Too Late for
Change?
Thursday of the Second Week of Lent, February 28, 2013
Luke 16: 19-31
Jesus said to the
Pharisees "There was a rich man who dressed in purple garments and fine
linen and dined sumptuously each day. And lying at his door was a poor man
named Lazarus, covered with sores, who would gladly have eaten his fill of the
scraps that fell from the rich man´s table. Dogs even used to come and lick his
sores. When the poor man died, he was carried away by angels to the bosom of
Abraham. The rich man also died and was buried, and from the netherworld, where
he was in torment, he raised his eyes and saw Abraham far off and Lazarus at
his side. And he cried out, ´Father Abraham, have pity on me. Send Lazarus to
dip the tip of his finger in water and cool my tongue, for I am suffering
torment in these flames.´ Abraham replied, ´My child, remember that you
received what was good during your lifetime while Lazarus likewise received
what was bad; but now he is comforted here, whereas you are tormented.
Moreover, between us and you a great chasm is established to prevent anyone
from crossing who might wish to go from our side to yours or from your side to
ours.´ He said, ´Then I beg you, father, send him to my father´s house, for I
have five brothers, so that he may warn them, lest they too come to this place
of torment.´ But Abraham replied, ´They have Moses and the prophets. Let them
listen to them.´ He said, ´Oh no, father Abraham, but if someone from the dead
goes to them, they will repent.´ Then Abraham said, ´If they will not listen to
Moses and the prophets, neither will they be persuaded if someone should rise
from the dead.´"
Introductory Prayer: Lord, although I cannot see You with my eyes, I
believe You are present to me now, in my innermost being, and that You know me far better
than I know myself. I also know that You love me much more
than I love my own self. Thank You for loving and
watching over me, though I don’t deserve Your love. In return, I
offer You my sorrow for my sins and my hopes to love You more each day.
Petition: Lord, help me to be generous and serve the
needs of my neighbor.
1. Self-centeredness Is Useless and Sinful: The rich man lived in
isolated luxury, absorbed with the latest in fashion and the finest in dining.
He did not hurt anyone: He didn’t run Lazarus off his property. He didn’t mind
Lazarus hanging around his table for the leftovers. He didn’t criticize him for
not getting a job to earn a living. Then what was the rich man’s sin? He didn’t
treat Lazarus as a person. To the rich man, Lazarus was simply a part of the
landscape. How many people do I come in contact with, perhaps repeatedly, who
are nothing more to me than part of the landscape?
2. Suffering Helps Us Grow: Our words “compassion”
and “sympathy” come from Latin and Greek roots that mean to “suffer with.” Our
personal suffering makes us more humane and opens us up to the plight of
others. Our vision becomes more perceptive of other’s hardships, and our hearts
become quicker to respond compassionately. Yet suffering can be a double-edged
sword. It can also push us into envy, hatred, bitterness and isolation if we
are proud, or if we forget that God permits trials to purify our love. How have
I responded to suffering in my life? Has it made me more compassionate or more
bitter and self-centered?
3. There Is More to Life Than Riches: Suffering also makes
us more zealous for souls, more apostolic. Unfortunately for his brothers, the
rich man’s zeal was a “zeal come lately.” Because he spent all his energy and
fortune in avoiding suffering, he was totally absorbed in self. The meaning of
his life was completely temporal, and in the end he had nothing to show for it.
One of our greatest sufferings in purgatory will be the realization that we
could have done so much more for the salvation of souls.
Conversation with Christ: Lord, I have had a
chance to look more seriously at myself in this meditation and to examine if my
heart is set on You, if you are my
treasure. Perhaps in some areas I still cling to the treasures of this world.
But now I want to get rid of them completely. I know that my heart can be set
on only one thing and that it will radiate with whatever fills it. Fill me with
Yourself, so that I may radiate You. Anything that is not You cripples my efforts to
give You to others. Rid me of my
selfishness. Make me your apostle.
Resolution: I will pray for someone who is difficult for me to love, and I will be
kind to a stranger.
Excerpts from the DIARY of Saint Faustina Kowalska
23 Toward the end of
the first year of my novitiate, darkness began to cast its shadow over my soul.
I felt no consolation in prayer; I had to make a great effort to meditate; fear
began to sweep over me. Going deeper into myself, I could find nothing but
great misery. I could also clearly see the great holiness of God. I did not
dare to raise my eyes to Him, but reduced myself to dust under His feet and
begged for mercy. My soul was in this state for almost six months. Our beloved
Mother Directress [Mary Joseph [14]]
encouraged me in these difficult moments. But this suffering became greater and
greater.
The second year of the novitiate was approaching. Whenever I recalled that I was to make my vows, my soul shuddered. I did not understand what I was reading; I could not meditate; it seemed to me that my prayer was displeasing to God. It seemed to me that by approaching the Holy Sacraments I was offending God even more. But despite this, my confessor [Father Theodore [15]] did not let me omit one single Holy Communion. God was working very strangely in my soul. I did not understand anything at all of what my confessor was telling me. The simple truths of the faith became incomprehensible to me. My soul was in anguish, unable to find comfort anywhere.
The second year of the novitiate was approaching. Whenever I recalled that I was to make my vows, my soul shuddered. I did not understand what I was reading; I could not meditate; it seemed to me that my prayer was displeasing to God. It seemed to me that by approaching the Holy Sacraments I was offending God even more. But despite this, my confessor [Father Theodore [15]] did not let me omit one single Holy Communion. God was working very strangely in my soul. I did not understand anything at all of what my confessor was telling me. The simple truths of the faith became incomprehensible to me. My soul was in anguish, unable to find comfort anywhere.
38 In order to purify
a soul, Jesus uses whatever instruments He likes. My soul underwent a complete
abandonment on the part of creatures; often my best intentions were
misinterpreted by the sisters,[26]
a type of suffering which is most painful; but God allows it, and we must
accept it because in this way we become more like Jesus. There was one thing
which I could not understand for a long time: Jesus ordered me to tell
everything to my Superiors, but my Superiors did not believe what I said and
treated me with pity as though I were being deluded or were imagining things.
Because of this, believing myself to be deluded, I resolved to avoid God interiorly for fear of these illusions. But the grace of God pursued me at every step, and God spoke to me when I least expected it.
Because of this, believing myself to be deluded, I resolved to avoid God interiorly for fear of these illusions. But the grace of God pursued me at every step, and God spoke to me when I least expected it.
39 + One day Jesus told me that He would cause a
chastisement to fall upon the most beautiful city in our country [probably
Warsaw]. This chastisement would be that with which God had punished Sodom and
Gomorrah.[27] I saw the great wrath of God and a shudder
pierced my heart. I prayed in silence. After a moment, Jesus said to me, My
child, unite yourself closely to Me during the Sacrifice and offer My
Blood and My Wounds to My Father in expiation for the sins of that city.
Repeat this without interruption throughout the entire Holy Mass. Do
this for seven days. On the seventh day I saw Jesus in a bright cloud and
began to beg Him to look upon the city and upon our whole country. Jesus looked
[down] graciously. When I saw the kindness of' Jesus, I began to beg His
blessing. Immediately Jesus said, For your sake I bless the entire country. And
He made a big sign of the cross over our country. Seeing the goodness of God, a
great joy filled my soul.
Darkness and Temptations
77 My mind became dimmed in a strange way; no truth seemed clear to me. When people spoke to me about God, my heart was like a rock. I could not draw from it a single sentiment of love for Him. When I tried, by an act of the will, to remain close to Him, I experienced great torments, and it seemed to me that I was only provoking God to an even greater anger. It was absolutely impossible for me to meditate as I had been accustomed to do in the past. I felt in my soul a great void, and there was nothing with which I could fill it. I began to suffer from a great hunger and yearning for God, but I saw my utter powerlessness. I tried to read slowly, sentence by sentence, and to meditate in this way, but this also was of no avail. I understood nothing of what I had read.
The abyss of my misery was constantly before my eyes. Every time I entered the chapel for some spiritual exercise, I experienced even worse torments and temptations. More than once, all through Holy Mass, I had to struggle against blasphemous thoughts which were forcing themselves to my lips. I felt an aversion for the Holy Sacraments, and it seemed to me that I was not profiting from them in any way. It was only out of obedience to my confessor that I frequented them, and this blind obedience was for me the only path I could follow and my very last hope of survival. The priest explained to me that these were trials sent by God and that, in the situation I was in, not only was I not offending God, but I was most pleasing to Him. "This is a sign," he told me, "that God loves you very much and that He has great confidence in you, since He is sending you such trials." But these words brought me no comfort; it seemed to me that they did not apply to me at all.
One thing did surprise me: it often happened that, at the time when I was suffering greatly, these terrible torments would disappear suddenly just as I was approaching the confessional; but as soon as I had left the confessional, all these torments would again seize me with even greater ferocity. I would then fall on my face before the Blessed Sacrament repeating these words: "Even if You kill me, still will I trust in You!" [cf. Job 13:15] It seemed to me that I would die in these agonies. But the most terrible thought for me was the conviction that I had been rejected by God. Then other thoughts came to me: why strive to acquire virtues and do good works? why mortify and annihilate yourself? what good is it to take vows? to pray? to sacrifice and immolate yourself? why sacrifice myself all the time? what good is it - if I am already rejected by God? why all these efforts? And here, God alone knew what was going on in my heart.
77 My mind became dimmed in a strange way; no truth seemed clear to me. When people spoke to me about God, my heart was like a rock. I could not draw from it a single sentiment of love for Him. When I tried, by an act of the will, to remain close to Him, I experienced great torments, and it seemed to me that I was only provoking God to an even greater anger. It was absolutely impossible for me to meditate as I had been accustomed to do in the past. I felt in my soul a great void, and there was nothing with which I could fill it. I began to suffer from a great hunger and yearning for God, but I saw my utter powerlessness. I tried to read slowly, sentence by sentence, and to meditate in this way, but this also was of no avail. I understood nothing of what I had read.
The abyss of my misery was constantly before my eyes. Every time I entered the chapel for some spiritual exercise, I experienced even worse torments and temptations. More than once, all through Holy Mass, I had to struggle against blasphemous thoughts which were forcing themselves to my lips. I felt an aversion for the Holy Sacraments, and it seemed to me that I was not profiting from them in any way. It was only out of obedience to my confessor that I frequented them, and this blind obedience was for me the only path I could follow and my very last hope of survival. The priest explained to me that these were trials sent by God and that, in the situation I was in, not only was I not offending God, but I was most pleasing to Him. "This is a sign," he told me, "that God loves you very much and that He has great confidence in you, since He is sending you such trials." But these words brought me no comfort; it seemed to me that they did not apply to me at all.
One thing did surprise me: it often happened that, at the time when I was suffering greatly, these terrible torments would disappear suddenly just as I was approaching the confessional; but as soon as I had left the confessional, all these torments would again seize me with even greater ferocity. I would then fall on my face before the Blessed Sacrament repeating these words: "Even if You kill me, still will I trust in You!" [cf. Job 13:15] It seemed to me that I would die in these agonies. But the most terrible thought for me was the conviction that I had been rejected by God. Then other thoughts came to me: why strive to acquire virtues and do good works? why mortify and annihilate yourself? what good is it to take vows? to pray? to sacrifice and immolate yourself? why sacrifice myself all the time? what good is it - if I am already rejected by God? why all these efforts? And here, God alone knew what was going on in my heart.
93 +A Short Version of the Catechism of the Vows[39]
Q. What is a vow?
A. A vow is a voluntary promise made to God, to carry out a more perfect act.
Q. Is a vow binding in a matter which is the object of a commandment?
A. Yes. The carrying out of an act which is the object of a commandment has a double value and merit; and the neglect of such an act is a double transgression and evil, because by breaking such a vow we add to the sin against the commandment, the sin of sacrilege.
Q. Why do religious vows have such value?
A. Because they are the foundation of the religious life approved by the Church, in which the members bound together in a religious community undertake to strive always for perfection by means of the three religious vows of poverty, chastity and obedience, observed according to the rules.
Q. What is the meaning of the words, "strive for perfection?"
A. To strive for perfection means that the religious life does not in itself demand that perfection be already attained, but obliges, under the pain of sin, that we work daily to attain it. Therefore, a religious who does not want to become perfect neglects his principal duty of state.
Q. What are "solemn" religious vows?
A. " Solemn" religious vows are so absolute that, in extraordinary cases, only the Holy Father can dispense from them.
Q. What are simple religious vows?
A. These are vows which are less absolute - the Holy See dispenses from perpetual and annual vows.
Q. What is the difference between a vow and a virtue?
A. A vow pertains only to that which is commanded under pain of sin; the virtue goes beyond this and helps in the carrying out of the vow; on the other hand, by breaking the vow we fail in the virtue and do it damage.
Q. To what do the religious vows oblige us?
A. The religious vows oblige us to strive to acquire the virtues and to submit ourselves completely to our Superiors and to the Rules which are in force; thus the religious gives his own person to the Community, renouncing every right over himself and his actions, which he sacrifices to the service of God.
The Vow of Poverty
The vow of poverty is the voluntary renunciation of the right over property or to the use of such property with the purpose of pleasing God.
Q. What objects does the vow of poverty concern?
A. All those goods and those objects which appertain to the Community. We have no longer any right over anything that has been given to us, once it has been accepted, whether an article or money. All these donations and presents, which may have been given us out of gratitude or in any other way, belong by right to the Community. We cannot make use, without violating the vow, of any wages we may receive for work or even any annuity.
Q. When do we break or violate the vow in a matter which entails the seventh commandment?
A. We break or violate it when, without permission, we take for ourselves anything that belongs to the house; when, without permission, we retain something in order to appropriate it; and when, without authorization, we sell or exchange something that belongs to the Community. When we make use of an object for some other purpose than that intended by the Superior. When we give to, or accept from another, anything whatsoever without permission. When by negligence we destroy or damage something. When, in going from one house to another, we take something with us without permission. In a situation where the vow is broken, the religious is bound to restitution to the Community.
The Virtue of Poverty
This is an evangelical virtue which impels the heart to detach itself from temporal things; the religious, in virtue of his profession, is strictly obliged to it.
Q. When do we sin against the virtue of poverty? When we desire something, contrary to this virtue. When we become attached to something, and when we make use of superfluous things. How many degrees of poverty are there and what are they?
A. There are, in practice, four degrees of poverty for one who is a professed religious: to dispose of nothing without the consent of the Superiors (the strict matter of the vow); to avoid superfluities and be content with necessities (this pertains to the virtue); to readily content oneself with things of inferior quality in what concerns one's cell, clothing, nourishment, etc., and to experience this contentment interiorly; to rejoice in extreme poverty.
The Vow of Chastity
Q. To what does this vow oblige us?
A. To renounce marriage and to avoid everything that is forbidden by the sixth and ninth commandments.
Q. Is a fault against the virtue a violation of the vow?
A. Every fault against the virtue is at the same time a violation of the vow, because here there is no difference, as in the case of poverty and obedience, between the vow and the virtue.
Q. Is every bad thought a sin?
A. No, every bad thought is not a sin; it becomes so only when the acquiescence of the will and consent are joined to the consideration of the mind.
Q. Is there anything, over and above sins against chastity, which is detrimental to the virtue?
A. Lack of custody of the senses, of the imagination, of the feelings; familiarity and sentimental friendships are detrimental to the virtue.
Q. What are the means by which this virtue may be preserved?
A. To conquer interior temptations with the thought of the presence of God, and moreover to fight without fear. And for exterior temptations, to avoid occasions. There are, in all, seven principal means: to guard the senses, to avoid occasions, to avoid idleness, to remove temptations promptly, to remove oneself from all - and especially particular friendships, the spirit of mortification, and to reveal all these temptations to one's confessor.
Besides this, there are also five means of preserving this virtue: humility, the spirit of prayer, modesty of the eyes, fidelity to the rule, a sincere devotion to the Blessed Virgin Mary.
The Vow of Obedience
The vow of obedience is superior to the first two. It is, to tell the truth, a holocaust, and it is more necessary because it forms and animates the monastic body.
Q. To what does the vow of obedience oblige us?
A. By the vow of obedience, the religious promises to God to be obedient to his legitimate superiors in everything that they will ordain in virtue of the rule. The vow of obedience makes the religious dependent on his superior in virtue of these rules for his whole life and in all his affairs. A religious commits a grave sin against the vow every time he disobeys an order given in virtue of obedience and of these rules.
The Virtue of Obedience
The virtue of obedience goes further than the vow; it embraces the rules, the regulations and even the counsels of the superiors.
Q. Is the virtue of obedience indispensable for a religious?
A. The virtue of obedience is so indispensable to a religious that, even if he were to perform good actions contrary to obedience, these would be evil and without merit.
Q. Can we sin gravely against the virtue of obedience?
A. We sin gravely when we scorn the authority or the order of the superior, or when spiritual or temporal harm to the community results from our disobedience.
Q. What faults endanger the vow?
A. To be prejudiced against the superior, or to harbor an antipathy for him - murmuring and criticism, tardiness and negligence.
The Degrees of Obedience
Prompt and complete fulfillment - the obedience of the will, when the will persuades the intellect to submit to the advice of the superior. To facilitate obedience, Saint Ignatius suggests, moreover, three means: always to see God in our superior, whoever he might be; to justify in itself the order or advice of the superior; to accept each order as an order from God, without examining it or reflecting on it. General means: humility. Nothing is difficult for the humble.
Q. What is a vow?
A. A vow is a voluntary promise made to God, to carry out a more perfect act.
Q. Is a vow binding in a matter which is the object of a commandment?
A. Yes. The carrying out of an act which is the object of a commandment has a double value and merit; and the neglect of such an act is a double transgression and evil, because by breaking such a vow we add to the sin against the commandment, the sin of sacrilege.
Q. Why do religious vows have such value?
A. Because they are the foundation of the religious life approved by the Church, in which the members bound together in a religious community undertake to strive always for perfection by means of the three religious vows of poverty, chastity and obedience, observed according to the rules.
Q. What is the meaning of the words, "strive for perfection?"
A. To strive for perfection means that the religious life does not in itself demand that perfection be already attained, but obliges, under the pain of sin, that we work daily to attain it. Therefore, a religious who does not want to become perfect neglects his principal duty of state.
Q. What are "solemn" religious vows?
A. " Solemn" religious vows are so absolute that, in extraordinary cases, only the Holy Father can dispense from them.
Q. What are simple religious vows?
A. These are vows which are less absolute - the Holy See dispenses from perpetual and annual vows.
Q. What is the difference between a vow and a virtue?
A. A vow pertains only to that which is commanded under pain of sin; the virtue goes beyond this and helps in the carrying out of the vow; on the other hand, by breaking the vow we fail in the virtue and do it damage.
Q. To what do the religious vows oblige us?
A. The religious vows oblige us to strive to acquire the virtues and to submit ourselves completely to our Superiors and to the Rules which are in force; thus the religious gives his own person to the Community, renouncing every right over himself and his actions, which he sacrifices to the service of God.
The Vow of Poverty
The vow of poverty is the voluntary renunciation of the right over property or to the use of such property with the purpose of pleasing God.
Q. What objects does the vow of poverty concern?
A. All those goods and those objects which appertain to the Community. We have no longer any right over anything that has been given to us, once it has been accepted, whether an article or money. All these donations and presents, which may have been given us out of gratitude or in any other way, belong by right to the Community. We cannot make use, without violating the vow, of any wages we may receive for work or even any annuity.
Q. When do we break or violate the vow in a matter which entails the seventh commandment?
A. We break or violate it when, without permission, we take for ourselves anything that belongs to the house; when, without permission, we retain something in order to appropriate it; and when, without authorization, we sell or exchange something that belongs to the Community. When we make use of an object for some other purpose than that intended by the Superior. When we give to, or accept from another, anything whatsoever without permission. When by negligence we destroy or damage something. When, in going from one house to another, we take something with us without permission. In a situation where the vow is broken, the religious is bound to restitution to the Community.
The Virtue of Poverty
This is an evangelical virtue which impels the heart to detach itself from temporal things; the religious, in virtue of his profession, is strictly obliged to it.
Q. When do we sin against the virtue of poverty? When we desire something, contrary to this virtue. When we become attached to something, and when we make use of superfluous things. How many degrees of poverty are there and what are they?
A. There are, in practice, four degrees of poverty for one who is a professed religious: to dispose of nothing without the consent of the Superiors (the strict matter of the vow); to avoid superfluities and be content with necessities (this pertains to the virtue); to readily content oneself with things of inferior quality in what concerns one's cell, clothing, nourishment, etc., and to experience this contentment interiorly; to rejoice in extreme poverty.
The Vow of Chastity
Q. To what does this vow oblige us?
A. To renounce marriage and to avoid everything that is forbidden by the sixth and ninth commandments.
Q. Is a fault against the virtue a violation of the vow?
A. Every fault against the virtue is at the same time a violation of the vow, because here there is no difference, as in the case of poverty and obedience, between the vow and the virtue.
Q. Is every bad thought a sin?
A. No, every bad thought is not a sin; it becomes so only when the acquiescence of the will and consent are joined to the consideration of the mind.
Q. Is there anything, over and above sins against chastity, which is detrimental to the virtue?
A. Lack of custody of the senses, of the imagination, of the feelings; familiarity and sentimental friendships are detrimental to the virtue.
Q. What are the means by which this virtue may be preserved?
A. To conquer interior temptations with the thought of the presence of God, and moreover to fight without fear. And for exterior temptations, to avoid occasions. There are, in all, seven principal means: to guard the senses, to avoid occasions, to avoid idleness, to remove temptations promptly, to remove oneself from all - and especially particular friendships, the spirit of mortification, and to reveal all these temptations to one's confessor.
Besides this, there are also five means of preserving this virtue: humility, the spirit of prayer, modesty of the eyes, fidelity to the rule, a sincere devotion to the Blessed Virgin Mary.
The Vow of Obedience
The vow of obedience is superior to the first two. It is, to tell the truth, a holocaust, and it is more necessary because it forms and animates the monastic body.
Q. To what does the vow of obedience oblige us?
A. By the vow of obedience, the religious promises to God to be obedient to his legitimate superiors in everything that they will ordain in virtue of the rule. The vow of obedience makes the religious dependent on his superior in virtue of these rules for his whole life and in all his affairs. A religious commits a grave sin against the vow every time he disobeys an order given in virtue of obedience and of these rules.
The Virtue of Obedience
The virtue of obedience goes further than the vow; it embraces the rules, the regulations and even the counsels of the superiors.
Q. Is the virtue of obedience indispensable for a religious?
A. The virtue of obedience is so indispensable to a religious that, even if he were to perform good actions contrary to obedience, these would be evil and without merit.
Q. Can we sin gravely against the virtue of obedience?
A. We sin gravely when we scorn the authority or the order of the superior, or when spiritual or temporal harm to the community results from our disobedience.
Q. What faults endanger the vow?
A. To be prejudiced against the superior, or to harbor an antipathy for him - murmuring and criticism, tardiness and negligence.
The Degrees of Obedience
Prompt and complete fulfillment - the obedience of the will, when the will persuades the intellect to submit to the advice of the superior. To facilitate obedience, Saint Ignatius suggests, moreover, three means: always to see God in our superior, whoever he might be; to justify in itself the order or advice of the superior; to accept each order as an order from God, without examining it or reflecting on it. General means: humility. Nothing is difficult for the humble.
135 During the third probation, the Lord gave me to
understand that I should offer myself to Him so that He could do with me as He
pleased. I was to remain standing before Him as a victim offering. At first, I
was quite frightened, as I felt myself to be so utterly miserable and knew very
well that this was the case. I answered the Lord once again, "I am misery
itself; how can I be a hostage [for others]? You do not understand this
today. Tomorrow, during your adoration, I will make it known to you. My
heart trembled, as did my soul, so deeply did these words sink into my soul.
The word of God is living. When I came to the adoration, I felt within my soul
that I had entered the temple of the living God, whose majesty is great and
incomprehensible. And He made known to me what even the purest spirits are in
His sight. Although I saw nothing externally, God's presence pervaded me. At
that very moment my intellect was strangely illumined. A vision passed before
the eyes of my soul; it was like the vision Jesus had in the Garden of Olives.
First, the physical sufferings and all the circumstances that would increase
them; [then] the full scope of the spiritual sufferings and those that no one
would know about. Everything entered into the vision: false suspicions, loss of
good name. I've summarized it here, but this knowledge was already so clear
that what I went through later on was in no way different from what I had known
at that moment. My name is to be: "sacrifice." When the vision ended,
a cold sweat bathed my forehead. Jesus made it known to me that, even if I did
not give my consent to this, I could still be saved; and He would not lessen
His graces, but would still continue to have the same intimate relationship
with me, so that even if I did not consent to make this sacrifice, God's
generosity would not lessen thereby.
136 And the Lord gave me to know
that the whole mystery depended on me, on my free consent to the sacrifice
given with full use of my faculties. In this free and conscious act lies the
whole power and value before His Majesty. Even if none of these things for
which I offered myself would ever happen to me, before the Lord everything was
as though it had already been consummated.
At that moment, I realized I was entering into communion with the incomprehensible Majesty. I felt that God was waiting for my word, for my consent. Then my spirit immersed itself in the Lord, and I said, "Do with me as You please. I subject myself to Your will. As of today, Your holy will shall be my nourishment, and I will be faithful to Your commands with the help of Your grace. Do with me as You please. I beg You, O Lord, be with me at every moment of my life."
At that moment, I realized I was entering into communion with the incomprehensible Majesty. I felt that God was waiting for my word, for my consent. Then my spirit immersed itself in the Lord, and I said, "Do with me as You please. I subject myself to Your will. As of today, Your holy will shall be my nourishment, and I will be faithful to Your commands with the help of Your grace. Do with me as You please. I beg You, O Lord, be with me at every moment of my life."
137 Suddenly, when I had consented to the sacrifice with all
my heart and all my will, God's presence pervaded me. My soul became immersed
in God and was inundated with such happiness that I cannot put in writing even
the smallest part of it. I felt that His Majesty was enveloping me. I was
extraordinarily fused with God. I saw that God was well pleased with me and,
reciprocally, my spirit drowned itself in Him. Aware of this union with God, I
felt I was especially loved and, in turn, I loved with all my soul. A great
mystery took place during that adoration, a mystery between the Lord and
myself. It seemed to me that I would die of love [at the sight of] His glance.
I spoke much with the Lord, without uttering a single word. And the Lord said
to me, You are the delight of My Heart; from today on, every one of your
acts, even the very smallest, will be a delight to My eyes, whatever you do. At
that moment I felt transconsecrated. My earthly body was the same, but my soul
was different; God was now living in it with the totality of His delight. This
is not a feeling, but a conscious reality that nothing can obscure.
208 O you small, everyday sacrifices, you are to me like
wild flowers which I strew over the feet of my beloved Jesus. I sometimes
compare these trifles to the heroic virtues, and that is because their enduring
nature demands heroism.
294 +Once
the Lord said to me, Act like a beggar who does not back away when he gets
more alms [than he asked for], but offers thanks the more fervently. You too
should not back away and say that you are not worthy of receiving greater
graces when I give them to you. I know you are unworthy, but rejoice all the
more and take as many treasures from My Heart as you can carry, for then you
will please Me more. And I will tell you one more thing: Take these graces not
only for yourself, but also for others; that is, encourage the souls with whom
you come in contact to trust in My infinite mercy. Oh, how I love those souls
who have complete confidence in Me. I will do everything for them.
303
Great love can change small things into great ones, and it is only love which
lends value to our actions. And the purer our love becomes, the less there will
be within us for the flames of suffering to feed upon, and the suffering will
cease to be a suffering for us; it will become a delight! By the grace of God,
I have received such a disposition of heart that I am never so happy as when I
suffer for Jesus, whom I love with every beat of my heart.
Once when I was suffering greatly, I left my work and escaped to Jesus and asked Him to give me His strength. After a very short prayer I returned to my work filled with enthusiasm and joy. Then, one of the sisters [probably Sister Justine] said to me, "You must have many consolations today, Sister; you look so radiant. Surely, God is giving you no suffering, but only consolations." "You are greatly mistaken, Sister," I answered, "for it is precisely when I suffer much that my joy is greater; and when I suffer less, my joy also is less." However, that soul was letting me recognize that she does not understand what I was saying. I tried to explain to her that when we suffer much we have a great chance to show God that we love Him; but when we suffer little we have less occasion to show God our love; and when we do not suffer at all, our love is then neither great nor pure. By the grace of God, we can attain a point where suffering will become a delight to us, for love can work such things in pure souls.
Once when I was suffering greatly, I left my work and escaped to Jesus and asked Him to give me His strength. After a very short prayer I returned to my work filled with enthusiasm and joy. Then, one of the sisters [probably Sister Justine] said to me, "You must have many consolations today, Sister; you look so radiant. Surely, God is giving you no suffering, but only consolations." "You are greatly mistaken, Sister," I answered, "for it is precisely when I suffer much that my joy is greater; and when I suffer less, my joy also is less." However, that soul was letting me recognize that she does not understand what I was saying. I tried to explain to her that when we suffer much we have a great chance to show God that we love Him; but when we suffer little we have less occasion to show God our love; and when we do not suffer at all, our love is then neither great nor pure. By the grace of God, we can attain a point where suffering will become a delight to us, for love can work such things in pure souls.
304
+O my Jesus, my only hope, thank You for the book which You have opened before
my soul's eyes. That book is Your Passion which You underwent for love of me.
It is from this book that I have learned how to love God and souls. In this
book there are found for us inexhaustible treasures. O Jesus, how few souls
understand You in Your martyrdom of love! Oh, how great is the fire of purest love
which burns in Your Most Sacred Heart! Happy the soul that has come to
understand the love of the Heart of Jesus!
305 It is my greatest desire that souls should recognize You as their eternal happiness, that they should come to believe in Your goodness and glorify Your infinite mercy.
306 I asked the Lord to grant me the grace that my nature be immune and resist the influences that sometimes try to draw me away from the spirit of our rule and from the minor regulations. These minor transgressions are like little moths that try to destroy the spiritual life within us, and they surely will destroy it if the soul is aware of these minor transgressions and yet disregards them as small things. I can see nothing that is small in the religious life. Little matter if I am sometimes the object of vexation and jeers, as long as my spirit remains in harmony with the spirit of the rules, the vows and the religious statutes.
O my Jesus, delight of my heart, You know my desires. I should like to hide from people's sight so as to be like one alive and yet not living. I want to live pure as a wild flower; I want my love always to be turned to You, just as a flower that is always turning to the sun. I want the fragrance and the freshness of the flower of my heart to be always preserved for You alone. I want to live beneath Your divine gaze, for You alone are enough for me. When I am with You, Jesus, I fear nothing, for nothing can do me harm.
305 It is my greatest desire that souls should recognize You as their eternal happiness, that they should come to believe in Your goodness and glorify Your infinite mercy.
306 I asked the Lord to grant me the grace that my nature be immune and resist the influences that sometimes try to draw me away from the spirit of our rule and from the minor regulations. These minor transgressions are like little moths that try to destroy the spiritual life within us, and they surely will destroy it if the soul is aware of these minor transgressions and yet disregards them as small things. I can see nothing that is small in the religious life. Little matter if I am sometimes the object of vexation and jeers, as long as my spirit remains in harmony with the spirit of the rules, the vows and the religious statutes.
O my Jesus, delight of my heart, You know my desires. I should like to hide from people's sight so as to be like one alive and yet not living. I want to live pure as a wild flower; I want my love always to be turned to You, just as a flower that is always turning to the sun. I want the fragrance and the freshness of the flower of my heart to be always preserved for You alone. I want to live beneath Your divine gaze, for You alone are enough for me. When I am with You, Jesus, I fear nothing, for nothing can do me harm.
308
1934, Holy Thursday. Jesus said to me, I desire that you make an offering of
yourself for sinners and especially far those souls who have lost hope in God's
mercy.
God and Souls. An Act of Oblation.
309 Before heaven and earth, before all the choirs of Angels, before the Most Holy Virgin Mary, before all the Powers of heaven, I declare to the One Triune God that today, in union with Jesus Christ, Redeemer of souls, I make a voluntary offering of myself for the conversion of sinners, especially for those souls who have lost hope in God's mercy. This offering consists in my accepting, with total subjection to God's will, all the sufferings, fears and terrors with which sinners are filled. In return, I give them all the consolations which my soul receives from my communion with God. In a word, I offer everything for them: Holy Masses, Holy Communions, penances, mortifications, prayers. I do not fear the blows, blows of divine justice, because I am united with Jesus. O my God, in this way I want to make amends to You for the souls that do not trust in Your goodness. I hope against all hope in the ocean of Your mercy. My Lord and my God, my portion-my portion forever, I do not base this act of oblation on my own strength, but on the strength that flows from the merits of Jesus Christ. I will daily repeat this act of self-oblation by pronouncing the following prayer which You yourself have taught me, Jesus:
"O Blood and Water which gushed forth from the Heart of Jesus as a Fount of Mercy for us, I trust in You!"
S. M. Faustina of the Blessed Sacrament
Holy Thursday, during Holy Mass, March 29, 1934.
310 - I am giving you a share in the redemption of mankind. You are solace in My dying hour.
God and Souls. An Act of Oblation.
309 Before heaven and earth, before all the choirs of Angels, before the Most Holy Virgin Mary, before all the Powers of heaven, I declare to the One Triune God that today, in union with Jesus Christ, Redeemer of souls, I make a voluntary offering of myself for the conversion of sinners, especially for those souls who have lost hope in God's mercy. This offering consists in my accepting, with total subjection to God's will, all the sufferings, fears and terrors with which sinners are filled. In return, I give them all the consolations which my soul receives from my communion with God. In a word, I offer everything for them: Holy Masses, Holy Communions, penances, mortifications, prayers. I do not fear the blows, blows of divine justice, because I am united with Jesus. O my God, in this way I want to make amends to You for the souls that do not trust in Your goodness. I hope against all hope in the ocean of Your mercy. My Lord and my God, my portion-my portion forever, I do not base this act of oblation on my own strength, but on the strength that flows from the merits of Jesus Christ. I will daily repeat this act of self-oblation by pronouncing the following prayer which You yourself have taught me, Jesus:
"O Blood and Water which gushed forth from the Heart of Jesus as a Fount of Mercy for us, I trust in You!"
S. M. Faustina of the Blessed Sacrament
Holy Thursday, during Holy Mass, March 29, 1934.
310 - I am giving you a share in the redemption of mankind. You are solace in My dying hour.
315
+Mother of God, Your soul was plunged into a sea of bitterness; look upon Your
child and teach her to suffer and to love while suffering. Fortify my soul that
pain will not break it. Mother of grace, teach me to live by [the power of]
God.
316 Once, the Mother of God came to visit me. She was sad. Her eyes were cast down. She made it clear that She wanted to say something, and yet, on the other hand, it was as if She did not want to speak to me about it. When I understood this, I began to beg the Mother of God to tell me and to look at me. Just then Mary looked at me with a warm smile and said, You are going to experience certain sufferings because of an illness and the doctors; you will also suffer much because of the image, but do not be afraid of anything. The next day I fell ill and suffered a great deal, just as the Mother of God had told me. But my soul was ready for the sufferings. Suffering is a constant companion of my life.
317 O my God, my only hope, I have placed all my trust in You, and I know I shall not be disappointed.
316 Once, the Mother of God came to visit me. She was sad. Her eyes were cast down. She made it clear that She wanted to say something, and yet, on the other hand, it was as if She did not want to speak to me about it. When I understood this, I began to beg the Mother of God to tell me and to look at me. Just then Mary looked at me with a warm smile and said, You are going to experience certain sufferings because of an illness and the doctors; you will also suffer much because of the image, but do not be afraid of anything. The next day I fell ill and suffered a great deal, just as the Mother of God had told me. But my soul was ready for the sufferings. Suffering is a constant companion of my life.
317 O my God, my only hope, I have placed all my trust in You, and I know I shall not be disappointed.
319
August 9, 1934. Night adoration on Thursdays.[79]
I made my hour of adoration from eleven o'clock till midnight. I offered it for
the conversion of hardened sinners, especially for those who have lost hope in
God's mercy. I was reflecting on how much God had suffered and on how great was
the love He had shown for us, and on the fact that we still do not believe that
God loves us so much. O Jesus, who can understand this? What suffering it is
for our Savior! How can He convince us of His love if even His death cannot convince
us? I called upon the whole of heaven to join me in making amends to the Lord
for the ingratitude of certain souls.
320 Jesus made known to me how very pleasing to Him were prayers of atonement. He said to me, The prayer of a humble and loving soul disarms the anger of My Father and draws down an ocean of blessings. After the adoration, half way to my cell, I was surrounded by a , pack of huge black dogs who were jumping and howling and trying to tear me to pieces. I realized that they were not dogs, but demons. One of them spoke up in a rage, "Because you have snatched so many souls away from us this night, we will tear you to pieces." I answered, "If that is the will of the most merciful God, tear me to pieces, for I have justly deserved it, because I am the most miserable of all sinners, and God is ever holy, just, and infinitely merciful." To these words all the demons answered as one, "Let us flee, for she is not alone; the Almighty is with her!" And they vanished like dust, like the noise of the road, while I continued on my way to my cell undisturbed, finishing my Te Deum and pondering the infinite and unfathomable mercy of God.
August 12, 1934.
321 A sudden illness-a mortal suffering. It was not death, that is to say, a passing over to real life, but a taste of the sufferings of death. Although it gives us eternal life, death is dreadful. Suddenly, I felt sick, I gasped for breath, there was darkness before my eyes, my limbs grew numb-and there was a terrible suffocation. Even a moment of such suffocation is extremely long.... There also comes a strange fear, in spite of trust. I wanted to receive the last sacraments, but it was extremely difficult to make a confession even though I desired to do so. A person does not know what he is saying; not finishing one thing, he begins another.
Oh, may God keep every soul from delaying confession until the last hour! I understood the great power of the priest's words when they are poured out upon the sick person's soul. When I asked my spiritual father whether I was ready to stand before the Lord and whether I could be at peace, I received the reply, "You can be completely at peace, not only right now but after each weekly confession." Great is the divine grace that accompanies these words of the priest. The soul feels power and courage for battle.
322 O my Congregation, my mother, how sweet it is to live in you, but it is even better to die in you!
320 Jesus made known to me how very pleasing to Him were prayers of atonement. He said to me, The prayer of a humble and loving soul disarms the anger of My Father and draws down an ocean of blessings. After the adoration, half way to my cell, I was surrounded by a , pack of huge black dogs who were jumping and howling and trying to tear me to pieces. I realized that they were not dogs, but demons. One of them spoke up in a rage, "Because you have snatched so many souls away from us this night, we will tear you to pieces." I answered, "If that is the will of the most merciful God, tear me to pieces, for I have justly deserved it, because I am the most miserable of all sinners, and God is ever holy, just, and infinitely merciful." To these words all the demons answered as one, "Let us flee, for she is not alone; the Almighty is with her!" And they vanished like dust, like the noise of the road, while I continued on my way to my cell undisturbed, finishing my Te Deum and pondering the infinite and unfathomable mercy of God.
August 12, 1934.
321 A sudden illness-a mortal suffering. It was not death, that is to say, a passing over to real life, but a taste of the sufferings of death. Although it gives us eternal life, death is dreadful. Suddenly, I felt sick, I gasped for breath, there was darkness before my eyes, my limbs grew numb-and there was a terrible suffocation. Even a moment of such suffocation is extremely long.... There also comes a strange fear, in spite of trust. I wanted to receive the last sacraments, but it was extremely difficult to make a confession even though I desired to do so. A person does not know what he is saying; not finishing one thing, he begins another.
Oh, may God keep every soul from delaying confession until the last hour! I understood the great power of the priest's words when they are poured out upon the sick person's soul. When I asked my spiritual father whether I was ready to stand before the Lord and whether I could be at peace, I received the reply, "You can be completely at peace, not only right now but after each weekly confession." Great is the divine grace that accompanies these words of the priest. The soul feels power and courage for battle.
322 O my Congregation, my mother, how sweet it is to live in you, but it is even better to die in you!
324
The next day, I felt very weak, but experienced no further suffering. After
Holy Communion, I saw the Lord Jesus just as I had seen Him during one
adoration. The Lord's gaze pierced my soul through and through, and not even
the least speck of dust escaped His notice. And I said to Jesus, "Jesus, I
thought You were going to take me. "And Jesus answered, My will has not yet been fully
accomplished in you; you will still remain on earth, but not for long. I am
well pleased with your trust, but your love should be more ardent. Pure love
gives the soul strength at the very moment of dying. When I was dying on the
cross, I was not thinking about Myself, but about poor sinners, and I prayed
for them to My Father. I want your last moments to be completely similar to
Mine on the cross. There is but one price at which souls are bought, and that
is suffering united to My suffering on the cross. Pure love understands these
words; carnal love will never understand them.
340
I know now that nothing can put a stop to my love for You, Jesus, neither
suffering, nor adversity, nor fire nor the sword, nor death itself. I feel
stronger than all these things. Nothing can compare with love. I see that the
smallest things done by a soul that loves God sincerely have an enormous value
in His Holy eyes.
341 November 5, 1934. One morning, when it was my duty to open the gate to let out our people who deliver baked goods, I entered the little chapel to visit Jesus for a minute and to renew the intentions of the day. Today, Jesus, I offer You all my sufferings, mortifications and prayers for the intentions of the Holy Father, so that he may approve the Feast of Mercy. But, Jesus, I have one more word to say to You: I am very surprised that You bid me to talk about this Feast of Mercy, for they tell me that there is already such a feast[81] and so why should I talk about it? And Jesus said to me, And who knows anything about this feast? No one! Even those who should be proclaiming My mercy and teaching people about it often do not know about it themselves. That is why I want the image to be solemnly blessed on the first Sunday after Easter, and I want it to be venerated publicly so that every soul may know about it. Make a novena for the Holy Father's intention. It should consist of thirty-three acts; that is, repetition that many times of the short prayer-which I have taught you-to The Divine Mercy.
342 Suffering is the greatest treasure on earth; it purifies the soul. In suffering, we learn who our true friend is.
343 True love is measured by the thermometer of suffering. Jesus, I thank You for the little daily crosses, for opposition to my endeavors, for the hardships of communal life, for the misinterpretation of my intentions, for humiliations at the hands of others, for the harsh way in which we are treated, for false suspicions, for poor health and loss of strength, for self-denial, for dying to myself, for lack of recognition in everything, for the upsetting of all my plans.
Thank You, Jesus, for interior sufferings, for dryness of spirit, for terrors, fears and incertitudes, for the darkness and the deep interior night, for temptations and various ordeals, for torments too difficult to describe, especially for those which no one will understand, for the hour of death with its fierce struggle and all its bitterness.
I thank You, Jesus, You who first drank the cup of bitterness before You gave it to me, in a much milder form. I put my lips to this cup of Your holy will. Let all be done according to Your good pleasure; let that which Your wisdom ordained before the ages be done to me. I want to drink the cup to its last drop, and not seek to know the reason why. In bitterness is my joy, in hopelessness is my trust. In You, O Lord, all is good, all is a gift of Your paternal Heart. I do not prefer consolations over bitterness or bitterness over consolations, but thank You, O Jesus, for everything! It is my delight to fix my gaze upon You, O incomprehensible God! My spirit abides in these mysterious dwelling places, and there I am at home. I know very well the dwelling place of my Spouse. I feel there is not a single drop of blood in me that does not burn with love for You.
O Uncreated Beauty, whoever comes to know You once cannot love anything else. I can feel the bottomless abyss of my soul, and nothing will fill it but God himself. I feel that I am drowned in Him like a single grain of sand in a bottomless ocean.
341 November 5, 1934. One morning, when it was my duty to open the gate to let out our people who deliver baked goods, I entered the little chapel to visit Jesus for a minute and to renew the intentions of the day. Today, Jesus, I offer You all my sufferings, mortifications and prayers for the intentions of the Holy Father, so that he may approve the Feast of Mercy. But, Jesus, I have one more word to say to You: I am very surprised that You bid me to talk about this Feast of Mercy, for they tell me that there is already such a feast[81] and so why should I talk about it? And Jesus said to me, And who knows anything about this feast? No one! Even those who should be proclaiming My mercy and teaching people about it often do not know about it themselves. That is why I want the image to be solemnly blessed on the first Sunday after Easter, and I want it to be venerated publicly so that every soul may know about it. Make a novena for the Holy Father's intention. It should consist of thirty-three acts; that is, repetition that many times of the short prayer-which I have taught you-to The Divine Mercy.
342 Suffering is the greatest treasure on earth; it purifies the soul. In suffering, we learn who our true friend is.
343 True love is measured by the thermometer of suffering. Jesus, I thank You for the little daily crosses, for opposition to my endeavors, for the hardships of communal life, for the misinterpretation of my intentions, for humiliations at the hands of others, for the harsh way in which we are treated, for false suspicions, for poor health and loss of strength, for self-denial, for dying to myself, for lack of recognition in everything, for the upsetting of all my plans.
Thank You, Jesus, for interior sufferings, for dryness of spirit, for terrors, fears and incertitudes, for the darkness and the deep interior night, for temptations and various ordeals, for torments too difficult to describe, especially for those which no one will understand, for the hour of death with its fierce struggle and all its bitterness.
I thank You, Jesus, You who first drank the cup of bitterness before You gave it to me, in a much milder form. I put my lips to this cup of Your holy will. Let all be done according to Your good pleasure; let that which Your wisdom ordained before the ages be done to me. I want to drink the cup to its last drop, and not seek to know the reason why. In bitterness is my joy, in hopelessness is my trust. In You, O Lord, all is good, all is a gift of Your paternal Heart. I do not prefer consolations over bitterness or bitterness over consolations, but thank You, O Jesus, for everything! It is my delight to fix my gaze upon You, O incomprehensible God! My spirit abides in these mysterious dwelling places, and there I am at home. I know very well the dwelling place of my Spouse. I feel there is not a single drop of blood in me that does not burn with love for You.
O Uncreated Beauty, whoever comes to know You once cannot love anything else. I can feel the bottomless abyss of my soul, and nothing will fill it but God himself. I feel that I am drowned in Him like a single grain of sand in a bottomless ocean.
348
The first Thursday after Christmas. I completely forgot it was Thursday and so
did not make my adoration. At nine o'clock I went directly to the dormitory
with the other sisters. But strangely enough, I could not fall asleep. It
seemed to me that I had not yet done something that I was supposed to do.
Mentally, I reviewed all my duties, and could not recollect anything. This
lasted until ten o'clock. At ten, I saw the Sorrowful Face of Jesus. Then Jesus
spoke these words to me:
I have been waiting to share My suffering with you, for who can understand My
suffering better than My spouse? I asked pardon of Jesus for my
coldness. Ashamed and not daring to look at the Lord Jesus, but with a contrite
heart, I asked Him to give me one thorn from His crown. He answered that He
would grant me this favor, but not until tomorrow, and immediately the vision
disappeared.
349 In the morning, during meditation, I felt a painful thorn in the left side of my head. The suffering continued all day. I meditated continually about how Jesus had been able to endure the pain of so many thorns which made up His crown. I joined my suffering to the sufferings of Jesus and offered it for sinners. At four o'clock when I came for adoration, I saw one of our wards offending God greatly by sins of impure thoughts. I also saw a certain person who was the cause of her sin. My soul was pierced with fear, and I asked God, for the sake of Jesus' pain, to snatch her from this terrible misery.
349 In the morning, during meditation, I felt a painful thorn in the left side of my head. The suffering continued all day. I meditated continually about how Jesus had been able to endure the pain of so many thorns which made up His crown. I joined my suffering to the sufferings of Jesus and offered it for sinners. At four o'clock when I came for adoration, I saw one of our wards offending God greatly by sins of impure thoughts. I also saw a certain person who was the cause of her sin. My soul was pierced with fear, and I asked God, for the sake of Jesus' pain, to snatch her from this terrible misery.
580
On a certain occasion, the Lord said to me, I am more deeply wounded by the small imperfections of
chosen souls than by the sins of those living in the world. It
made me very sad that chosen souls make Jesus suffer, and Jesus told me, These little imperfections are not
all. I will reveal to you a secret of My Heart: what I suffer from chosen
souls. Ingratitude in return for so many graces is My Heart's constant food, on
the part of [such] a chosen soul. Their love is lukewarm, and My Heart cannot
bear it; these souls force Me to reject them. Others distrust My goodness and
have no desire to experience that sweet intimacy in their own hearts, but go in
search of Me, off in the distance, and do not find Me. This distrust of My
goodness hurts Me very much. If My death has not convinced you of My love, what
will? Often a soul wounds Me mortally, and then no one can comfort Me. They use
My graces to offend Me. There are souls who despise My graces as well as all
the proofs of My love. They do not wish to hear My call, but proceed into the
abyss of hell. The loss of these souls plunges Me into deadly sorrow. God
though I am, I cannot help such a soul because it scorns Me; having a free will,
it can spurn Me or love Me. You, who are the dispenser of My mercy, tell all
the world about My goodness, and thus you will comfort My Heart.
581 I will tell you most when you converse with Me in the depths of your heart. Here, no one can disturb My actions. Here, I rest as in a garden enclosed.
581 I will tell you most when you converse with Me in the depths of your heart. Here, no one can disturb My actions. Here, I rest as in a garden enclosed.
648 Good Friday. At three o'clock, I
saw the Lord Jesus, crucified, who looked at me and said, I thirst. Then
I saw two rays issue from His side, just as they appear in the image. I then
felt in my soul the desire to save souls and to empty myself for the sake of
poor sinners. I offered myself, together with the dying Jesus, to the Eternal
Father, for the salvation of the whole world. With Jesus, through Jesus and in
Jesus is my communion with You, Eternal Father. On Good Friday, Jesus suffered
in His soul in a way which was different from [His suffering on] Holy Thursday.
650 O my Jesus, my Master and
Director, strengthen and enlighten me in these difficult moments of my life. I
expect no help from people; all my hope is in You. I feel alone in the face of
Your demands, O Lord. Despite the fears and qualms of my nature, I am
fulfilling Your holy will and desire to fulfill it as faithfully as possible
throughout my life and in my death. Jesus, with You I can do all things. Do
with me as You please; only give me Your merciful Heart and that is enough for
me.
O Jesus my Lord, help me. Let what You have planned before all ages happen to me. I am ready at each beckoning of Your holy will. Enlighten my mind that I may know Your will. O God, You who pervade my soul, You know that I desire nothing but Your glory.
O Divine Will, You are the delight of my heart, the food of my soul, the light of my intellect, the omnipotent strength of my will; for when I unite myself with Your will, O Lord, Your power works through me and takes the place of my feeble will. Each day, I seek to carry out God's wishes.
O Jesus my Lord, help me. Let what You have planned before all ages happen to me. I am ready at each beckoning of Your holy will. Enlighten my mind that I may know Your will. O God, You who pervade my soul, You know that I desire nothing but Your glory.
O Divine Will, You are the delight of my heart, the food of my soul, the light of my intellect, the omnipotent strength of my will; for when I unite myself with Your will, O Lord, Your power works through me and takes the place of my feeble will. Each day, I seek to carry out God's wishes.
746 I have understood that at certain and most difficult
moments I shall be alone, deserted by everyone, and that I must face all the
storms and fight with all the strength of my soul, even with those from whom I
expected to get help.
But I am not alone, because Jesus is with me, and with Him I fear nothing. I am well aware of everything, and I know what God is demanding of me. Suffering, contempt, ridicule, persecution and humiliation will be my constant lot. I know no other way. For sincere love-ingratitude; this is my path, marked out by the footprints of Jesus.
My Jesus, my strength and my only hope, in You alone is all my hope. My trust will not be frustrated.
But I am not alone, because Jesus is with me, and with Him I fear nothing. I am well aware of everything, and I know what God is demanding of me. Suffering, contempt, ridicule, persecution and humiliation will be my constant lot. I know no other way. For sincere love-ingratitude; this is my path, marked out by the footprints of Jesus.
My Jesus, my strength and my only hope, in You alone is all my hope. My trust will not be frustrated.
995 + Although it is not easy to
live in constant agony,
To be nailed to the cross of various pains,
Still, I am inflamed with love by loving,
And like a Seraph I love God, though I am but weakness.
Oh, great is the soul that, midst suffering,
Stands faithfully by God and does His will
And remains uncomforted midst great rainbows and storms,
For God's pure love sweetens her fate.
It is no great thing to love God in prosperity
And thank Him when all goes well,
But rather to adore Him midst great adversities
And love Him for His own sake and place one's hope in Him.
When the soul is in the shadows of Gethsemane,
All alone in the bitterness of pain,
It ascends toward the heights of Jesus,
And though ever drinking bitterness-it is not sad.
When the soul does the will of the Most High God,
Even amidst constant pain and torments,
Having pressed its lips to the chalice proferred,
It becomes mighty, and nothing will daunt it.
Though tortured, it repeats: Your will be done,
Patiently awaiting the moment of its transfiguration,
For, though in deepest darkness, it hears the voice of Jesus: You are Mine,
And this it will know fully when the veil falls.
To be nailed to the cross of various pains,
Still, I am inflamed with love by loving,
And like a Seraph I love God, though I am but weakness.
Oh, great is the soul that, midst suffering,
Stands faithfully by God and does His will
And remains uncomforted midst great rainbows and storms,
For God's pure love sweetens her fate.
It is no great thing to love God in prosperity
And thank Him when all goes well,
But rather to adore Him midst great adversities
And love Him for His own sake and place one's hope in Him.
When the soul is in the shadows of Gethsemane,
All alone in the bitterness of pain,
It ascends toward the heights of Jesus,
And though ever drinking bitterness-it is not sad.
When the soul does the will of the Most High God,
Even amidst constant pain and torments,
Having pressed its lips to the chalice proferred,
It becomes mighty, and nothing will daunt it.
Though tortured, it repeats: Your will be done,
Patiently awaiting the moment of its transfiguration,
For, though in deepest darkness, it hears the voice of Jesus: You are Mine,
And this it will know fully when the veil falls.
1244
August 15, 1937. During meditation, God's presence pervaded me keenly, and I
was aware of the Virgin Mary's joy at the moment of Her Assumption. Towards the
end of the ceremony carried out in honor of the Mother of God, I saw the Virgin
Mary, and She said to me, Oh, how very pleased I am with the homage of your
love! And at that moment She covered all the sisters of our Congregation with
Her mantle. With Her right hand, She clasped Mother General Michael to herself,
and with Her left hand She did so to me, while all the sisters were at Her
feet, covered with Her mantle. Then the Mother of God said, Everyone who perseveres zealously till
death in My Congregation will be spared the fire of purgatory, and I desire
that each one distinguish herself by the following virtues: humility and
meekness; chastity and love of God and neighbor; compassion and mercy.
After these words, the whole Congregation disappeared from my sight, and I
remained alone with the Most Holy Mother who instructed me about the will of
God and how to apply it to my life, submitting completely to His most holy
decrees. It is impossible for one to please God without obeying His holy will. My daughter, I strongly recommend that
you faithfully fulfill all God's wishes, for that is most pleasing in His holy
eyes. I very much desire that you distinguish yourself in this faithfulness in
accomplishing God's will. Put the will of God before all sacrifices and
holocausts. While the heavenly Mother was talking to me, a deep
understanding of this will of God was entering my soul.
1247 I
came to know of the condition of a certain soul and of what in that soul is
displeasing to God. I learn it in the following way: I immediately feel pain in
my hands, my feet and my side, in those places where the hands, feet and side
of the Savior were pierced. At that same time, I receive knowledge of the
soul's condition and of the nature of the sin committed.
1293 It
so happened that I fell again into a certain error, in spite of a sincere
resolution not to do so-even though the lapse was a minor imperfection and
rather involuntary-and at this I felt such acute pain in my soul that I
interrupted my work and went to the chapel for a while. Falling at the feet of
Jesus, with love and a great deal of pain, I apologized to the Lord, all the
more ashamed because of the fact that in my conversation with Him after Holy
Communion this very morning I had promised to be faithful to Him. Then I heard
these words: If it hadn't been for this small imperfection, you wouldn't
have come to Me. Know that as often as you come to Me, humbling yourself and
asking My forgiveness, I pour out a superabundance of graces on your soul, and
your imperfection vanishes before My eyes, and I see only your love and your
humility. You lose nothing but gain much...
1306 + O
humility, lovely flower, I see how few souls possess you. Is it because you are
so beautiful and at the same time so difficult to attain? O yes, it is both the
one and the other. Even God takes great pleasure in her. The floodgates of
heaven are open to a humble soul, and a sea of graces flows down upon her. O
how beautiful is a humble soul! From her heart, as from a censer, rises a
varied and most pleasing fragrance which breaks through the skies and reaches
God himself, filling His Most Sacred Heart with joy. God refuses nothing to
such a soul; she is all-powerful and influences the destiny of the whole world.
God raises such a soul up to His very throne, and the more she humbles herself,
the more God stoops down to her, pursuing her with His graces and accompanying
her at every moment with His omnipotence. Such a soul is most deeply united
with God. O humility, strike deep roots in my whole being. O Virgin most pure,
but also most humble, help me to attain deep humility. Now I understand why
there are so few saints; it is because so few souls are deeply humble.
1415 I
desire, My dearly beloved daughter, that you practice the three virtues that
are dearest to Me-and most pleasing to God. The first is humility, humility,
and once again humility; the second virtue, purity; the third virtue, love of
God. As My daughter, you must especially radiate with these virtues. When
the conversation ended, She pressed me to Her Heart and disappeared. When I
regained the use of my senses, my heart became so wonderfully attracted to
these virtues; and I practice them faithfully. They are as though engraved in
my heart.
(Diary
of Sister Faustina Kowalska Notebook-I-23, 38-39, 77, 93, 135-137, 208)
(Diary of
Sister Faustina Kowalska Notebook-I-294-303-306, 308-310, 316-317)
(Diary of
Sister Faustina Kowalska Notebook-I-319-322, 324, 340-343, 348-349)
(Diary of
Sister Faustina Kowalska Notebook-II-580-581, 648, 650, 776, 995)
(Diary of
Sister Faustina Kowalska Notebook-IV-1244, 1247, 1293, 1306)
(Diary of
Sister Faustina Kowalska Notebook-V-1415)
http://www.saint-faustina.com/Diary/DMIMS10.shtml
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