Speaking from the
Heart of Christ
Feast of the Presentation of the Lord (February 2, 2013).
Luke 2 :22-40
When the days were completed for their purification according to the law
of Moses, they took him up to Jerusalem to present him to the Lord, just as it
is written in the law of the Lord, "Every male that opens the womb shall
be consecrated to the Lord," and to offer the sacrifice of "a pair of
turtledoves or two young pigeons," in accordance with the dictate in the
law of the Lord. Now there was a man in Jerusalem whose name was Simeon. This
man was righteous and devout, awaiting the consolation of Israel, and the holy
Spirit was upon him. It had been revealed to him by the holy Spirit that he
should not see death before he had seen the Messiah of the Lord. He came in the
Spirit into the temple; and when the parents brought in the child Jesus to
perform the custom of the law in regard to him, he took him into his arms and
blessed God, saying: "Now, Master, you may let your servant go in peace,
according to your word, for my eyes have seen your salvation, which you
prepared in sight of all the peoples, a light for revelation to the Gentiles,
and glory for your people Israel." The child´s father and mother were
amazed at what was said about him; and Simeon blessed them and said to Mary his
mother, "Behold, this child is destined for the fall and rise of many in
Israel, and to be a sign that will be contradicted (and you yourself a sword
will pierce) so that the thoughts of many hearts may be revealed." There
was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher.
She was advanced in years, having lived seven years with her husband after her
marriage, and then as a widow until she was eighty-four. She never left the
temple, but worshiped night and day with fasting and prayer. And coming forward
at that very time, she gave thanks to God and spoke about the child to all who
were awaiting the redemption of Jerusalem. When they had fulfilled all the
prescriptions of the law of the Lord, they returned to Galilee, to their own
town of Nazareth. The child grew and became strong, filled with wisdom; and the
favor of God was upon him.
Introductory Prayer: Lord, I open my
heart to receive the power of Your Spirit flowing from Your heart into mine. I
wish to carry it zealously as a light from my heart to my family, to my
friends, to the weak and empty of heart. With the fire of Your love in me, I
want to acknowledge You as true light and as the glory and splendoR of every
human person. I long to be filled with a consuming love for You.
Petition: Lord help me to
penetrate the meaning of my baptism by contemplating Your consecration in the
Temple and on the cross.
1. Glory of the Father, Light of the Nations: Contemplate this
scene from God’s perspective. The Son, now in human history, enters the Temple
for the first time. The Son enters the house of the Father. He, the perfect
Lamb for whom no earthly sanctuary is holy enough, accepts to be consecrated in
this place built by men, this place that was dedicated to the memory of the
signs that were all in expectation of him. The True Lamb arrives at last to the
place of offering. The Temple was above all a place of sacrifice in order to
gain God’s favor. It was a place of expiation to free oneself of the
inheritance of sin, and a place of prayer to offer fitting honor and praise to
the one true God. And here, on this day, in the arms of Mary, comes the only
sacrifice that counts, for without him no other sacrifice has meaning, whether
in sacred rituals or in our personal lives.
2. “Every male that opens the womb shall be
consecrated to the Lord.” Contemplate this scene through the
heart of Mary. In the simple rite of consecration; the Son is going to
recognize his belonging to the Father, but he will do it through Mary’s
fidelity to the prescribed ritual. Yet, who can speak for this child? Can
anyone speak for the zeal of his heart, the hunger of his heart to suffer for
souls? Mary’s pure and humble heart emerges as his spokesperson, and it speaks
the language of self-giving and donation, though under the rituals prescribed
by the law. “For their sake I consecrate myself.” She reflects to the world
what has been communicated to her by her Son, who is flesh of her flesh. In our
ordinary life we elevate the meaning of small events in union with Christ.
Flesh of our flesh by grace, he enables us to live a consecration to a mission
in his name. Our acts are made from the power of Christ’s living presence
moving our heart and will.
3. “A sword shall pierce your heart…” Now contemplate
the true temple of Christ’s body on the Cross, where every consecration is made
perfect. Yes, Christ gives us the privilege to speak the words that echo from
his heart. Over time he perfects this language in us, if we are faithful to the
cross in our life. My own baptismal consecration is all about speaking from
what is in the heart of Christ, so that his words ‘pierce my own heart’ and
replace that heart of stone with a new heart. I seek to speak like
Christ––chaste, poor, and obedient––with a language forged and pounded into
full authenticity at the Cross. My death to sin and egoism will call forth the
risen life of the new man of the Kingdom––possible only through the fire of the
Spirit that flows from the open side of Christ.
Conversation with Christ: O Jesus, make my
soul a temple worthy of Your entry. May the walls of my heart be adorned with
purity, honesty and upright intention in all I say and do. May its floors, upon
which you walk, be sealed with modesty and sincerity, and lead You to an
undivided heart.
Resolution: Today I will renew
my personal consecration to the Heart of Christ in a visit to the Eucharist,
and I will remember in a special way all consecrated persons throughout the
world who renew their vows today.
Excerpts from the DIARY of Saint Faustina Kowalska
2 When I look into the future, I am frightened,
But why plunge into the future?
Only the present moment is precious to me,
As the future may never enter my soul at all.
It is no longer in my power,
To change, correct or add to the past;
For neither sages nor prophets could do that.
And so, what the past has embraced I must entrust to God.
O present moment, you belong to me, whole and entire.
I desire to use you as best I can.
And although I am weak and small,
You grant me the grace of your omnipotence.
And so, trusting in Your mercy,
I walk through life like a little child,
Offering You each day this heart
Burning with love for Your greater glory.
4 O my Jesus, because of my trust in You,
I weave thousands of garlands, and I know That they will all
blossom.
And I know that they will all blossom
When God's sun will shine on them.
+ O great and Divine Sacrament
That veils my God!
Jesus, be with me each moment,
And no fear will enter my heart.
36 Once I was summoned to the
judgment [seat] of God. I stood alone before the Lord. Jesus appeared such as
we know Him during His Passion. After a moment, His wounds disappeared except
for five, those in His hands, His feet and His side. Suddenly I saw the
complete condition of my soul as God sees it. I could clearly see all that is
displeasing to God. I did not know that even the smallest transgressions will
have to be accounted for. What a moment! Who can describe it? To stand before
the Thrice-Holy God! Jesus asked me, Who are you? I answered, "I am
Your servant, Lord." You are guilty of one day of fire in purgatory. I
wanted to throw myself immediately into the flames of purgatory, but Jesus
stopped me and said, Which do you prefer, suffer now for one day in purgatory
or for a short while on earth? I replied, "Jesus, I want to suffer in
purgatory, and I want to suffer also the greatest pains on earth, even if it
were until the end of the world." Jesus said, One [of the two] is
enough; you will go back to earth, and there you will suffer much, but not for
long; you will accomplish My will and My desires, and a faithful servant of
Mine will help you to do this. Now, rest your head on My bosom, on My heart,
and draw from it strength and power for these sufferings, because you will find
neither relief nor help nor comfort anywhere else. Know that you will have
much, much to suffer, but don't let this frighten you; I am with you.
+February
22, 1931
47 In the
evening, when I was in my cell, I saw the Lord Jesus clothed in a white
garment. One hand [was] raised in the gesture of blessing, the other was
touching the garment at the breast. From beneath the garment, slightly drawn
aside at the breast, there were emanating two large rays, one red, the other
pale. In silence I kept my gaze fixed on the Lord; my soul was struck with awe,
but also with great joy. After a while, Jesus said to me, Paint an image
according to the pattern you see, with the signature: Jesus, I trust in You. I
desire that this image be venerated, first in your chapel, and [then]
throughout the world.
49 When I told this to my confessor,[29] I received this for a reply: "That refers to your soul." He told me, "Certainly, paint God's image in your soul." When I came out of the confessional, I again heard words such as these: My image already is in your soul. I desire that there be a Feast of Mercy. I want this image, which you will paint with a brush, to be solemnly blessed on the first Sunday after Easter; that Sunday is to be the Feast of Mercy.
50 + I desire that priests proclaim this great mercy of Mine towards souls of sinners. Let the sinner not be afraid to approach Me. The flames of mercy are burning Me - clamoring to be spent; I want to pour them out upon these souls.
Jesus complained to me in these words, Distrust on the part of souls is tearing at My insides. The distrust of a chosen soul causes Me even greater pain; despite My inexhaustible love for them they do not trust Me. Even My death is not enough for them. Woe to the soul that abuses these [gifts].
49 When I told this to my confessor,[29] I received this for a reply: "That refers to your soul." He told me, "Certainly, paint God's image in your soul." When I came out of the confessional, I again heard words such as these: My image already is in your soul. I desire that there be a Feast of Mercy. I want this image, which you will paint with a brush, to be solemnly blessed on the first Sunday after Easter; that Sunday is to be the Feast of Mercy.
50 + I desire that priests proclaim this great mercy of Mine towards souls of sinners. Let the sinner not be afraid to approach Me. The flames of mercy are burning Me - clamoring to be spent; I want to pour them out upon these souls.
Jesus complained to me in these words, Distrust on the part of souls is tearing at My insides. The distrust of a chosen soul causes Me even greater pain; despite My inexhaustible love for them they do not trust Me. Even My death is not enough for them. Woe to the soul that abuses these [gifts].
57 O my Jesus, You
are the life of my life. You know only too well that I long for nothing but the
glory of Your Name and that souls come to know Your goodness. Why do souls
avoid You, Jesus?-I don't understand that. Oh, if I could only cut my heart
into tiny pieces and in this way offer to You, O Jesus, each piece as a heart
whole and entire, to make up in part for the hearts that do not love You! I
love You, Jesus, with every drop of my blood, and I would gladly shed my blood
for You to give You a proof of the sincerity of my love. O God, the more I know
You the less I can comprehend You, but this "non-comprehension" lets
me realize how great You are! And it is this impossibility of comprehending You
which enflames my heart anew for You, O Lord. From the moment when You let me
fix the eyes of my soul on You, O Jesus, I have been at peace and desired
nothing else. I found my destiny at the moment when my soul lost itself in You,
the only object of my love. In comparison with you, everything is nothing.
Sufferings, adversities, humiliations, failures and suspicions that have come
my way are splinters that keep alive the fire of my love for You, O Jesus.
My desires are mad
and unattainable. I wish to conceal from You that I suffer. I want never to be
rewarded for my efforts and my good actions. You yourself, Jesus, are my only
reward; You are enough, O Treasure of my heart! I want to share compassionately
in the sufferings of my neighbors and to conceal my own sufferings, not only
from them, but also from You,
Jesus.
Suffering is a great
grace; through suffering the soul becomes like the Savior; in suffering love
becomes crystallized; the greater the suffering, the purer the love.
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.
88 +During
adoration I felt God close to me. A moment later I saw Jesus and Mary. At the
sight of them I was filled with joy, and I asked the Lord, "What is Your
will, Jesus, concerning the matter about which my confessor told me to ask
You?" Jesus replied, It is My will that he should remain here
and that he should not take the initiative of dispensing himself. I asked
Jesus whether the inscription could be: "Christ King of Mercy." He
answered, I am King of Mercy, but He did not say "Christ." I
desire that this image be displayed in public on the first Sunday after Easter.
That Sunday is the Feast of Mercy. Through the Word Incarnate I make known the
bottomless depth of My mercy.
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.
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.
127 + I learned
that I would have help from no one at such moments, and I started to pray and beg
the Lord for a confessor. My only desire was that some priest would say this
one word to me, "Be at peace, you are on the right road," or
"Reject all this for it does not come from God." But I could not find
such a priest who was sufficiently sure of himself to give me a definite
opinion in the name of the Lord. And so the uncertainty continued. O Jesus, if
it is Your will that I live in such uncertainty, may Your Name be blessed! I
beg You, Lord, direct my soul yourself and be with me, for of myself I am
nothing.
131 But I will simply mention here that these various
sufferings had come to a peak, and I resolved to put an end to these doubts of
mine before my perpetual vows. Throughout my probation, I prayed for light for
the priest to whom I was to open up my soul to its depths. I asked God that He
himself would help me and grant me the grace to be able to express even the
most secret things that exist between me and Him and to be so disposed that,
whatever the priest would decide, I would accept as coming from Jesus himself.
No matter what judgment he would pass on me, all I wanted was the truth and a
decisive answer to certain questions. I put myself completely in God's hands,
and [all] my soul desired was the truth. I could not go on living in doubt any
longer although, in the depths of my soul, I was so very sure that these things
came from God, that I would lay down my life for this. However, I placed the
confessor's opinion above all, and I made up my mind to do as he thought best
and to act according to the advice that he would give me. I looked forward to
that moment which would decide the course of my actions for the rest of my life.
I knew that everything would depend on this. It mattered little whether what he
would say to me would be in accord with my inspirations or quite the contrary;
this no longer mattered to me. I wanted to know the truth and follow it.
Jesus, You can help me! From this moment, I have begun anew. I conceal all the graces within my soul and await whomsoever the Lord will send me. With no doubt in my heart, I asked the Lord himself to deign to help me during these moments, and a courage of sorts entered my soul.
Jesus, You can help me! From this moment, I have begun anew. I conceal all the graces within my soul and await whomsoever the Lord will send me. With no doubt in my heart, I asked the Lord himself to deign to help me during these moments, and a courage of sorts entered my soul.
139
Still, a soul which is faithful to God cannot confirm its own inspirations; it
must submit them to the control of a very wise and learned priest; and until it
is quite certain, it should remain distrustful. It should not, on its own
initiative alone, put its trust in these inspirations and all other higher
graces, because it can thus expose itself to great losses.
Even though a soul may immediately distinguish between false inspirations and those of God, it should nevertheless be careful, because many things are uncertain. God is pleased and rejoices when a soul distrusts Him for His own sake; because it loves Him, it is prudent and itself asks and searches for help to make certain that it is really God who is acting within it. And once a well-instructed confessor has confirmed this, the soul should be at peace and give itself up to God, according to His directions; that is, according to the directions of the confessor.
140 Pure love is capable of great deeds, and it is not broken by difficulty or adversity. As it remains strong in the midst of great difficulties, so too it perseveres in the toilsome and drab life of each day. It knows that only one thing is needed to please God: to do even the smallest things out of great love-love, and always love.
Pure love never errs. Its light is strangely plentiful. It will not do anything that might displease God. It is ingenious at doing what is more pleasing to God, and no one will equal it. It is happy when it can empty itself and burn like a pure offering. The more it gives of itself, the happier it is. But also, no one can sense dangers from afar as can love; it knows how to unmask and also knows with whom it has to deal.
Even though a soul may immediately distinguish between false inspirations and those of God, it should nevertheless be careful, because many things are uncertain. God is pleased and rejoices when a soul distrusts Him for His own sake; because it loves Him, it is prudent and itself asks and searches for help to make certain that it is really God who is acting within it. And once a well-instructed confessor has confirmed this, the soul should be at peace and give itself up to God, according to His directions; that is, according to the directions of the confessor.
140 Pure love is capable of great deeds, and it is not broken by difficulty or adversity. As it remains strong in the midst of great difficulties, so too it perseveres in the toilsome and drab life of each day. It knows that only one thing is needed to please God: to do even the smallest things out of great love-love, and always love.
Pure love never errs. Its light is strangely plentiful. It will not do anything that might displease God. It is ingenious at doing what is more pleasing to God, and no one will equal it. It is happy when it can empty itself and burn like a pure offering. The more it gives of itself, the happier it is. But also, no one can sense dangers from afar as can love; it knows how to unmask and also knows with whom it has to deal.
156 +Once, l desired
very much to receive Holy Communion, but I had a certain doubt, and I did not
go. I suffered greatly because of this. It seemed to me that my heart would
burst from the pain. When I set about my work, my heart full of bitterness,
Jesus suddenly stood by me and said, My daughter, do not omit Holy Communion
unless you know well that your fall was serious; apart from this, no doubt must
stop you from uniting yourself with Me in the mystery of My love. Your minor
faults will disappear in My love like a piece of straw thrown into a great furnace.
Know that you grieve Me much when you fail to receive Me in Holy Communion.
160 +The crusade day,[54]
which is the fifth of the month, happened to fall on the First Friday of the
month. This was my day for keeping watch before the Lord Jesus. It was my duty
to make amends to the Lord for all offenses and acts of disrespect and to pray
that, on this day, no sacrilege be committed. This day, my spirit was set aflame
with special love for the Eucharist. It seemed to me that I was transformed
into a blazing fire. When I was about to receive Holy Communion, a second Host
fell onto the priest's sleeve, and I did not know which host I was to receive.
After I had hesitated for a moment, the priest made an impatient gesture with
his hand to tell me I should receive the Host. When I took the Host he gave me,
the other one fell onto my hands. The priest went along the altar rail to
distribute Communion, and I held the Lord Jesus in my hands all that time. When
the priest approached me again, I raised the Host for him to put it back into
the chalice, because when I had first received Jesus I could not speak before
consuming the Host, and so could not tell him that the other had fallen. But
while I was holding the Host in my hand, I felt such a power of love that for
the rest of the day I could neither eat nor come to my senses. I heard these
words from the Host: I desired to rest in your hands, not only in your
heart. And at that moment I saw the little Jesus. But when the priest
approached, I saw once again only the Host.
167 Today [November,
1932], I arrived in Warsaw for the third probation. After a cordial meeting
with the dear Mothers, I went into the small chapel for a moment. Suddenly
God's presence filled my soul, and I heard these words, My daughter, I
desire that your heart be formed after the model of My merciful Heart. You must
be completely imbued with My mercy.
186 +Today Jesus said to me, I
desire that you know more profoundly the love that burns in My Heart for souls,
and you will understand this when you meditate upon My Passion. Call upon My
mercy on behalf of sinners; I desire their salvation. When you say this prayer,
with a contrite heart and with faith on behalf of some sinner, I will give him
the grace of conversion. This is the prayer:
187 "O Blood and Water, which gushed forth from the Heart of Jesus as a fount of Mercy for us, I trust in You."
187 "O Blood and Water, which gushed forth from the Heart of Jesus as a fount of Mercy for us, I trust in You."
194 +March 27. I desire to struggle,
toil and empty myself for our work of saving immortal souls. It does not matter
if these efforts should shorten my life; it is no longer mine, but belongs to
the Community. I want to be useful to the whole Church by being faithful to my
Community.
195 O Jesus, today my soul is as
though darkened by suffering. Not a single ray of light. The storm is raging,
and Jesus is asleep. O my Master, I will not wake You; I will not interrupt
Your sweet sleep. I believe that You fortify me without my knowing it.
Throughout the long hours I adore You, O living Bread, amidst the great drought in my soul. O Jesus, pure Love, I do not need consolations; I am nourished by Your will, O Mighty One! Your will is the goal of my existence. It seems to me that the whole world serves me and depends on me. You, O Lord, understand my soul with all its aspirations.
Jesus, when I myself cannot sing You the hymn of love, I admire the singing of the Seraphim, they who are so dearly loved by You. I desire to drown myself in You as they do. Nothing will stem such love, for no might has power over it. It is like lightning that illuminates the darkness, but does not remain in it. O my Master, shape my soul according to Your will and Your eternal designs!
Throughout the long hours I adore You, O living Bread, amidst the great drought in my soul. O Jesus, pure Love, I do not need consolations; I am nourished by Your will, O Mighty One! Your will is the goal of my existence. It seems to me that the whole world serves me and depends on me. You, O Lord, understand my soul with all its aspirations.
Jesus, when I myself cannot sing You the hymn of love, I admire the singing of the Seraphim, they who are so dearly loved by You. I desire to drown myself in You as they do. Nothing will stem such love, for no might has power over it. It is like lightning that illuminates the darkness, but does not remain in it. O my Master, shape my soul according to Your will and Your eternal designs!
206 The next day, after Communion, I
heard the voice saying, My daughter, look into the abyss of My mercy and
give praise and glory to this mercy of Mine. Do it in this way: Gather all
sinners from the entire world and immerse them in the abyss of My mercy. I want
to give Myself to souls; I yearn for souls, My daughter. On the day of My
feast, the Feast of Mercy, you will go through the whole world and bring
fainting souls to the spring of My mercy. I shall heal and strengthen them.
+ For the Greater
Glory of God.
The Eight-day Retreat
before Perpetual Vows.
218 I am beginning
the retreat today. Jesus, my Master, guide me. Govern me according to Your
will, purify my love that it may be worthy of You, do with me as Your most
merciful Heart desires. Jesus, there will be just the two of us during these
days until the moment of our union. Keep me, Jesus, in a recollected spirit!
239
Prayer during the Mass on the day of the perpetual vows. Today I place my heart
on the paten where Your Heart has been placed, O Jesus, and today I offer
myself together with You to God, Your Father and mine, as a sacrifice of love
and praise. Father of Mercy, look upon the sacrifice of my heart, but through
the wound in the Heart of Jesus.
May 1, 1933. First Day.
Union with Jesus on the day of perpetual vows. Jesus, from now on Your Heart is mine, and mine is Yours alone. The very thought of Your Name, Jesus, is the delight of my heart. I truly would not be able to live without You, even for a moment, Jesus. Today my soul has lost itself in You, my only treasure. My love knows no obstacles in giving proof of itself to its Beloved.
The words of Jesus during my perpetual vows: My spouse, our hearts are joined forever. Remember to Whom you have vowed... everything cannot be put into words.
My petition while we were lying prostrate under the pall.[69] I begged the Lord to grant me the grace of never consciously and deliberately offending Him by even the smallest sin or imperfection.
Jesus, I trust in You! Jesus, I love You with all my heart!
When times are most difficult, You are my Mother.
For love of You, O Jesus, I die completely to myself today and begin to live for the greater glory of Your Holy Name.
+Love, it is for love of You, O Most Holy Trinity, that I offer myself to You as an oblation of praise, as a holocaust of total self-immolation. And through this self-immolation, I desire the exaltation of Your Name, O Lord. I cast myself as a little rosebud at Your feet, O Lord, and may the fragrance of this flower be known to You alone.
May 1, 1933. First Day.
Union with Jesus on the day of perpetual vows. Jesus, from now on Your Heart is mine, and mine is Yours alone. The very thought of Your Name, Jesus, is the delight of my heart. I truly would not be able to live without You, even for a moment, Jesus. Today my soul has lost itself in You, my only treasure. My love knows no obstacles in giving proof of itself to its Beloved.
The words of Jesus during my perpetual vows: My spouse, our hearts are joined forever. Remember to Whom you have vowed... everything cannot be put into words.
My petition while we were lying prostrate under the pall.[69] I begged the Lord to grant me the grace of never consciously and deliberately offending Him by even the smallest sin or imperfection.
Jesus, I trust in You! Jesus, I love You with all my heart!
When times are most difficult, You are my Mother.
For love of You, O Jesus, I die completely to myself today and begin to live for the greater glory of Your Holy Name.
+Love, it is for love of You, O Most Holy Trinity, that I offer myself to You as an oblation of praise, as a holocaust of total self-immolation. And through this self-immolation, I desire the exaltation of Your Name, O Lord. I cast myself as a little rosebud at Your feet, O Lord, and may the fragrance of this flower be known to You alone.
242 +O
God, how much I desire to be a small child.[71] You
are my Father, and You know how little and weak I am. So I beg You, keep me
close by Your side all my life and especially at the hour of my death. Jesus, I
know that Your goodness surpasses the goodness of a most tender mother.
248 The
words of the Bishop [Rospond[73]],
spoken at the ceremony of the taking of perpetual vows: "Accept this
candle as a sign of heavenly light and of burning love." While giving the
ring: "I betroth you to Jesus Christ, the Son of the Father Most High; may
He keep you unblemished. Take this ring as a sign of the eternal covenant you
are making with Christ, the Spouse of Virgins. May it be for you the ring of
faith and the sign of the Holy Spirit, that you may be called the bride of
Christ and, if you serve Him faithfully, be crowned [as such] for all eternity.
249 +Jesus, I trust in You; I trust in the ocean of your mercy. You are a Mother to me.
249 +Jesus, I trust in You; I trust in the ocean of your mercy. You are a Mother to me.
288 +Once
when I was having a long talk with Jesus about our students, encouraged by His
kindness, I asked Him, "Do You have among our students any who are a
comfort to Your Heart?" The Lord answered [that] He has, but their love
is weak, and so I put them in your special care-pray for them.
O great God, I admire Your goodness! You are the Lord of heavenly hosts, and yet You stoop so low to Your miserable creatures. Oh, how ardently I desire to love You with every beat of my heart! The whole extent of the earth is not enough for me, heaven is too small, and boundless space is nothing; You alone are enough for me, Eternal God! You alone can fill the depths of my soul.
O great God, I admire Your goodness! You are the Lord of heavenly hosts, and yet You stoop so low to Your miserable creatures. Oh, how ardently I desire to love You with every beat of my heart! The whole extent of the earth is not enough for me, heaven is too small, and boundless space is nothing; You alone are enough for me, Eternal God! You alone can fill the depths of my soul.
+The Mystery of the Soul.
Vilnius, 1934
299 When, on one occasion, my confessor told me to ask the Lord Jesus the meaning of the two rays in the image,[77] I answered, "Very well, I will ask the Lord."
During prayer I heard these words within me: The two rays denote Blood and Water. The pale ray stands for the Water which makes souls righteous. The red ray stands for the Blood which is the life of souls...
These two rays issued forth from the very depths of My tender mercy when My agonized Heart was opened by a lance on the Cross.
These rays shield souls from the wrath of My Father. Happy is the one who will dwell in their shelter, for the just hand of God shall not lay hold of him. I desire that the first Sunday after Easter be the Feast of Mercy.
299 When, on one occasion, my confessor told me to ask the Lord Jesus the meaning of the two rays in the image,[77] I answered, "Very well, I will ask the Lord."
During prayer I heard these words within me: The two rays denote Blood and Water. The pale ray stands for the Water which makes souls righteous. The red ray stands for the Blood which is the life of souls...
These two rays issued forth from the very depths of My tender mercy when My agonized Heart was opened by a lance on the Cross.
These rays shield souls from the wrath of My Father. Happy is the one who will dwell in their shelter, for the just hand of God shall not lay hold of him. I desire that the first Sunday after Easter be the Feast of Mercy.
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.
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.
352 At the chapter, Mother [Borgia] stressed a life of faith
and fidelity in small things. Half way through the chapter, I heard these
words: I desire that you would all have more faith at the present time. How
great is My joy at the faithfulness of My spouse in the smallest things.
Then I looked at the crucifix and saw that Jesus' head was turned towards the
refectory, and His lips were moving.
When I told Mother Superior about it, she answered, "You see, Sister, how Jesus demands that our life be a life of faith."
When I told Mother Superior about it, she answered, "You see, Sister, how Jesus demands that our life be a life of faith."
+New Year 1935
360 Jesus likes to intervene in the smallest details of our life, and He often fulfills secret wishes of mine that I sometimes hide from Him, although I know that from Him nothing can be hidden.
There is a custom among us of drawing by lot, on New Year's Day, special Patrons for ourselves for the whole year. In the morning during meditation, there arose within me a secret desire that the Eucharistic Jesus be my special Patron for this year also, as in the past. But, hiding this desire from my Beloved, I spoke to Him about everything else but that. When we came to refectory for breakfast, we blessed ourselves and began drawing our patrons. When I approached the holy cards on which the names of the patrons were written, without hesitation I took one, but I didn't read the name immediately as I wanted to mortify myself for a few minutes. Suddenly, I heard a voice in my soul: I am your patron. Read. I looked at once at the inscription and read, "Patron for the Year 1935-the Most Blessed Eucharist." My heart leapt with joy, and I slipped quietly away from the sisters and went for a short visit before the Blessed Sacrament, where I poured out my heart. But Jesus sweetly admonished me that I should be at that moment together with the sisters. I went immediately in obedience to the rule.
360 Jesus likes to intervene in the smallest details of our life, and He often fulfills secret wishes of mine that I sometimes hide from Him, although I know that from Him nothing can be hidden.
There is a custom among us of drawing by lot, on New Year's Day, special Patrons for ourselves for the whole year. In the morning during meditation, there arose within me a secret desire that the Eucharistic Jesus be my special Patron for this year also, as in the past. But, hiding this desire from my Beloved, I spoke to Him about everything else but that. When we came to refectory for breakfast, we blessed ourselves and began drawing our patrons. When I approached the holy cards on which the names of the patrons were written, without hesitation I took one, but I didn't read the name immediately as I wanted to mortify myself for a few minutes. Suddenly, I heard a voice in my soul: I am your patron. Read. I looked at once at the inscription and read, "Patron for the Year 1935-the Most Blessed Eucharist." My heart leapt with joy, and I slipped quietly away from the sisters and went for a short visit before the Blessed Sacrament, where I poured out my heart. But Jesus sweetly admonished me that I should be at that moment together with the sisters. I went immediately in obedience to the rule.
367 +On one occasion, Jesus gave me
to know that when I pray for intentions which people are wont to entrust to me,
He is always ready to grant His graces, but souls do not always want to accept
them: My Heart overflows with great mercy for souls, and especially for poor
sinners. If only they could understand that I am the best of Fathers to them
and that it is for them that the Blood and Water flowed from My Heart as from a
fount overflowing with mercy. For them I dwell in the tabernacle as King of
Mercy. I desire to bestow My graces upon souls, but they do not want to accept
them. You, at least, come to Me as often as possible and take these graces they
do not want to accept. In this way you will console My Heart. Oh, how
indifferent are souls to so much goodness, to so many proofs of love! My Heart
drinks only of the ingratitude and forgetfulness of souls living in the world.
They have time for everything, but they have no time to come to Me for graces.
So I turn to you, you-chosen souls, will you also fail to understand the love of My Heart? Here, too, My Heart finds disappointment; I do not find complete surrender to My love. So many reservations, so much distrust, so much caution. To comfort you, let Me tell you that there are souls living in the world who love Me dearly. I dwell In their hearts with delight. But they are few. In convents too, there are souls that fill My Heart with joy. They bear My features; therefore the Heavenly Father looks upon them with special pleasure. They will be a marvel to Angels and men. Their number is very small. They are a defense for the world before the justice of the Heavenly Father and a means of obtaining mercy for the world. The love and sacrifice of these souls sustain the world in existence. The infidelity of a soul specially chosen by Me wounds My Heart most painfully. Such infidelities are swords which pierce My Heart.
So I turn to you, you-chosen souls, will you also fail to understand the love of My Heart? Here, too, My Heart finds disappointment; I do not find complete surrender to My love. So many reservations, so much distrust, so much caution. To comfort you, let Me tell you that there are souls living in the world who love Me dearly. I dwell In their hearts with delight. But they are few. In convents too, there are souls that fill My Heart with joy. They bear My features; therefore the Heavenly Father looks upon them with special pleasure. They will be a marvel to Angels and men. Their number is very small. They are a defense for the world before the justice of the Heavenly Father and a means of obtaining mercy for the world. The love and sacrifice of these souls sustain the world in existence. The infidelity of a soul specially chosen by Me wounds My Heart most painfully. Such infidelities are swords which pierce My Heart.
570 On
one occasion, I saw Jesus in a bright garment; this was in the greenhouse. [He
said to me,] Write what I say to you. My delight is to be united with you.
With great desire, I wait and long for the time when I shall take up My
residence sacramentally in your convent. My spirit will rest in that convent and
I will bless its neighborhood in a special way. Out of love for you all, I will
avert any punishments which are rightly meted out by My Father's justice. My
daughter, I have inclined My heart to your requests. Your assignment and duty
here on earth is to beg for mercy for the whole world. No soul will be
justified until it turns with confidence to My mercy, and this is why the first
Sunday after Easter is to be the Feast of Mercy. On that day, priests are to
tell everyone about My great and unfathomable mercy. I am making you the
administrator of My mercy. Tell the confessor that the Image is to be on view
in the church and not within the enclosure in that convent. By means of this
Image I shall be granting many graces to souls; so let every soul have access
to it.
571 O my Jesus, Eternal Truth, I fear nothing, neither hardships nor sufferings; I fear only one thing, and that is to offend You. My Jesus, I would rather not exist than make You sad. Jesus, You know that my love knows no one but You. My soul is absorbed in You.
572 Oh, how great should be the ardour of every soul who will live in that convent, since God desires to come and live with us! Let everyone remember that if we religious do not intercede before God, who will? Each of us should burn like a pure sacrifice before the majesty of God, but to be pleasing to God, each one should unite herself closely to Jesus. It is only with Him, in Him and through Him that we can be pleasing to God.
571 O my Jesus, Eternal Truth, I fear nothing, neither hardships nor sufferings; I fear only one thing, and that is to offend You. My Jesus, I would rather not exist than make You sad. Jesus, You know that my love knows no one but You. My soul is absorbed in You.
572 Oh, how great should be the ardour of every soul who will live in that convent, since God desires to come and live with us! Let everyone remember that if we religious do not intercede before God, who will? Each of us should burn like a pure sacrifice before the majesty of God, but to be pleasing to God, each one should unite herself closely to Jesus. It is only with Him, in Him and through Him that we can be pleasing to God.
591
Jesus, You know how ardently I desire to hide so that no one may know me but
Your sweetest Heart. I want to be a tiny violet, hidden in the grass, unknown
in a magnificent enclosed garden in which beautiful lilies and roses grow. The
beautiful rose and the lovely lily can be seen from afar, but in order to see a
little violet, one has to bend low; only its scent gives it away. Oh, how happy
I am to be able to hide myself in this way! O my divine Bridegroom, the flower
of my heart and the scent of my pure love are for You. My soul has drowned
itself in You, Eternal God. From the moment when You yourself drew me to
yourself, O my Jesus, the more I have known You, the more ardently I have
desired You.
1442 +
When I arrived at Midnight Mass, from the very beginning I steeped myself in
deep recollection, during which time I saw the stable of Bethlehem filled with
great radiance. The Blessed Virgin, all lost in the deepest of love, was
wrapping Jesus in swaddling clothes, but Saint Joseph was still asleep. Only
after the Mother of God put Jesus in the manger, did the light of God awaken
Joseph, who also prayed. But after a while, I was left alone with the Infant
Jesus who stretched out His little hands to me, and I understood that I was to
take Him in my arms. Jesus pressed His head against my heart and gave me to know,
by His profound gaze, how good He found it to be next to my heart. At that
moment Jesus disappeared and the bell was ringing for Holy Communion.
(Diary of Sister Faustina Kowalska Notebook-I-2, 36, 49-50, 57, 72, 88,
93, 113, 127) (Diary of Sister Faustina Kowalska Notebook-I-131, 139-140, 156, 160,
167,186-187)
(Diary of Sister Faustina Kowalska Notebook-I-194-195, 206, 218, 239,
242, 248-249)
(Diary of Sister Faustina Kowalska Notebook-I-288, 299, 305-306, 308,
352, 360, 367)
(Diary of Sister Faustina Kowalska Notebook-II-570-572, 591)
(Diary of Sister Faustina Kowalska Notebook-V-1442)
http://www.saint-faustina.com/Diary/DMIMS10.shtml
