace is all–powerful. Grace is a participation in the Divine Nature; it is invincible, like God Himself. There is no sinner, however hardened, who cannot abandon his sins and be saved, provided that he calls on Almighty God with confidence and a will to turn from his wickedness. “Ask and you shall receive.”

2. God will not allow us to be tempted beyond our strength. We must not blame God for our falls. Deliberate sin, especially mortal sin, can always be avoided. If we fall, we can turn to God in humility, saying: “My Jesus, mercy! Help me to love You more! Please increase my humility. Help me to trust in you. Without You I am nothing and can do nothing.” And so forth. By our confidence we honour the infinite goodness of God. This is a sure way of obtaining great graces.

3. Without Grace we can do nothing. Everyone receives actual grace – absolutely everyone. Were God to withdraw His grace from us, we would not so much as be able to think a good thought. All life, all holiness, all wisdom, all intelligence, all goodness comes from Him. Pride is a perversion, a lie, spiritual theft, insanity (to a greater or lesser extent).

4. With God we can do all things. Every temptation we have overcome, any good we have ever done, any prayer we have made, any good we possess, is a gift from God. Why, then, do we not trust in Him?

Applying this knowledge to the pursuit of perfection – to which we are all called – it becomes evident that if we are to grow in love/holiness, we must place all our confidence in Almighty God, knowing that we can never place too much trust in Him, just as we can never place too little trust in ourselves!

St. Crescentia certainly distrusted herself, and she was profoundly humble and loving. It is written of her that if she heard of someone committing a mortal sin, she would say: “I should have fallen much lower than this unfortunate man, if Almighty God had not so powerfully upheld me; had the man, on the other hand, had the grace I possess, he would live a thousand times more piously than I do. He that thinketh himself to stand, let him take heed lest he fall.” Reflect seriously on these words, dear reader. We can never be too humble.

If we do fall into sin, we must not think: “But my spiritual life was going so well… I had avoided sin for so long… I was soaring with the saints!” No. We must attribute all our former success to God. Likewise, we must only expect to overcome sin with God’s help. Unless we trust in Our Lord, our efforts will be in vain.

“Let Me do it!” This is what Our Lord used to say to St. Veronica Giuliani. He says the same to us. If we are tempted, let Him do it: He will be our strength. If we desire holiness, let Him do it: He will sanctify us. Provided that we follow His inspirations and do not give in to a state of presumptuous passivity, He will lead us into His Sacred Heart.

I said earlier that St. Rose of Lima once complained to Our Lord that He allowed her to come close to falling into sin (or so she thought). This was Our Lord’s reply:

“Would you have conquered if I had not been in your heart? I am always with you and My grace forsakes you not; therefore weep no more.”

On another occasion, He said to her:

“They must no longer be deluded as to the meaning of pain; trial is the path to perfection; by it they attain beauty of soul and the summit of grace, and the glory of the Children of God. The Cross is the true and only ladder to reach Heaven. Without the Cross this ascent is impossible.”

Next time you are tempted, recall these words:

“Would you have conquered if I had not been in your heart? I am always with you and My grace forsakes you not.”