Actions Speak Louder Than Words
March 3,
2015. Tuesday of the Second Week of Lent
Matthew 23: 1-12
Jesus said to the crowds and to his
disciples, “The scribes and the Pharisees sit on Moses´ seat; therefore, do
whatever they teach you and follow it; but do not do as they do, for they do
not practice what they teach. They tie up heavy burdens, hard to bear, and lay
them on the shoulders of others; but they themselves are unwilling to lift a
finger to move them. They do all their deeds to be seen by others; for they
make their phylacteries broad and their fringes long. They love to have the
place of honor at banquets and the best seats in the synagogues, and to be
greeted with respect in the marketplaces, and to have people call them rabbi.
But you are not to be called rabbi, for you have one teacher, and you are all
students. And call no one your father on earth, for you have one Father-- the
one in heaven. Nor are you to be called instructors, for you have one
instructor, the Messiah. The greatest among you will be your servant. All who
exalt themselves will be humbled, and all who humble themselves will be
exalted.”
Introductory Prayer: Lord, though 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 humble like You.
1. Disinterested Charity:
How do we know that we are truly working for God? When we are willing to work
for him for nothing. God calls some missionaries to work with the poor, who can
repay their benefactors with nothing more than smiles and gratitude. Other
missionaries work with the humanly and spiritually poor, who neither recognize
their neediness nor value the work of Christian evangelization. Parents put in
long, hidden hours of service to sustain their families, often without
receiving a simple “thank you.” Christ shunned human recognition not just with
his words: when the people wanted to make him king, he hurried off to proclaim
the Good News somewhere else. Do I value my charity towards others more than I
value any position of authority? Do I seek the praise of others for the good
deeds I do?
2. Little Misunderstandings: Christian authority comes not from titles or
positions, but from our faithful adherence to Christ’s commandment of charity
and service. We should welcome misunderstanding in the face of our doing good.
It means that God is inviting us to attain a higher level in our charity and
Christian leadership. With his fidelity, Christ shows us that we have every reason
to believe in the fulfillment of God’s promise. The book of Wisdom shows us
that misunderstanding is part of God’s plan: “He calls blest the destiny of the
just and boasts that God is his Father. Let us see whether his words be true;
let us find out what will happen to him. For if the just one be the son of God,
he will defend him and deliver him from the hand of his foes. With revilement
and torture let us put him to the test that we may have proof of his gentleness
and try his patience. Let us condemn him to a shameful death; for according to
his own words, God will take care of him” (Wisdom 2: 16-20).
3. The Cross is Our Claim to Glory: “And when I am lifted up from the earth, I will
draw everyone to myself” (John 12:32). Christ did not lift himself up for
others to notice; he refused to exalt himself. He refused the places of honor
at banquets (he sat with the tax collectors), seats of honor in synagogues
(they threw him out), and special greetings in marketplaces (“Why do you call
me good? No one is good but God alone” (Mark 10:18)). His silence infuriated
Pilate: “Do you not speak to me? Do you not know that I have power to release
you and I have power to crucify you?” (John 19:10). They asked Christ to exalt
himself by coming down from the cross, and he refused. This is the real test of
our trust and love: trusting that God really cares for us when he allows us to
be crucified for being faithful, and loving that crucifixion by embracing it
willingly for the good of souls.
Conversation with Christ: Dear Jesus, I know I will never be able to be
as humble as You,
but I want to desire and work for the greatest degree of humility possible for
me. I want to leave behind the pride that has damaged so many areas of my life.
I want to have Your
example always fresh in my mind so that I can keep advancing—not in order to
glory in my own perfection, but in order to please You and do Your will.
Resolution: I will think of the relationship in my life
where my pride is most destructive. I will take concrete steps to deal with
that person more positively and humbly.
Excerpts from the
DIARY of Saint Faustina Kowalska
55
1933. Spiritual Counsel Given Me by Father Andrasz, S.J.
First: You must not turn away from these interior inspirations,
but always tell everything to your confessor. If you recognize that these
interior inspirations refer to your own self; that is to say, they are for the
good of your soul or for the good of other souls, l urge you to follow them;
and you must not neglect them, but always do so in consultation with your
confessor.
Second: If these inspirations are not in accord with the faith or the spirit of the Church, they must be rejected immediately as coming from the evil spirit.
Third: If these inspirations do not refer to souls, in general, nor specifically to their good, you should not take them too seriously, and it would be better to even ignore them.
But you should not make this decision by yourself, either one way or the other, as you can easily be led astray despite these great favors from God. Humility, humility, and ever humility, as we can do nothing of ourselves; all is purely and simply God's grace.
You say to me that God demands great trust from souls; well then, you be the first to show this trust. And one more word-accept all this with serenity.
Words of one of the confessors: "Sister, God is preparing many special graces for you, but try to make your life as clear as crystal before the Lord, paying no attention to what anyone else thinks about you. Let God suffice you; He alone."
Toward the end of my novitiate, a confessor [perhaps Father Theodore] told me: "Go through life doing good, so that I could write on its pages: `She spent her life doing good.' May God bring this about in you."
Another time the confessor said to me, "Comport yourself before God like the widow in the Gospel; although the coin she dropped into the box was of little value, it counted far more before God than all the big offerings of others."
On another occasion the instruction I received was this: " Act in such a way that all those who come in contact with you will go away joyful. Sow happiness about you because you have received much from God; give, then, generously to others. They should take leave of you with their hearts filled with joy, even if they have no more than touched the hem of your garment. Keep well in mind the words I am telling you right now."
Still another time he gave me the following recommendation: "Let God push your boat out into the deep waters, toward the unfathomable depths of the interior life."
Here are a few words from a conversation I had with the Mother Directress [Mary Joseph] toward the end of my novitiate: "Sister, let simplicity and humility be the characteristic traits of your soul. Go through life like a little child, always trusting, always full of simplicity and humility, content with everything, happy in every circumstance. There, where others fear, you will pass calmly along, thanks to this simplicity and humility. Remember this, Sister, for your whole life: as waters flow from the mountains down into the valleys, so, too, do God's graces flow only into humble souls."
Second: If these inspirations are not in accord with the faith or the spirit of the Church, they must be rejected immediately as coming from the evil spirit.
Third: If these inspirations do not refer to souls, in general, nor specifically to their good, you should not take them too seriously, and it would be better to even ignore them.
But you should not make this decision by yourself, either one way or the other, as you can easily be led astray despite these great favors from God. Humility, humility, and ever humility, as we can do nothing of ourselves; all is purely and simply God's grace.
You say to me that God demands great trust from souls; well then, you be the first to show this trust. And one more word-accept all this with serenity.
Words of one of the confessors: "Sister, God is preparing many special graces for you, but try to make your life as clear as crystal before the Lord, paying no attention to what anyone else thinks about you. Let God suffice you; He alone."
Toward the end of my novitiate, a confessor [perhaps Father Theodore] told me: "Go through life doing good, so that I could write on its pages: `She spent her life doing good.' May God bring this about in you."
Another time the confessor said to me, "Comport yourself before God like the widow in the Gospel; although the coin she dropped into the box was of little value, it counted far more before God than all the big offerings of others."
On another occasion the instruction I received was this: " Act in such a way that all those who come in contact with you will go away joyful. Sow happiness about you because you have received much from God; give, then, generously to others. They should take leave of you with their hearts filled with joy, even if they have no more than touched the hem of your garment. Keep well in mind the words I am telling you right now."
Still another time he gave me the following recommendation: "Let God push your boat out into the deep waters, toward the unfathomable depths of the interior life."
Here are a few words from a conversation I had with the Mother Directress [Mary Joseph] toward the end of my novitiate: "Sister, let simplicity and humility be the characteristic traits of your soul. Go through life like a little child, always trusting, always full of simplicity and humility, content with everything, happy in every circumstance. There, where others fear, you will pass calmly along, thanks to this simplicity and humility. Remember this, Sister, for your whole life: as waters flow from the mountains down into the valleys, so, too, do God's graces flow only into humble souls."
O
Divine Sun, in Your rays the soul sees the tiniest specks of dust which
displease You.
72 O Jesus, eternal Truth, our Life, I call upon You and I beg Your mercy for poor sinners. O sweetest Heart of my Lord, full of pity and unfathomable mercy, I plead with You for poor sinners. O Most Sacred Heart, Fount of Mercy from which gush forth rays of inconceivable graces upon the entire human race, I beg of You light for poor sinners. O Jesus, be mindful of Your own bitter Passion and do not permit the loss of souls redeemed at so dear a price of Your most precious Blood. O Jesus, when I consider the great price of Your Blood, I rejoice at its immensity, for one drop alone would have been enough for the salvation of all sinners. Although sin is an abyss of wickedness and ingratitude, the price paid for us can never be equaled. Therefore, let every soul trust in the Passion of the Lord, and place its hope in His mercy. God will not deny His mercy to anyone. Heaven and earth may change, but God's mercy will never be exhausted. Oh, what immense joy burns in my heart when I contemplate Your incomprehensible goodness, O Jesus! I desire to bring all sinners to Your feet that they may glorify Your mercy throughout endless ages.
72 O Jesus, eternal Truth, our Life, I call upon You and I beg Your mercy for poor sinners. O sweetest Heart of my Lord, full of pity and unfathomable mercy, I plead with You for poor sinners. O Most Sacred Heart, Fount of Mercy from which gush forth rays of inconceivable graces upon the entire human race, I beg of You light for poor sinners. O Jesus, be mindful of Your own bitter Passion and do not permit the loss of souls redeemed at so dear a price of Your most precious Blood. O Jesus, when I consider the great price of Your Blood, I rejoice at its immensity, for one drop alone would have been enough for the salvation of all sinners. Although sin is an abyss of wickedness and ingratitude, the price paid for us can never be equaled. Therefore, let every soul trust in the Passion of the Lord, and place its hope in His mercy. God will not deny His mercy to anyone. Heaven and earth may change, but God's mercy will never be exhausted. Oh, what immense joy burns in my heart when I contemplate Your incomprehensible goodness, O Jesus! I desire to bring all sinners to Your feet that they may glorify Your mercy throughout endless ages.
92 Humiliation is my daily food. I
understand that the bride must herself share in everything that is the groom's;
and so His cloak of mockery must cover me, too. At those times when I suffer
much, I try to remain silent, as I do not trust my tongue which, at such
moments, is inclined to talk for itself, while its duty is to help me praise
God for all the blessings and gifts which He has given me. When I receive Jesus
in Holy Communion, I ask Him fervently to deign to heal my tongue so that I
would offend neither God nor neighbor by it. I want my tongue to praise God
without cease. Great are the faults committed by the tongue. The soul will not
attain sanctity if it does not keep watch over its tongue.
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.
95 +A Deeper
Knowledge of God and the Terror of the Soul.
In the beginning, God lets himself be known as Holiness, Justice, Goodness - that is to say, Mercy. The soul does not come to know this all at once, but piecemeal, in flashes; that is to say, when God draws near. And this does not last for long, because the soul could not bear such light. During prayer the soul experiences flashes of this light which make it impossible to pray as before. Try as it may to force itself to pray as it did before, all is in vain; it becomes completely impossible for it to continue to pray as it did before it received this light. This light which has touched the soul is alive within it, and nothing can either quench or diminish it. This flash of the knowledge of God draws the soul and enkindles its love for Him.
But this same flash, at the same time, allows the soul to know itself as it is; the soul sees its whole interior in a superior light, and it rises up alarmed and terrified. Still, it does not remain under the effects of terror, but it begins to purify itself, to humble and abase itself before the Lord. These lights become stronger and more frequent; the more the soul is crystallized, the more these lights penetrate it. However, if the soul has responded faithfully and courageously to these first graces, God fills it with His consolations and gives himself to it in a perceptible manner. At certain moments, the soul, as it were, enters into intimacy with God and greatly rejoices in this; it believes that it has already reached the degree of perfection destined for it, because its defects and faults are asleep within it, and this makes it think that they no longer exist. Nothing seems difficult for it; it is ready for everything. It begins to plunge itself into God and taste the divine delights. It is carried along by grace and does not take account of the fact that the time of trial and testing may come. And, in fact, this state does not last long. Other moments will soon come. I should add here, however, that the soul will respond more faithfully to divine grace if it has a well - informed confessor to whom it can confide everything.
In the beginning, God lets himself be known as Holiness, Justice, Goodness - that is to say, Mercy. The soul does not come to know this all at once, but piecemeal, in flashes; that is to say, when God draws near. And this does not last for long, because the soul could not bear such light. During prayer the soul experiences flashes of this light which make it impossible to pray as before. Try as it may to force itself to pray as it did before, all is in vain; it becomes completely impossible for it to continue to pray as it did before it received this light. This light which has touched the soul is alive within it, and nothing can either quench or diminish it. This flash of the knowledge of God draws the soul and enkindles its love for Him.
But this same flash, at the same time, allows the soul to know itself as it is; the soul sees its whole interior in a superior light, and it rises up alarmed and terrified. Still, it does not remain under the effects of terror, but it begins to purify itself, to humble and abase itself before the Lord. These lights become stronger and more frequent; the more the soul is crystallized, the more these lights penetrate it. However, if the soul has responded faithfully and courageously to these first graces, God fills it with His consolations and gives himself to it in a perceptible manner. At certain moments, the soul, as it were, enters into intimacy with God and greatly rejoices in this; it believes that it has already reached the degree of perfection destined for it, because its defects and faults are asleep within it, and this makes it think that they no longer exist. Nothing seems difficult for it; it is ready for everything. It begins to plunge itself into God and taste the divine delights. It is carried along by grace and does not take account of the fact that the time of trial and testing may come. And, in fact, this state does not last long. Other moments will soon come. I should add here, however, that the soul will respond more faithfully to divine grace if it has a well - informed confessor to whom it can confide everything.
113 And again, I would like to say three words to the soul
that is determined to strive for sanctity and to derive fruit; that is to say,
benefit from confession.
First word-complete sincerity and openness. Even the holiest and wisest confessor cannot forcibly pour into the soul what he desires if it is not sincere and open. An insincere, secretive soul risks great dangers in the spiritual life, and even the Lord Jesus Himself does not give Himself to such a soul on a higher level, because He knows it would derive no benefit from these special graces.
Second word-humility. A soul does not benefit as it should from the sacrament of confession if it is not humble. Pride keeps it in darkness. The soul neither knows how, nor is it willing, to probe with precision the depths of its own misery. It puts on a mask and avoids everything that might bring it recovery.
Third word-obedience. A disobedient soul will win no victory, even if the Lord Jesus himself, in person, were to hear its confession. The most experienced confessor will be of no help whatsoever to such a soul. The disobedient soul exposes itself to great misfortunes; it will make no progress toward perfection, nor will it succeed in the spiritual life. God lavishes His graces most generously upon the soul, but it must be an obedient soul.
First word-complete sincerity and openness. Even the holiest and wisest confessor cannot forcibly pour into the soul what he desires if it is not sincere and open. An insincere, secretive soul risks great dangers in the spiritual life, and even the Lord Jesus Himself does not give Himself to such a soul on a higher level, because He knows it would derive no benefit from these special graces.
Second word-humility. A soul does not benefit as it should from the sacrament of confession if it is not humble. Pride keeps it in darkness. The soul neither knows how, nor is it willing, to probe with precision the depths of its own misery. It puts on a mask and avoids everything that might bring it recovery.
Third word-obedience. A disobedient soul will win no victory, even if the Lord Jesus himself, in person, were to hear its confession. The most experienced confessor will be of no help whatsoever to such a soul. The disobedient soul exposes itself to great misfortunes; it will make no progress toward perfection, nor will it succeed in the spiritual life. God lavishes His graces most generously upon the soul, but it must be an obedient soul.
114 +Oh, how
pleasing are the hymns flowing from a suffering soul! All heaven delights in
such a soul, especially when it is tested by God. It mournfully sings out its
longing for Him. Great is its beauty, because it comes from God. The soul walks
through the jungle of life, wounded by God's love. With one foot only it
touches the ground.
115 + When a soul
has come out of these tribulations, it is deeply humble. Its purity of soul is
great. It knows better without need of reflecting, as it were, what it ought to
do at a given moment and what to forbear. It feels the lightest touch of grace
and is very faithful to God. It recognizes God from afar and continuously
rejoices in Him. It discovers God very quickly in other souls and in its
environment in general. The soul has been purified by God himself. God, as Pure
Spirit, introduces the soul to a life which is purely spiritual. God himself
has first prepared and purified the soul; that is, He has made it capable of close
communion with himself. The soul, in a state of loving repose, communes
spiritually with the Lord. It speaks to God without the need of expressing
itself through the senses. God fills it with His light.
The enlightened mind sees clearly and distinguishes the various degrees of the spiritual life. It recognizes [that state] when its union with God was imperfect: where the senses were involved, and the spirit was linked with the senses in a manner-exalted and special, to be sure but not yet perfect. There is a higher and more perfect union with God; namely, intellectual union. Here, the soul is safer from illusions; its spirituality is purer and more profound. In a life where the senses are involved, there is more danger of illusion. Both for the soul and for its confessor, prudence must play a greater part. There are moments when God introduces the soul to a purely spiritual state. The senses dim and are seemingly dead. The soul is most closely united to God; it is immersed in the Deity; its knowledge is complete and perfect, not sporadic as before, but total and absolute. It rejoices in this. But I want to say more about those moments of trial; at those times the confessor must have patience with such a soul. But the soul must have even greater patience with itself.
The enlightened mind sees clearly and distinguishes the various degrees of the spiritual life. It recognizes [that state] when its union with God was imperfect: where the senses were involved, and the spirit was linked with the senses in a manner-exalted and special, to be sure but not yet perfect. There is a higher and more perfect union with God; namely, intellectual union. Here, the soul is safer from illusions; its spirituality is purer and more profound. In a life where the senses are involved, there is more danger of illusion. Both for the soul and for its confessor, prudence must play a greater part. There are moments when God introduces the soul to a purely spiritual state. The senses dim and are seemingly dead. The soul is most closely united to God; it is immersed in the Deity; its knowledge is complete and perfect, not sporadic as before, but total and absolute. It rejoices in this. But I want to say more about those moments of trial; at those times the confessor must have patience with such a soul. But the soul must have even greater patience with itself.
132 I must again mention that there are some confessors who seem to be true spiritual fathers, but only as long as things go well. When the soul finds itself in greater need, they become perplexed, and either cannot or will not understand the soul. They try to get rid of the person as soon as possible. But if the soul is humble, it will always profit in some little way or other. God himself will sometimes cast a shaft of light into the depths of the soul, because of its humility and faith. The confessor will sometimes say something he had never intended to say, without even realizing it himself. Oh, let the soul believe that such words are the words of the Lord himself! Though indeed we ought to believe that every word spoken in the confessional is God's, what I have referred to above is something that comes directly from God. And the soul perceives that the priest is not master of himself, that he is saying things that he would rather not say. This is how God rewards faith.
I have experienced this many times myself. A certain very learned and respected priest [probably Father Wilkowski, the sisters' confessor at Plock], to whom I sometimes happened to go to confession, was always severe and opposed to these matters [which I brought up to him]. But on one occasion he replied to me, "Bear in mind, Sister, that if God is asking this of you, you should not oppose Him. God sometimes wants to be praised in just this way. Be at peace; what God has started, He will finish. But I say this to you: faithfulness to God and humility. And once again: humility. Bear well in mind what I have told you today." I was delighted, and I thought that perhaps this priest had understood me. But it so turned out that I never went to confession to him again.
133 +Once, one of the older Mothers
[probably Mother Jane[43]] summoned me, and it was as if fiery bolts
from the blue were coming down upon my head, so much so that I could not even
discover what it was all about. But after a while I understood that it was
about a matter over which I had no control whatsoever. She said to me,
"Get it out of your head, Sister, that the Lord Jesus might be communing
in such an intimate way with such a miserable bundle of imperfections as you!
Bear in mind that it is only with holy souls that the Lord Jesus communes in
this way!" I acknowledged that she was right, because I am indeed a
wretched person, but still I trust in God's mercy. When I met the Lord I
humbled myself and said, "Jesus, it seems that You do not associate
intimately with such wretched people as I" Be at peace, My daughter, it
is precisely through such misery that I want to show the power of My mercy.
I understood that this Mother had merely wanted to subject me to a [salutary]
humiliation.
138 A great mystery has been
accomplished between God and me. Courage and strength have remained in my soul.
When the time of adoration came to an end, I came out and calmly faced everything
I had feared so much before. When I came out into the corridor, a great
suffering and humiliation, at the hands of a certain person, was awaiting me. I
accepted it with submission to a higher will and snuggled closely to the Most
Sacred Heart of Jesus, letting Him know that I was ready for that for which I
had offered myself.
Suffering seemed to spring out of
the ground. Even Mother Margaret herself was surprised. For others, many things
passed unnoticed, for indeed it wasn't worth paying any attention to them; but
in my case, nothing passed unnoticed; each word was analyzed, each step
watched. One sister said to me, "Get ready, Sister, to receive a small
cross at the hands of Mother Superior. I feel sorry for you." But as for
me, I rejoiced at this in the depths of my soul and had been ready for it for a
long time. When she saw my courage, she was surprised. I see now that a soul
cannot do much of itself, but with God it can do all things. Behold what God's
grace can do. Few are the souls that are always watchful for divine graces, and
even fewer of such souls who follow those inspirations faithfully.
159 +O Blessed Host, in golden
chalice enclosed for me,
That through the vast wilderness of exile
I may pass-pure, immaculate, undefiled;
Oh, grant that through the power of Your love this might come to be.
O Blessed Host, take up Your dwelling within my soul,
O Thou my heart's purest love!
With Your brilliance the darkness dispel.
Refuse not Your grace to a humble heart.
O Blessed Host, enchantment of all heaven,
Though Your beauty be veiled
And captured in a crumb of bread,
Strong faith tears away that veil
That through the vast wilderness of exile
I may pass-pure, immaculate, undefiled;
Oh, grant that through the power of Your love this might come to be.
O Blessed Host, take up Your dwelling within my soul,
O Thou my heart's purest love!
With Your brilliance the darkness dispel.
Refuse not Your grace to a humble heart.
O Blessed Host, enchantment of all heaven,
Though Your beauty be veiled
And captured in a crumb of bread,
Strong faith tears away that veil
174 At that moment the priest came
in and began the conference. He spoke for a short time, as if he were in a
hurry. After the conference, he went over to the confessional. Seeing that none
of the sisters were going there, I sprang from my kneeler, and in an instant
was in the confessional. There was no time to deliberate. Instead of telling
the father about the doubts that had been sown in me in respect to my dealings
with the Lord Jesus, I began to speak about these temptations I have just
described above. The confessor immediately understood my situation and said,
"Sister, you distrust the Lord Jesus because He treats you so kindly. Well,
Sister, be completely at peace. Jesus is your Master, and your communing with
Him is neither daydreaming nor hysteria nor illusion. Know that you are on the
right path. Please try to be faithful to these graces; you are not free to shun
them. You do not need at all, Sister, to tell your superiors about these
interior graces, unless the Lord Jesus instructs you clearly to do so, and even
then you should first consult with your confessor. But if the Lord Jesus
demands something external, in this case, after consulting your confessor, you
should carry out what He asks of you, even if this costs you greatly. On the
other hand, you must tell your confessor everything. There is absolutely no
other course for you to take, Sister. Pray that you may find a spiritual
director, or else you will waste these great gifts of God. I repeat once again,
be at peace; you are following the right path. Take no heed of anything else,
but always be faithful to the Lord Jesus, no matter what anyone says about you.
It is with just such miserable souls that the Lord Jesus communes in this
intimate way. And the more you humble yourself, the more the Lord Jesus will
unite Himself with you." 175 176 177
178 Today we are beginning the third
probation. All three of us met at Mother Margaret's, as the other sisters were
having their probation in the novitiate. Mother Margaret began with a prayer,
explained to us what the third probation consists of, and then spoke on how
great is the grace of the perpetual vows. Suddenly I began to cry out loud. In
an instant all God's graces appeared before the eyes of my soul, and I saw
myself so wretched and ungrateful toward God. The sisters began to rebuke me,
saying, "Why did she break out crying?" But Mother Margaret came to
my defense, saying that she was not surprised.
At the end of the hour, I went before the Blessed Sacrament and, like the greatest and most miserable of wretches, I begged for His mercy that He might heal and purify my poor soul. Then I heard these words, My daughter, all your miseries have been consumed in the flame of My love, like a little twig thrown into a roaring fire. By humbling yourself in this way, you draw upon yourself and upon other souls an entire sea of My mercy. I answered, "Jesus, mold my poor heart according to Your divine delight."
At the end of the hour, I went before the Blessed Sacrament and, like the greatest and most miserable of wretches, I begged for His mercy that He might heal and purify my poor soul. Then I heard these words, My daughter, all your miseries have been consumed in the flame of My love, like a little twig thrown into a roaring fire. By humbling yourself in this way, you draw upon yourself and upon other souls an entire sea of My mercy. I answered, "Jesus, mold my poor heart according to Your divine delight."
270 Without humility, we cannot be
pleasing to God. Practice the third degree of humility;[76] that is, not only must one refrain from
explaining and defending oneself when reproached with something, but one should
rejoice at the humiliation.
If the things you are telling me really come from God, prepare your soul for great suffering. You will encounter disapproval and persecution. They will look upon you as a hysteric and an eccentric, but the Lord will lavish His graces upon you. True works of God always meet opposition and are marked by suffering. If God wants to accomplish something, sooner or later He will do so in spite of the difficulties. Your part, in the meantime, is to arm yourself with great patience.
If the things you are telling me really come from God, prepare your soul for great suffering. You will encounter disapproval and persecution. They will look upon you as a hysteric and an eccentric, but the Lord will lavish His graces upon you. True works of God always meet opposition and are marked by suffering. If God wants to accomplish something, sooner or later He will do so in spite of the difficulties. Your part, in the meantime, is to arm yourself with great patience.
282 Once the Lord said to me, My Heart was moved by great
mercy towards you, My dearest child, when I saw you torn to shreds because of
the great pain you suffered in repenting for your sins. I see your love, so
pure and true that I give you first place among the virgins. You are the honor
and glory of My Passion. I see every abasement of your soul, and nothing
escapes my attention. I lift up the humble even to my very throne, because I want
it so.
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.
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.
346 December 24, 1934. The Vigil of
Christmas. During the morning Mass, I felt the closeness of God. Though I was
hardly aware of it, my spirit was drowned in God. Suddenly, I heard these
words: You are My delightful dwelling place; My Spirit rests in you. After
these words, I felt the Lord looking into the depths of my heart; and seeing my
misery, I humbled myself in spirit and admired the immense mercy of God, that
the Most High Lord would approach such misery.
During Holy Communion, joy filled my soul. I felt that I am closely united to the Godhead. His omnipotence enveloped my whole being. Throughout the whole day I felt the closeness of God in a special manner; and although my duties prevented me throughout the whole day from going to chapel even for a moment, there was not a moment when I was not united with God. I felt Him within me more distinctly than ever. Unceasingly greeting the Mother of God and entering into Her spirit, I begged Her to teach me true love of God. And then I heard these words: I will share with you the secret of My happiness this night during Holy Mass.
During Holy Communion, joy filled my soul. I felt that I am closely united to the Godhead. His omnipotence enveloped my whole being. Throughout the whole day I felt the closeness of God in a special manner; and although my duties prevented me throughout the whole day from going to chapel even for a moment, there was not a moment when I was not united with God. I felt Him within me more distinctly than ever. Unceasingly greeting the Mother of God and entering into Her spirit, I begged Her to teach me true love of God. And then I heard these words: I will share with you the secret of My happiness this night during Holy Mass.
We
had supper before six o'clock. Despite all the joy and the external noise
accompanying the sharing of the wafer and the mutual exchange of good wishes, I
did not for a moment lose the awareness of God's presence. After supper we
hurried away to finish our work, and at nine I was able to go to the chapel for
adoration. I was allowed to stay up and wait for the Midnight Mass. I was
delighted to have free time from nine until midnight. From nine to ten o'clock
I offered my adoration for my parents and my whole family. From ten to eleven,
I offered it for the intention of my spiritual director, in the first place
thanking God for granting me this great visible help here on earth, just as He
had promised me, and I also asked God to grant him the necessary light so that
he could get to know my soul and guide me according to God's good pleasure. And
from eleven to twelve I prayed for the Holy Church and the clergy, for sinners,
for the missions and for our houses. I offered the indulgences for the souls in
purgatory.
362
+One day, during the morning meditation, I heard this voice: I myself am
your director; I was, I am, and I will be. And since you asked for visible
help, I chose and gave you a director even before you had asked, for My work
required this. Know that the faults you commit against him wound My Heart. Be
especially on your guard against self-willfulness; even the smallest thing
should bear the seal of obedience.
With
a crushed and humbled heart I begged forgiveness of Jesus for these faults. I
also begged pardon of my spiritual director and resolved to do nothing rather
than to do many things wrongly.
424 In the evening, I just about got
into bed, and I fell asleep immediately. Though I fell asleep quickly, I was
awakened even more quickly. A little child came and woke me up. The child
seemed about a year old, and I was surprised it could speak so well, as
children of that age either do not speak or speak very indistinctly The child
was beautiful beyond words and resembled the Child Jesus, and he said to me, Look
at the sky. And when I looked at the sky I saw the stars and the moon
shining. Then the child asked me, Do you see this moon and these stars? When
I said yes, he spoke these words to me, These stars are the souls of
faithful Christians, and the moon is the souls of religious. Do you see how
great the difference is between the light of the moon and the light of the
stars? Such is the difference in heaven between the soul of a religious and the
soul of a faithful Christian. And he went on to say that, True greatness
is in loving God and in humility.
450 I was suffering very much, and
it seemed to me I would not be able to make my adoration, but I gathered up all
my will power and, although I collapsed in my cell, I paid no attention to what
ailed me, for I had the Passion of Jesus before my eyes. When I entered the
chapel, I received an inner understanding of the great reward that God is
preparing for us, not only for our good deeds, but also for our sincere desire
to perform them. What a great grace of God this is!
Oh, how sweet it is to toil for God and souls! I want no respite in this battle, but I shall fight to the last breath for the glory of my King and Lord. I shall not lay the sword aside until He calls me before His throne; I fear no blows, because God is my shield. It is the enemy who should fear us, and not we him. Satan defeats only the proud and the cowardly, because the humble are strong. Nothing will confuse or frighten a humble soul. I have directed my flight at the very center of the sun's heat, and nothing can lower its course. Love will not allow itself to be taken prisoner; it is free like a queen. Love attains God.
Oh, how sweet it is to toil for God and souls! I want no respite in this battle, but I shall fight to the last breath for the glory of my King and Lord. I shall not lay the sword aside until He calls me before His throne; I fear no blows, because God is my shield. It is the enemy who should fear us, and not we him. Satan defeats only the proud and the cowardly, because the humble are strong. Nothing will confuse or frighten a humble soul. I have directed my flight at the very center of the sun's heat, and nothing can lower its course. Love will not allow itself to be taken prisoner; it is free like a queen. Love attains God.
526 + The
14th. This Thursday, when we were having nocturnal adoration, at first I could
not pray; a sort of dryness engulfed me. I could not meditate on Jesus'
sorrowful Passion. So I lay prostrate and offered the most sorrowful Passion of
the Lord Jesus to the heavenly Father in reparation for the sins of all the
world. When I got to my feet after this prayer and walked to my kneeler, I
suddenly saw Jesus next to it. The Lord Jesus appeared as He was during the
scourging. In His hands He was holding a white garment with which He clothed me
and a cord with which He girded me, and He covered me with a red cloak like the
one He was clothed with during His Passion and a veil of the same color, and He
said to me, This is how you and your companions are going to be clothed. My
life from birth to death on the Cross will be the rule for you. Fix your eyes
upon Me and live according to what you see. I desire that you penetrate into My
spirit more deeply and understand that I am meek and humble of heart.
532
After Holy Communion, I saw the Lord Jesus, who said these words to me:
Today, penetrate into the spirit of My poverty and arrange everything in such a
way that the most destitute will have no reason to envy you. I find pleasure,
not in large buildings and magnificent structures, but in a pure and humble
heart.
538 There will be no distinction between the sisters, no
mothers,[107] no reverends, no
venerable, but all will be equal, even though there might be great differences
in their parentage. We know who Jesus was, and yet how He humbled himself and
with whom He associated. Their habit will be like that worn by Jesus during His
Passion, and they will not simply wear the robe [He wore]; they must also seal
themselves with the marks He bore: suffering and scorn. Each one will strive
for the greatest self-denial and have a love of humility, and she who will
distinguish herself most in this latter virtue will be the one who is capable
of leading the others.
544 The novitiate [109] is to last one year, without any
interruption. At this time the novice should be taught about the virtues
relating to the vows and about the importance of the vows. The directress
should do her utmost to provide a solid formation. Let her train the novices in
the practice of humility, because only a humble heart keeps the vows easily and
experiences the great joys that God pours out upon the faithful soul. The
novices should not be burdened with duties that entail responsibilities, so
that they may be free to devote themselves to their own perfection. They are
obliged to observe the rules and statutes strictly, as are the postulants.
573 December 21, 1935. One day my confessor [Father Sopocko]
told me to go and look at a certain house to see whether it was the same house
I had seen in my vision. When I went with my confessor to see that house, or
rather those ruins, at a glance I recognized that they were the same as I had
seen in my vision. The moment I touched the boards which had been nailed
together in place of the doors, a strength pervaded my soul like a flash,
giving me unshakable certitude. I went away quickly from that place, my heart
full of joy, for it seemed to me that there was a certain force chaining me to
that place.
I am very happy to see that everything agrees perfectly with what I saw in the vision. When the confessor spoke to me about the arrangement of the cells and other things, I recognized everything to be the same as had been told to me by Jesus. I am delighted that God is acting in this way through my confessor, but I am not surprised that God is giving him so much light; since God, who is Light itself, lives in a pure and humble heart, and all sufferings and adversities serve but to reveal the soul's holiness. When I returned home, I went immediately to our chapel to rest a while. Then suddenly I heard these words in my soul: Do not fear anything. I am with you. These matters are in My hands and I will bring them to fruition according to My mercy, for nothing can oppose My will.
I am very happy to see that everything agrees perfectly with what I saw in the vision. When the confessor spoke to me about the arrangement of the cells and other things, I recognized everything to be the same as had been told to me by Jesus. I am delighted that God is acting in this way through my confessor, but I am not surprised that God is giving him so much light; since God, who is Light itself, lives in a pure and humble heart, and all sufferings and adversities serve but to reveal the soul's holiness. When I returned home, I went immediately to our chapel to rest a while. Then suddenly I heard these words in my soul: Do not fear anything. I am with you. These matters are in My hands and I will bring them to fruition according to My mercy, for nothing can oppose My will.
576 O Holy Trinity, Eternal God, my spirit is drowned in
Your beauty. The ages are as nothing in Your sight. You are always the same.
Oh, how great is Your majesty. Jesus, why do You conceal Your majesty, why have
You left Your heavenly throne and dwelt among us? The Lord answered me, My
daughter, love has brought Me here, and love keeps Me here. My daughter, if you
knew what great merit and reward is earned by one act of pure love for Me, you
would die of joy. I am saying this that you may constantly unite yourself with
Me through love, for this is the goal of the life of your soul. This act is an
act of the will. Know that a pure soul is humble. When you lower and empty
yourself before My majesty, I then pursue you with My graces and make use of My
omnipotence to exalt you.
587 Once, I suddenly saw Jesus in
great majesty, and He spoke these words to me: My daughter, if you wish, I
will this instant create a new world, more beautiful than this one, and you
will live there for the rest of your life. I answered, "I don't want
any worlds. I want You, Jesus. I want to love You, with the same love that You
have for me. I beg You for only one thing: to make my heart capable of loving
you. I am very much surprised at Your offer, my Jesus; what are those worlds to
me? Even if You gave me a thousand of them, what are they to me? You know very
well, Jesus, that my heart is dying of longing for You. Everything that is not
You is nothing to me." -At that moment, I could no longer see anything,
but a strange force took over my soul, a strange fire sprang up in my heart,
and I entered into a kind of agony for Him. Then I heard these words: With
no other soul do I unite myself as closely and in such a way as I do with you,
and this because of the deep humility and ardent love which you have for Me.
593 O my Jesus, nothing is better for the soul than
humiliations. In contempt is the secret of happiness, when the soul recognizes
that, of itself, it is only wretchedness and nothingness, and that whatever it
possesses of good is a gift of God. When the soul sees that everything is given
it freely and that the only thing it has of itself is its own misery, this is
what sustains it in a continual act of humble prostration before the majesty of
God. And God, seeing the soul in such a disposition, pursues it with His
graces. As the soul continues to immerse itself more deeply into the abyss of its
nothingness and need, God uses His omnipotence to exalt it. If there is a truly
happy soul upon earth, it can only be a truly humble soul. At first, one's
self-love suffers greatly on this account, but after a soul has struggled
courageously, God grants it much light by which it sees how wretched and full
of deception everything is. God alone is in its heart. A humble soul does not
trust itself, but places all its confidence in God. God defends the humble soul
and lets Himself into its secrets, and the soul abides in unsurpassable
happiness which no one can comprehend.
771 In that same
moment, the soul drowns entirely in Him and experiences a happiness as great as
that of the chosen ones in heaven. Although the chosen ones in heaven see God
face to face and are completely and absolutely happy, still their knowledge of
God is not the same. God has given me to understand this. This deeper knowledge
begins here on earth, depending on the grace [given], but to a great extent it
also depends on our faithfulness to that grace.
However, the soul receiving this unprecedented grace of union with God cannot say that it sees God face to face, because even here there is a very thin veil of faith, but so very thin that the soul can say that it sees God and talks with Him. It is "divinized." God allows the soul to know how much He loves it, and the soul sees that better and holier souls than itself have not received this grace. Therefore, it is filled with holy amazement, which maintains it in deep humility, and it steeps itself in its own nothingness and holy astonishment; and the more it humbles itself, the more closely God unites himself with it and descends to it.
The soul, at this moment is, as it were, hidden; its senses are inactive; in one moment, it knows God and drowns in Him. It knows the whole depth of the Unfathomable One, and the deeper this knowledge, the more ardently the soul desires Him
However, the soul receiving this unprecedented grace of union with God cannot say that it sees God face to face, because even here there is a very thin veil of faith, but so very thin that the soul can say that it sees God and talks with Him. It is "divinized." God allows the soul to know how much He loves it, and the soul sees that better and holier souls than itself have not received this grace. Therefore, it is filled with holy amazement, which maintains it in deep humility, and it steeps itself in its own nothingness and holy astonishment; and the more it humbles itself, the more closely God unites himself with it and descends to it.
The soul, at this moment is, as it were, hidden; its senses are inactive; in one moment, it knows God and drowns in Him. It knows the whole depth of the Unfathomable One, and the deeper this knowledge, the more ardently the soul desires Him
778 And God has given me to understand that there is but one
thing that is of infinite value in His eyes, and that is love of God; love,
love and once again, love; and nothing can compare with a single act of pure
love of God. Oh, with what inconceivable favors God gifts a soul that loves Him
sincerely! Oh, how happy is the soul who already here on earth enjoys His special
favors! And of such are the little and humble souls.
792
I must never speak of my own experiences. In suffering, I must seek relief in
prayer. In doubts, even the smallest, I must seek only the advice of my
confessor. I must always have a heart which is open to receive the sufferings
of others, and drown my own sufferings in the Divine Heart so that they would
not be noticed on the outside, in so far as possible.
I
must always strive for equanimity, no matter how stormy the circumstances might
be. I must not allow anything to disturb my interior calm and silence. Nothing
can compare with peace of soul. When I am wrongfully accused of something, I
will not explain myself; if the superior wants to know the truth, whether I was
in the right or not, let her find out from others rather than from me. My
concern is to accept everything with a humble inner disposition.
I
will spend this Advent in accordance with the directions of the Mother of God:
in meekness and humility.
838 + I marvel at how many humiliations
and sufferings that priest accepts in this whole matter. [153] I see this at particular times, and I
support him with my unworthy prayers. Only God can give one such courage;
otherwise one would give up. But I see with joy that all these adversities
contribute to God's greater glory. The Lord has few such souls. O infinite
eternity, you will make manifest the efforts of heroic souls, because the earth
rewards their efforts with hatred and ingratitude. Such souls do not have
friends; they are solitary. And in this solitude, they gain strength; they draw
their strength from God alone. With humility, but also with courage, they stand
firmly in the face of all the storms that beat upon them. Like high-towering
oaks, they are unmoved. And in this there is just this one secret: that it's
from God that they draw this strength, and everything whatsoever they have need
of, they have for themselves and for others. They not only carry their own
burden, but also know how to take on, and are capable of taking on, the burdens
of others. They are pillars of light along God's ways; they live in light
themselves and shed light upon others. They themselves live on the heights, and
know how to show the way to lesser ones and help them attain those heights.
1000 In
the terrible desert of life,
O my sweetest Jesus,
Protect souls from disaster,
For You are the Fountain of Mercy.
Let the resplendence of Your rays,
O sweet Commander of our souls,
Let mercy change the world.
And you who have received this grace, serve Jesus.
Steep is the great highway I must travel,
But I fear nothing,
For the pure fount of mercy is flowing for my sake,
And, with it, strength for the humble soul.
I am exhausted and worn out,
But my conscience bears me witness
That I do all for the greater glory of the Lord,
The Lord who is my repose and my heritage.
[End of Notebook Two of the Diary.]
O my sweetest Jesus,
Protect souls from disaster,
For You are the Fountain of Mercy.
Let the resplendence of Your rays,
O sweet Commander of our souls,
Let mercy change the world.
And you who have received this grace, serve Jesus.
Steep is the great highway I must travel,
But I fear nothing,
For the pure fount of mercy is flowing for my sake,
And, with it, strength for the humble soul.
I am exhausted and worn out,
But my conscience bears me witness
That I do all for the greater glory of the Lord,
The Lord who is my repose and my heritage.
[End of Notebook Two of the Diary.]
1092
April 16, 1937. Today, as God's Majesty swept over me, my soul understood that
the Lord, so very great though He is, delights in humble souls. The more a soul
humbles itself, the greater the kindness with which the Lord approaches it.
Uniting himself closely with it, He raises it to His very throne. Happy is the
soul whom the Lord himself defends. I have come to know that only love is of
any value; love is greatness; nothing, no works, can compare with a single act
of pure love of God.
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 center, 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.
1321
Hail, most merciful Heart of Jesus,
Living
Fountain of all graces,
Our
sole shelter, our only refuge;
In
You I have the light of hope.
Hail,
most compassionate Heart of my God,
Unfathomable
living Fount of Love
From
which gushes life for sinful man
And
the Spring of all sweetness.
Hail,
open Wound of the Most Sacred Heart,
From
which the rays of mercy issued forth
And
from which it was given us to draw life
With
the vessel of trust alone.
Hail,
God's goodness, incomprehensible,
Never
to be measured or fathomed,
Full
of love and mercy, though always holy,
Yet,
like a good mother, ever bent o'er us.
Hail,
Throne of Mercy, Lamb of God,
Who
gave Your life in sacrifice for me,
Before
whom my soul humbles itself daily,
Living
in faith profound.
[End
of Notebook Four]
1361
This firm resolution to become a saint is extremely pleasing to Me. I bless
your efforts and will give you opportunities to sanctify yourself. Be watchful
that you lose no opportunity that My providence offers you for sanctification.
If you do not succeed in taking advantage of an opportunity, do not lose your
peace, but humble yourself profoundly before Me and, with great trust, immerse
yourself completely in My mercy. In this way, you gain more than you have lost,
because more favor is granted to a humble soul than the soul itself asks for...
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.
1436
+ Lord, although You often make known to me the thunders of Your anger, Your
anger vanishes before lowly souls. Although You are great, Lord, You allow
yourself to be overcome by a lowly and deeply humble soul. O humility, the most
precious of virtues, how few souls possess you! I see only a semblance of this
virtue everywhere, but not the virtue itself. Lord, reduce me to nothingness in
my own eyes that I may find grace in ' Yours.
1564
Jesus, hide me; just as You have hidden Yourself under the form of the white
Host, so hide me from human eyes, and particularly hide the gifts which You so
kindly grant me. May I not betray outwardly what You are effecting in my soul.
I am a white host before You, O Divine Priest. Consecrate me Yourself, and may
my transubstantiation be known only to You. I stand before You each day as a
sacrificial host and implore Your mercy upon the world. In silence, and unseen,
I will empty myself before You; my pure and undivided love will burn, in
profound silence, as a holocaust. And may the fragrance of my love be wafted to
the foot of Your throne. You are the Lord of lords, but You delight in innocent
and humble souls.
1586
O my Jesus, You see how very grateful I am to Father Sopocko, who has advanced
Your work so much. That soul, so humble, has had to endure all the storms. He
has not allowed himself to become discouraged by adversities, but has
faithfully responded to the call of God.
1602
Today the Lord said to me, Daughter, when you go to confession, to this
fountain of My mercy, the Blood and Water which came forth from My Heart always
flows down upon your soul and ennobles it. Every time you go to confession,
immerse yourself entirely in My mercy, with great trust, so that I may pour the
bounty of My grace upon your soul. When you approach the confessional, know
this, that I Myself am waiting there for you. I am only hidden by the priest,
but I myself act in your soul. Here the misery of the soul meets the God of
mercy. Tell souls that from this fount of mercy souls draw graces solely with
the vessel of trust. If their trust is great, there is no limit to My
generosity. The torrents of grace inundate humble souls. The proud remain
always in poverty and misery, because My grace turns away from them to humble
souls.
1605 Write down everything that
occurs to you regarding My goodness. I answered, "What do You mean,
Lord, what if I write too much?" And the Lord replied, My daughter,
even if you were to speak at one and the same time in all human and angelic
tongues, even then you would not have said very much, but on the contrary, you
would have sung in only a small measure the praises of My goodness-of My
unfathomable mercy.
O my Jesus, You Yourself must put words into my mouth, that I may praise You worthily.
My daughter, be at peace; do as I tell you. Your thoughts are united to My thoughts, so write whatever comes to your mind. You are the secretary of My mercy. I have chosen you for that office in this life and the next life. That is how I want it to be in spite all the opposition they will give you. Know that My choice will not change.
At that moment I steeped myself in profound humility before God's majesty. But the more I humbled myself, the more God's presence penetrated me...
O my Jesus, You Yourself must put words into my mouth, that I may praise You worthily.
My daughter, be at peace; do as I tell you. Your thoughts are united to My thoughts, so write whatever comes to your mind. You are the secretary of My mercy. I have chosen you for that office in this life and the next life. That is how I want it to be in spite all the opposition they will give you. Know that My choice will not change.
At that moment I steeped myself in profound humility before God's majesty. But the more I humbled myself, the more God's presence penetrated me...
1701 I asked the Lord today that He
might deign to teach me about the interior life, because of myself I can
neither understand nor conceive anything perfectly. The Lord answered me, I
was your Teacher, I am and I will be; strive to make your heart like unto My
humble and gentle Heart. Never claim your rights. Bear with great calm and
patience everything that befalls you. Do not defend yourself when you are put
to shame, though innocent. Let others triumph. Do not stop being good when you
notice that your goodness is being abused. I Myself will speak up for you when
it is necessary. Be grateful for the smallest of My graces, because your
gratitude compels Me to grant you new graces...
1711 When I was left alone with the Blessed Virgin, She
instructed me concerning the interior life. She said, The soul's true
greatness is in loving God and in humbling oneself in His presence, completely
forgetting oneself and believing oneself to be nothing; because the Lord is
great, but He is well pleased only with the humble; He always opposes the
proud.
1734
O my Jesus, You know that there are times when I have neither lofty thoughts
nor a soaring spirit. I bear with myself patiently and admit that that is just
what I am, because all that is beautiful is a grace from God. And so I humble
myself profoundly and cry out for Your help; and the grace of visitation is not
slow in coming to the humble heart.
1742 Be praised, merciful God, One God in the Holy Trinity,
Unfathomable, infinite, incomprehensible,
immersing themselves in You, their minds cannot comprehend You,
So they repeat without end their eternal: Holy.
Be glorified, O merciful Creator of ours, O Lord,
Omnipotent, but full of compassion, inconceivable.
To love You is the mission of our existence,
Singing our eternal hymn: Holy...
Be blessed, merciful God, Eternal Love.
You are above the heavens, the saphires, the firmaments.
The host of pure spirits sings You praises,
With its eternal hymn: Thrice Holy.
And, gazing upon You, face to face, O God,
I see that You could have called other creatures before them.
Therefore they humble themselves before You in great humility,
For well they see that this grace comes solely from Your mercy.
One of the most beautiful spirits would not recognize Your mercy,
And, blinded by his pride, he drew others after him.
Angel of great beauty, he became Satan
And was cast down in one moment from heaven's heights into hell.
Then the faithful spirits cried, "Glory to God's mercy!"
And they stood firm in spite of the fiery test.
Glory to Jesus, the Christ abased,
Glory to His Mother, the humble and pure Virgin.
After this battle, the pure spirits plunged into the ocean of Divinity;
Contemplating and praising the depths of His mercy,
They drown in His mercy and manifold light,
Possessing in knowledge the Trinity of Persons, the Oneness of Godhead.
Unfathomable, infinite, incomprehensible,
immersing themselves in You, their minds cannot comprehend You,
So they repeat without end their eternal: Holy.
Be glorified, O merciful Creator of ours, O Lord,
Omnipotent, but full of compassion, inconceivable.
To love You is the mission of our existence,
Singing our eternal hymn: Holy...
Be blessed, merciful God, Eternal Love.
You are above the heavens, the saphires, the firmaments.
The host of pure spirits sings You praises,
With its eternal hymn: Thrice Holy.
And, gazing upon You, face to face, O God,
I see that You could have called other creatures before them.
Therefore they humble themselves before You in great humility,
For well they see that this grace comes solely from Your mercy.
One of the most beautiful spirits would not recognize Your mercy,
And, blinded by his pride, he drew others after him.
Angel of great beauty, he became Satan
And was cast down in one moment from heaven's heights into hell.
Then the faithful spirits cried, "Glory to God's mercy!"
And they stood firm in spite of the fiery test.
Glory to Jesus, the Christ abased,
Glory to His Mother, the humble and pure Virgin.
After this battle, the pure spirits plunged into the ocean of Divinity;
Contemplating and praising the depths of His mercy,
They drown in His mercy and manifold light,
Possessing in knowledge the Trinity of Persons, the Oneness of Godhead.
(Diary of Sister Faustina Kowalska
Notebook-I-55, 72, 93, 95, 113-115, 132-133, 138)
(Diary of Sister Faustina Kowalska
Notebook-I-159, 174, 178, 270, 282, 294, 320, 346)
(Diary of Sister Faustina Kowalska
Notebook-I-362, 424, 450)
(Diary of Sister Faustina Kowalska
Notebook-II-526, 532, 538, 544, 573, 576, 587, 593)
(Diary of Sister Faustina Kowalska
Notebook-II-771, 778, 792, 838, 1000)
(Diary of Sister Faustina Kowalska
Notebook-III-1092)
(Diary of Sister Faustina Kowalska
Notebook-IV-1293, 1306, 1321, 1361)
(Diary of Sister Faustina Kowalska
Notebook-V-1415, 1436, 1564, 1586)
(Diary of Sister Faustina Kowalska
Notebook-VI-11602, 1605, 1701, 1711, 1734, 1742)
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