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UNION 
 
 \V I T H 
 
 OUR 
 
 LO R D J K S U S C H I R S T. 
 
I 
 
I 
 
UNION 
 
 VI III 
 
 Our Lord Jesus Christ 
 
 IN 
 
 HIS i'RiNCiPAr"JlVirj^':s 
 
 For a 1,1. SkIlsoTs jiJi«*tfK Yea' 
 
 yi^rrani I' 
 
 THIi J / 
 
 ','./ 
 
 i<i:\-. Fk. JOHN BAPTist saintjuke, 
 
 ( )f the Society of Jesus. 
 'I't-auilatioii A'.-r/.v,',/ 1>\ n F>il/ur of tlu same Society. 
 
 rtifthlt'iiin li'ibriiiui' mnllii melinrrm r( Uii,i]r ilr.hrlnhVmem 7;ci"i jtrimi ivirniln 
 lri',im-iiiil, rt fHtiivtims mtUr Chiistua DtimiuM <■«/.— St. Bernard, Sfriii. I., in 
 Nfttiv. Dum. 
 
 AV.. h.tve a piiriidisS much hotter and more delightful thiin nur tirst pur- 
 .r.i-. liMl, anil '!\is p.iradiae is nur Lord Jesus Christ. ■ 
 
 NKW VOKK: . I' 'v 
 
 1). & J. SADLIEK & CO., 31 BARCLAY STRIfKB \_;i 
 
 MilNTRK.VI. ; No. 275 NoiRE-D.VME SlREET. 
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PRKFACE TOTHE FRENCH EDITION: 
 
 Tm; Rev. Fr. John baptist Saint-Jurc, 
 author of the book we present to the public, 
 is too renowned for his 1 .>arnin- and holint;ss 
 of life to need any eulof,Mum from us. The 
 greater number of the works that gave him 
 so distinguished a rank among the grand 
 ascetic writers of the .seventeenth century, 
 are still in the hands of pious persons ; and 
 for more than two hundred years "The Kitow- 
 /cdi,'c find Love of Our Lord Jesus Christ" 
 " The Book of the Elect; or, Jesus Crucified:' 
 " The Master ; or, Jesus 7\-achini^ Moi," have 
 not ceased to produce in the Church most 
 abundant fruits of sanctity. 
 
 It is therefore with reason that wc are sur- 
 prised to see forgotten during this long period, 
 one of the most excelleut of the works of this 
 apostolic man. The " Uuion with our Lord 
 
I 
 
 viii Preface to the French Edition. 
 
 Jcsns Christ in His Principal Mysteries'' \^ 
 in our day almost entirely i-nknown. The 
 Catalo-ue of Writers of the Society of Jesus 
 has not even given its title, and it seems to 
 have escaped th' researches of those editors 
 who for some ytars past have been so zealous 
 in reproducing the other works of the same 
 
 author. 
 
 The edition ^hat we now reprint in English 
 appeared but a few months after the death 
 of Father Sainl-Jure. Unlike the precedmg 
 editions, it bears his name, and it contains 
 some new matter on the union of the soul 
 with our Lord by charity. It is, as it were, a 
 spiritual testament of the holy man wherein 
 R> seems anxious to declare for a last trnio, 
 that admirable doctrine on the love of Jesus 
 Christ which during his long career he nevef 
 wearied of teaching. 
 
•~1 
 
 Edition. 
 
 hal Jl/j'Sfcrits" is 
 imknown. The 
 Society of Jesus 
 , and it seems to 
 s of those editors 
 e been so zealous 
 orks of the same 
 
 reprint in English 
 s after the death 
 ike the preceding 
 :, and it contains ■ 
 union of the soul 
 It is, as it were, a 
 holy man wherein 
 ire for a last time, 
 1 the love of Jesus 
 )ng career he ?uvi'f 
 
 TRANSLATOR'S PREFACE. 
 
 Tins short work of Father Saint-Jure 
 which we present to the oublic is peculiar 
 in its character. It is a book suggestive of 
 matter for reflection and meditation rather 
 than one intended for mere spiritual reading. 
 Consequently it appears suited particularly 
 to persons who are trying earnestly to ad- 
 vance in the practice and acquisition of the 
 Christian virtues and the imitation of our 
 Lord. To such persons we humbly recom- 
 mend it, begging their prayers for 
 
 The Translator. 
 
n 
 
 tMHg P Wt»ll" i»- 
 

 CONTENTS. 
 
 Preface to the French Edition ^" 
 
 Translator's Preface "^ 
 
 CHAPTER I. 
 
 On the Mysteries of Our Lord Jesus Christ I3 
 
 CHAPTER II. 
 
 Jesus Christ is the Spiritual Air that we ought C;onstantly to 
 
 to B.pathe 3^ 
 
 CHAPTER III. 
 
 Practice of Union with Our Lord Jesus Christ for the Season 
 
 of Advent 55 
 
 CHAPTER IV. 
 
 Practice of Union witli Our Lord Jesus Christ from Christ- 
 mas to Lent ^^ 
 
 CHAPTER V. 
 
 Practice of Union with Our Lord Jesus Christ for the Season 
 
 of l^nt '38 
 
jjjj Contents. 
 
 chapteu vt. 
 
 l-raclicc of Union .with Our Lord Jesus Clirist from leister 
 
 tn llic Feast of the Blessed Sacrament i"^ 
 
 CHAPTER \\\. 
 
 r,aclicc of Union with Our I^rd Jesus Christ in the Mystery 
 of tlie Eucharist from tlu; Eeast of the Blessed Sacra- 
 ment to the Mouth of August 343 
 
 CIIArTER VIII. 
 
 l-iaclicc of Union with Our Lord Jesus Christ for the Month 
 of August, by the Virtue of Faith 395 
 
 CllAl'IER IX. 
 
 Practice of Union with Our Ix.rd Jesus Christ for the Month 
 of Septcmher, by the Virtue of rioi->e 4oS 
 
 CHAPTER X. 
 
 Practice of Union with Our Lord Jesus Christ for the Moi>lhs 
 of Oclol^er and Novemter until Advent, by the Virtue 
 
 421 
 
 of Chanty 
 
PAOF. 
 
 s Christ from tlastcr 
 icnt 300 
 
 n. 
 
 Chrisl in the Mystery 
 jf tlie Blessed Sacra- 
 343 
 
 til. 
 
 3 Christ for the Month 
 1 395 
 
 IX. 
 
 IS Christ for the Monlh 
 loiic 40S 
 
 X. 
 
 IS Christ for the Months 
 Advent, by the Virtue 
 42> 
 
 UNION 
 
 WITH 
 
 OUR LORD JESUS CHRIST. 
 
 CHAPTER I. 
 
 ox THE MYSTERIES OF OUR LORD JESUS 
 CHRIST. 
 
 Our predestination and salvation depend 
 absolutely on our union with our Lord Jesus 
 Christ, since, as the Prince of the Apostles 
 tells us, there is no salvation out of Jesus 
 Christ, and God has given to men under hea- 
 ven or in the whole universe no other name by 
 which they can be saved. " Neither is there 
 salvation in any other. For there is no other 
 naine under heaven given to men, whereby we 
 must be saved." (Acts iv. 12.) And our Lord, 
 speaking of himself, assures us that everything 
 in heaven or on earth is subject to his power, 
 and that God, his Father, has placed all things 
 at his disposal. " All power is given to me in 
 
?=a P 
 
 14 Mysteries of Our Lord. 
 
 heaven and on earth." (Matt, xxviii. 18.) 
 " The Father has given him all things into his 
 hands." (John xiii. 3) We must from this 
 draw two important conclusiwis which we 
 ought never to forget, but rather should recal 
 each moment of our lives, and should, as it 
 were, write everywhere in large characters, 
 even with the golden rays of the sun, if this 
 were possible. These conclusions are that we 
 have a continual and inexplicable need of 
 Jesus Christ for all that concerns our salvation 
 and that, consequently, we should exert al 
 our efforts to unite ourselves intimately and 
 inseparably with him. 
 
 Now this union is formed, practiced, and ren- 
 dered perfect by sanctifying grace ; by acts of 
 the virtues, in particular of the virtues of Patth, 
 Hope, and Charity; by the worthy reception 
 of the sacred body of Jesus Christ in the 
 Blessed Sacrament, which, for this reason, is 
 called Communion ; by desires, by petitions, 
 but chidiy by imitation of our Lord, which 
 produces his likeness in us. 
 
 Inasmuch as it is in this likeness that the 
 entire secret of our predestination and salva- 
 tion consists, so he who bears it will infallibly 
 be predestined and saved. The nearer we 
 approach our Lord, the more we resemble 
 
r Lord. 
 
 (Matt, xxviii. i8.) 
 n all things into his 
 Vc must from this 
 clusimis which we 
 rather should recall 
 ■;, and should, as it 
 n large characters, 
 5 of the sun, if this 
 elusions are that we 
 explicable need of 
 icerns our salvation, 
 ve should exert all 
 Ives intimately and 
 
 1, practiced, and ren- 
 ig grace ; by acts of 
 "the virtues of Faith, 
 ;he worthy reception 
 Jesus Christ in the 
 h, for this reason, is 
 lesircs, by petitions, 
 of our Lord, which 
 
 IS. 
 
 ;his likeness that the 
 estination and salva- 
 bears it will infallibly 
 ^ed. The nearer we 
 e more we resemble 
 
 Mysteries of Our Lord. 
 
 15 
 
 him, the- more signs of predestination and sal- 
 vation, the greater number of tokens of eter- 
 nal happiness wc shall possess. "Whom he 
 foreknew," says the celebrated passage of St. 
 Paul, "he also predestinated to be made 
 conformable to the image of his Son : that 
 he might be the first-born amongst many 
 brethren." (Rom. viii. 29.) 
 
 " Behold," says St. Chrysostom, " the height 
 of glory to which God raises thee, making thee 
 by grace what his only Son is by nature, and 
 calling thee from dust and ashes to the honor 
 of being his brother. But to bring this to pass 
 thou must resemble him; because those for 
 whom God has -from all eternity stored up 
 special favors and whom he has looked upon 
 with particular kindness, he has predestined to 
 be one day like to his son in heaven, provided 
 they be like him here on earth. 
 
 For this reason the Holy Spirit, speaking by 
 the prophet Aggeus, gives to the Son of God 
 a very significative and remarkable name, 
 calling him the seal which the Father uses to 
 mark his elect. " I will make thee as a signet, 
 for I have chosen thee." (Agg. ii. 24.) Our 
 Lord is the seal with which God signs all the 
 predestinate ; he impresses it upon them, and 
 they must all be marked with it, for it alone 
 
rti 
 
 i6 
 
 Mysteries of Our Lord. 
 
 confirms them iu their high estate and in theii 
 sovereign glory. 
 
 Thus St. Paul, writing to the faithful of the 
 church of l-lphcsus, tclh; them that they are 
 marked with Jesus Christ and bear his like- 
 ness. "In Christ you were .signed." (Ephcs. 
 i. 13.) And St. John saw twelve thousand of 
 every tribe of the children of Israel who were 
 marked in the same manner. "There were 
 twelve thousand signed." (Apoc. vii. 5.) He 
 says that on the contrary the reprobate bear 
 the mark of the beast, that is of Antichrist or 
 the devil, and that it is engraved and stamped 
 upon them. 
 
 It is, then, this mark and likeness which 
 makes us adopted children of God, and assures 
 our salvation. The noblest of God's designs, 
 and the greatest work that he performs in 
 heaven or on earth, is to form and represent 
 his Son Jesus Christ in us. 
 
 The first and most sublime production of 
 God the Father is the production of his Word 
 in himself by eternal generation ; the second 
 is the production of his Word incarnate out of 
 liimself, in the most pure womb of the ever 
 Blessed Virgin by the incarnation ; and the 
 third is the production of it in us by justifica- 
 tion. The production of the Word in the 
 
r Lord. 
 
 estate and in theit 
 
 the faithful of tlic 
 icin that they arc 
 and bear his hkc- 
 
 signcd." (Kphes. 
 vvclvc thousand of 
 of Israel who wore 
 icr. " There were 
 (Apoc. vii. 5.) He 
 :hc reprobate bear 
 
 is of Anticlirist or 
 raved and stamped 
 
 ind likeness which 
 of God, and assures 
 t of God's designs, 
 lat he performs in 
 Form and represent 
 
 lime production of 
 Juction of his Word 
 :ration ; the second 
 3rd incarnate out of 
 womb of the ever 
 carnation ; and the 
 it in us by justifica- 
 " the Word in the 
 
 Mysteries of Our Lord. 
 
 17 
 
 bosom of the Father is the glory of the FatKer ; 
 tlic production of the Word incarnate in the 
 womb of the Virgin is the glory of his Mother ; 
 and the production of Jesus Christ in us is our 
 glory, our salvation, and the most perfect dis- 
 position in which we can be to procure great 
 honor to God. Therefore God, anxious for 
 his honor and our salvation, ardently desires 
 this representation of Jesus Christ in us, and 
 acts continually in a thousand manners to 
 
 produce it. 
 
 The Father, moreover, desires it, because, 
 knowing that his Son humbled and annihilated 
 himself for his glory, he wills that as a recom- 
 pense he be exalted, and be made as it were, 
 to exist in a glorious manner in us and in all 
 things ; for as he loves him solely he wishes to 
 behold him everywhere, and to have no other 
 object on which to look with comphicency. 
 The Son also desires it, so that his sufferings 
 may not be in vain, and his designs may not 
 remain unaccomplished ; the Holy Ghost de- 
 sires it, he who, having formed our Lord Jesus 
 Christ in the womb of the Bles.sed Virgin, is 
 constantly occupied, by means of the lights, 
 inspirations, and assistance he gives in forming 
 him morally in us, so that we may manifest 
 him to the whole universe, expressed and 
 
1 8 Mystiriif of Our Lord. 
 
 represented in our interior, our exterior, and 
 all our actions. 
 
 A^ain. the Church, our mother, exerts all 
 her efforts for no other object than to perfect 
 in us the image of Jesus Christ, and to make 
 .us like unto him ; and when she sees that we 
 do not resemble him, she says, with St. Paul : 
 "My little children, of whom I am in labor 
 ai^ain until Christ be formed in you," (Gal. iv. 
 19,) who formerly bore gloriously the image 
 of Jesus Christ, your Father and my Spouse, 
 and who were very like to him in the purity 
 of your lives, now that the irregularity of your 
 conduct has effaced from your souls the features 
 of that divine likeness, I am constrained to 
 conceive and bring you forth anew to Jesus 
 Christ, to retrace his features in you untd you 
 resemble him perfectly. Behold whither all the 
 desi<nis of God and of the Church tend, to 
 making us like Jesus Christ-and behold also 
 what 'should be the object of all our own 
 intentions and efforts. 
 
 To accomplish this object we should, as it 
 were, bind and unite ourselves to his mysteries, 
 because his mysteries are his principal actions, 
 and, what is more, they are nothing else but 
 himself; for the incarnation, the nativity, the 
 passion, the death, and the resurrection ot our 
 
 s 
 a 
 ;i 
 
y Lord. 
 
 , our exterior, and 
 
 nothcr, exerts all 
 ct than to perfect 
 hrist, and to make 
 1 she sees that wc 
 ays, with St. Paul : 
 om I am in labor 
 ^l in you," (Gal. iv. 
 oriously the image 
 ,er and my Spouse, 
 him in the purity 
 irregularity of your 
 ur souls the features 
 am constrained to 
 )rth anew to Jesus 
 res in you until you 
 :hold whither all the 
 \e Church tend, to 
 ;t — and behold also 
 ;ct of all our own 
 
 3Ct wc should, as it 
 ves to his mysteries, 
 his principal actions, 
 re nothing else but 
 on, the nativity, the 
 e resurrection of out 
 
 Mysteries of Our Lord. 
 
 f9 
 
 Lord, arc our Lord incarnate,' newly born, 
 suffering, dying, and risen. Hence to bind 
 and unite ourselves to his mysteries is to bind 
 and unite ourselves to him, and by that bind- 
 ing and that union to put on his likeness. 
 
 bur Lord desires to continue and fulfdl in 
 us. as in his members whom he would sanctify 
 and save, all those mysteries which are the 
 sources of our sanctification and salvation. 
 Thus he desires to express and consummate 
 in us his incarnation, his birth, his passion, his 
 death, his resurrection and ascension, becoming 
 in a certain manner again incarnate in us. 
 being born in our souls, and enabling us to 
 reproduce the characteristics of these mysteries 
 and to practice the virtues he practiced in 
 them. So what St. Paul says, namely, that 
 he filled up those things that were wanting to 
 the sufferings of Christ, in his flesh (Coloss. i. 
 24) in a general way. must also be understood 
 of Christ's incarnation, his nativity, and all his 
 other mysteries ; it is necessary for us. if we 
 would be saved, to fill up what is wanting in 
 these mysteries, not in our Lord, in whom 
 they were accomplished to the last degree, 
 and who on his part did all that was requisite, 
 but in us, who as his members and images are 
 
20 Mystirics of Ottr Lord. 
 
 bound to reproduce them according to our 
 
 c;ip:icity. 
 
 Hence wc must unite ourselves most care- 
 fullv to all our Lord'. 'n>-.l Ties, yet the 
 greater part of Christian fail to do this. I his 
 neglect causes St. T. rnard to say: "'Ihcre 
 arc Christians to svliom Jesus Christ is not yet 
 born , there are others for whom he has not 
 yet suffered ; others for whom he has never 
 risen ; and others still for whom he has not 
 ascended to heaven." (Serm. 4. ^^ Resurr.) 
 And then the saint gives the reason : it is 
 because these Christians have not united tlicm- 
 selves to these mysteries, have not been 
 assimilated to them, and have not reproduced 
 the virtues our Lord practiced in them. 
 
 In order not to incur this reproach, which 
 
 would not only bring us confusion, but would 
 
 entail upon us a great loss, we should enter 
 
 into the mysteries of our Lord, considering 
 
 that they are the sources of our supernatural 
 
 life, and the fountains of living waters of which 
 
 Isaiah said : " You shall draw waters with joy 
 
 out of the Saviour's fountains." (Is. xii. 3-) 
 
 You shall joyfully draw the salutary waters of 
 
 grace from the fountains of the Saviour ; that 
 
 is from his mysteries, so that we may repeat 
 
 ' 1. 1 t. Paul: ' '^'.e all, beholding the glory 
 
 (if 
 
 in 
 th 
 w 
 
 01 
 
 ti 
 m 
 ol 
 a 
 
 S( 
 
 iv 
 o 
 
 tl 
 
 b 
 
 tl 
 n 
 
 g 
 t 
 n 
 li 
 r 
 s 
 t 
 
• Lord. 
 accordiiifi to our 
 
 selves most carc- 
 iyf,t'-Tics, yc'l the 
 il to do this. This 
 to say : " There 
 IS Christ is not yet 
 whom hi; has not 
 lom ho has never 
 ivhom he has not 
 -m. 4. tie Rcsurr.) 
 
 the reason : it is 
 :c not united tlicm- 
 s, have not been 
 avc not reproduced 
 :ed in them, 
 lis reproach, which 
 infusion, but would 
 s, we should enter 
 
 Lord, considerinfj 
 af our supernatural 
 in" waters of which 
 raw waters with joy 
 itains." (Is. xii. 3) 
 z salutary waters of 
 f the Saviour ; that 
 IJhat we may repeat 
 aeholding the glory 
 
 Myitcrics of Our Lord, 
 
 31 
 
 .if the Lord with open face, are transformed 
 into the same ima},'e from ^lory to c,dory. as by 
 the Spirit of the Lord." (2 Cor. iii. t8.) Wc, 
 who are true Christians, consider the plory of 
 our Lord, that is to say his mysteries, not 
 timidlv, nor with .shame at the lowline^-s and 
 meanness that appear on the exterior of some 
 of them, but with a steady countenance and 
 a resolute eye, deeming them all glorious, and 
 so much the more so in proportion as they are 
 more covered with infamy and dishonor for 
 our salvation. We present ourselves before 
 these divine mysteries as before clear and 
 bright mirrors, and their rays fall upon us, 
 transiormincj us into their likeness; thus, 
 moved and impelled by the Holy Ghost, we 
 go on from light to light— I mean from mystery 
 to mystery— from our Lord's incarnation to his 
 nativity, then to his circumcision, and so on to 
 his other mysteries, in order to draw from each 
 new traits of resemblance to Jesus Christ him- 
 self in our soul and body and in our whole 
 
 being. 
 
 Now, it must be remarked that each of our 
 Lord's mysteries is composed oi" two parts: 
 the first is the body and exterior of the 
 mystery, the second is its interior and spirit. 
 The body and exterior is all in the mystery 
 
22 Mysteries of Our Lord. 
 
 that appeals to the senses : as in the nativity, 
 the poverty, contempt, nakedness, cold, the 
 manger, etc.; in the passion, the scourges, the 
 thorns, the nails, the insults ; in the resurrec- 
 tion, the coming forth from the tomb completely 
 victorious over death, the brightness, beauty, 
 agility, subtilty, and immortality cf his sacred 
 body ; and the same with regard to the other 
 
 mysteries. 
 
 The spirit and interior of the mystery is 
 what passed in our Lord's soul while he 
 accomplished it ; i^rst, the thoughts of his 
 understanding with regard to God his Father, 
 his holy Mother, his elect, all men, and every 
 soul in particular ; secondly, the affections of 
 his will; thirdly, the intentions and designs 
 he had in accomplishing the mystery, both for 
 the glory of his Father and for our salvation ; 
 fourthly, the virtues he practiced in it, the 
 humility, poverty, obedience, and the like; 
 and finally, the grace he merited for us by 
 those thoughts, affections, Intentions and 
 virtues, to have in a certain proportion the 
 same thoughts, affections, and intentions, and 
 to practice the same virtues in the same 
 mystery, which is properly to enter into the 
 spirit and assume the features and coloring of 
 the mystery. For we are bound to believe 
 
 thi 
 
 mt 
 
 in 
 
 sai 
 
 tic 
 
 by 
 
 pr 
 
 m 
 
 ea 
 
 a 
 
 in 
 
 F 
 
 m 
 
 a; 
 
 a! 
 
 hi 
 
 J' 
 ir 
 
 u 
 
 it 
 h 
 o 
 o 
 ii 
 F 
 
r Lord. 
 
 as in the nativity, 
 kcdncss, cold, the 
 1, the scourges, tlie 
 5 ; in the resurrec- 
 le tomb completely 
 orightness, beauty, 
 tality of his sacred 
 egard to the other 
 
 of the mystery is 
 •d's soul while he 
 e thoughts of his 
 to God his Father, 
 all men, and every 
 y, the affections of 
 itions and designs 
 le mystery, both for 
 d for our salvation ; 
 )racticed in it, the 
 nee, and the like ; 
 merited for us by 
 is. Intentions and 
 tain proportion the 
 and intentions, and 
 rtues in the same 
 ly to enter into the 
 iires and coloring of 
 •e bound to believe 
 
 Mysteries of Our Lord. 
 
 23 
 
 that as our Lord is the Saviour and pattern of 
 men, he has merited for them by his operations 
 in each of his mysteries, the assistance neces- 
 sary to enable them to imitate those opera- 
 tions, and consequently to resemble him, and 
 by that resemblance to make certain then- 
 predestination and eternal salvation. 
 
 It must be understood, moreover, that each 
 mystery has its own spirit and character, that 
 each is filled with a special grace and produces 
 a particular impression, and that our Lord had 
 in each different intentions for the glory of his 
 Father and our sanctification, and thus different 
 modes of preparing us for our beatitude. Just 
 as the material sun produces different effects 
 as he moves along his course pnd accomplishes 
 his annual revolution, so when the Sun of 
 Justice, our Lord, is in the mystery of his 
 incarnation and thence casts his rays upon 
 us, he produces effects of grace and other 
 impressions of salvation, different from what 
 he dees when he is in the mystery of his birth 
 or of his resurrection. Each mystery has its 
 own light and warmth, its ideas and sentiments, 
 its affections and virtues ; these constitute the 
 particular spirit of the mystery, its principle, 
 its soul, so to speak, and consequently they 
 
It i 
 
 24 Mysteries of Our Lord. 
 
 arc what we should especially endeavor to 
 understand and to imprint in our souls. 
 
 We should not. meanwhile, forget the body 
 nud exterior of the mystery, for he who would 
 aesire to imitate only its interior and spirit 
 vould assuredly deceive himself, and would be 
 like a person seeking a man and then content- 
 ing himself with only a soul ; for just as a man 
 is' not a soul alone, nor a body alone, but a 
 soul and body joined and united, so our Loi-d s 
 mysteries are composed of the umon of the 
 interior and exterior, and not of the one 
 without the other. Moreover, the exter.or of 
 the mystery serves to dispose and prepare us 
 to receive and appreciate the interior, and 
 therefore should be studied first ; for, even 
 as God does not create the soul of man until 
 his body be formed and organized to a certain 
 point, so our Lord does not produce the sp.nt 
 and interior ; that is to say, the thoughts, 
 aftections, and fruits of his incarnation, his 
 nativity, or his passion, in -. '^-^-^^^/J, "^° 
 fust prepared by the exterior acts of those 
 
 mysteries, , , 
 
 It is, then, necessary for whosoever would 
 share in the grace, and receive the spirit of a 
 mystery, for example, our Lords nativity, to 
 p,i=pare himself by some act of poverty, by some 
 
 en 
 
 W( 
 
 re 
 
 W( 
 
 re: 
 pi; 
 be 
 so 
 to 
 
 pi 
 
 if 
 
 us 
 nc 
 as 
 wl 
 
 by 
 ris 
 su 
 bo 
 
 dc 
 hi; 
 an 
 in 
 th 
 qu 
 all 
 
 W( 
 
 IL 
 
mmtm^^^iifi^' 
 
 Lord. 
 
 1 
 
 ially endeavor to 
 n our souls, 
 ic, forget the body 
 ■, for he who would 
 interior and spirit 
 nself, and would be 
 
 1 and then content- 
 l ; for just as a man 
 
 body alone, but a 
 nited, so our Lord's 
 F the union of the 
 i not of the one 
 ver, the exterior of 
 ose and prepare us 
 e the interior, and 
 ied first ; for, even 
 
 2 soul of man until 
 ganized to a certain 
 Dt produce the spirit 
 
 say, the thoughts, 
 his incarnation, his 
 n a man who is not 
 terior acts of those 
 
 or whosoever would 
 :ceive the spirit of a 
 ir Lord's nativity, to 
 ct of poverty, by some 
 
 Mysteries of Our Lord. 25 
 
 endurance of cold or discomfort ; for he who 
 would expect to profit by this mystery while 
 retaining an affection for riches and pleasures,, 
 would grossly deceive himself, and would; 
 resemble a person turning his back to the 
 place to which he desires to go ; and this 
 because the disposition of him who desires 
 something must always have some conformity 
 to the object of his desire. 
 
 As our Lord's mysteries are the vital princi- 
 ples and causes of our salvation, it is necessary, 
 if we would be saved, that they be applied to- 
 us and in some sort renewed in us. As it is- 
 not enough for our salvation that we rise and 
 ascend into heaven in the person of our Lord, 
 who contained us all in himself by grace and 
 by glory, if we do not also in our own persons 
 rise and ascend into heaven ; so it is not 
 sufficient that we be incarnate, that we be 
 born, and that we suffer and die in him, if we 
 do not likewise accomplish these acts after 
 his example in ourselves, because the imitation, 
 and re-accomplishment of these last mysteries 
 in us is the road to the glory of the first. In. 
 the great mystery of our fall, and in conse- 
 quence of our sad condemnation, not only we 
 all once sinned in Adam, as St. Paul says, and 
 
 were all driven from Paradise and died in him, 
 
 3 
 
MysUriiS of Our Lord. 
 
 26 
 
 . , moreover wc arc individuall) stained 
 
 t-:Hrr:;cbani.hed.-^-i;;-j;: 
 
 Ivmninoss and we arc subjected to the n^o. 
 ois n'e^ce of death. Our Lord's myster.es 
 "h pa nful and the joyous, the gnomn.ou. 
 ml fh elorious. must be renewed n. us md.- 
 and tne ^101 mpressed 
 
 :rta" U:.""^ P'O-coa U„ eve. 
 '1:-:f :::/;ctn we shouW .a.e .rca. pai^ 
 
 t mes when the v.nuri.ii i 1 ^ vye 
 
 ■h-^riuse then they have more efficac>. vve 
 
 "n'x:^"i,;".;c"'.::er;urrei^ 
 
 Tht^ u ef 1 .0 1 and communicate .heir fru>.. 
 „w™ abundantly. The prophet 1--»»1; "f "^ 
 
 Tomi^e, us that we >^''\^'^''^ ^^'JZ 
 ?„e fountains of the Savrou. » ' -h - h. 
 OTV'sterics, the waters of Brace, oil 
 Tnd of our salvation ■, but the prophet Zacha 
 
 t ,llrfs that this shall be on n rertam day: 
 nah adds that tni _^ ^ ^^^^. 
 
 " In that d.ay. he s.ays, tnerc sua 
 
 „ta open to the house of Davd, and to the 
 
 Xwunts of Jerusalem." (Zach..u,...) 
 
 th 
 th 
 fo 
 ar 
 fo 
 al 
 w 
 
 GC 
 fli 
 
 t; 
 fr 
 e' 
 
 C 
 
 r 
 
 d 
 
 t 
 f 
 
Lord. 
 
 1 
 
 1 
 
 dividually stained 
 •om that place of 
 cted to the rigor- 
 r Lord's mysteries, 
 , the ignominious 
 enewed in us indi- 
 mst be impressed 
 .reduced in, every 
 
 d take great pains 
 ;m, especially at the 
 roposes them to us 
 more efficacy. We 
 )t without 'a reason 
 his Church to put 
 or such a time the 
 in order that then 
 ;ime he may render 
 imunicate their fruits 
 )rophet Isaiah indeed 
 U draw joyfully from 
 viour, which are his 
 grace, of the virtues, 
 t the prophet Zacha- 
 be on a certain day : 
 there shall be a foun- 
 of David, and to the 
 1." (Zach. Niii. i-) 
 
 Mysteries of Our Lord. 
 
 V 
 
 It is, then, " in that day," that is at the time 
 the Church directs, that the soul should draw 
 those salutary waters from the mysterious 
 fountains of the Saviour, because then they 
 are open and send forth their waters with full 
 force ; whereas at other times, if they arc not 
 altocrether closed, they are at least not so 
 widely open and do not pour out their streams 
 zo abundantly. So, while the precious waters 
 flow plenteously. the soul should take advan- 
 ta'-e of them ; and thus she may reap more 
 fnrit in a single day than she would in six or 
 eight at another season, as is related of the 
 Bressed Mary d'Ognies in her life written by 
 Cardinal de Vitry. 
 
 But as dispositions are various and the 
 movements of the Holy Spirit diverse, this 
 does not prevent there being souls that have 
 greater facility in entering into one my.=tcry 
 than into another, and drawing more profit 
 from one than from another ; such souls should 
 stay and draw the waters of their salvation 
 and advancement in virtue as long as the mys- 
 terious fount remains open to them. 
 
 You ask me now Imv we may unite our- 
 scKes to these mysteries of our Lord's life and 
 death. I reply that, granted the knowledge 
 faith gives us of them and which is suffi- 
 
28 
 
 Mysteries of Our Lord. 
 
 cicnt, it is chiefly by means of the affections 
 and the virtues relating to them, as you will 
 see when we treat of each of the mysteries 
 separately. 
 
 We have arranged these mysteries and the 
 practices of the union we should contract 
 through them with our Lord, in the following 
 
 manner : 
 
 From Advent to Christmas the practice will 
 be upon the mystery of our Lord's incarnation. 
 From Christmas to Lent we will dwell upon 
 the nativity, the circumcision, the adoration 
 of the Magi, the flight into Egypt and the 
 dwelling there, the return to Nazareth, and 
 the entire hidden life of our Lord. 
 
 During the season of Lent we will study the 
 passion and death of our Lord. 
 
 From Easter to the feast of the Blessed 
 Sacrament, our Lord's resurrection and ascen- 
 sion, and the descent of the Holy Ghost, will 
 be our subjects. 
 
 From the feast of the Blessed Sacrament 
 till Advent we will meditate upon the most 
 Holy Eucharist considered as a Sacrament and 
 a Sacrifice ; we will endeavor to unite our- 
 selves to our Lord in this adorable mystery by 
 suitable affections, especially by faith, hope, 
 charity, and imitation of him. 
 
 
" Lord. 
 
 > of the affections 
 
 them, as you will 
 
 of the mysteries 
 
 mysteries and the 
 : should contract 
 d, in the following 
 
 as the practice will 
 Lord's incarnation, 
 we will dwell upon 
 ion, the adoration 
 to Egypt and the 
 to Nazareth, and 
 r Lord. 
 
 It we will study the 
 ,ord. 
 
 ist of the Blessed 
 rrection and ascen- 
 le Holy Ghost, will 
 
 Blessed Sacrament 
 ate upon the most 
 as a Sacrament and 
 ^avor to unite our- 
 idorable mystery by 
 ally by faith, hope, 
 lim. 
 
 Mysteries of Our Lord. 
 
 n 
 
 29 
 
 In each practice or exercise we shall always 
 include six things which will be its six parts 
 
 or ilivisions : 
 
 ]■ list, the subjeet-matter about which we are 
 to occupy ourselves, that is, the mystery pro- 
 posed for our consideration and practice. We 
 shall dwell especially upon the knowledge of 
 it given us by faith, without seeking other 
 lights which very often only amuse and puff 
 up the mind while drying up the will. Faith, 
 and not learning or science, converted and in- 
 structed the world. Believe firmly the mys- 
 tery just as the Church teaches it to you, and 
 this is enough to cause it to produce in you its 
 
 effects. 
 
 Secondly, the affections and interior acts 
 which we must conceive and form -according 
 to the mystery, in which the soul should care- 
 fully exercise itself, and keep itself, as it were, 
 buried during the whole season of the nriystery. 
 
 Thirdly, the virtues most prominent in the 
 mystery and the practice of which, both inte- 
 rior and exterior, we should embrace with 
 special affection, and of which we should daily 
 produce with fidelity and confidence, but with- 
 out haste or embarrassment of spirit, a certain 
 number of acts in proportion to our dispusitioa 
 and strength. 
 
30 Myshrics of Our Lord. 
 
 Upon tills point I have an important coun- 
 sel to sivc: some persons are afflicted, and 
 conM^lain that their souls do not open to the 
 nn-steries of our Lord; that when the pea 
 feasts come, then it is that they have least 
 devotion, that then their understand.nj;- is 
 more than ever darkened and they comprehend 
 nothing of these wonders ; their w,l ,s more 
 than ever arid, so that they arc obh^fed to 
 remain dull and dry, as it were, at the ^ate of 
 the mystery, without power to enter mto .1 
 sav to these persons that they shou d not be 
 M-mibled. and complain of th>s ; God docs not 
 i-cquire of them such a sensible apprec.at.on of 
 his mysteries, inasmuch as it does not depend 
 upon them, but is purely his ,nft They would 
 like to haye clear and beautiful thoui^hts. to be 
 tMled with devout affections and to burst mto 
 noods of pious tears, never considering that the 
 kev to t,he stores of such sensible light and de- 
 vo'tion is n t in their hands. All that God 
 demands of them is that they apply them- 
 selves to our Lord's mysteries by an imitation 
 of the virtues he practiced therein, by a prac- 
 tical reproduction of his mysteries in their 
 daily lives ; this they can do with the help of 
 his grace, which he is always ready to give 
 them ; and this is the chief thing, for, as our 
 
 Lo 
 eff. 
 re r 
 obj 
 be 
 fru 
 
 na 
 an 
 ab 
 inl 
 th 
 th 
 
 4. 
 th 
 te 
 
 S' 
 
 m 
 ai 
 
 ai 
 
 1 1 
 
 g' 
 ol 
 tl 
 t( 
 o 
 
 t( 
 
Lord. 
 
 imiiortnnt coun- 
 rc afflicted, and 
 lot open to the 
 when the great 
 they have least 
 iKlerstandin:4 is 
 :hcy comprehend 
 heir will is more 
 r arc oblif^ed to 
 :c, at the gate of 
 o enter into it. I 
 cy should not be 
 is ; God does not 
 lie appreciation of 
 ; docs not depend 
 ;4ift. They would 
 111 thoiH^hts, to be 
 and to burst into 
 nsidering that the 
 sible li'j;ht and dc- 
 s. aIi that God 
 they apply them- 
 ics by an imitation 
 therein, by a jM-ac- 
 nysterics in their 
 „ with the help of 
 •ays ready to i^nvc 
 •f thinL,^ for, as our 
 
 Mysteries of Oiir Lord, 
 
 31 
 
 Lord's principal object in his nnysteries was to 
 effect our salvation and as a means to this, to 
 render us virtuous, the accomplishment of tins 
 object in us by the practice of the virtues must 
 be their most important and most necessary 
 
 fruit. 
 
 St. Ikrnard, treating of the mystery of the 
 nativity, savs.: " In order that Mary, Joseph, 
 and the Infant cradled in the manger may 
 always dwell in us, in order that we may enter 
 into the mystery of our Lord's nr.tivity, and 
 that it may penetrate our souls, let us live in 
 this world soberly, justly, aud piously." (Serm. 
 4, in Nat. Dom.) And St. Paul, speaking on 
 the same subject, teaches us in positive 
 terms the same thing— not to seek to have 
 grand lights nor lofty conceptions: "The 
 grace of God our Saviour hath appeared to all 
 men, instructing us that, denying ungodliness 
 and worldly desires, we should live soberly 
 and justly and piously in this world." (Tit. ii. 
 II.) Our Saviour Jesus Christ, with infinite 
 goodness and grace, has appeared as the Sun 
 of Justice to the eyes of all men, to dissipate 
 their darkness and teach them to avoid sin. 
 to renounce worldly desires, and to lead lives 
 of sobriety toward them:-elves. of justice 
 toward their neighbor, and of piety toward 
 
, i a »)ifW8f^Eaw^A - "-''u 
 
 32 MysUries of Our Lord. ■ 
 
 God. It is. then, in this way, a way all are 
 capable of, that wc ought to unite ourselves to 
 our Lord's mysteries. 
 
 Fourthly, vuditatiom on the mysteries of 
 the season : these you can easily enough make 
 yourself from the matter contained in each 
 practice or exercise, dwelling upon whatever 
 moves you most ; or you can select them Irom 
 such books as you judge most suitable. 
 
 Fifthly, nadiui^s appropriate to each exer- 
 cise will be indicated, without however for- 
 bidding you to select others, provided they 
 relate to the subject. ' '■' 
 
 Finally, the sixth thing will be cjaculatory 
 versts, which should be always in the heart and 
 often on the lips, in order to keep the my.stery 
 fresh in the memory, and. by a constant recol- 
 lection of it, to unite us to it, and, through it, 
 
 to our Lord. 
 
 Besides all these, there arc still three thmgs 
 to be remarked concerning the affections : 
 
 The first is the very common and injurious 
 delusion of taking much more pains and cm- 
 ploying much more time to cultivate and 
 polish" the understanding than the wdl, al- 
 though merit, sanctity, and perfection in this 
 life, are not in the understanding, but in the 
 will. We seek only to learn, to enlighten our 
 
 mm 
 
 and 
 
 nee 
 
 piet 
 
 hun 
 
 par 
 
 the 
 
 mui 
 
 knc 
 
 hea 
 
 thii 
 
 whi 
 
 tha 
 
 anc 
 
 ace 
 
 ind 
 
 to 
 
 to 
 
 an( 
 
 of 
 
 err 
 
 fee 
 
 no 
 
 tic 
 
 un 
 
 sui 
 
Lord. 
 
 y, a way all arc 
 mite ourselvch to 
 
 ;hc mysteries of 
 sily cnou^'h make 
 nlained in each 
 <-r wpon whatever 
 select them from 
 t suitable, 
 ite to each cxer- 
 out however for- 
 s, provided they 
 
 /ill be ijnculatoiy 
 ,'s in the heart and 
 keep the mystery 
 ■ a constant rccol- 
 t, and, through it, 
 
 > still three things 
 :he affections : 
 mon and injurious 
 re pains and cm- 
 
 to cultivate and 
 than the will, al- 
 
 perfection in this 
 anding, but in the 
 n, to enlighten our 
 
 Mysteries of Our Lord. 
 
 33 
 
 mind, and to add knowledge to knowledge, 
 and wc neglect our will, which meanwhile 
 needs to be carefully exercised in affections of 
 piety and incited to the love and practice of 
 humility, patience, and the other virtues, most 
 particularly charity, wherein the perfection of 
 the will lies. We all know quite enough, and 
 much more than we practice. Who does not 
 know that he ought to love God with all his 
 heart, and ought to avoid sin above every- 
 thing ? And nevertheless how few there are 
 who do it ! The reason of this disorder is 
 that our mind has an extreme desire to learn, 
 and we naturally find much pleasure in the 
 acquisition of knowledge, whereas our will is 
 indifferent to virtue and must be constrained 
 to practice it, thus obliging us to do violence 
 to ourselves. 
 
 The second thing to be remembered is also 
 another illusion that possesses a vast number 
 of persons who in the spiritual life are gov- 
 erned too much by the senses ; they wish to 
 feci their spiritual operations, and, if they are 
 not sensibly touched and moved in their devo- 
 tional exercises, they are troubled, become 
 uneasy, and believe they are making no pro- 
 gress. To disabuse these persons, let me as- 
 sure them that the spiritual life is, as its namf 
 
Mysteries of Our Lord. 
 
 34 
 
 implies, a life whose vital acts take place in 
 iho si>irit. and not in the body. Material 
 thintis make sensible impressions upon tie 
 bodv ; thus fire makes itself felt in the hand by 
 means of heat, and ice by cold. Spiritual ^.\^^^^t'^ 
 do not act upon the soul in the same manner, 
 but insensibly, producing in it spiritual effects • 
 which action consists in causin- it to avoid 
 evil and to do good, in enlightening its under- 
 standing with knowledge necessary for salva- 
 tion, in strengthening its will so as to regulate 
 its affections, that it may bear patiently its 
 aridities and all its trials, govern rightly the 
 movements of the body, and. in a word, prac- 
 tice all virtue. r • . »u„ 
 If sometimes during exercises of piety the 
 bodv is penetrated with sensible consolation 
 it is rather the pure effect of the grace and 
 unction of the Holy Ghost, than of the spirit- 
 ual operation of the soul. 
 
 The third thing to be remarked is. that 
 u-hen you desire to obtain some virtue or 
 other favor from God, you should, among all 
 dispositions and means, make use principally 
 of prayer or petition, because by it you will 
 attain your end more speedily, more easily, 
 and more certainly, than by reading medita- 
 tion, or other operations of the understand- 
 
Lord. 
 
 :3 take place in 
 body. Miitcri.il 
 isions upon the 
 t in the hand by 
 Spiritual thintT-' 
 le same maimer, 
 spiritual effects : 
 sing it to avoid 
 tcning its under- 
 :cssary for salva- 
 so as to regulate 
 car patiently its 
 jvern rightly the 
 , in a word, prac- 
 
 :iscs of piety the 
 sible consolation, 
 of the grace and 
 Lhan of the spirit- 
 
 cmarked is, that 
 1 some virtue or 
 ;hould, among all 
 ^e use principally 
 ise by it you will 
 dily, more easily, 
 y reading, medita- 
 f the understand- 
 
 Myshrits of Our Lotd. 
 
 3S 
 
 
 ing. Therefore ask pe.-severingly by prayers, 
 sometimes long, sometimes short, but always 
 earnest, thus d.^ng what our Lord and hi- 
 apostles so freipiently recommended, namely, 
 to "pray without ceasing." (Luke xxi. 56; 
 
 ! Thcss. V. 17.) 
 
 To induce our Lord to bless your eniei prise 
 and pour upon you through these channels of 
 salvation an abundance of graces, it will be 
 well to prepare yourself for each exercise by 
 Communion and some other good works. 
 
 In conclusion, I say to all who are sincerely 
 and earnestly desirous to be saved, that they 
 should before everything else endeavor to 
 unite themselves to their Saviour ; that, seek- 
 ing virtue, perfection, and God, they should 
 exert all their efforts to unite themselves inti- 
 mately with Jesus Christ, because he is the 
 model of all virtues, the example of perfec- 
 tion, and the road by which to seek and reach 
 God. St? Augustine says : " We have no road 
 that is shorter and surer, we can conceive of 
 no means more efficacious to approach and 
 reach God, than Jesus Christ." (Aug. \x\ Ps. 
 cxviii.. Cone. 6.) 
 
 Let us, th.cn, take great pains to unite our- 
 selves continually to him in everything, but 
 
36 Mysteries of Our Lord. 
 
 chiefly in his mysteries, according to the di- 
 rections that will be given in this book. Cer- 
 tainly, as the well-being of a child depends 
 on its remaining at its mother's breast, whence 
 it draws the nourishment that makes it grow 
 and become strong, so we, if we would grow 
 in grace and become strong in virtue, must 
 cling to our Lord in his amiable mysteries. Let 
 us g^o to these fountains of the Saviour to draw 
 with faith in their truth, with deep affection 
 of the heart, and a desire of imitation by our 
 works, the waters of our salvation and beati- 
 tude In the churches, sings David in pro- 
 phetic vision of these mysteries, "bless ye 
 God, the Lord, from the fountains of Israel. 
 There is Benjamin, a youth in ecstasy of 
 mind." (Ps. Ixvii. 27, 28.) 
 
 Praise and bless God for the fountains of 
 Israel, which are the mysteries of his Son, in 
 which the little Benjamin, that is, the soul, 
 will exercise itself in a spirit of lowliness, 
 simplicity, and faith, and in its exercises will 
 have transports of admiration, reverence, love 
 humility, and other sentiments. Moses had 
 previously spoken under the same inspiration : 
 •' Benjamtn, the best beloved of the Lord, shall 
 dwell confidently in him ; as in a bridal-cham- 
 
 ber 
 
 XXX 
 
 Lor 
 teri( 
 in a 
 
 L 
 
Lord. 
 
 -ding to the di- 
 this book. Ccr- 
 a child depends 
 s breast, whence 
 t makes it grow 
 we would grow- 
 in virtue, must 
 e mysteries. Let 
 : Saviour to draw 
 h deep affection 
 imitation by our 
 ation and bcati- 
 ;s David in pro- 
 :eries, "bless ye 
 untains of Israel, 
 h in ecstasy of 
 
 the fountains of 
 ies of his Son, in 
 that is, the soul, 
 lirit of lowliness, 
 
 its exercises will 
 n, reverence, love, 
 :nts. Moses had 
 
 same inspiration : 
 1 of the Lord, shall 
 
 in a bridal-cham- 
 
 Mystcrics of Our Lord. 
 
 37 
 
 ber shall he res*: all the day long." (Deut. 
 xxxiii. 12.) Benjamin, the beloved of the 
 Lord, shall dwell in confidence in these mys- 
 teries, and shall rest therein all his life long as 
 in a place of peace, sleep, and repose. 
 
CHAPTER II. 
 
 JESUS CHRIST IS THE SPIRITUAL AIR THAI" 
 WE OUGHT CONSTANTLY TO BREATHE. 
 
 Spirittis oris noSlri Christ us Doimitiis.—\.ii.m. iv., 20). 
 The Ijiealh of our mouth, Christ llic Lord. 
 
 These are the words of the Prophet Jere- 
 miah, which St. Ircnccus, St. Justin, Ori-cM. 
 TertuUian, St. Ambrose, St. Jerome, and a 
 multitude of other Fathers understand to rcler 
 literally to our Lord, to signify that he is the 
 breath of our nostrils and the air that wo 
 .ou[;ht constantly to breathe. Among all the 
 thi'ngs we need for our life and which we can- 
 not dispense with, experience shows that the 
 most necessary is, beyond doubt, air ; without 
 it we would surely and speedily die. Th • 
 necessity for air arises from the fact that ou;- 
 life depends upon the preservation of th.: 
 natural heat of the blood; this heat bein- 
 very great, requires to be constar.tly cooled S(. 
 that it will not extinguish itself; for heat is 
 extinguished by its own intensity if it is not 
 •empcred by cool air, as Is seen in fire in an 
 oven, which goes out directly if the mouth of 
 
 the 
 stillt 
 ratic 
 7; 
 Our 
 
 UlOU 
 
 Just 
 
 the 
 
 inco 
 
 divi 
 
 for 
 
 woi 
 
 this 
 
 moi 
 
 mai 
 
 nee 
 
 sab 
 
 be 
 
 the 
 
 us 
 
 ■> 
 
 out 
 yoi 
 no' 
 the 
 
 drci 
 unO 
 
II. 
 
 RITUAL AIR TUAr 
 Y TO URKATIIE. 
 
 r/«.7J.— Lam. iv., 20). 
 ihe Lord. 
 
 ■ the Prophet Jere- 
 St. Justin, Origcii. 
 St. Jerome, and ;i 
 understand to reicr 
 gnify that he is tlie 
 id the air that uo 
 lie. Among all the 
 ; and which we can- 
 :ncc shows that the 
 doubt, air ; without 
 speedily die. Th: 
 m the fact that our 
 preservation of th-.- 
 )d ; this heat bein;,; 
 constar.tly cooled so 
 ih itself; for heat is 
 intensity if it is not 
 is seen in fire in an 
 jctly if the mouth of 
 
 Jesus Christ the Spiritual Air. 39 
 
 the oven is closed, and in animals that are . 
 stilled to death. This is the reason why respi- 
 ration is necessary to our life.* 
 
 The breath of our mouth, Christ the Lord.— 
 Our Lord Jesus Christ is the breath of our 
 mouth and the air our soul should breathe. 
 Just as we have absolute need of the air for 
 the natural life of our bodies, so, and in an 
 incomparably greater degree, the spiritual and 
 divine air which is Jesus Christ, is necessary 
 for the supernatural life of our souls. We 
 would soon die without air, and to prevent 
 this we breathe it constantly every hour and 
 moment, at all times and in all places ; in like 
 manner we have an extreme and indispensable 
 need of Jesus Christ for all that concerns our 
 salvation, and our souls cannot without him 
 be for a moment alive and in a state of grace ; 
 therefore we must constantly draw him into 
 us and inhale him. 
 
 Now, with regard to the manner of inhaling 
 our Lord and drawing him into us, 1 will tell 
 you that there are several different ways. We 
 notice that the air we breathe is not always 
 the same ; that sometimes it is warm and some- 
 
 • 'l-hf rca.lcr is remindcl tliat this passage was wriUcn two liun- 
 (Ired yeai-s ag.i, when the natural scienc-s were not so well 
 understood as at the present day.— TrmishUor. 
 
4P yesus Christ the Spiritual Air. 
 
 •times cold ; one day dry and the next damp ; 
 iii one place pure and rarefied, as on the moun- 
 tains, and in another place, as in the valleys 
 and over marshes, heavy and thick ; that the 
 bodies of persons brought up in different at- 
 mospheres have different constitutions and 
 tendencies, and even their minds are fre- 
 quently affected by the same cau.5e. In like 
 manner, our spiritual and divine air, that is 
 our Lord Jesus Christ, has different qualities in 
 our regard ; and we must inhale and draw him 
 into us according to this diversity. 
 
 First, we must inhale and draw him into us 
 in his characters of our Saviour, our Redeemer, 
 our High Priest, our Master, our Model, our 
 Remedy for all our evils, and our Source of all 
 blessings. 
 
 Secondly, we must inhale him in his virtues 
 and draw him into us, sometimes humble, some- 
 times patient, at another time obedient, then 
 meek, charitable, forgiving injuries done him, 
 or according to his practice of some other 
 virtue in our regard. 
 
 Thirdly, in his mysteries, we have to inhale 
 our Lord incarnate, or newly born, or lead- 
 ing a hidden life, or conversing with men, or 
 suffering and dying, or ascending into heaven, 
 or in some other mystery. 
 
'ritual Air. 
 
 d the next damp ; 
 d, as on the moun- 
 , as in the valleys 
 id thick ; that the 
 up in different at- 
 
 constitutions and 
 ir minds are fre- 
 me cause. In like 
 
 divine air, that is 
 lifferent qualities in 
 ihale and draw him 
 versity. 
 
 id draw him into us 
 iour, our Redeemer, 
 cr, our Model, our 
 nd our Source of all 
 
 c him in his virtues 
 times humble, some- 
 time obedient, then 
 r injuries done him, 
 :tice of some other 
 
 s, we have to inhale 
 ewly born, or lead- 
 ^ersing with men, or 
 :cnding into heaven, 
 
 Jesus Christ the Spiritual Air. 41 
 
 When we have drawn Jesus Christ into us 
 in these different manners, we must offer him 
 to God his Father with most profound respect, 
 with infinite thanksgivings to him for having 
 given his Son to us in all these states, with an 
 ardent zeal for tlie divine glory and a burning 
 desire that he may, under these different forms, 
 glorify and praise God as God merits, and that 
 we, on our part, may with all our strength 
 honor, love, and serve God in Christ and by 
 
 Christ. 
 
 The reader may ask me, moreover, what 
 means we must use to inhale our Lord, and 
 with what chains we can draw hi-n to us. 1 
 reply that it must be, in the first place, by acts 
 of faith, believing firmly two things : first, that 
 our Lord is truly such as his mysteries repre- 
 sent him, that he became incarnate, that he is 
 our Saviour, our Redeemer, that he is humble, 
 etc. ; secondly, that we have an absolute need 
 of him in these states, that without him there is 
 no salvation for us, that without him we would 
 be forever in bondage and misery, that with- 
 out him we could never have a truly humble 
 thought, and that we must derive from him 
 all the good we are capable of. 
 
 Just as anything in our body that is not 
 animated by our soul has no life, as our hair 
 
42 Jcsns Christ the Spiritual Air. 
 
 and nails, so all in us that our Lord, who 
 is our only Saviour and our true life, docs not 
 touch, is dead and lost. If his thoughts, his 
 affections, his words and his works, do not 
 purify and sanctify ours, the latter arc stained 
 and criminal ; if his prayers do not animate 
 and vivify ours, then ours are only aberrations, 
 indevotion, and irreverence ; if his sufferings 
 are not applied and united to our sufferings, 
 ours are useless and lost, and arc no more than 
 evils to us ; and if his death docs not commu- 
 nicate its merit and strength to ours, our death 
 v.-ill be the death of a reprobate. " If I shall 
 touch only his garment, I shall be healed," 
 said the woman afflicted with an issue of 
 blood. (Matt. ix. 21.) If I can but touch 
 his robe I shall be healed ; without this touch 
 1 shall never be healed, no matter what I do. 
 The second thing by means of which we 
 must draw our Lord to us, is desires ; and the 
 third, petitions. For, as the lungs and heart 
 by their dilatation attract the air, so the soul 
 attracts our Lord when she opens and expands 
 with her desires and prayers ; whence it is 
 that we may say with the Royal Prophet : 
 "I opened my mouth and panted." (I's. 
 cxviii. 13^.) I opened the mouth of my 
 soul and drew my spiritual breath, which is 
 
 had 
 
itual Air. 
 
 : our Lord, who 
 rue life, does not 
 his thought?, his 
 is works, do not 
 latter arc stained 
 5 do not animate 
 : only aberrations, 
 ; if his sufferings 
 to our sufferings, 
 i arc no more than 
 
 docs not commu- 
 
 to ours, our death 
 bate. " If I shall 
 
 shall be healed," 
 with an issue of 
 
 I can but touch 
 without this touch 
 
 matter what I do. 
 leans of which we 
 is desires ; and the 
 le lungs and heart 
 he air, so the soul 
 opens and expands 
 ,'crs ; whence it is 
 c Royal Prophet : 
 lid panted." (l*s. 
 the mouth of my 
 al breath, which is 
 
 Jesus Christ the Spiritual Air. 43 
 
 our Lord, who himself by the same prophet 
 had commanded me, saying: "Open thy 
 mouth wide and I will fill it" (Ps. l.v.vx. 11) 
 with great desires. We must enkindle in our 
 souls ardent desires and burning wishes for 
 our Lord to come to us in such or such a 
 
 aality, in this virtue, or in that particular 
 mystery, and we must beg him to come, pray 
 him, suppHcate him, conjure him with all the 
 earnestness possible. 
 
 Let us say to him with Isaiah : " Thy name 
 and thy remembrance are the desire of my 
 soul." (Is. xxvi. 8.) Thy name and thy mem- 
 ory, the memory of thy incarnation, of thy 
 humility, of thy character as my Saviour, is 
 foremost in my mind, and I desire to draw 
 thee to me in that state and in that beautiful 
 and salutary character. 
 
 "My .soul hath desired thee in the night; 
 yea, and w^ith my spirit within me in the 
 morning early I will watch to thee." (Is. 
 xxvi. 9.) My soul hath thought of thee during 
 the night ; with ardent affections it hath longed 
 for thee in the mystery of thy birth. My eyes 
 opened early in the morning to see if thou 
 hadst come. 
 
 " I have longed for thy salvation, O Lord. 
 
 . . My soul hath fainted after thy si-'vation. 
 
44 7^'sus Christ the Spiritual Air. 
 
 . . As the hart pantcth after tlic fountains of 
 waters, so mv soul pantcth after thcc. C) God. 
 Uy soul hatl. thirsted after the strong hvin- 
 God. When .shall I come and appear before 
 the face of God .'" (Ps. cxviii. 174 ; ^l'- L =■) 
 O my Lord, how 1 long for thee in the mys- 
 tery of thy hidden life, in thy virtue of patience, 
 in 'the functions of pastor, physician, hii;h 
 priest, which thou dost exercise toward me, 
 and which are the sources of my salvation ! 
 My soul faints throui;h the vehemence of its 
 desire. As the hart, pursued by the hunters 
 and parched with thirst, runs with all ' - 
 strength to the fountains to drink, so my soul, 
 O my God and my risen Lord, runs to thee. 
 Oh ! how I thirst for Jesus Christ, my Saviour, 
 for my sake withdrawn into the desert, suffer- 
 ing for me, for me obedient even unto death, 
 so'' that he may come to me, may enter into 
 me, miiv impress upon me the features of his 
 virtues and his mysteries ! And when shall I 
 present myself to him marked with those noble 
 
 features } t-. • i 
 
 Again, say to our Lord with the same David : 
 " Th^ou art my helper and my protector. O my 
 God, be not slack." (Ps. xxxix. 18.) Thou 
 art mv help and my protection. O my God. do 
 not delay thy coming. And with the bpouse 
 
 in the 
 Lord 
 come 
 "Sur 
 very 
 Wi 
 
 A 
 
 pray 
 
 may 
 
tiial Air. 
 
 lie fountains of 
 tcr thcc, C) God. 
 Kc strong living 
 cl appear before 
 i. 174; xli. 1. 2) 
 thee in the mys- 
 irtuc of patience, 
 physician, hii^h 
 •cise toward me, 
 of my salvation ! 
 k'chemence of its 
 d by the hunters 
 uns with all 
 drink, so my soui. 
 )rd, runs to thee, 
 hrist, my Saviour, 
 the desert, suffer- 
 even unto death, 
 c, may enter into 
 he features of his 
 And when shall I 
 d with those noble 
 
 h the same David : 
 y' protector. O my 
 xxix. 18.) Thou 
 on. O my Gol, do 
 d with the Spouse 
 
 JcsHS Christ the Spiritual Air. 45 
 
 inthc Apocalypse :" Come. . . Amen. Come 
 Lord Jesus." ' (Apoc, xxii. 20.) Come, Oh ! 
 come, Jesus my Saviour, and say to me : 
 "Surely I come quickly," thou shalt sec mo 
 very soon. 
 
 With St. Bernard let us repeat to him : 
 
 " Diiidcro If millii-s : 
 Mi Jisii, i/iittmhi Ti-nii- 
 O mi yt-su diildssime, 
 Spcs suspiraitlis tmiiiur ; 
 T.- /lilt tjuai-nmt /luliryiiiu-, 
 Et damor miiUis itUima:." 
 
 (Ihni. yiiltil.) 
 
 " A thousand times I sigh for thcc : 
 O Jesus mine, when wilt thou come? 
 C) Jesus mine, most sweet to mo, 
 My (Kintiiit; si)iril's hope and home. 
 In i|uest of thee 'mid tears and crie.H 
 My famished soul relentless llics." 
 
 Or, again : — 
 
 " jfifsu Christe,fom indefidem, 
 I'ous humana corda rvjiiiens ; 
 'ft' stispiro tf so/iiiii siiitiis, 
 7'u so/us fs nti/ii siificii-ns." 
 
 (Id. Oral. Kliythm, ad Clir. ct B. F.J 
 
 •' O Jeiius Chri.st, unfailing fount of love, 
 O fount, the human heart's refreshinj,' cup, 
 For thee I l)reathe, for thee nlone I thii-st, 
 l"'or thou to me alone art all enough." 
 
 After the desires you should proceed to 
 prayers and supplications, most earnestly bcg- 
 ;^in[^ our Lord for two things : first, that it 
 inay please him to come to you in this char- 
 
T 
 
 46 Jesus Christ the Spiritual Air. 
 
 acter, or in tli.it virttie, or that particular 
 mvstcrv ; secondly, that he will dciRn t<. 
 bc'stosv' upon you the salutary effects of the 
 character in which you invite him to come, 
 that he will impart to you the knowled-e, 
 c^teem.and love he had for that special vn'tue 
 and qrant you to practice it as he did. and 
 that 'he will communicate to you the limits 
 and affections belongins to the mystery. Hcg 
 him to bestow on you the spirit and grace of 
 that, and of all his mysteries, to apply to you 
 their merits, and furnish you the assistance 
 necessary to imitate the virtues he practiced 
 in them ; and in this way to impress upon you 
 in a manner his incarnation, his birth, his 
 solitary life, his conversation, his suffermgs 
 and death, and enable you to express and 
 represent him incarnate, newly-born, solitary 
 conversing with men, suffering, dying, and 
 dead, in your life and in your conduct. 
 
 This is what the Church often asks in the 
 holy sacrifice of the Mass. as when she says : 
 " Tuos tantis, Domine, dignaris uti mystcrus, 
 n,uvsuwns ut effcctibus nos corum ^'^■'';^^- 
 aptaredwurisr (Dom. sd.post Kp.ph.) We 
 beseech thee. O Lord, that we, to whom thou 
 vouchsafcst the enjoyment of so great niys- 
 teries, may be fitted truly to receive their 
 
 bene 
 iusti 
 minx 
 the f 
 O L( 
 may 
 also 
 In 
 into 
 tion; 
 whic 
 bool 
 
 t: 
 
 is tl 
 
 virti 
 
 B 
 
 OCCl 
 
 It is 
 as 
 sent 
 our 
 adv 
 fice 
 imp 
 Ii 
 tior 
 exe 
 our 
 
'iial Air. 
 
 that particular 
 will dcii^n to 
 y effects of the 
 : him to come, 
 the knowledt^e, 
 i;it special virtue, 
 ; as he did, and 
 ) you the lights 
 10 mystery. Beg 
 i-it and grace of 
 , to apply to you 
 u the assistance 
 ucs he practiced 
 mpress upon you 
 n,' his birth, his 
 ,11, his sufferings 
 to express and 
 'ly-born, solitary, 
 ring, dying, and 
 r conduct, 
 often asks in the 
 s when she says : 
 iris uti my St cr a is 
 f coriun vcracitcr 
 30StEpiph.) "We 
 we, to whom thou 
 of so great mys- 
 r to receive their 
 
 
 Jesus Christ the Spiritual Air. 47 
 
 benefits." And again : " Ut sacri frnio.rt 
 instituta mystcrii, ct salutarc titum in 11 /'is 
 iitirabilitcr opcnturr (Dom. 3d Adv.) "Let 
 the sacrifice of our devotion, we beseech thee, 
 O Lord, be always offered unto thee ; that it 
 may both accomplish this sacred mystery, and 
 also wonderfully work in us thy salvation." 
 
 In the fourth place, we may draw our Lord 
 into us in a r.iysttry by excrrisine the affec- 
 tions wh - •lave most uarmony with it, and 
 which w(. .^ . . 11 indicate in each divi-ion of this 
 book. 
 
 The fif:h moun'^ of drawinp our Lord to us 
 is the courageous and exact practim of the 
 virtues, ivhich you will also find indicated. 
 
 Behold, then, what should be our continual 
 occupation and our most cherished practice ! 
 It is the perpetual breathing of Jesus Christ 
 as our spiritual air, and then the breathing or 
 sending him back to God his Father, to be 
 our mr-diator before the Eternal Throne, our 
 advocate, our refuge, our priest, and our sacri- 
 fice of adoration, expiation, thanksgiving an^l 
 impctration, in a word, to be our all. 
 
 In addition to what we have already men- 
 tioned, we should, in order to practice this 
 exercise still more perfectly, breathe and draw 
 our Lord into us in his mysteries according as 
 
48 Jisus Christ lite Spiritual Air. 
 
 the Church solemnizes them, or according as 
 our devotion inclines or our wants oblige us. 
 
 Vou should draw him into you in his virtues, 
 when you have occasion to practice thost 
 virtues, or to overcome the contrary vices ; 
 for example, when you ought to humble your- 
 self when you have to endure contempt or 
 conquer a sentiment of vanity and self-esteem, 
 inhale our Lord humble, teaching you interiorly 
 to what degree he humbled himself or you. 
 and saying to you : " Learn of mc, for I am 
 humble of heart." When it is your duty to 
 obey, and to submit your will and judgment, 
 inhale our Lord obedient and submissive; 
 he will enable you to understand his perfect 
 submission, and how he obeyed even unto death 
 and the death of the cross for love of you. Do 
 the same with regard to the other virtues. _ 
 
 But as our salvation and perfection consist 
 especially in two things-in acting and suf^^r- 
 i„g, we should imitate our Lord in both 
 
 '"fS 'in acting. As we daily act and do 
 something, and as our Lord, while on earth 
 did the same, we should in all our actions 
 breathe our Lord acting, and should do every- 
 thing with him. by him, and in him. in his 
 fashfon.both as to the interior and the exterior 
 
 of the 
 
 time, 1 
 
 Just a; 
 
 of yo 
 
 takinj 
 
 ;ind d 
 
 of all 
 
 body 
 
 "I \\\ 
 
 (Gal. 
 
 but it 
 
 hates 
 
 To 
 
 in thi 
 
 and 
 
 alwa; 
 
 to G 
 
 hiins 
 
 with 
 
 with 
 
 plica 
 
 hilat 
 
 God 
 
 he in 
 
 pass 
 
 you 
 
 ncr 
 
tiial Air. 
 
 or according :is 
 
 ants oblige U3. 
 
 ou in his virtues, 
 
 practice thost 
 
 contrary vices ; 
 to humble your- 
 irc contempt or 
 
 and self-esteem, 
 ingyou interiorly 
 
 himself for you, 
 
 I of me, for I am 
 is your duty to 
 
 II and judgment, 
 and submissive ; 
 stand his perfect 
 d even unto death 
 r love of you. Do 
 other virtues, 
 perfection consist 
 acting and suffer- 
 ur Lord in both 
 
 daily act and do 
 d, while on earth, 
 n all our actions 
 d should do evcry- 
 nd in him. in his 
 or and the exterior 
 
 yisus Christ tJu Spiritual Air. 49 
 
 of iho act, the intentions, the mnderation, the 
 time, the place, and all other circumstances. ' 
 Just as your .soul is the cause of all the actions 
 of your body in the natural life, our Lord, 
 t ikin'^ the place of soul in your supernatural 
 :uid divine life, should be the cause or spring 
 of all the actions of both your soul and your 
 body ; and then you may say with St. Paul : 
 "1 live, now not I, but Christ liveth in mc." 
 (Gal. ii. 20.) I live ; no, it is not I who live, 
 but it is Jesus Christ who lives, thinks, loves, 
 hates, speaks, and acts in me. 
 
 To act excellently toward (iod you must, 
 in the following manner, draw our Lord to you 
 and bind yourself to him : Our Lord was 
 always recollected in God, always attentive 
 to God, always occupied with God, keeping 
 himself in spirit before the Infinite Majesty 
 with extreme care, with singular modesty, 
 Willi most profound reverence, and with inex- 
 plicable abasements, humiliations, and anni- 
 hilations of self, uninterruptedly offering to 
 God for the divine glory, his soul and body, his 
 being, his faculties, his acts, and all that 
 passed in the universe. Draw our Lord into 
 ^■ou by conducting yourself in the same man- 
 ner toward God, so as to do with Christ and 
 
 
to 
 
 Jesus Christ the Spiritual Air. 
 
 lil;e him the same thing, according to your 
 
 capacity. 
 
 When vou arc going to pray, either mentally 
 or vocalfy, inhale our Lord praying to his 
 Father ; and seeing his attention, devotion, 
 fervor, and respect, endeavor to imitate him m 
 such a way that it maybe he who prays in you 
 
 and by you. 
 
 If you have the honor to be a priest and to 
 say Mass, inhale him as your high priest who, 
 in vou and by you, sacrifices lumself to God 
 tlie' Father for his glory and your salvation, 
 and offers himself and you as a sacrifice of 
 infinite adoration, in acknowledgment that 
 God is your first principle from whom you 
 derive your body, your soul and all that you 
 have ; that he is your sovereign Lord who has 
 absolute power over you to do with you what- 
 soever he wills, without your having any right 
 on your part to oppose him by the least 
 thought, or to contradict him by the least 
 word ; and that he is your last end for whose 
 glory you ^vere created, and for whom you 
 ought entirely and constantly to employ and 
 spend yourself This sacrifice of the Mass is 
 one of infinite propitiation to obtain the par- 
 don of your sins and the remission of the 
 punishment due to them ; it is a sacrifice of 
 
 infinite 
 
 benefit 
 
 rificc o 
 
 fresh I 
 
 need. 
 
 in you 
 
 By f 
 
 accord 
 
 certaii 
 
 may a 
 
 the ins 
 
 and of 
 
 Aft« 
 
 the A 
 
 Blessc 
 
 nouris 
 
 and g 
 
 ducin; 
 
 effect 
 
 strcns 
 
 him, i 
 
 to foi 
 
 word: 
 
 life ai 
 
 give 
 
 drink 
 
 of hi: 
 
 Ha 
 
itiial Air. 
 :cording to your 
 
 y, either mentally 
 i prayiiicj to bis 
 ention, devotion, 
 to imitate him in 
 who praj's in j'oii 
 
 DC a priest and to 
 r high priest who, 
 :s himself to God 
 id your salvation. 
 
 as a sacrifice of 
 owledgmcnt that 
 
 from whom you 
 and all that you 
 ;ign Lord who has 
 do witli you v.hat- 
 r having any right 
 him by the least 
 
 him by the least 
 hist end for whose 
 nd for whom you 
 itly to employ and 
 ificc of the Mass is 
 
 to obtain the par- 
 ; remission of the 
 
 it is a sacrifice of 
 
 Jfsits Christ the Spir itiial Air. 51 
 
 infinite thanksgiving to thank God for all the 
 benefits with which he has loaded you ; a sac- 
 rifice of infinite impetration to obtain from him 
 fresh benefits, that is, all the assistance you 
 need. ' As Christ says the Mass with you and 
 in you, say it also with him and in him. 
 
 By following this plan all the faithful, who, 
 according to St. Peter, (i Petr. ii. 9) are in a 
 certain manner raised to the dignity of priests, 
 may also in some sort say Mass, drawing to 
 t;hemselves our Lord who performs this action 
 and offers this sacrifice. 
 
 After having drawn our Lord into you in 
 the Mass as your priest, draw him in the 
 Blessed Sacrament as your Shepherd who 
 nourishes you with his own flesh and blood 
 and gives you a divine food capable of pro- 
 ducin^g in your soul, if it is well disposed, the 
 effects of bodily food, which will be to 
 strengthen it, delight it, satisfy it, unite it to 
 him, and cause it to sleep and consequently 
 to forget all creatures ; who will fulfill these 
 words'^of the Wise Man : "With the bread of 
 life and understanding he shall feed him, and 
 give him the water of wholesome wisdom to 
 drink," (Eccl. xv. 3.) the water of the wisdom 
 of his salvation. 
 
 Having received our Lord, try to employ 
 
 I 
 
52 Jcsns Christ the Spiritual Air. 
 
 well the precious moments, and beg this dear 
 Shepherd to operate in you in a high degree 
 all these effects. 
 
 To act in a Christian and holy manner 
 toward your neighbor, draw into you our 
 Lord, loving men, honoring, instructuig, re- 
 proving them, bearing uith them, havmg 
 compassion on their spiritual and corporal 
 miseries, giving them remedies, conversing 
 with them. See him with the Samaritan 
 woman, and remark with what gentleness, 
 afilibility. charity, and prudence, ho deals with 
 her Take courage to imitate him, breathe 
 him in his gracious, amiable, and most useful 
 discourse, in his modest and peacefu de- 
 meanor, in his condescension, his kindness, 
 and his patience, and in all the other virtues 
 he practiced in the highest degree during his 
 intercourse with men ; and study to reproduce 
 in your conduct and conversation these fea- 
 tures of perfection, these lineaments of graces. 
 With regard to the actions Hiat relate to 
 yourself do the same: for example, when 
 going to take your meals, breathe our Lord 
 'takimr his. cither alone or in company, and 
 consider his temperance, his sobriety, and his 
 modesty. Laboring, traveling, or performnig 
 any other action, inhale our Lord engaged 
 
 in the 
 
 spirit, 
 
 to Goc 
 
 ven, ai 
 
 she m: 
 
 (Wis. 
 
 and fi 
 
 Son, t 
 
 be in 
 
 sure tl 
 
 and si 
 
 Sec 
 
 fering 
 
 sufferi 
 
 sutTeri 
 
 his p: 
 
 far as 
 
 ends 
 
 souls 
 
 are al 
 
 as th' 
 
 Lord 
 
 there 
 
 extre 
 
 their 
 
 must 
 
 or e^ 
 
 grea 
 
Uial Air. 
 
 id beg this dear 
 n a high degree 
 
 d holy mr.nner 
 V into >'ou our 
 
 instructing, rc- 
 1 them, having 
 al and corporal 
 dies, conversing 
 
 the Samaritan 
 ,vhat gentleness, 
 ice, ho deals with 
 ate him, breathe 
 , and most useful 
 nd peaceful de- 
 on, his kindness, 
 
 the other virtues 
 degree during his 
 tudy to reproduce 
 rsation these fea- 
 eaments of graces, 
 ans *hat relate to 
 r example, when 
 breathe our Lord 
 
 in company, and 
 s sobriety, and his 
 ing, or performing 
 ,ur Lord engaged 
 
 Jesus Christ the Spiritual Air. 53 
 
 in the same, and act with him and by his 
 spirit, offering with the Wise Man this prayer 
 to God : " Send wisdom out of thy holy hea- 
 ven, and from the throne of thy majesty, that 
 she mav be with me and may labor with me." 
 (Wis. ix. 10.) O God ! send me from on high 
 and from the throne of thy greatness, thy 
 Son, the Incarnate Wisdom, so that he may 
 be in me and may labor with me ; for I am 
 sure that without him I shall fail in everything, 
 and shall do naught that will be of value. 
 
 Secondly, v.e must imitate our Lord in suf- 
 fering. When you have to endure some 
 .suffering of booy or soul, breathe our Lord 
 suffering, so that he may communicate to you 
 his patience and fortitude, and you may, as 
 far as is possible, suffer with him for the same 
 ends and in the ' ime manner. There are 
 souls that are always afflicted, and bodies that 
 are always sick and infirm : let these persons 
 as their sovereign lemedy, draw info them our 
 Lord fastened for cheir sake to the cross and 
 thereon suffering inexplicable torments and 
 extreme agonies ; and when the moment of 
 their death approaches, that moment which 
 must decide their happy or unhappy eternity, 
 or even now, and frequently, let them take 
 great care to draw into them our Lord dymg to- 
 
54 yc-sits Christ the Spiritual Air. 
 
 console and sanctify their death by his, and 
 to make theirs a dependence and a consequence 
 
 " IWhold, then, the method we must use to 
 breathe our spiritual air, and to draw our Lord 
 into us As this is absolutely necessary for 
 our salvation and our perfection, we must en- 
 deavor to practice it without relaxation, and 
 iu order to do so, can make this compact with 
 our Lord, namely, that each moment our body 
 breathes the physical air, we will have the 
 intention of breathing him and drawing him 
 into us in one or more of the ways mentioned, 
 or in all of them. Certainly, if our body is so 
 anxious and careful to breathe continually the 
 air for the preservation of its natural life, our 
 soul should be vastly more careful to breathe 
 unceasingly our Lord to preserve it^ ifc of 
 grace Then let it do so with as much dili- 
 gence and fidelity as the importance of the 
 affair deserves. 
 
 rUACTI 
 ClIK 
 
 The 
 
 season 
 
 adorab 
 
 dwellii 
 
 the mc 
 
 mystei 
 
 union, 
 
 cation 
 
 It is 
 
 nature 
 
 tially, 
 
 nature 
 
 of ma 
 
 was n 
 
 forme( 
 
 St. Be 
 
 say, r 
 
 were j 
 
 of om 
 
 to be 
 
i/al Air. 
 
 \th by his, and 
 d a consequence 
 
 ,\'c must use to 
 :y draw our Lord 
 ly necessary for 
 on, we must en- 
 rclaxation, and, 
 lis compact with 
 lornent our body 
 e will have the 
 nd drawing him 
 ways mentioned, 
 if our body is so 
 c continually the 
 ; natural life, our 
 areful to breathe 
 eserve itej life of 
 ith as much dili- 
 uportance of the 
 
 CHAPTER III. 
 
 PRACTICE OF UNION WITH OUR LORD JESUS 
 CHRIST FOR THE SEASON OF ADVENT. 
 
 I.-THE SU15IECT. 
 
 Till", practice of union with our Lord for the 
 season of Advent, has for its subject the 
 adorable mystery of the incarnation, and his 
 dwelling during the space of nine months in 
 the most pure womb of his holy Mother. The 
 mystery of the incarnation is a mystery of 
 union, a mystery of love, a mystery of glorifi- 
 cation, and a mystery of annihilation. 
 
 It is a mystery of union, because the divine 
 nature was in it united intimately, substan- 
 tially, personally, and forever, with the human 
 nature, and the Son of God became the Son 
 of man. " Vcrbinn caro factum est. The v/ord 
 was made flesh," (John. i. 14.) and the one 
 formed with the other so close a union " that," 
 St. Bernard says, " God and slime, that is to 
 say, man made from the slime of the earth, 
 were joined together in the inseparable unity 
 of one person, and all that God did appeared 
 to be done by the slime, and all that the slime 
 
56 Practice of Union zvith Our Lord 
 sufcd seemca to be sufll^rccl by God in it. 
 
 thou-h a mystery as incomprchen..ble as , > 
 Scabl^(Sc.•m.3inVi,il.NaUvO A>ul 
 
 earlier than St. Bernard, ht. Leo 1 ad s kL 
 "TlK.e is such a communication and so clo. 
 
 a union between the two natu,.s. wh e^ 
 
 rctair.s inviohiblc its o.wn quaht.es that there 
 
 division of goods nor of ev.ls between 
 
 hem. but what belongs to one belongs also 
 
 o th; other." (Serm. 8 in Nat.v. 1 omO bo 
 
 he Son of God by this union made h.mself.as 
 
 St rr^^savs." in all things such as we are. 
 
 ^vithout sin." (Heb.iv. 15.) 
 
 The incarnation is a mystery of love be 
 cause as the principal and strongest inchna- 
 Uo of the person who loves is to des.re and 
 Zcu e by all the means he can dev.se umon 
 
 .Tthe person beloved, the love th^_G^^^^ 
 bore to man caused him to des.re, to sc k a 
 to bring about this admirable union And th s 
 
 :]:;-s evidently and clearer than the ^nt. 
 
 infinite greatness of that love whi.l St. au 
 so often describes to the faithful, and wh.ch he 
 savs surpasses all thought and language. 
 
 The incarnation is a mystery of glor.ficat.on 
 inasmuch as human nature was .n .t ra.sed to 
 X height of glory that there is no saer^e 
 
 nor power that can raise it h.ghe.. bpeak.n. 
 
 mBH 
 
Our Lord 
 
 (1 by God in it. 
 •hcnsiblo as it is 
 ,'il. Nativ.) And 
 ^Leo had said: 
 tion and so close 
 :urcs. while each 
 ilities, that there 
 of evils between 
 :)ne belongs also 
 S^itiv. Dom.) So 
 I niatie himself, as 
 5 such as we are, 
 
 ^tcry of love, be- 
 strongest inclina- 
 ;s is to desire and 
 can devise, union 
 he love that God 
 Jesire, to seek, and 
 Ic union. And this 
 r than the sun the 
 3ve which St. Paul 
 thful, and which he 
 
 and language. 
 
 :ery of glorification, 
 was in it raised to 
 there is no science 
 higher. Speaking 
 
 F<>r the Svasoit of Advent. 
 
 57 
 
 on this subject St. Augustine .says " that this 
 elevation of human nature is so high and emi- 
 nent that it cannot be more so." (L. i, de 
 Pra;d., Sanct. c. i.) The reason is manifest, 
 because human nature is raised in this mystery 
 to the throP'^ of the Divinity, and a true man 
 is become true God. St. Augustine in another 
 place says ; " Gad desired to show in what 
 esteem he held human nature, and what degree 
 of lionor he gave it among all creatures, when 
 lie was pleased to appear to the eyes of men 
 as a true man." (L. dc vera Relig. c. i6.) 
 
 The incarnation is also a mystery of glorifi- 
 cation of the Divinity ; because God, wishing 
 to be infinitely glorified according to his merit, 
 not only in himself, but also outside of himself, 
 as he obtains the first by his Word wliich is 
 the knowledge infinitely excellent and the 
 sovereign esteem he has of himself, so for the 
 latter purpose he has employed the only means 
 possible, namely, the production of a creature 
 capable of rendering him a glory absolutely 
 
 infinite. 
 
 This he has done in the adorable mystery 
 of the incarnation wherein that same Word is 
 ptirsonally united to our nature in an individual 
 humanity, to which, besides the created gifts 
 bestowed upon it that incomparably surpas.s 
 
58 Practice of Union ivitli Our Lord 
 
 all those he has granted to all other creatv.res. 
 he has communicated substantially all his infi- 
 nite perfections, making it infinitely holy, 
 perfect, and capable of glorifying God infi- 
 nitely ; and this in two manners : 
 
 The first, by the simple manifestation ol 
 those perfections ; for, as St. Augustine says, 
 ■• the beauty of creatures is the glorious testi- 
 mony and the praise they render to h.m who 
 created them." (Serm. 143. de temp.) 
 
 The second, interiorly, by his own acts, 
 which the Incarnate Word always referred to 
 the honor of God, and which, being all infi- 
 nitely excellent on account of the infinite 
 dignity of his person, all honored God infi- 
 nitely This second manner is also exterior ; 
 for our Lord by his example ^nd teachings 
 induced men to honor God, and l.e is, more- 
 over, the cause of all the honor and .raise tha 
 are offered to God and that will be of ered 
 throughout all eternity, and the frinciple of 
 -xU the good works that will ever be done in 
 the world, since they are due to his merits. 
 
 This is the reason why the Sacred Scriptures 
 frequentlv call the Incarnate Word the especial 
 glory of God; (Ps. Ivi. 9 ; Ixxxiv. 10; Is. lx_ 
 I ■ Rom., iii. 23) and the celebrated words of 
 St. John: "/« principio erat Vcrbtim, d V cr- 
 
 
 hum cr 
 
 (John i. 
 
 the bej 
 
 was wil 
 
 Word ' 
 
 glory ( 
 
 infinite 
 
 which 
 
 "And 
 
 the gl< 
 
 Word. 
 
 his Fal 
 
 says, i; 
 
 father. 
 
 flesh ;" 
 
 the an 
 
 as tho 
 
 give t 
 
 worth; 
 
 him, a 
 
 and b} 
 
 Tin: 
 
 qualit; 
 
 glory 
 
 as the 
 
 glory 
 
 for al 
 
1 
 
 ur Lord 
 
 ther creatures, 
 lUyLill his infi- 
 nfinitcly holy, 
 ^'ing God infi- 
 s : 
 
 liinifcstation of 
 Vugustinc says, 
 • "florious tcsti- 
 Icr to him who 
 ; temp-) 
 his own acts, 
 /ays referred to 
 , being all infi- 
 of the infinite 
 norcd God inf;- 
 is also exterior ; 
 : c.nd teachings 
 jid i.e is, morc- 
 r and praise that 
 : will be offered 
 the principle of 
 ever be done in 
 to his merits. 
 Sacred Scriptures 
 kVord the especial 
 <xxiv. 10 ; Is. Ix. 
 -brated words of 
 f Vcrbuin, ci Ver- 
 
 For the Season of Advent. 
 
 59 
 
 hum I rat apud Dcnm, it Dnis erat Vcrbum" 
 I John i. 1,) express the same meaning. "In 
 the beginning was the Word, and the Word 
 was with God, and the Word was God." The 
 Word that is God is the eternal and infinite 
 £,rlory of God, because it is the thought of 
 infinite esteem which he has of himself and 
 which is justly proportionate to its object. 
 " And the Word was made flesh," and we saw 
 the glory of God that is that same Incarnate 
 Word, the Son of God, the honor and glory of 
 his Father, even as the wise son, as Solomon 
 says, is the ornament and glory of an earthly 
 father. (Prov. x. i.) "The Word was made 
 flesh ;" therefore, at the moment of his birth, 
 the angels sang "Gloria in altissimis Deo,"* 
 as though they meant to say : Wo can now 
 oivc to God in this Child all the glory he is 
 worthy of; and it is this Child that gives it to 
 him, and all creatures likewise can give it in 
 and by this Child. 
 
 Thus it is that our Lord Jesus Christ in his 
 quality of the uncreated Word, is the infinite 
 glory of God in himself from all eternity; and 
 as the Incarjiate Word, he is still the infinite 
 glory of God in himself and outside of himself 
 for all eternity to come. This shows us that 
 
 *«' Glory to God in the highest." -(Luke ii. H-) 
 
6o Practice of Vuion ivith Our Lord 
 
 the incarnation is. as wc have said, a mystery 
 nf rrlorification of the Divnuty. 
 "Sft nnally. - -V^^cry of annilu at.on 
 in the person of God. because, .n orde to 
 
 \ ■ K fn us in that manner and to 
 un to hnnsclf to us m ui.iv. 
 
 slify his love for us by so .nd.sputable . 
 proof and to elevate us to the he.ght of .nfi- 
 ^rr "lory, it .-as necessar>^ for him to humble 
 "b^se and annihilate himself, mak.n, hwnsclf 
 t^\ son of Adam the sinner, a poor man 
 ^:i a miserable creature, and cc^ec,.ntly^ 
 
 ^:;::::s^;rt;r:r^^^^^^ 
 
 rl but debased himself. takinK tl,. form of 
 :':tv.„..bcin,n,adeintb..i»n-of-. 
 
 and in habit found as a man. ^Fhihpp. n- «• 
 -:;;Soabci„,0.db.e^^.a,,dno.dee.- 
 
 ,e t\"in- the nature of a servant when he 
 :l,tn": nature, and when he appeared both 
 
 in bodv and soul in all things like us. 
 
 ' T,cinearnationisan,ysteryofann,h,la,cu 
 
 i„ the humanity of our Lord, because l>at 
 
 umauity «as despoiled of its n»"™' ? ^t 
 
 ality, annihilated to itself and to all that 
 
 (lislinguis 
 further, it 
 of man foi 
 Word to 
 the very o 
 and suffer 
 
 The inc 
 in our La 
 tlie char; 
 had to be 
 estimatioi 
 
 Our Ic 
 dwelt in 1 
 Virgin, a; 
 earth, wci 
 blessing, 
 Father, a 
 body, his 
 tions, for 
 of men. 
 liis incai 
 Prophet \ 
 liee and c 
 thou has 
 not pleas( 
 that I sh( 
 
 5. 6. 7 ; 1 
 peace-off 
 
ur Lord 
 
 aid, -A mystery 
 
 f annihilation, 
 e, in ortler tn 
 nanncr and to 
 indisputtiblo ^ 
 
 boitlht of infi- 
 him to humble, 
 iKikin;.^ himself 
 ,cr, :i poor man 
 consequently a 
 is of itself. St. 
 ith in these rc- 
 hc form of God, 
 o be equal with 
 king the form of 
 likcnes'? of men, 
 (Philipp. ii. 6.1 
 :e, and not deem- 
 :r to esteem and 
 , annihilated him- 
 servant when he 
 he appeared both 
 s like us. 
 
 :ry of annihilation 
 3rd, because that 
 ts natural person- 
 
 and to all that 
 
 For the Season of Advent. 
 
 6i 
 
 distinguishes the person of .i man; and still 
 fiMthcr, it was annihilated in all the inclinations 
 of man for honors, comforts, and pleasures, the 
 Word to whom it was united, leadinjj it in 
 the very opposite ways of opprobrium, p.Aerty, 
 and suffering. 
 
 The incarnation is a mystery of annihil Uio ; 
 in our Lady, who, to be capable of assuminjj 
 the character of Mother to the Man-God, 
 had to be humbled and annihilated in her own 
 estimation below all creatures. 
 
 Our 1 ord, during the nine months that he 
 dwelt in the most pure womb of the Blessed 
 Virgin, as in the purest and holiest place on 
 earth, was ceaselessly occupied in praising, 
 blessing, adoring, thanking, and loving his 
 Kather, and in offering to him his soul and 
 body, his being, his faculties and their opera- 
 tions, for that Father's glory and the salvation 
 of men. He addressed him at the instant of 
 iiis incarnation these words of the Royal 
 Prophet which the Apostle repeats; "Sacri- 
 fice and oblation thou wouldst not, but a body 
 thou has fitted to me. Holocausts for sin did 
 not please thee. Then said I : Behold 1 come, 
 that I should do thy will, O God." (Heb. x. 
 5, 6, 7 ; Ps. xxxix. 7.) I know that neither 
 peace-offerings, nor holocausts, nor victims 
 
63 Practice of Union with Our Lord 
 
 sl.in for the expiation of sin. please thee ; but 
 that thou hast sivc-n me a body to b. sa.r. .ced 
 ■ in their stead. Thou hast thus decreed ; 1 
 submit. I offer myself cheerfully for the exe- 
 cution of the sentence, and I R.vo myself to 
 thee to do with me all that shall please hec. 
 Our Lord also occupied himself in justifying' 
 and sanctifying his holy Mother, and in enrich- 
 ing her with gifts and graces ; he likewise 
 thou^rht graciously of all men. and of you in 
 particular, and he yielded himself in spin to 
 suffering, infamy, and death, for your salva- 
 
 *'°Now. although the womb of the Blesse<l 
 Virgin was the holiest place in all the universe 
 and the one most worthy of receiving our 
 Lord, still, in view of his infinite majesty as 
 God, and of the perfect use he had of his rea- 
 son as man, and of all the graces and wonder- 
 ful gifts he possessed, the obscurity and lowh- 
 ness of that dwelling where he was shut up m 
 general privation of all the objects of the 
 tenses, causes the Church to say to him witi. 
 St. Ambrose and St. Augustine : " A<;« ho^ - 
 rnisti Virj^iuisntcrumr Thou didst not abhor 
 the Virgin's womb, thou hadst no horror to 
 enter it in order to accomplish our salva- 
 tion. 
 
 passes ' 
 cned of 
 
^itr Lord 
 
 For the Si-ason of Advait. 
 
 63 
 
 lease thcc ; l)ut 
 ■ to be sacrifici;'! 
 lus decreed ; 1 
 illy for the cxc- 
 
 frivc myself to 
 uill please thee, 
 iclf in justifyini; 
 ;r, and in enrich- 
 es ; he likewise 
 1, and of you in 
 iself in spirit to 
 
 for yonr salva- 
 
 of the Blessed 
 n all the universe 
 of receiving our 
 finite majesty as 
 le had of his rea- 
 aces and wonder- 
 scurity and lowli- 
 he was shut up in 
 e objects of the 
 o say to him with 
 itinc : '' Kon hoi- 
 ,ou didst not abhor 
 .dst no horror to 
 mplish our salva- 
 
 lI.~TliK AFFECTIONS., 
 7. Admiration. 
 
 The first affection will be admiration antl 
 astiHiishment founded upon the grandeur of 
 the mystery, and upon the grandeur of the 
 lienefits of which it is to us the source. 
 
 Regarding the grandeur of the mystery it is 
 enough to say : V'crhuin caro factum est — The 
 Word was made flesh — because these words 
 contain in a few syllables the novelty of novel- 
 ties, the wonder of wonders, the miracle of 
 miracles, that join in the same person great- 
 ness with littleness, dignity with lowliness, 
 beatitude with misery, immortality with death, 
 eternity with time, all with nothing, the Cre- 
 ator with the creature, and God with man. 
 
 That God should become true man, and man 
 true God. is something so strange and so above 
 finite comprehension, that no created reason 
 with all its power can understand how it was 
 possible. The most magnificent and most 
 perfect of all God's works and his incomparable 
 master-piece, is, says St. Denis the AreoiKigite, 
 the incarnation of his Son which so far sur- 
 passes our intelligence that the most enlight- 
 ened of the angels with all his natural intellect 
 
m^' 
 
 64 Practice of Union with Our Lord 
 
 understands nothing in it. (St. Dionys. de div. 
 noviin. c. 2.) . , , 
 
 When we see a machine worked by some 
 excellent engineer producing extraordinary 
 and unexpected effects, we are astonished and 
 look on in admiration. The change of King 
 Nebuchodonosor into a beast, which, however, 
 was not a change of substance and nature, but 
 only of exterior appearance and of certain 
 operations, impressed and terrified all the peo- 
 ple of the time and all posterity. What 
 admiration and delight then should we not 
 experience at beholding the union of two 
 natures infinitely diverse by which God became 
 true man and man. true God ; by which the 
 infinite was changed to the finite, the immense 
 received limits, the omnipotent became weak, 
 the most happy miserable, the immortal sub- 
 ject to death ; by which God led the life and 
 performed the actions of man. and man those 
 of God > " Outs audivit nnquam tale, Isaiali 
 cries out, ^'ctquis vidit hinc simile?" Who 
 ever saw or heard the like .' The same prophet 
 remarks that for this reason the first name 
 .riven to the Incarnate Word will be Admira- 
 ble ■ " Vocabitur nomen ejus Admtralnhs, his 
 name shall be called (Admirable) Wonderful. 
 (Is. ix. 6.) 
 
 Our a( 
 have ids 
 benefits 
 wliich ai 
 habitavi 
 was mac 
 dwelling 
 and has 
 united c 
 conscqui 
 we have 
 raised u; 
 with Go 
 which w 
 miscrabl 
 ing us tl' 
 us to se 
 has dest 
 tyranny 
 hell and 
 we may 
 him. 
 
 The C 
 a comm 
 vdrahili 
 reason, 
 his divii 
 conferrc 
 
lur Lord 
 Dionys. de div. 
 
 Drkcd by some 
 extraordinary 
 astonished and 
 hange of Kin? 
 >vhich, however, 
 and nature, but 
 and of certain 
 fied all the peo- 
 sterity. What 
 should we not 
 union of two 
 lich God became 
 d ; by which the 
 ite.the immense 
 It became weak, 
 e immortal sub- 
 led the life and 
 , and man those 
 'lani tale" Isaiah 
 simile V Who 
 'he same prophet 
 1 the first name 
 . will be Admira- 
 Admirahilis^' his 
 ■able) Wonderful. 
 
 For ike Season of Advent. 
 
 65 
 
 Our admiiacion and astonishment ought to 
 have also for their object the tjrandeur of the 
 benefits we receive from this mystery, and 
 wliich arc comprehended in these words : "/iV 
 habitavit in nobis." (John i. 14.) The Word 
 was made flesh and dwelt among us • By this 
 dwelling he has delivered us from all our evils 
 and has loaded us with his blessings ; he has 
 united our nature to his iJ ine person, and 
 consequently, by the bond of relationship that 
 we have with him in his human nature, has 
 raised us to tlie sovereign honor of an alliance 
 with God ; he has dissipated the darkness in 
 which we were plunged and were wandering 
 miserably and blindly to our damnation, send- 
 ing us the clear daylight of truth and enabling 
 us to see the sure road of our salvation ; he 
 has destroyed the power of the devil and the 
 tyranny of sin ; he has closed the gates of 
 hell and opened to us those of paradise, that 
 we may there live forever in happiness, with 
 
 him. 
 
 The Church in admiration calls this mystery 
 a commerce and a wonderful traffic : " O ad- 
 viirabile cotnmerciuni .' " And she lias great 
 reason, because therein our Lord has given us 
 his divinity and taken our humanity ; he has 
 conferred upon us his riches and his glory and 
 
66 Practice of Union with Our Lord 
 
 has taken upon himself our poverty and infamy. 
 What a traffic ! What graces ! What u ex- 
 plicable favors ! If a king should send to a 
 poor villager overwhelmed with misery m h.-. 
 mtk cabfn. ten millions of dollars, the poor 
 man would undoubtedly be extremely aston^ 
 i.hed and surprised at such an unexpected 
 Hft from a prince, and without any mer.t on 
 his part. This is what happens m the mys- 
 tcrv of the incarnation, and in a far h.gher 
 dc.'n-ee, both as regards the infinite greatness 
 of the gift that is made and the infm.te gj-ea - 
 ness of the giver, as well as the infinite little- 
 ness of man who receives it. 
 2. Gratitude. 
 For this reason man. moved by this inesti- 
 mable benefit, should break forth with all the 
 fullness of his affections into praises, benedic- 
 tions, and thanksgivings to God, saying with 
 David: "The mercies of the Lord I will sing 
 ,b,ever." (Ps. Ixxxviii. 3.) I ^^•ill bless and 
 thank him for them eternally ; and with Isaiah . 
 ..Q Lord, thou art my God, I will exalt thee 
 and give glory to thy name ; for thou hast 
 done wonderful things, thy designs of ok 
 faithful. Amen." (Is. xxv. i.) O my LouL 
 I gladly tell thee that thou art my Goa ; 
 
)«>■ Lord 
 
 rty and infamy. 
 ! What inex- 
 3uld send to a 
 h misery in hi'. 
 lUars, the poor 
 :tremely aston- 
 an unexpected 
 It any merit on 
 ns in the mys- 
 in a far higher 
 [finite greatness 
 le infinite great- 
 wc infinite little- 
 
 id by this inesti- 
 orth with all the 
 praises, bcnedic- 
 God, sayint? with 
 
 Lord I will sins 
 
 I will bless and 
 ; and with Isaiah : 
 
 I will exalt thcc 
 e ; for thou hast 
 Y desit^ns of oM 
 
 I .) O my Lord ! 
 u art my God ; I 
 
 For the Season of Advent. 
 
 67 
 
 will praise thee and will glorify thy holy name 
 with all my power, because thou hast done 
 admirable things in the incarnation of thy Son 
 which was the effect of thy love, and of those 
 eternal thoughts thou hadst of my salvation, 
 and the inviolable promises thou didst make 
 of it, which thou hast executed in good time. 
 Then he should exclaim in the words of the 
 apostle : "Thanks be to God for his unspeak- 
 able gifts !" (2 Cor. ix. 15.) Praise, adoration, 
 and infinite thanks he offered to God for his 
 unspeakable gift, which is his Son incarnate. 
 
 Certainly St. Bernard is right in telling us : 
 " Remember, man, that thou art dust, and 
 therefore be not proud ; and also remember 
 that, ev^n dust as thou art, thou art united to 
 God, and therefore be not ungrateful." (Serm. 
 2 in Cant.) And when he says in another 
 place: "This benefit ought never to be for- 
 gotten by those who have received it, and 
 there are in it two things upon which they 
 ought to deeply reflect : one is the manner in 
 which God conferred it — he emptied himself 
 for us ; and the other is the profit we have 
 received from it, which was to ^'11 us with him." 
 Ingratitude for so great a benefit would be 
 something fearful, and would deserve a terrible 
 punishment. 
 
 pl«te*!«fe'i 
 
68 
 
 Practice of Uiiioti zvith Our Lord 
 
 J. Lot'e. 
 
 As the love that God bears us was the true 
 cause of the personal union he was pleased to 
 contract with our nature, and the source of 
 all the blessings we receive from it, we ought 
 to accept that sovereign honor and the trea- 
 sures of those immense blessings with sincere 
 and ardent love. As God comes to us through 
 love we ought to go to him in the same way, 
 and with much greater reason, since he is of 
 himself worthy of infinite love, and we of our- 
 selves are only worthy of hate. The gift he 
 has made us of his Son, and that which the 
 Son has made us of himself, obliges us all to 
 this love, and should force the most o.-t-nate 
 hearts Love attains the highest degree of 
 its perfection and exerts its last effort when it 
 confers a gift commensurate with the power 
 of the giver ; when this gift is something most 
 precious and which the giver cherishes above 
 all things ; when it is made without constraint 
 or obligation and in a disinterested spirit ; and 
 when, moreover, it is very necessary and very 
 useful to the one who receives it ; if you add 
 to all these conditions the fact of the giver 
 bestowing it with great difficulty and extreme 
 pain, you can say uothing more, ^ow, all 
 
 these qi 
 Lord wl 
 and whc 
 rieht a 
 
 We i 
 
 should \ 
 deign t( 
 men of 
 coming 
 and sig: 
 and sup 
 him fro 
 well as 
 oritvt. 
 whom 
 down d 
 clouds 
 and bu( 
 up tog 
 heaven 
 8 ; Ixiv 
 sired, 1 
 We cai 
 ways, 1 
 behold 
 The 
 
ir 
 
 Lord 
 
 For the Season of Advent. 
 
 69 
 
 5 was the true 
 was pleased to 
 the source of 
 n it, we ought 
 and the trea- 
 rrs with sincere 
 s to us through 
 the same way, 
 since he is of 
 and we of our- 
 ;. The gift he 
 that which 'the 
 bhgcs us all to 
 most oh'^tinate 
 hcst degree of 
 ^t effort when it 
 with the power 
 something most 
 cherishes above 
 thout constraint 
 -sted spirit ; and 
 ;essary and very 
 s it ; if you add 
 act of the giver 
 dty and extreme 
 more. Now, all 
 
 these qualities are combined in excess in our 
 Lord who was given to us in the incarnation, 
 and who therefore exacts from us with perfect 
 right a most ardent reciprocal love. 
 
 ^. Desires and Petitions. 
 We should conceive burning desires and 
 should ask most earnestly that our Lord would 
 deign to come to us in this mystery. The just 
 men of the Old Law earnestly prayed for the 
 coming of the Messiah ; they greatly desired 
 and sighed for it, and offered many petitions, 
 ;md supplications, and vows, and tears, to draw 
 him from heaven. Each one of them was, as 
 well as Daniel, a man of desires, vir desideri- 
 orum. Send, O Lord, they said, send him 
 whom thou hast resolved to send. "Drop 
 down dew, ye heavens, from above, and let the 
 clouds rain the just ; let the earth be opened 
 and bud forth a Saviour, and let justice spring 
 up together. O that thou wouldst rend the 
 heavens and wouldst come down." (Is. xlv. 
 8 ; Ixiv. I.) Thou, O Saviour, so greatly de- 
 sired, burst the heavens and come quickly. 
 We cannot wait for thee to come by ordinary 
 ways, we are so anxious for thee, so eager to 
 
 behold thee. 
 
 The first sentiment of her love that the 
 
JO Practice of Union with Our Lord 
 
 Spouse revealed, and the first word from her 
 lips in the Canticle v/as, according to the usual 
 interpretation of the Fathers, an expression ot 
 the desire that filled all humanity, and espe- 
 cially the synagogue, the desire of the coming 
 of the Messiah, and the prayer she oftered to 
 obtain it. Let the Divine Word, she cried 
 uniting his nature to mine, give me the kiss ot 
 peace; reconciling me with God his Father 
 and teaching me not only by his angels and 
 prophets, but by himself and with his own 
 words, the doctrine of my salvation. 
 
 In the eighth chapter of the same book, as 
 the Fathers explain the passage, this trans- 
 port of desire escapes from her heart and lips : 
 " Who shall give thee to me for my brother, 
 sucking the breasts of my mother, that I may 
 find thee without and kiss thee ; and now no 
 nan may despise me V Who will do me this 
 favor O Divine Word and only Son of God . 
 that 1 may see thee clothed with my nature 
 and shrouded with my ficsh, and thus become 
 mv brother and the son of my mother ? \\ ho 
 will help me so that I will not be obliged to 
 seek thee in the bosom of thy Father where 
 thou art hidden from all eternity and enveloped 
 with inaccessible light, but may find thee in 
 the womb of thy Mother, or clinging to her 
 
 breast .' 
 my eyes 
 thee wit 
 attach II 
 love, jo) 
 ence, an 
 contemt 
 become 
 sister ar 
 
 In otl 
 lie whor 
 the All 
 of all 1 
 longing 
 
 Our ] 
 
 AlUQH, 
 
 its prim 
 because 
 things ; 
 witness 
 signifies 
 express 
 be so." 
 term ol 
 the ace 
 Mosare 
 the arc 
 and cs] 
 
r Lord 
 
 ord from her 
 y to the usual 
 expression oi 
 ity. and espe- 
 of the comint,' 
 ihe offered to 
 rd, she cried, 
 me the kiss of 
 d his Father, 
 lis angels and 
 with his own 
 tion. 
 
 same book, as 
 ge, this trans- 
 heart and lips : 
 or my brother, 
 ler, that I may 
 t \ and now no 
 will do me this 
 y Son of God ! 
 ,vith my nature 
 k1 thus become 
 mother ? Who 
 t be obliged to 
 ly Father where 
 y and enveloped 
 lay find thee in 
 clinging to her 
 
 For the Season of Advent. 
 
 71 
 
 breast ? Who will give me to sec thee with 
 my eyes, to hear thee with my ears, to touch 
 thee with my hands, and, holding thee fast, to 
 attach myself to thee by sentiments of faith, 
 love, joy, gratitude, respect, adoration, obedi- 
 ence, and homage, so that none may dare to 
 contemn me, since by this mystery thou art 
 become my brother and my spouse, and I thy 
 sister and thy beloved ? 
 
 In other passages the Spouse declares that 
 he whom she sought w-as Tolns desiderabilis, 
 the All Desirable ; and she calls him the end 
 of all her desires and the object of all her 
 longings. 
 
 Our Lord in the Apocalypse calls himself 
 Avian, which is a Hebrew word meaning, in 
 its primitive signification, "it is so, it is true," 
 because he is true and truth itself. "These 
 things saith the Amen, the faithful and true 
 witness." (Apoc. iii. 14.) In its secondary 
 signification the word Amen is a prayer, or an 
 expression of desire. " God grant that it may 
 be so." Thus our Lord, the Amen, is the 
 term of all our wishes, and his incarnation is 
 the accomplishment of all our desires. The 
 Mosarebs called our Lady when she was in 
 the ardor of her desires for the incarnation, 
 and especially on the day of the incarnation 
 
72 Practice of Union xvith Our Lord 
 
 when the great mystery was accomplished in 
 her. our Lady of O, because the first word that 
 escapes our heart and hps when we greatly 
 desire a thing is, utinam-0\^ ! would to God. 
 The seven anthems of the Magmfuat wh.ch 
 the Church sings during the seven days before 
 Christmas and which all begin with O, refer 
 to this ; they are all desires and prayers urgmg 
 the Eternal Word to come and accomplish the 
 mystery of the incarnation. 
 
 Let us, then, desire with all the earnestness 
 
 we are capable of. and ask with all our strength, 
 
 our Lord to come to us. to effect in our souls 
 
 nnd bodies his incarnation, to impress its Ica- 
 
 tures upon us and communicate to us its grace 
 
 and spirit. Let us continually inhale and draw 
 
 the incarnate Word into us by acts of faith. b> 
 
 desires, by supplicavions, and by the burning 
 
 words of the patriarchs, so that he may do fo 
 
 us what his divinity did for his human. y,whic 
 
 was to sanctify it, strengthen It. deify It an 
 
 render it so agreeable and glorious to God tha 
 the least of its actions, its slightest glance and 
 most trifling movement procured infinite hono. 
 to the Eternal Father, and immense treasures 
 of blessings to men ; and that we may have 
 ,nace likewise to imitate his sacred human. 
 Tn all the duties it performed toward tht 
 
 Divinity 
 -tanliali; 
 tinucd t( 
 by its lo 
 llianksgi 
 subinissi 
 liim to 
 incarnat 
 glorifica 
 lis in an 
 
 The n 
 is the ef 
 teries, b 
 the virti 
 ones of 
 propose 
 
 /. V 
 
 As c 
 united 
 ought, i 
 myster) 
 selves t 
 to him 
 and zea 
 our ext 
 
7/- Lord 
 
 complishctl iii 
 first word that 
 en we greatly 
 would to God. 
 ignificat which 
 'en days before 
 I with O, refer 
 prayers urgin^^ 
 accomplish the 
 
 the earnestness 
 ill our strength, 
 ict in our souls 
 impress its fea- 
 e to us its grace 
 inhale and draw 
 acts of faith, by 
 by the burning 
 it he may do for 
 humanity, which 
 . it, deify it, and 
 rioustoGodthat 
 
 htest glance and 
 red infinite honor 
 imense treasures 
 lat wc may have 
 sacred humanity 
 ned toward the 
 
 For the Sotisoii of Advent. 
 
 /J 
 
 Divinity to which it was not only united sub- 
 stantially a.id personally, but to which it con- 
 tinued to unite itself by its own interior acts, 
 by its love, its adorations, its glorifications, its- 
 thanksgivings,- its zeal for God's honor, its. 
 submission to his decrees, etc. Let us beg 
 liim to become incarnate in us ; and, as his 
 incarnation is a mystery of union, of love, of 
 glorification, and of annihilation, to operate in. 
 us in an eminent degree all these effects. 
 
 III. -THE VIRTUES. 
 
 The most important point in these exerci.ses 
 is the effective expression of our Lord's mys- 
 teries, by the exact and constant practice of 
 the virtues he practiced in them, the principal 
 ones of which we shall always be careful to. 
 propose. 
 
 /. Union ivith our Lord Jisus Christ. 
 
 As our Lord so graciously and lovingly 
 united himself to us in his incarnation, we 
 ought, in order to express and represent this 
 mystery, to exert all our efforts to unite our- 
 selves to him. We ought to unite ourselves 
 to him through the motives of love for him. 
 and zeal for his glory, and the knowledge of 
 our extreme need of him. For, as our nature 
 
74 Practice of f'liionivith Our Lord 
 
 became innocent, holy, and perfect, only by 
 union with the Word, wc can individually shar 
 its regeneration only by uniting ourselves l<. 
 the Incarnate Word. 
 
 God himself gives us an example of what 
 we must do to form this union with our Lord, 
 and teaches us our K sson in it. First, as he 
 took pleasure in uniting himself to that sacred 
 humanity, we should imitate him by finding 
 in our union with our Lord our satisfci^tion and 
 our chief delight. Secondly, as he united him- 
 self to that humanity in order to come and 
 unite himself to us, and through it to conft - 
 upon us his gifts we should go to him likewise 
 through it, should by it unite ourselves to him 
 rwid render ourselves capable of receiving his 
 gifts and the effects of his goodness. Thirdly, 
 as he united himself to that adorable humanity 
 in order to draw from it his own glory and t.i 
 accomplish our salvation, we should in the 
 same way unite ourselves to it in order to 
 promote God's honor and to save our own 
 souls. Assuredly, since God throughout all 
 eternity has performed no greater act, none 
 more excellent, none more glorious to him 
 and more useful to us, than when he united 
 himself to that most holy humanity, we, simi- 
 larly, can do nothing that will render mor^ 
 
 glory and 
 advantag 
 it. Fin;i 
 sacred h' 
 forever, r 
 let us lik' 
 mate an 
 neither c 
 ever can 
 
 It is c 
 the ICter 
 his incan 
 of his di 
 we shou! 
 him all t 
 call this 
 Son of 
 caused u 
 call it a 
 ercised u 
 sion in o 
 he assun 
 us his gi< 
 to fill us 
 self with 
 felicitv. 
 
if 
 
 Lord 
 
 For the Season of Advent. 
 
 ;5 
 
 -fcct, only by 
 ividuallyshar<- 
 r oursi'lvcs to 
 
 mple of what 
 ,vith our Loiii, 
 . Fir«t, as \\r 
 to that sacred 
 iim by findini( 
 ,atisfaLtion and 
 he united hini- 
 to coiue and 
 fh it to confi • 
 to him likcwi' 
 ursclves to liini 
 )f rcccivincj his 
 ncss. Thirdly, 
 rablc humanity 
 n f;lory and to 
 should in the 
 it in order to 
 save our own 
 throughout all 
 eater act, none 
 jlorious to him 
 when he united 
 lanity. we, simi- 
 ill render mor- 
 
 <;lory and praise to Gotl, nor that will be more 
 advantageous to us, than to unite ourselves to 
 it. Finally, as God united himself to tiiat 
 sacred humanity intimately, inseparatjly, and 
 forever, not forsaking it at the hour of dcatii. 
 let us likewise contract with our Lord an inti- 
 mate and eternal union, such a union as 
 neither death, nor life, nor anything whatso- 
 ever can destroy. 
 
 3. Zeal for our 'Lord's Glory. 
 
 It is certainly most reasonable that, since 
 the Internal Word became incarnate, and in 
 his incarnation humbled himself and made use 
 of his divinity and his humanity to exalt us, 
 we should do all in our power to procure for 
 him all the glory we can. The Greek Fathers 
 call this mystery a Descent, because in it the 
 Son of God descended infinitely low, and 
 caused us to ascend infinitely high ; they also 
 call it a Condescension, because in it he ex- 
 ercised unspeakable goodness .,nd condescen- 
 sion in order to accommodate himself to us ; 
 he assumed our degrada'ion in order to give 
 us his glory ; he united himself to our pc.verty 
 to fill us with his riches, and he charged him- 
 self with our miseries to give us a share in his 
 felicity. 
 
76 Practice of Union with Our Lord 
 
 This is why. sensibly touched by this most 
 admirable abasement, and completely won by 
 this incomparable desire of our Lord for our 
 <,'lory, we should conceive a burning zeal for 
 his, and by all possible means endeavor to 
 procure him honor. We should breathe only 
 his praises, and should refer to them all our 
 thoughts, all our affections all our plans, all 
 our words, and all our works. We should 
 consecrate our souls and bodies to his ylory, 
 employing for it all our strmglh, using and 
 consuming ourselves for it, so as to recognize 
 in some degree, although infinitely unequal, 
 the prodigious things he has done, and the 
 unutterable sufferings he has endured in order 
 to raise us from the dust and place us in a 
 state of glory and honor. 
 
 Besides we arc bound to apply ourselves 
 with all our powers to glorify God. God's 
 glory is the end of the incarnation of the 
 Hternal Word, and, in general, the end of all 
 that God docs ; because his will cannot pro- 
 pose as the last end of all his works anything 
 but his exterior honor and the glory he can 
 receive from his creatures, this being' the thing 
 that of all outside himself is best. Conse- 
 quently, God's glory is the end of our creation 
 and preservation ; save for it we would still be 
 
 in nothi 
 it all till 
 Our I 
 person, 
 coption 
 this cnc 
 ther. . 
 have gl 
 49; xvi 
 I refer 
 my wort 
 glory, 
 ho refer 
 anil he 
 all that 
 and wit 
 creatun 
 taincd, 
 sacred 
 them al 
 and in 
 him. 
 
 Let I 
 in ordei 
 mately 
 sanctifv 
 charity 
 first ca 
 
 FauHj.,Hi,'l ' .4i.'i>-^-'-^'.- ^■'' '■■ ' 'U't-^. 
 
' Lord 
 
 by this most 
 
 ctcly won by 
 
 Lord for our 
 
 nin^' /.t.;al for 
 
 ciKlcavor to 
 
 breathe only 
 
 thorn all our 
 
 our plans, all 
 
 Wo should 
 
 to his ylory, 
 
 Ih, usinj^ and 
 
 s to rocognizo 
 
 itoly uno(\ual, 
 
 loiio, and the 
 
 durod in order 
 
 place us in a 
 
 pply ourselves 
 y God. God's 
 •nation of the 
 the end of all 
 11 cannot pro- 
 vorks anything 
 e glory ho can 
 bcinj,' the thing 
 best. Consc- 
 of our creation 
 c would still be 
 
 For the Season of Advent. 
 
 77 
 
 in nothingness, therefore we ought to refer to 
 it all that we arc. since we exist only for it. 
 
 Our Lord traced for us the model in his own 
 I)crson, having from the moment of his con- 
 ception until his death acted incessantly for 
 this end, whence he said : " I honor my Fa- 
 ther. . . I seek not my own glory. . . I 
 have glorified thoc on the earth." (Jn<>. viii. 
 49 ; xvii. 4.) I glorify my Father, to his glor.v 
 I refer all my thought:^, all my affections, all 
 my words, and all my works ; I seek not my own 
 glory. And still, now in the highest heaven, 
 he refers to the same intention of God's glory, 
 and he will for all eternity, his body, his soul, 
 all that he does and all that he will over do ; 
 and with him, and in him, all men and all 
 creatures who are in a certain manner con- 
 tained, purified, sanctified, and deitied in his 
 sacred humanity ; and moreover, he offers 
 them all for the same intention, out of himself 
 and in themselves, as things that belong to 
 
 him. 
 
 Let us then follow this perfect model, and,, 
 in order to do so, let us unite ourselves inti- 
 mately and inseparably with Jesus Christ by 
 sanctifying grace, by acts of faith, hope, and 
 charity, by desires and petitions, as to the 
 first cause, the general and only instrument 
 
78 Practice of Union zvith Our Lord 
 
 of all the exterior glory offered to the Divini- 
 ty, for this purpose making ourselves but one 
 with him, as we arc in reality, since we have 
 the honor to be members of a body of which 
 
 he is the Head. 
 
 Let us spiritually unite our souls to his soul, 
 our faculties to his faculties, our thou^^jhts to 
 his thoughts, our affections to his affections, 
 our words to his words, our looks, our steps, 
 our motions, and all our actions to his which 
 are infinitely honorable to God, so that all 
 that belongs to us may take from all that be- 
 longs to him a divine lustre and coloring. 
 
 Let us fill ourselves with his spirit, which is 
 a spirit of pure devotion to the glory of God, 
 since his incarnation, his birth, his life, his 
 death, and all his mysteries, have no other 
 ci'd than God's glory. 
 
 Let us very frequently offer him, as a trea- 
 sure that belongs to us, to God, to glorify 
 God in every manner and as much as he merits. 
 Let us also pray him to offer us with himselt, 
 as one of his own possessions, for God's glory, 
 and in himself as being -nntained in him. 
 
 Still more, let us very frequently offer our- 
 selves for the honor and praise of God with 
 God himself. To understand what I mean, 
 we must first know that God is our Creator 
 
 who has f( 
 says: "H 
 (Ps. xcix. 
 and exper 
 can make 
 server wh^ 
 who pres( 
 differs froi 
 fiirmalitiei 
 the first r 
 tinned cr< 
 tlie life of 
 life from l 
 preserves 
 communic 
 duces our 
 in such or 
 infirm or ; 
 or ugly bi 
 or ot'uer 1 
 with littli 
 mcnt ; a ; 
 now consi 
 tempted, 
 tcmptatio 
 in tht'sc d 
 in several 
 Thirdlv 
 
Lord 
 
 the Divini- 
 zes but one 
 cc \vc h.ive 
 dy of which 
 
 \ to his soul, 
 thou^lits to 
 s affections, 
 5, our steps, 
 
 his which 
 so that all 
 all that be- 
 
 olorin;^. 
 irit, which is 
 lory of God, 
 his life, his 
 .ve no other 
 
 n, as a trea- 
 d, to t,^lorify 
 
 1 as he merits, 
 ■.vith himself, 
 
 God's t;lory, 
 i in him. 
 tly offer our- 
 
 of God with 
 vhat I mi.-an, 
 ; our Creator 
 
 For the Season of Advent. 
 
 79 
 
 who has formed our bodies and souls. David 
 says: "He made us, and not we ourselves. " 
 (Ps. xcix. 3.) We also learn this from reason 
 and experience, which teach us tnat nothins^ 
 can m.ake itself. Secondly, that he is our pre- 
 server who not only has given us being, but 
 who preserves it to us ; and as preservation 
 differs from first production only in some little 
 formalities, and is in substance and essence 
 the first production persevered in and a con- 
 tinued creation that follows its first plan, as 
 the life of our body is only a perpetual fiow of 
 life from the soul over it ; so to say that God 
 preserves us is only to say that he constantly 
 communicates being to u?, and always pro- 
 duces our bodies and souls, and produces them 
 in such or such a manner — a healthy body, an 
 infirm or sickly one ; a robust, weak, beautiful, 
 or ugly body ; a body of a melancholy, bilious, 
 or other temperament ; a soul with much, or 
 with little, or with no talent, memory, judg- 
 ment ; a soul sometimes gay, sometimes sad, 
 now consoled, then desolate, afflicted, pained, 
 tempted, and with such and such a species of 
 temptation. God creates our souls and bodies 
 in these different dispositions, and sometimes 
 in several different v.'ays in one day. 
 Thirdly, it must be carefully remarked that 
 
8o Practice of Union with Onr Lord 
 
 God makes our bodies and souls thus for his 
 own i;lory, and produces them in these d.t- 
 ferent states in order to procure to himself by 
 means of each of these different dispositions 
 a particular kind of honor which he could not 
 derive from any other. This is why. if you 
 tell me that if you had more talents, more 
 judgment, more capacity than God has given 
 you if \'our body were stronger and healthier 
 than it' is, vou would in your opinion render 
 him more honor than with the body and mnid 
 you have ; I will reply that truly you might 
 with a different body and mind render honor 
 to God, but not the kind of honor he desires 
 from xou. which only your body and your 
 mind just as you possess them can render Inm. 
 An artisan uses instruments of different sizes 
 and shapes .to fashion his works, and a small 
 and bent instrument will not do what a large 
 and straiglit one will, but will be good for seme 
 other part of the work. In embroidery the 
 different silks used to form a flower all produce 
 effect each according to i^s particular color 
 and shade ; and in music, the different tones 
 produce harmony, but each in its own particu- 
 lar manner. Just so a healthy body and a 
 sick bodv. a great mind and an inferior one. a 
 rich man and a poor man. and, in general, all 
 
 creatures 
 diversity. 
 ,ind each 
 which it 2 
 We kn 
 us for his 
 are ignor, 
 (juires froi 
 he has de 
 place in 
 order, or 
 highest SI 
 by what 
 these twc 
 our own I 
 alone kni 
 served ar 
 what me: 
 predcstin 
 by what i 
 means ca 
 glory he 
 bringing 
 tion. and 
 arc your 
 them, th 
 of cunso 
 of dryne 
 
ir 
 
 Lord 
 
 For the Si-ason of Advent. 
 
 8l 
 
 Is thus for his 
 . in these dit- 
 to himself by 
 It dispositions 
 1 he could not 
 is why, if you 
 talents, more 
 jod has ;^iven 
 : and healthier 
 opinion render 
 body and mind 
 uly you mis^ht 
 1 render honor 
 )nor he desires 
 )ody and your 
 :an render him. 
 )f different sizes 
 ks, and a small 
 do what a large 
 e cood for some 
 embroidery the 
 ivver all produce 
 particular color 
 : different tones 
 its own particu- 
 hy body and a 
 .n inferior one. a 
 i, in general, all 
 
 creatures in the universe in their marvelous 
 diversity, serve God in their different ways, 
 and each in its own way renders him an honor 
 which it alone can render him. 
 
 We know very well that God has created 
 us for his j^lory and our on beatitude, but we 
 are ignorant of what particular glory he re- 
 (juires fron? us, and to what degree of beatitude 
 he has designed to raise us, whether it be to a 
 place in the choir of angels of the lowest 
 order, or among the archangels, or with the 
 highest seraphim. And further, we know not 
 by what particular means we are to execute 
 these two great works of the glory of God and 
 (Hu- own beatitude ; God alone knows this ; he 
 ;donc knows in what manner he desires to be 
 served and glorified in you and by you, and to 
 what measure of grace and happiness he has 
 predestined you ; and likewise, he alone knows 
 by what means you are to reach it. The only 
 means capable of procuring him that particular 
 glory he desires and expects from you, and of 
 bringing you to the degree of grace, perfec- 
 tion, and eternal felicity he has assigned you, 
 arc your body and soul just as he has made 
 them, the dispositions of light ftr of darkness, 
 of consolation or of desolation, of unction or 
 of dryness, of peace or of disquiet and temp- 
 
82 Practice of Union with Our Lord 
 
 tation. in which he puts you to-da>', at this 
 hour and moment, and the present condUton 
 office, and employment to which he has called 
 
 ' ^Therefore, as God truly present and dwell- 
 in. in us, constantly creates for his own glory 
 o;r bodies and souls in all the various dispos.- 
 ■ tions of nature and grace wherem they are at 
 each moment, and refers them to his hono, 
 and praise, thus making for h.mself m us per- 
 petual sacrifices, and taking infinite compla- 
 cency in all these dispositions because c 
 creates them, according to the words o the 
 Prophet king : " The Lord shall rejoice in his 
 works," (Ps. ciii. 30 and because in their vari- 
 eties they are the true and only means by 
 ,,l,ch he gains from us the P-'t-''- '-;- 
 he requires at that moment ; we should un tc 
 ourselv<-s to him dwelling in us, and should, 
 as it --. second-him, agreeing to all that he 
 does in us for his glory and with him taking 
 pleasure in it. esteeming ourselves happy to 
 be able to concur with him in so »°ble a de- 
 sign, and verv frequently referrmg our bodies 
 ■..Id souls in ail their states to his honor. 
 ' Let us in this imitate our Lord in whom the 
 Divinity, sanctifying and deifying the human- 
 ity by Its personal union with it, consecrated 
 
 and appl 
 mosj sac 
 ployed fo 
 sion. its s 
 its operal 
 
 The lai 
 the prad 
 and by u 
 
 It con: 
 with a J 
 God's gli 
 that he 
 souls, in ' 
 us. 
 
 Seconc 
 a spirit ( 
 and appr 
 with hun 
 am! fortit 
 joy. 
 
 Thirdl 
 the day 
 powers. 
 God's gl( 
 that he i 
 itating tl 
 this. 
 
 The n 
 
 L 
 
Lord 
 
 For the Season of Advent. 
 
 8^ 
 
 i-day. at this 
 
 Mit condition, 
 
 he has calkd 
 
 lit and dwcU- 
 his own glory 
 irious disposi- 
 in they are at 
 
 to his honor 
 self in us per- 
 finite compla- 
 ,s because he 
 
 words of the 
 il rejoice in his 
 e in their vari- 
 inly means by 
 ivticular honor 
 ,-e should unite 
 is, and should, 
 T to all that he 
 ith him taking 
 elves happy to 
 so noble a de- 
 ring our bodies 
 his honor. 
 ,rd in whom the 
 ing the human- 
 i it, consecrated 
 
 and applied it to its own glory ; ar '. that 
 mos^ sacred humanity referred to and em- 
 ployed for the same end without any intermis- 
 sion, its soul, its body, its essence, its faculties, 
 its operations, and its whole being. 
 
 The last thing that we must understand is 
 the practice of this divine glorification in us 
 and by us. 
 
 It consists, first, in accepting and bearing 
 with a great desire and an ardent zeal for 
 God's glory, all the dispositions and changes 
 that he produces in us, in our bodies and 
 souls, in whatsoever manner they may come to 
 us. 
 
 Secondly, in accepting and bearing them in 
 a spirit of faith, with a sentiment of esteem 
 and approbation of his will ; with submission, 
 with humility and great respect, with patience 
 and fortitude, with silence, with love, and with 
 joy. 
 
 Thirdly, in referring very frequently during 
 the day our body and soul, our being, our 
 powers, our actions, and all that we are to 
 God's glory, uniting ourselves to him in order 
 that he in us may refer them to that end, im- 
 itating the example our Lord has given us of 
 this. 
 
 The more frequently, the more perfectly, 
 
 ^mM 
 
84 Practice of Union tviih Our Lord 
 
 that is. ^vith the more zeal, the more faith. 
 and the more of the other virtues, we shall do 
 this, the more excellently we shall glorify 
 God and the greater honor we shall render 
 
 ■"Tn conclusion, remember that as God's will 
 is always invariably fixed to desire and claim 
 his glory, the shortest, easiest, and surest way 
 of glorifying God is to will precisely all that 
 he wills ; anci in proportion as we do this with 
 more or less resignation, abandonment, and 
 destruction of our own will, the glory we ren- 
 der to God will be greater or less. 
 
 J. Sclf-Abascmcnt. 
 Our Lord annihilated himself in order to 
 unite himself to us and to raise us to the de- 
 orce of honor we now enjoy. " Scmcttpsum 
 "^.inanivitr says St. Paul. Therefore, let us 
 annihilate ourselves for him, let us labor to 
 destroy and annihilate in us all that is ever so 
 sli-htly contrary to his glory and our perfoc- 
 timi • let us annihilate our spirit, our judg- 
 nKMii, our will, our desires, our inclinations 
 and humors, and let us undertake this task 
 courageously and faithfully. And truly if he 
 who is All and Sovereign Majesty was pleased 
 to become nothing, and to humble himself 
 
 infinitely 
 LMcat anc 
 nothing, ; 
 to abase 
 Last so f 
 incite yo 
 mind, anc 
 words, " . 
 liimself, I; 
 
 (Undei 
 Jure sugi 
 ing.. take 
 position, 
 are not ; 
 shall ger 
 titles.) 
 
 These 
 
 through 
 tcry in o 
 .aid to 1 
 liim into 
 
r Lord 
 
 e more faith. 
 
 i, wo shall do 
 
 shall glorify 
 
 shall render 
 
 ; as God's will 
 u-e and claim 
 nd surest wa>' 
 cisely all that 
 e do this with 
 donmcnt, and 
 glory wc. rcn- 
 ss. 
 
 ;lf in order to 
 e us to the de- 
 " Scinetipstim 
 hereforc, let us 
 ct us labor to 
 that is ever so 
 and our pcrfcc- 
 oirit, our judg- 
 )ur inclinations 
 rtake this task 
 \nd truly, if he 
 ;sty was pleased 
 lumblc himself 
 
 Ff'r the Season of A(i:-tnt. 85 
 
 infinitely that he might make us something 
 -rcat and exalted, we who intrinsically arc 
 nothing, are under all imaginable obligations 
 to abase and annihilate ourselves for him, at 
 1 'ast so far as nothing can abase itself To 
 incite you to this, keep continually in your 
 mind, and very frequently on your lips, these 
 words, " sanetipsuiit exinanivit" he debased 
 iiimself, he annihilated himself. 
 
 IV.— MEDITATIONS. 
 
 v.— READING. 
 
 (Under these two headings Father Saint- 
 Jure suggests matter for meditation and read- 
 ing, taken from pious books of his own com- 
 position, or from other authors ; but as they 
 are not all easily to be found in English, we 
 shall generally omit what comes under these 
 titles,) 
 
 VI.-ASrtRATORY VERSES 
 
 These verses, together with those scattered 
 through our page?, may serve to fix the mys- 
 tery in our memories, to bind our spirits to it, 
 ,ind to help us to inhale our Lord and draw 
 !iim into us; for this reason wc should during 
 
86 Practice of Union ivith Our Lord. 
 
 the- clav frequently repeat them, now one, now 
 anotlu':-, according to our dispositions. 
 
 "The Word was raadc flesh and dwelt 
 amoni; us." (Jno. i. H-) These words should 
 be repeated with faith, love, and reverence, 
 and sometimes with bended knee as the Churcli 
 requires of her priests when they repeat them 
 
 in the Mass. . 
 
 " Lord, what is man, that thou art mnulful 
 of him } or the son of man, that thou visitest 
 him'" (Ps. cxliii. 3-) Lord, what is man that 
 thou shouldst make thyself known to mm, 
 even visibly and in his own nature t And the 
 son of man that thou shouldst have regard to 
 him > If thou consuitest thy own knowledge 
 thou wilt find that man is only vanity, houv^ 
 Vixniiati similis f actus est. . , , • 
 
 " Semctipsum c.xinanivit, lie emptied him- 
 self." (Philipp. ii. ;•) He annihilated himself. 
 
 rR.\CTICE 
 CHRIS 
 
 TilF, pr 
 its subject 
 t>-, his circ 
 the offerir 
 God his ] 
 Egypt an^ 
 den life. 
 
 We mu 
 a simple i 
 stable, la 
 with our 
 an ass for 
 suffering 
 fying the 
 and so c 
 mysteries 
 
 The af 
 conceive 
 mysteries 
 
Lord. 
 
 now one, now 
 itions. 
 
 h and dwelt 
 words should 
 nd reverence, 
 ; as the Church 
 y repeat them 
 
 3U art mindful 
 ,t thou visitest 
 Kit is man that 
 :nown to him, 
 ure ? And th.c 
 have regard to 
 >\vn knowledge 
 Iv vanity, homo 
 
 emptied him- 
 ihilated himself. 
 
 CHAPTER IV. 
 
 PRACTICE OF UNION WITH OUR LORD JKSUS 
 CHRIST FROM CHRISTMAS TO LENT. 
 
 I.-THE SUI5JECT. 
 
 The practice for this season will have for 
 its subject the mysteries of our Lord's nativi- 
 ty, his circumcision, the adoration of the kings, 
 the offering his holy Mother made of him to 
 God his Father in the temple, his flight into 
 Egypt and his dwelling there, and all his hid- 
 den life. 
 
 We must regard with the eyes of faith, with 
 a simple and attentive gaze, our Lord in the 
 stable, laid in the manger upon the stmw, 
 with our Lady and St. Joseph and an ox and 
 an ass for his company ; we must behold him 
 suffering the wound of a sharp knife and testi- 
 fying the violence of his pain by his tears ; 
 and so on, we must study him in the other 
 m'ysteries of this season. 
 
 II.— THE AFFECTIONS. 
 
 The affections and interior ^cts we should 
 conceive toward our Lord in these sacred 
 mysteries are the same that moved the shep- 
 
88 Practice of Union with Our f^oni 
 
 herds and the royal magi; and. to sock stUl 
 more perfect models of these .-numents, the 
 same that filled the hearts of our Lady and 
 St. Joseph. 
 
 /. Faith. 
 Our first sentiment should be a lively faith 
 that this little Child is the true God, th;u 
 beneath this lowliness and this mean appear- 
 ance is concealed the full -lory of the D.vrn- 
 itv.that under this feebleness lies the strength 
 of the Omnipotent, under this silence the 
 Eternal Word and the wisdom of the hather; 
 that in this little child, weeping and shivering 
 %vith cold, is contained the joy of the angels 
 and of all the ble .sed, and in this little crea- 
 ture the Creator of the universe. 
 ' Thus, looking at this Child in the manger 
 on the straw, we will not confine our gaze to 
 his flesh nor to his miserable surroundmgs, but, 
 enlightened by a strong faith, wc will, with 
 piercing glance, penetrate the depths of the 
 mystery and discover there the Divnuty re- 
 splendent with glory, though enveloped with 
 the cloud of this sacred humanity, and we 
 will exclaim with St. Thomas, but in a spn-it 
 of more perfect faith : " Doviinus incus rt Dcus 
 ,„,„,_My Lord and my God !" (Jno. xx. 28.) 
 
 Yes. this 
 n(j other 1 
 Yes, this 
 legitirnatt 
 my joy ai 
 and desti 
 treasure ; 
 my stren 
 abased is 
 utters noi 
 (lorn ; thi 
 tor : Doh 
 Lord and 
 
 After t 
 of adorat 
 follow th 
 lieve tha 
 is your k 
 in your n 
 person, 
 before h 
 this, bee 
 reasonah 
 expcrien 
 Lord, an 
 Virgin, 
 
' Lord 
 
 to sock still 
 mimc-nts, the 
 ur L;xdv and 
 
 a lively faith 
 uc God, th;i 
 mean appear- 
 
 of the Divin- 
 s the strength 
 [s silence the 
 )f the Father ; 
 
 and shivering 
 
 of the angels 
 his little crea- 
 
 in the manger 
 tie our gaze to 
 foundings, but, 
 , we will, with 
 
 depths of the 
 iic Divinity re- 
 envcloped with 
 lanity, and we 
 
 but in a spirit 
 ms mens it Dens 
 " (Jno. XX. 28.) 
 
 From Chnsimas to Lent. 
 
 89 
 
 Yes, this little Child is my God, and I desire 
 no other bcsvdcs him, even as there is no other. 
 Yes, this little Child is my God, my tru, and 
 legitimate Lord ; this Child who \sccp^ is 
 my joy and my beatitude ; this Chi'd so poor 
 and destitute of necessary things 1 all my 
 treasure ; this Child so tender and feeble is al' 
 my strength ; this Child so humiliated anu 
 abased is my sovereign glory ; this Child who 
 utters not a word is my master and my wis- 
 dom ; this Child of a day is :ny Internal Crea- 
 tor : Domiiiiis mats ct Dcii^ mats— he is my 
 Lord and my God. 
 
 2. Adoration. 
 
 After the act of faith we must make an act 
 of adoration. This will naturally and easily 
 follow the act of faith ; when you firml>- be- 
 lieve that a person to whom you are presented 
 is your king, this belief immediately produces 
 in your mind an impre.^sion of respect for his 
 person, and impels you to bow profoundly 
 before him ; you find no difficulty in doing 
 this, because it appears to you so just and 
 reasonable. After your act of faith yoii will 
 experience the same reverence toward our 
 l,ord, and you will adore him with the Blessed 
 Virgin, with St. Joseph, with the magi, and 
 
 
go Practice of Union with Our Lord 
 
 ,,Hh tl.c an,els who received. St. Paul say. 
 tlK. command to adore him at the mornu. 
 
 of his incarnation and his birth. And a,a >. 
 :.hcn he bringeth in the f-t-be.oUen uto 
 the worUl. he saith : " And let all the an.^els 
 of God adore him." (Heb. i. 6) 
 
 If the Seraphim and Cherubim ado.e h.m. 
 and through reverence bow down before h.s 
 majesty, how much more reason have not we 
 !!> a.Uut dust, and besides are under ia 
 
 ,.reater obligations to our Lord than tl 
 tn..cls are, since, as the apostle says he dul 
 not take their nature to save them but ours 
 
 t .ave us-how much more reason have no 
 l:,;, adore him. to humble and abase and 
 
 annihilate ourselves in his presence ? 1 here- 
 fore, let us say to him : , mrl ■ 1 
 I adore thee. O little Child and great God . 
 
 I adore and honor thee in union ^v.th h^ 
 lilessed Virgin, St. Joseph, the mag., and the 
 "<.els, with sentiments of the deepest respec 
 and profoundest reverence 1 am capable of 
 Ind as the angels adore thee in heaven u 
 
 bosom of thy Father and on the throne of hy 
 „,o,y. with humiliations and abasements ha 
 exceed our thoughts and words. I adore thee 
 n he crib and on the bosom of thy Mother. 
 
htr Lord 
 
 , St. Taul says, 
 t the inomciUs 
 h. And again, 
 t-boyottcn into 
 t all the an^^cls 
 
 5.) 
 
 ibinn adore him, 
 Jown before his 
 5on have not we 
 js are under far 
 
 Lord than th.e 
 Stic says, he did 
 L> them, but ours 
 
 reason have not 
 I anil abase and 
 csence ? There- 
 
 1 and great God 
 
 union with the I 
 .he magi, and the 
 le deepest respect] 
 I am capable of, 
 e in heaven in the! 
 the throne of tlu'l 
 abasements thatl 
 ords, I adore theej 
 )m of thy Mother, 
 
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 Canadian Institute for Historical Microreproduc.ions / Ins.itut canadien de mioto.ep.oductions his.oriques 
 
with, 
 subm 
 
 siipp< 
 the : 
 
From Christinas to Lent. 
 
 91 
 
 with, at least in desire, the same respect and 
 
 submission. 
 
 J. Admiration. 
 
 It is a spectacle worthy of extreme admira- 
 tion to sec the Internal the child of a day, 
 the Immense reduced to limits, the Impassible 
 suffcriniT, the Immortal subject to death, the 
 Rich needy, Joy weepinjj, Beatitude miser- 
 able Speech dumb, Light unillumined. 
 Authority submissive. Wisdom taught. Power 
 supported, and God, before whose Majesty 
 the Seraphim and Cherubim are but atoms, 
 l>ing in a manger upon straw between two 
 animals. 
 
 St. Bernard, beholding the sight, cries out : 
 " Who will not admire, and who can suffi- 
 ciently admire a thing so admirable and 
 strange } God eternal. Son of the Most High, 
 begotten before ages, is born a little Child." 
 And the prophet Habacuc, fainting from 
 astonishment, says to this Child : " Lord, I 
 have considered thy works and was afraid." 
 (Habac. iii. 2.) Seeing thee not in heaven 
 among the angels, but in a stable between 
 two animals. 
 
 ^. Gratitude. 
 
 Words are inadequate to express how much 
 gratitude we owe our Lord for having come 
 
93 Practice of Union ivith Our Lord 
 
 down to earth for our sake and placed him- 
 sflf as we see him in the stable. He said of 
 himself, " I came forth from the Father, aiui 
 am come into the world." (J no xvi. 28.) Be- 
 hold two terms, two places, two conditions 
 widely different-that he left, the bosom of 
 the Father, the splendor of glory, majesty 
 adored by angels, the state of infinite beati- 
 tude—and that to which he came, a stable, 
 a mani,^er, poverty, contempt, and misery. 
 When ■ we think of St. Alexis whom the 
 Church calls the most noble of Romans, 
 when we think of him in his father's hou.se 
 abundantly provided with all his heart could 
 desire, and on his marriage-day loaded with 
 nwors and honor, and then a few years later 
 sleeping under the steps of his father's palace, 
 unknown, poor, scorned, and mocked by his 
 . own servants, we are greatly surprised to sec 
 the same person voluntarily m two such 
 different conditions. But in our Lord we see 
 a change still more extraordinary, and which 
 caused his Father to- say by the prophet 
 Abdias- "Behold I have made thee small 
 among the nations. Thou art exceeding con- 
 temptible." (Abd. i. 2.) 
 
 This change accepted for our sake by the 
 Son of God, demands in return a most un- 
 
 boi 
 froi 
 woi 
 tha 
 vcr 
 
 yoi 
 
 yoi 
 
 f\iv 
 
 bru 
 
 gra 
 
 ouj 
 
 wli 
 
 he 
 
 coi 
 
 en( 
 
 suf 
 
 anc 
 
 cot 
 
 eat 
 
 sta 
 Lo 
 mr 
 hi^? 
 sei 
 
 1 
 
i Qur Lord 
 
 From Christmas to Lent. 
 
 93 
 
 and placed him- 
 ablc. He said of 
 I the l-'ather, aiul 
 Jno xvi. 28.) Bc- 
 I, two conditions, 
 :ft, the bosom of 
 af glory, majesty 
 • of infinite beati- 
 le came, a stable, 
 ipt, and misery ! 
 fVlexis whom the 
 oble of Romans, 
 his father's house 
 all his heart could 
 e-day loaded with 
 1 a few years later 
 his father's palace, 
 nd mocked by his 
 ;ly surprised to see 
 rily in two such 
 in our Lord we see 
 )rdinary, and which 
 ,y by the prophet 
 ; made thee small 
 I art exceeding con- 
 
 "or our sake by the 
 return a most un- 
 
 bounded gratitude. If a king should come 
 from the ends of the earth to visit you, you 
 would consider yourself under obligations to 
 thank him ; and if in coming he had suffered 
 very much, you would feel yourself under still 
 greater obligations ; and if he came to deliver 
 you from most serious evils that were afflicting 
 you, and to bestow upon you all sorts of 
 Aivors, you would deem yourself less than the 
 brutes if you were not overwhelmed with 
 gratitude. Oh! what; sentiments of gratitude 
 ought we then to iiave toward our Lord ! 
 what thanksgivings we should offer him, since 
 lie is far more exalted than any king, and 
 comes from a much greater distance than the 
 ends of the earth, and endures excessive 
 sufferings in order to deliver us from our evils 
 and to enrich us with blessings that are in- 
 comparably more precious than those any 
 earthly king could bestow ! 
 
 5. Love for our Lord. 
 
 The mere sight of what takes place in the 
 stable should fire our hearts with love for our 
 Lord. God, knowing that so long as he re- 
 mained invisible and insensible, man, who in 
 his operations depends greatly upon the 
 senses, would always have much difficulty In 
 
94 Practice of Union with Our Lord 
 
 loving him. to take asvay this difficulty and 
 remove all the obstacles to the love he re- 
 quires of man, made himself visible and sen- 
 sible in the most lovable and charming manner 
 possible, by becoming a man like unto us ; he 
 made himself our Brother and our Spouse, 
 titles most powerful to attract and oblige us 
 
 to love. 
 
 What is more, God became a creature, God 
 is a little child. God lies upon the straw be- 
 tween two animals, God is miserable, and for 
 us ' After that we do not love him ? Has 
 not St. Paul good reason to say : " It any man 
 love not our Lord Jesus Christ, let him be 
 anathema Y' (i Cor. xvi. 22.) If any one after 
 such obligations does not love our Lord, let 
 him be anathema. 
 
 And the mark of the sinner that he takes in 
 his circumcision, and the precious blood that 
 he painfully spills in that mystery, and with 
 such pxtreme ignominy, and so soon ! Does 
 not this force us to love him .' St. Bc-rnard ex- 
 claims in admiration : " The Son of God found 
 himself on the day of his birth less than th. 
 angels, because he found himself man ; this is 
 wonderful. But on the day of his circumcision 
 1 see something more admirable and more 
 astonishing still, because in that mystery he 
 
 mad 
 bcsi 
 man 
 Chu 
 
 IIOS 
 
 cant 
 
 chai 
 
 own 
 
 O 
 
 lute 
 
 con 
 
 opp 
 
 joy 
 
 still 
 
 tog 
 
 thir 
 
 cou 
 
 luiv 
 
 and 
 
 sub 
 
 and 
 
 to 
 
 the 
 
 ofl 
 
 of 
 
 the 
 
 tha 
 
Our Lord 
 
 From Christmas to Lent. 
 
 95 
 
 lis difficulty and 
 the love he re- 
 visible and sen- 
 charming manner 
 like unto us ; he 
 and our Spouse, 
 ict and oblige us 
 
 le a creature, God 
 pon the straw bc- 
 miserable, and for 
 love him ? Has 
 say : " If any man 
 :hrist, let him be 
 ) li any one after 
 love our Lord, let 
 
 er that he takes in 
 recious blood that 
 mystery, and with 
 id so soon ! Does 
 ? St. Bernard ex- 
 t Son of God found 
 birth less than the 
 imself man ; this is 
 ^ of his circumcision 
 mirablc and more 
 in that mystery he 
 
 made himself less than the anfrcls by takin^j, 
 besides the nature of man, the form of sinful 
 man." (Serm. 3, de Circumcis.) Thus Holy 
 Church says on the feast of the Circumcision : 
 " Propter vimiam eharitateui suam,qu(i dilcxit 
 iios Dens, Filium suum nisit in similitudinem 
 earnis peceati. On account of the excessive 
 charity with which he loved us, God sent his 
 own Son in the likeness of sinful flesh." 
 
 Our Lord, both as God and man, was abso- 
 lutely impeccable, and there is nothing so 
 contrary to God as sin. Riches are certainly 
 opposed to poverty, greatness to littleness, 
 joy to sorrow, and life to death ; but sin is 
 still more opposed to God. God easily brought 
 together and united in his person those first 
 things, though so different from him ; but he 
 could not do the same with the last— sin. We 
 have seen him at once rich and poor, great 
 and small, happy and miserable, immortal and 
 subject to death ; but we never saw liim holy 
 and a sinner. Hence, the more sin is contrary 
 to him and the more he is the enemy of sin, 
 the more plainly he has declared the excess 
 of his love for us by deigning to take the mark 
 of sin, and doing so willingly and lovingly in 
 the desire rather to compromise his own honor 
 than not remedy our ills. 
 
96 Practice of Union with Our Lord 
 
 Truly, it is goins very far in the way of love 
 that the Son of God should not be content to 
 prove his affection for us by becoming man. 
 by beint^ born a little child, poor, contemned, 
 and subject to every discomfort ; but that he 
 should desire to appear that which he is not. 
 and which he can never be. a sinner, and to 
 bear the vile character and the shameful nuuk 
 of sin. which he holds in horror and cannot 
 endure. Being unable to be a sinner, fc.- our 
 salvation he assumes the appearance of one. 
 ( )h ! what love, and what benevolence ! 
 
 Who can describe the gofx^l ^^'''' ''^"^ ^^^"^ 
 ardent affection with which in the temple he 
 offered himself to God his Father for us, and 
 offered himself to be scourged, crowned with 
 thorns, and crucified.' Whvt a wonderful 
 proof of love thus to give himself to us. ftnd 
 to allow us to possess him in exchange for so 
 little, for the sigh of a repentant heart, for a 
 • morsel of bread and a cup of cold water given 
 to a beggar ! while to purchase and possess 
 us. thoi^gh there is no comparison between 
 liis value and our worthlessncss, he gave all 
 his blood and sacrificed his life, so great was 
 his desire to give himself to us and to win us 
 
 to him ! - 
 
 All these proofs our Lord has given us ot 
 
 his lov 
 
 hearts 
 
 said ti 
 
 man a 
 
 for us, 
 
 that a 
 
 nate v 
 
 but wi 
 
 tiest i 
 
 of sto 
 
 would 
 
 the m 
 
 to de] 
 
 moun 
 
 they 
 
 the w 
 
 shalt 
 
 them 
 
 abase 
 
 "the 
 
 bccai 
 
 (Sen 
 
 St. 
 
 "Th 
 
 Savi( 
 
 his I 
 
 with 
 
 ing 1 
 
Our Lord 
 
 the way of love 
 ot be content to 
 
 becoming man, 
 loor, conteinnctl. 
 ort ; but that he 
 
 which he is not, 
 
 a sinner, and to 
 le shameful nuirk 
 irror and cannot 
 
 a sinner, fcr our 
 ipcarancc of one. 
 nevolence ! 
 )od will and the 
 n the temple he 
 ather for us, and 
 jd, crowned with 
 lit a wonderful 
 limsclf to us, and 
 1 exchange for so 
 ntant heart, for a 
 " cold water given 
 :hasc and possess 
 nparison between 
 sucss, he gave all 
 1 life, so great was 
 1 us and to win us 
 
 rd has given us of 
 
 From Christmas to Lent. 
 
 97 
 
 lus love, demand of us for him all the love our 
 hearts are capable of. The prophet Isaiah 
 said to him that if he should make lumsclf 
 man and should descend to such abasements 
 for us, and should work those miracles of love 
 that are seen in his nativity, the most obsti- 
 nate would be unable to withstand his efforts, 
 but would surely melt into tears ; the haugh- 
 tiest spirits would humble themselves, hearts 
 of stone would break, and the coldest souls 
 would enkindle with his love with so much 
 the more ardor as he lowered himself for them 
 to depths so unworthy of his Majesty. " The 
 mountains would melt away at thy presence, 
 they would melt as at the burning of fire ; 
 the waters Avould burn with fire ; when thou 
 Shalt do wonderful things we shall not bear 
 them." (Is. Ixiv. I, 2, 3) "Tl^'-^ '^"•'''^ ^'^ 
 abased himself for me," says St. Bernard, 
 "the dearer he is and the moje I love him. 
 because he has made himself more amiable." 
 (Serm. i, in Kphiph.) 
 
 St. Paul, to move us to this love, says that 
 "The goodness and kindness of God our 
 Saviour appeared," (Tit. iii. 4) when, to show 
 his love for men, he appeared to them clothed 
 with their nature, lying in a manger, and bear- 
 ing the mark of sin. Commenting upon which 
 
r 
 
 ■ HM. II p ill tffl ll l l 
 
 98 Practice of Union wi^h Our Lord 
 
 words of the apostle, St. Beniani adds : " How 
 could our Lord display more plainly his good- 
 ness than by uniting himself with my flesh ? 
 Was there a means of showing more clearly 
 his mercy than by assuming our miseries? 
 And what more certain proof of his benev- 
 olence could he give than to reduce him- 
 self, the Word of God, for our sake, to the 
 condition of the grass of the field ? " 
 
 Who that believes these truths and reflects 
 upon them with any degree of attention, can 
 fail to consider himself under positive obliga- 
 tions to love our Lord with all his heart, and 
 to prove his love by deeds, just as our Lord 
 proved his for us, not by words, but by 
 wondrous works ? 
 
 God the Father, on the day when his Son 
 was presented to him in the temple in his 
 own name and in ours, and in that of all the 
 human race, gave him back to his holy 
 Mother, to let us know that it is to her he 
 gives him, that she must give him to us, that 
 to her we must address ourselves if we will 
 have him, that without her he shall never be 
 possessed by us. To her, therefore, we are 
 indebted for Jesus Christ, since she is his 
 Mother, and without her consent to the pro- 
 posal the Archangel Gabriel made her in 
 
Otir Lord 
 
 niadds: "How 
 ilainly his Rood- 
 with my flesh ? 
 [ig more clearly 
 J our miseries ? 
 jf of his bcnev- 
 to retlucc him- 
 3iir sake, to the 
 field ? " 
 
 uths and reflects 
 of attention, can 
 r positive obliga- 
 all his heart, and 
 just as our Lord 
 ' words, but by 
 
 lay when his Son 
 he temple in his 
 in that of all the 
 ick to his holy 
 t it is to her he 
 ^e him to us, that 
 rselves if we will 
 he shall never be 
 therefore, we are 
 since she is his 
 onsent to the pro- 
 riel made her in 
 
 From Christmas to Lent, 
 
 99 
 
 God's name, on the day of the Annunciation, 
 a consent she was free to {;ivc or to refuse, 
 we would never have obtained liim, and 
 cunsequently we would never have had a 
 ,1 Saviour nor a salvation. On the feast 
 i)f the I'urificalion she receives him anew 
 from God tlic Father in order to again give 
 him to us. 
 
 Tlierefore, wc possess Jesus Christ, and in 
 him ail our happiness, only through the 
 lUcssed Virgin, and but for her he would not 
 be ours. St. Bernard says: "God has so 
 decreed that we can possess nothing that we 
 do not receive from Mary's hands." Hence 
 we must infer that we are also under infinite 
 obligations to honor her, to love her, and to 
 render her endless thanksgivings and every 
 possible homage. 
 
 We should make our offering of the Son to 
 God the Father in the dispositions of the 
 Blessed Virgin, with a most profound interior 
 and exterior humility, with singular reverence, 
 with great devotion, with cordial tenderness, 
 with unspeakable gratitude for having given 
 him to us, with ardent zeal for his glory, and 
 with all other affections ; we should offer him 
 as the dearest and most precious thing we 
 possess, to be our mediator with the Father, 
 
 1 
 
jf"*" 
 
 100 Practice of Union with Our Lord 
 
 our advocate, our plcd-^rc, our ransom, our 
 sacrifice of ^'lorification to procure infiniti: 
 glory to God, our sacrifice of propitiation to 
 obtain the pardon of our sins, our cucharistic 
 sacrifice to thank him for his benefits, and our 
 sacrifice of impctration to obtain fresh benefits, 
 in fine, to be before the throne of God our 
 
 all. 
 
 God the Father having received his bou 
 from us, gives him .back to us to be our 
 Saviour, our Redeemer, our protector, oir 
 consoler, our physician, our model, our 
 strength, our wisdom, our riches, our glory. 
 our peace, our joy, and our all. " Christ is 
 all, and in all," says St. I'aul. rColo.ss. 
 
 iii. 2.) 
 
 Our life should be a continual exercise ot 
 offering and giving with these sentiments. 
 Jesus Christ to God his Father, and of receiv- 
 ing him from God ; and as he is given to us 
 with infinite love, let us receive him with mo.st 
 
 ardent love. 
 
 Then, enjoying your happiness and the in- 
 estimable favor that is done you, with the 
 holy old man Simeon, take the dear child in 
 your arms, and gazing upon him with faith, 
 respect, gratitude, joy, hope, and love, remem- 
 ber that even as that holy old man could not 
 
 die unti 
 lug to t 
 (ihoat : 
 Holy C 
 before 
 (Luke i 
 sen inn 
 ill f^nct 
 (J hor 
 (lb. ii. 
 presscc 
 for you 
 nation;^ 
 your It 
 well t( 
 the ch 
 until 3 
 which 
 nally a 
 stantlir 
 and in 
 
 '■ at 
 
 If til 
 
 object 
 propor 
 sessior 
 should 
 
Our Lord 
 
 lur ransoin, our 
 procure infiniti: 
 f propitiation to 
 . cm- cucliaristic 
 benefits, ami our 
 lin fresh benefits, 
 •one of God our 
 
 -cccived his Son 
 o us to be our 
 r protector, our 
 )ur model, our 
 riches, our glory. 
 • all. " Christ is 
 . Paul. rColoss. 
 
 tinual exercise of 
 ;hese sentiments, 
 her, and of receiv- 
 he is given to us 
 ive him with most 
 
 piness and the in- 
 )ne you, with the 
 : the dear child in 
 an him vvith faith. 
 ;, and love,remcm- 
 old man could not 
 
 From Christmas t> Lent. 
 
 lOI 
 
 die until he had first seen Jesus Christ accord- 
 \\\» to the promise he received from tlic Holy 
 (".host : " He had received an answer I'rom the 
 Holy (ihost, that he should not see death 
 before he had seen the Christ of the Lord ;" 
 (Luke ii. 26.) and as he san<,' : " Nunc dimitlis 
 sen urn tiium, Dominc, sccnuduvi vcrlmin iuiim 
 ill paci- ; now thou dost dismiss thy servant, 
 O Lord, according to thy word in peace," 
 (lb. ii. 29,) only when he held him in his arms 
 pressed close to his heart ; so it is impossible 
 for you to die to your vices, to your bad incli- 
 nations and your corrupt nature, or to sing 
 your mmc dimittis, that is, to bid a last fare- 
 well to them all. and to enjoy the peace of 
 the children of God and true rest of spirit, 
 until you hold Jesus Christ in your arms, 
 which will only be when you are united eter- 
 nally and intimately with him. in your under- 
 staniiing by meditating upon his mysteries, 
 and in your will by loving him. 
 
 ' ,6. Joy. 
 
 If the possession of a good be the legitimate 
 object of joy, a joy that goes on increasing in 
 proportion as the good is greater and the pos- 
 session of it more secure, our Lord's nativity 
 should be to us a cause of inexpressible joy on 
 
103 Practice of Union iviih Our Lord 
 
 acount of the infinite blessings it brings us, 
 anu wliich are so securely our^: that no one. in 
 all the world can steal them away without 
 our consent." 
 
 Isaiah, referring to this, mystery, says : 
 "The people that walked in darkness have 
 seen a great light ; to them that dwelt in the 
 regior of the shadow of death, light is risen.' 
 (Is. ix. 2.) They that were shro-idcd in dark- 
 ness and that fainted with weariness in the 
 regions of death, found the day in their midst 
 when the Sun of Justice who came to give 
 them life was born. 
 
 At the rising of this Sun the angel said to 
 the shepherds : " Behold I bring you good 
 tidings of great joy that shall be to all the 
 peopie ; for this day is born to you a Saviour 
 who is Christ the Lord." (Luke ii. lo, ii.; 
 There is born to you, to you who were con- 
 demned and lost, a Saviour ; to you who were, 
 sold, a Redeemer ; to you who were captives, 
 a liberator ; to you who were sick, a physi- 
 cian ; to you who were afflicted, a consoler, 
 and 'the One who will deliver you from all 
 evils and bestow upon you every blessing, 
 
 " Let us rejoice, my brethren," says St. Leo. 
 " because our Saviour is born this day ; for 
 
 
 there 
 birth 
 Le 
 word 
 Iican 
 ultat 
 tent! 
 a w( 
 grea 
 rece 
 
 mou 
 
 shal- 
 
 han( 
 
 is c 
 
 cart 
 
 the 
 
 dcr 
 
 sing 
 
 Goc 
 ti 
 
 mcl 
 Wli 
 to I 
 us? 
 or 1 
 Go. 
 sen 
 
fthi 
 
 /// Otir Lord 
 
 ?ings it brings us, 
 uro that no one in 
 cm away without 
 
 s, mystery, says : 
 ; in darkness have 
 1 that dwelt in the 
 :ath, light is risen." 
 > shrouded in dark- 
 h weariness in the 
 : daV in their midst 
 who came to give 
 
 m the angel said to 
 I bring you good 
 shall be to all the 
 -n to you a Saviour 
 (Luke ii. 10, \\.) 
 you who were con- 
 r ; to you who were 
 who were captives, 
 were sick, a physi- 
 ifflicted, a consoler, 
 eliver you from all 
 J every blessing, 
 thren," says St. Leo, 
 born this day ; for 
 
 From Christmas to Lent. 
 
 103 
 
 there is no place for sadness where life h.is 
 birth." (Scrm. i, in Nat. Dom.) 
 
 Let us conclude with the sweet and forcible 
 words of the eloquent St. Bernard : " We have 
 heard in our land a glad voice, a voice of ex- 
 ultation and salvation has resounded in the 
 tents of sinners ; we have heard a good word, 
 a word of consolation that should cause us 
 great joy, and that is worthy 01 being well 
 received. 
 
 "Praise God with joy and gladness, O ye 
 mountains ! and you, O ye forests and woods, 
 shake your branches as though clapping your 
 hands in the presence of the Lord because he 
 is come ! Hearken, ye heavens, and thou, O 
 earth, lend thine ear, and let all creatures in 
 the universe break forth into canticles of won- 
 der and thanksgiving ! But thou, O man. 
 sing louder still, for Jesus Christ, the Son of 
 Gotl, is born in Bethlehem of Juda ! 
 
 " Is there a heart so hard as not to be 
 melted by the sweetness of these words .' 
 What more welcome news could be brought 
 to us } What more agreeable could be told 
 us } When has the world ever heard, or seen, 
 or received the like .' Jesus Christ, the Son of 
 God, is born in Bethlehem of Juda ! O short 
 sentence, but filled with heavenly delight." 
 
,04 Practice of Union with Cur Lord 
 
 (Scrm. I, in Vigil. Nat. Dom.) Thus SL Bcr- 
 nard discour.ses on the birth of our ^^^f^'}f 
 the tjrcat cause of joy which it should be to 
 us Let us, then, rejoice, but in a holy man- 
 ner and so let us accomplish what the an-.l 
 said to the shepherds, and to us in their 
 persons 
 
 7. Hope. 
 As these reasons well considered are suffi- 
 cient to fill our hearts with a torrent of delight, 
 they should also fill them with a great hope 
 in our Lord as the remedy for all our .Us. L 
 is true we have many, both spiritual and cor- 
 poral ;. sin has loaded us down with them; 
 !till. since the coming of our Lord they have 
 ceased .to be ills, because we have in h.m a 
 powerful remedy for them, which instead of 
 longer afflicting ourselves, we should hink 
 cnly of making use of. If a person who .. 
 ,vo,th a hundred millions of dollars owes five 
 cents, he does not worry about his debt, be- 
 cause he knows he has most ample means 
 ,,UH which to discharge it. The means whid> 
 we possess in Jesus Christ for deliverance fron. 
 all our miseries are incomparably more ampk-. 
 Therefore the angel says to us as well as to 
 the shepherds : " Fear not, for this day is born 
 
 to yo 
 
 (Luke 
 
 Savioi 
 
 St. Jo 
 
 from 1 
 
 miser 
 
 only I 
 
 us ; h 
 
 Son i 
 
 (Ls. i: 
 
 vatio 
 
 Fath 
 
 enric 
 
 Oil 
 
 worl( 
 
 (Jno, 
 
 degr 
 
 give 
 
 by t 
 
 ours 
 
 and 
 
 poss 
 
 pow 
 
 dem 
 
 con: 
 
 cam 
 
 give 
 
 pari 
 
h Cur Lord 
 
 1.) Thus St. Pcr- 
 1 of our Lord, and 
 :h it should bo "to 
 ut in a holy man- 
 ish what the antjcl 
 id to us in their 
 
 insidered arc suffi- 
 a torrent of delight, 
 with a great hope 
 for all our ills. It 
 \\ spiritual and cor- 
 , down with them ; 
 our Lord they have 
 : wc have in him a 
 n, which, instead of 
 s, we should think 
 If a person who is 
 of dollars owes five 
 ' about his debt, be- 
 most ample means 
 t. The means which 
 t for deliverance from 
 iparably more ample. 
 ; to us as well as to 
 3t, for this day is born 
 
 From Christmas to Lent. 
 
 105 
 
 1 
 
 to you a Saviour who is Christ the Lord, 
 auke ii. 10.) He is called Jesus, that is 
 Saviour, because, as the angel explained to 
 St Joseph, he will save men and deliver them 
 from their sins, and consequently from all their 
 miseries, of which their sins arc the true ami 
 only causes. This divine Saviour is born for 
 us • he is ours. " A Child is born to us, and a 
 Son is given to us," says the prophet Isaiah. 
 (Is ix 6 ) A little Child is born for our sal- 
 vation, the Son of God is given to us by his 
 Father to ransom us from our captivity and to 
 enrich us with all his treasures. 
 
 Our Lord himself says : " God so loved the 
 world as tc give his only begotten Son. 
 rjno. iii. 16.) God loved men to such a 
 degree that he gave .hem his Son. The word 
 oivc is used, not lend, nor sell, nor exchange ; 
 by the absolute title of gift Jesus Christ is 
 ours, he belongs to us, he is our property, 
 and in such a way that there is nothing we 
 possess more entirely than we do him ; no 
 power, neither of angels, nor of men, nor of 
 demons, can take him from us without our 
 consent ; God himself, omnipotent as he is, 
 cannot deprive us of him, because he has 
 oircn him to us. and God's gifts are on nis 
 part irrevocable. 
 
io6 Practice of Union xvith Our Lord 
 
 Our Lord being ours, all his treasures belong 
 to us, since, according to a just rule, the 
 accessory follows the principal ; he who gives 
 the tree, gives likewise the fruit. Hence ht. 
 Paul having said that God gave us his bon, 
 adds- "How hath he not also, with him, 
 given us all things ?" (Rom. viii. 32.) Thus 
 it is that we have in Jesus Christ, who is Lord 
 of the whole universe, a superabundant re- 
 medy for all our miseries, and we are infinitely 
 enriched in him and by him. " You are filled 
 in him who is the head of all principality and 
 power." (Coloss. ii. 10.) " In all things you 
 are made rich in him, so that nothing is want- 
 ing to you in any grace, (i Cor. 1. 5, 7) 
 
 From this we must be certain that our 
 Lord is our chief hope, that he is the efficacious 
 remedy for all our miseries, the cure tor all 
 our ills, the sovereign balm for all our wounds, 
 and the true consolation for all our sorrows. 
 Therefore we must have recourse to him m 
 all our necessities, we must go to him freely, 
 franklv. and with the simplicity and conhdence 
 of a child, of a brother, and of a friend If 
 we go in this spirit, he will not fail to deliver 
 us from the evils that afflict us ; or, if deliver- 
 ance be not for our good, he will give us 
 what will be much better, patience, resig- 
 
 nation, 
 
 the enc 
 
 Lool 
 
 Ihe th 
 
 O dea 
 
 hope ; 
 
 omnipc 
 
 trcasui 
 
 thou i 
 
 whole 
 
 to rer 
 
 thou V 
 
 sins a 
 
 which 
 
 to ma 
 
 poral 
 
 tears 
 
 away 
 
 divine 
 
 hopi 
 
 ,1 
 
 angel 
 great 
 us a 
 Truh 
 
Our Lord 
 
 treasures belong 
 a just rule, the 
 al ; he who gives 
 fruit. Hence St. 
 gave us his Son, 
 
 also, with him, 
 1. viii. 32.) Thus 
 irist, who is Lord 
 uperabundant re- 
 el we are infinitely 
 " You are filled 
 11 principality and 
 In all things you 
 t nothing is want- 
 Cor. i. 5. 7) 
 
 certain that our 
 ic is the efficacious 
 ?, the cure for all 
 for all our wounds, 
 ir all our sorrows, 
 ccourse to him in 
 ; go to him freely, 
 :ity and confidence 
 id of a friend. If 
 [ not fail to deliver 
 t us ; or, if deliver- 
 d, he will give us 
 :r, patience, resig- 
 
 Frovi Citrislmas to Lent. 
 
 107 
 
 nation, and strength to bear our burdens to 
 
 the end. 
 
 Look at our Lord in his crib as upon one ot 
 ihe thrones of his mercy, and say to him : 
 dear and divine Infant! thou art my 
 hope; thou, the only Son of God, the 
 omnipotent Creator of the universe, the 
 treasury of all blessings, thou art my hope, 
 thou art my refuge, my support, and my 
 whole confidence. Thou hast taken my ilesh 
 to remedy its infirmities and weaknesses; 
 thou hast taken my soul to release it from its 
 sins and deliver it from all the defects to 
 which it is subject ; thou hast taken poverty 
 to make me look to thee for aid in my tem- 
 poral necessities; I behold thee shedding 
 tears because thou dost desire to wipe mmc 
 away and to console me in my sorrows. O 
 divine Infant ! Thou art indeed my sweetest 
 hope ! 
 
 8. Sorrow for our sins. 
 If the birth of our Lord is a mystery of 
 joy, it is also a mystery of sadness ; and if the 
 ;ui^cl said that he announced^ a subject of 
 crreat joy, he might have added that he gave 
 us a motive of lively sorrow for our suis. 
 Trulv, could there be anything more capable 
 
,08 Pmcticc of Union tvWi Our Lord 
 
 of exciting in our hearts an intense regret for 
 our sins, than the frightful extrem.ty to whd 
 
 for their atonement we have reduced th 
 aivine Majesty? than a sight of the Son ot 
 
 God, the Creator of heaven and earth, becom- 
 ing a creature, becoming a man. a m.serabk 
 m^n ? than to behold him born m a stabk 
 laid in a crib between two animals, poor, 
 contemned, and destitute of every comfo.t. 
 1 ntoseeGodalittlechnd,God>.ngu^^^^^^ 
 
 the straw, God weeping, God ch.lled by 
 cold, in order to appease the anger of t 
 Fnther irritated, against us, to satisfy the 
 • tUce and pay our debts ^ We, ^sa>- 
 
 to him in the words of the prophet Abd.as 
 thouU using them in a different sense. 
 1 B hold I h^ve made thee small among he 
 nations • thou art exceeding contemptible. 
 (AM 20 Alas ! Why are we so unfortunate 
 as to have reduced God to this ? 
 
 If it were necessary for the expiation o a 
 c-L committed by one of the people th 
 
 Ihe kinc^ the queen, the princes, and all the 
 ^ ef pSsonaJ^s of a kingdom, shou^ wee 
 , 1 u frivprse the streets \mi-1i 
 
 WdLtonbrcaaanduatcrforanen.,. 
 year, and the offender, witncssmg all, were 
 
 not sor 
 tliat he 
 we, if 
 ■^ins wl 
 the str 
 the sac 
 in a St 
 that it 
 This 
 treme 
 reduce 
 with a 
 capable 
 suredlj 
 Infant 
 
r Our Lord 
 
 intense regret for 
 ctremity to which 
 avc reduced the 
 ht of the Son of 
 and earth, becom- 
 man, a miserable 
 
 born in a stable, 
 vo animals, poor, 
 of every comfort ? 
 id, God lying upo" 
 lod chilled by the 
 
 the anger of the 
 us, to satisfy the 
 cbts ? We may say 
 ic prophet Abdias, 
 a different sense: 
 2 small among the 
 ing contemptible." 
 c we so unfortunate 
 
 , this ? 
 the expiation of a 
 of the people that 
 princes, and all the 
 gdom, should weep 
 r the streets with 
 in sackcloth, and 
 water for an entire 
 witnessing all, were 
 
 from Christmas to Lent. 
 
 \o<) 
 
 not sorry for his fault, would it not be a sign 
 lliat he was out of. his senses ? How then can 
 we, if we have our reason, not regret our 
 sins which have brought Infinite Majesty to 
 the strange necessity of covering itself with. 
 the sackcloth of our mortality, of being born. 
 in a stable like a beast, and of suffering all 
 that it has ? 
 
 This is why we should testify to God ex- 
 treme regret for our offences which have 
 reduced him to such a lamentable state, and. 
 with all the earnestness of which we are 
 capable should beg him to pardon them. As- 
 suredly, as children easily forgive, this divine 
 Infant will forgive us. 
 
 p. Desires and Petitions. 
 
 May our Lord be born in us, may he accom- 
 I plish in our hearts his spiritual circumcision, 
 may he impress upon them his other mysteries, 
 may he give us the grace and spirit of those 
 mysteries ! such should be our aspiration, and 
 I to attain it we should seek to draw him into- 
 as in all his states. 
 
 It is necessary that the birth of our Lord, 
 iiis circumcision, his poverty, the- contradic- 
 tions, the scorn, the persecutions, and the 
 I other characteristics of his life on earth, should 
 
 10 
 
7^ 
 
 , , o Practice of Union ivith Our Lord 
 
 be reproduced in his elect while they arc pil- 
 grims here below. The great St. Leo. speak- 
 ^^thebirthofChrist.says:"Te,enera- 
 
 • ion of Jesus Christ is the generation of a 
 Ch istians. the birth of the head is the buth 
 ,o the body ; even as we have been cruofie 
 !vit our Lord in his passion, have r.sen wUl 
 m in his -resurrection, and 1-ve [.scended 
 
 •■'".L to the right hand of God h^sl^l^hor 
 
 . n his ascension, we were born w.th h,m .n In 
 b rth " This is to be understood not only oi 
 the natural and moral union which we have 
 "th our Lord, but still further and more par- 
 d 1 ly of the care we should take to en,a-avc 
 uTon both our interior and exterior the vu.ues 
 r^atures of his mysteries. Wenu.tl.av. 
 .rcat desires for this and must pray tor k 
 ? n stivand continually, and thereby attrac 
 our Lord into our souls to produce th.s effect 
 m them. 
 
 III.— THE VIK'lUES. 
 
 7. Professed imitation of our Lord. 
 
 One of the chief reasons why the Son of 
 
 God was pleased to clothe himself with a 
 
 tL. nature and dwcU.visibly among me , 
 
 was to teach them the just value of thin.^. 
 
 which 
 
 road t( 
 
 blindly 
 
 par tic u 
 
 Ghost, 
 
 uncreal 
 
 mercy 
 
 belong 
 
 the pr 
 
 Justice 
 
 his ex; 
 
 that is 
 
 and pi 
 
 the re 
 
 soul a 
 
 blessir 
 
 probri 
 
 mcasu 
 
 things 
 
 himse 
 
 Light 
 
 again 
 
 that \ 
 
 main 
 
 to ma 
 
 is fals 
 
 precic 
 
 carcfi 
 
Our Lord 
 
 hile they arc pil- 
 it St. Leo, speak- 
 s : "The genera - 
 generation of all 
 head is the birtli 
 we been crucified 
 n, have risen with 
 id have ascended 
 of God his Father 
 ,rn with him in his 
 rstood not only of 
 on which we have 
 :her and more par- 
 ild take to engrave 
 exterior the virtues 
 es. We must have 
 I must pray for i;: 
 ^nd thereby attract 
 , produce tins effect 
 
 ))i of our Lord. 
 
 ,ns why the Son of 
 
 >the himself with a 
 
 visibly among men, 
 
 just value of things 
 
 From Christmas to Lent. 1 1 1 
 
 which they were very ignorant of, and the 
 road to salvation which they traveled but 
 blindly. This office belonged to him more 
 particularly than to the Father or the Holy 
 Ghost, because he is by his personal perfection 
 uncreated wisdom and truth itself, and by his 
 mercy incarnate wisdom, to which properly 
 belongs the teaching office. For this reason 
 the prophet Malachi calls him the Sun of 
 Justice (Mai. iv. 2), who would by the rays of 
 his example and words show justice to men ; 
 that is to say, in the first place, what virtue 
 and perfection are, and in the second place, 
 the relative value of heaven and earth, the 
 soul and the body, eternal and temporal 
 blessings, riches and poverty, honor and op- 
 probrium, prosperity and adversity, and the 
 measure of esteem we should have lor these 
 thino-s And Christ, speaking of himself, calls 
 hims^'elf the Light of the world : '• I am the 
 Li-ht of the world." (Jno. viii. 12.) And 
 a-^ain : " I am come a light into the world, 
 that whosoever belicveth in me may not re- 
 main in darkness." (Jno. xii. 46.) I ^un come 
 to make known to men what is true and what 
 is false what is good and what is bad. what is 
 precious and what is vile, what should be 
 carefully treasured and what should be scorn- 
 
1 1 2 Practice of Union ivith Our Lord 
 
 ed and avoided. Behold why I have come. 
 In another place he says: •'Neither be ye 
 calU-d masters ; for one is your master, Christ. 
 (Matt, xxiii. lO.) Be not ambitious to be 
 called doctor and master ; for you have a 
 doctor and a master, who is Jesus Christ. 
 
 If Jesus Christ is the master and doctor, lie 
 must have a school and a chair. Where then 
 is his school, where is his chair ? His school 
 is the stable of Bethlehem ; the crib is the 
 chair whence this divine Doctor, this admir- 
 able Master teaches men and appoints theit 
 
 lessons. 
 
 Yes but from that chair he utters not a 
 word, ' True ; but in his silence he speaks 
 much, and even more than he could say in 
 words, because his doctrine is not speculative 
 but practical ; he has not come to teach us to 
 talk well, but to do well, and this is learned 
 much better from works than from words. As 
 St. Bernard says: "He docs not speak, his 
 ton<nie is not yet loosened, for he is a child 
 only just born ; nevertheless, all that is in 
 him speaks, crys, and proclaims. his doctrine. 
 (Serm. 3, Nat. Dom.) 
 
 But what is his doctrine .' What does he 
 teach ? He teaches things which are diamet- 
 rically opposed to the opinions of men. The 
 
: Our Lord 
 
 ly I have come. 
 " Neither be ye 
 r master, Christ." 
 ambitious to be 
 for you have a 
 Jesus Christ, 
 cr and doctor, he 
 air. Where then 
 lair .' His school 
 ; the crib is the 
 DCtor, this admir- 
 nd appoints theit 
 
 r he utters not a 
 dlence he speaks 
 1 he could say in 
 is not speculative 
 >me to teach us to 
 md this is learned 
 in from words. As 
 DCS not speak, his 
 }, for he is a child 
 ess, all that is in 
 aims, his doctrine." 
 
 ; ? What docs he 
 
 which are diamet- 
 
 ions of men. The 
 
 From Christmas to Lent. 
 
 "3 
 
 sanii- l'"athcr says : "/« omnibus mundi judi- 
 cii'im nroiiitur, subvcrtitur, confntatitr:' (Scrm. 
 3, Nat. Uom.) The judyjmcnt whicli nun form 
 of tlu; value of thini^'s, is condcnvned. over- 
 thrown, and destroyed by all that is seen in 
 our Lord in the crib. 
 
 It sliould be remarked that men from the 
 beginning' of the world always esteemed riches 
 more tlian poverty, honors rather than oppro- 
 brium, pleasures before pains ; the Eternal 
 Wisdom came to eradicate these old opinions, 
 to make tiiem understand that they were false, 
 and to impress upon their minds very ditlcrent 
 ideas. It would have been just as easy for the 
 Son of fiod to be born in a ma^nilicent palace 
 as in a stable, to be laid in a cradle of s^o\>\ 
 studded with diamonds as in a manger upon 
 straw, to have kings and princes around him 
 instead of an ox and an ass ; he could have 
 chosen to be born in summer rather than ni 
 winter, at noon instead of at midnight, and in 
 the midst of every comfort and luxury rather 
 than in the greatest destitution. It was not 
 liis will ; on the contrary, he wished to appear 
 to our eyes poor, contemned, weeping, and 
 trembling with cold, in order to show us our 
 wrong estimate of temporal things, and to 
 give us a knowledge of their true value. It is 
 
1 14 Practice of Vnhn with Our Lord 
 
 as clear as the sunlisht that CoA, wise and 
 blessed as he is. would never havo suffered in 
 his person so mnch pain aad sorrou-, and 
 abased himself to the hm'ulialions o the 
 stable which were so unwo.th)- of h.s d.v.nc 
 Majesty, merely to <i c.ivc us and persuade 
 us of a falsehood 
 
 Therefore let us stand firmly, and although 
 the world continues to persevere m its old 
 opini.Mis and errors, let us believe that .t 
 deceives itself, since Eternal truth thus assures 
 us of it by his actions. Let us remember the 
 argument of St. Bernard, to which there is no 
 ,eply. "Kither our Lord or the world is 
 nnlst^ken ; now it is impossible that Wisdom 
 should be mistaken, otherwise it wouUl not be 
 wisdom ; hence we must conclude that it is 
 the world that is mistaken. ^^'^ '"'• '-■'^,•/^r- 
 prudence of the flesh is called >n the Hoy 
 Scriptures folly, seeing that Jesus Chris who 
 is uncreated and incarnate wisdom, and uho 
 consequently cannot be deceived, has chosen 
 Tt Jhich I most distasteful to the fles . we 
 
 ,m.st necessarily infer that it is the bes ta, J 
 ,^ost useful for man and what he ou.ht o 
 
 ,hoo.e; and, that whosoever shall teach o 
 .,„.a;e us of the contrary must be slu-ni^d 
 
 Lasc icerand -v-cat;' (Serm. de Nat.) 
 
 rcprovt 
 
 and hii 
 
Our Lord 
 
 (',ncl, wine and 
 have >Liffcrctl'in 
 id sorrow, :xnd 
 iliationsi uf the 
 by if lii^ divine 
 is and persuade 
 
 ly. and altliough 
 ;cvcrc in its old 
 
 believe that it 
 ruth thus assures 
 us rcmcinbcr the 
 which there is no 
 or the world is 
 iblc that Wisdom 
 if it would not be 
 )ncUide that it is 
 
 Still further, the 
 lied in the Holy 
 
 Jesus Christ who 
 wisdom, and who 
 ;eived, has chosen 
 ul to the flesh, we 
 
 it is the best and 
 vhat he oui^ht to 
 'cr shall teach or 
 r must be shunned 
 
 (Serm.de Nat.) 
 
 Frotn Christinas to Lent. 1 1 5 
 
 I ct us then picture to .ourselves our Lord 
 in the stable and in the manger as our divine 
 Doctor and only Master in his school and in 
 iii^ pulpit, U'\''»S "« li'^ lessons and addressmt? 
 to us by his works these words of Isaiah : 
 "This is the way ; walk ye in it and -o not 
 .iside. neither to the ri^jht hand, nor to the 
 left." (Is. XXX. 20.) This is the way to sal- 
 vation, to perfection, and to heaven ; if you 
 turn from it, you will fall into precipices. 
 
 Look upon him who is the King of kings to 
 whom belont,'s the entire universe, and who is 
 the Creator of all the riches of the world. 1 le 
 has been jileased to be born poor antl in want 
 of the most necessary things, to teach us how 
 he esteems poverty more than riches, and 
 liow we, after his example, should esteem 
 it ; to reprove us for our excessive affec- 
 tion for earthly blessings, and our undue care 
 to provide for our needs, and our impatience 
 .ind murmurings when we have not all we 
 
 desire. 
 
 Look upon him who is the God of glory and 
 the Infinite Majesty, in the state of extreme 
 humiliation and annihilation to which he has 
 reduced himself, to teach us humility, and to 
 reprove our pride, our vanity, and our open 
 and hidden seeking after the honors of the 
 
1 16 Practice of Union with Our Lord 
 
 world and the esteem of men. Thinking of 
 this, St. Bernard asks : " How can it be that 
 man, who is but a worm of the earth, has not 
 courage to humble himself in presence of the 
 divine Majesty so deeply humbled ? (berm. 
 
 I, in ICpiph.) . 
 
 See him, even while he governs w„.h sovci- 
 ei-rn authority and mfinite wisdom all creatures 
 i.rheaven and earth, see him in the arms of 
 his Mother permitting her to move h.m, place 
 him, handle him as she thinks best ; and th.s. 
 that he may persuade us to allow ourselves to 
 be -uided without resistance by our superiors, 
 and bv his providence, in all things whether 
 a-reeable or not, and to reprove our wan. of 
 submission. Behold the instructions wh.ch 
 thir heavenly Doctor gives us m the crib. 
 Behold what he teaches us ! 
 
 It now remains for you who wish to pass for 
 his disciples, to be so in reality, and, renounc- 
 ing the false opinions of corrupt nature, to 
 make open profession of believing his doctrme 
 and putting it in practice. There is no im- 
 posture to be feared in following 1 ruth, no 
 dishonor in imitating the Son oi God ; o 
 the contrary, we can do nothing which will 
 be more useful and glorious to us, and cer- 
 tainly we cannot depart from the way of truth 
 
 
 withoul 
 we lea\ 
 
 Wha 
 what w 
 to sec 1 
 expresi 
 his firs 
 step he 
 men es 
 tation, 
 cxamp 
 ment c 
 rather 
 
 The 
 this su 
 miracu 
 their o 
 and lee 
 they ir 
 Jews 1 
 while 1 
 they V 
 reappc 
 stoppe 
 How r 
 tions t 
 
Our Lord 
 
 n. Thinking of 
 w can it be that 
 le earth, has not 
 presence of the 
 tibled ?" (Serm. 
 
 :erns wii.h sovcr- 
 dom all creatures 
 n in tin; arms of 
 
 move him, place 
 s best ; and this, 
 lHow ourselves to 
 
 by our superiors, 
 1 things whether 
 irove our want of 
 istructions which 
 i us in the crib ! 
 
 lo wish to pass for 
 [ity, and, renounc- 
 ;orrupt nature, to 
 icving his doctrine 
 There is no im- 
 lowing Truth, no 
 Son of God ; on 
 lothing which will 
 IS to us ; and cer- 
 m the way of truth 
 
 From Christmas to Lent. 
 
 "7 
 
 without entering into that of deceit, nor can 
 we leave wisdom without falling into folly. 
 
 2. Contempt of the World. 
 
 What we are about to remark will confirm 
 what we have just said. It is a strange thing 
 to see the extreme c lucmpt which our Lord 
 expressed for all earthly grandeur, and how at 
 liis first entrance into the world, at the first 
 step he takes, he tramples under foot all that 
 men esteem and admire, honors, riches, repu- 
 tation, and pleasures, teaching us by this 
 example how we are deceived in our judg- 
 ment of the value of these things, and how 
 rather we should regard them. 
 
 The star of the Magi gives us great light on 
 this subject. St. Matthew relates how this 
 miraculous star appearing to the princes in 
 their own country, caused them to start forth 
 and led them to Judea and to Jerusalem ; how 
 they inquired boldly where the King of the 
 Jews was born ; how the star was eclipsed 
 while they remained in Jerusalem, and when 
 they were about departing from that city, 
 reappeared, guided them to Bethlehem, and 
 stopped over the stable where the child was. 
 How many mysteries and excellent instruc- 
 tions this narrative contains for us ! 
 
1 1 S Practice of Union with Our Lord 
 
 First, the star, that is to say the light and 
 the eiiides that God gives us to direct us m 
 the path of our salvation and bring us to tnc 
 perfection to which he calls us, should cause 
 us to leave oGr country, in pthcr words our- 
 selves, and go to Jesus Christ "The star 
 
 went before them until it came and stood ove 
 whore the child was." (Matt. ii. 9) It gujded 
 them so far, and did not pass beyond Even 
 so all right direction and all good guides lead 
 always to Jesus Christ ; they teach, they incite, 
 they continually encourage and per.suade us 
 to go to him. to love him. to think of him, to 
 unite ourselves to him, to imitate him as 
 closely as the condition of each one of us will 
 permit, and to make this the foundation and 
 main part of all our devotions ; because he is 
 our Saviour, our Redeemer our Last End and 
 our road to reach it, our beatitude and our 
 means of attaining it. and finally our all for 
 
 our salvation. , . , t 
 
 The star then guided the Magi to esu. 
 Christ. But in what state, and in what place . 
 To Jesus Christ a child. And where? To 
 Tesus Christ not radiant on a throne of glory, 
 but hidden in a stable and couched m a 
 manger, in a state of extreme poverty and 
 humility, to teach us that God's true lights 
 
vith Our Lord 
 
 CO say the light and 
 es lis to direct us in 
 \ and bring us to the 
 ;aUs us, should cause 
 in other words our- 
 Christ. "The star 
 came and stood over 
 latt. ii. 9) It guided 
 pass beyond. Even 
 i all good guides lead 
 hey teach, they incite, 
 age and persuade us 
 n, to think of him, to 
 to imitate him as 
 of each one of us will 
 lis the foundation and 
 motions ; because he is 
 ner our Last End and 
 )ur beatitude and our 
 and finally our all for 
 
 id the Magi to Jesus 
 ite, and in what place ? 
 ild. And where? To 
 t on a throne of glory, 
 »lc and couched in a 
 extreme poverty and 
 that God's true lights 
 
 From Christmas to Lent. 
 
 119 
 
 lead to the infancy of our Lord, to the sim- 
 plicity, docility, submission, faith and inno- 
 cence of children ; and to make us understand 
 that all our lights, our knowledge, our science, 
 our devotions, and our good direction, should 
 lead to Jesus Christ, poor, humiliated and 
 scorned, that we may esteem, adore, and 
 honor him in that condition which he has 
 assumed for us, and then imitate him. 
 
 It was there that the star guided the IVL^gi, 
 and not elsewhere ; it even obscured itself 
 above the rich and proud city of Jerusalem. 
 It is there the Magi, that is the wise, go fear- 
 lessly, not repulsed by this poor and abject 
 exterior. But why .' 
 
 Because they know that the present life is a 
 life of faith and consequently a life hidden, 
 rather than plainly manifested. The shep- 
 herds were told by the angel in precise words 
 that they should find " the Infant wrapped in 
 swaddling clothes and laid in a manger" 
 (Luke ii. 12), to signify to us that in this 
 world we see our Lord and his mysteries 
 through a veil, not openly, face to face. 
 
 Secondly, because they know that this life 
 is a life of merit, and that we must gain our 
 beatitude as a rcw-Tvd, and therefore wc must 
 labor ; for there is no reward without merit, 
 
120 Practice of Union with. Ow f-ord 
 
 and no merit without labor. We must labor, 
 that is we must exercise acts of virtue, of 
 poverty, of humility, of submission, and others 
 of which our Lord has given us an example. 
 
 Finally, because they understand that man 
 is completely ruined in soul and b6dy by sin, 
 and that all that is in him is, owing to the 
 vicious inclination of his corrupt nature, either 
 the concupisence of the flesh for pleasures, or 
 the concupisence of the eyes for riches, or the 
 pride of life for honors," as is declared by St. 
 John (I Jno. ii. i6) ; it is impossible for man 
 to become virtuous unless he is changed, 
 neither can he be made capable of the happi- 
 ness which God prepares for him if he does 
 not correct his vices. 
 
 But how shall he correct them ? By then- 
 opposites. It is a general principle of medi- 
 cine that diseases cannot be cured except by 
 remedies opposed to them ; reason and expe- 
 rience demonstrate this truth ; we never see 
 like destroy its. like; heat docs not banish 
 heat ; cold is not chased away by cold, but 
 clings to it as its friend, and by the union of 
 the same natures increases it ; it is cold which, 
 by the difference and hostility of its nature, 
 extinguishes heat, and heat by the same law 
 of opposition drives away cold. 
 
 Tl 
 
 ;iiid 
 t,'lor; 
 lor f 
 tions 
 of th 
 riche 
 then 
 the \ 
 be m 
 of tl- 
 trarii 
 creal 
 and 
 defec 
 lemf 
 our c 
 not 1 
 Ev 
 spoil 
 V'irg 
 as in 
 suffei 
 ncssc 
 mirai 
 Israel 
 ■iin, i 
 serve 
 
th.Otir Lord 
 
 We must labor, 
 acts of virtue, of 
 nission, and others 
 n us an example, 
 dcrstand that man 
 ul and body by sin, 
 n is, owing to the 
 rrupt nature, either 
 sh for pleasures, or 
 es for riches, or the 
 
 is declared by St. 
 
 impossible for man 
 :ss he is changed, 
 pable of the happi- 
 
 for him if he does 
 
 :ct them ? By their 
 d principle of medi- 
 be cured except by 
 I ; reason and expe- 
 ;ruth ; we never see 
 at docs not banish 
 away by cold, but 
 and by the union of 
 sit ; it is cold which, 
 istility of its nature, 
 eat by the same law 
 cold. 
 
 From Christmas to Lent. 
 
 121 
 
 Thus we must not expect that our proud 
 and ambitious nature will ever be cured by 
 ijiory, dignity, and praise, which serve as food 
 lor pride and ambition ; but only by humilia- 
 tions and abasements, which are the contraries 
 of tho.se passions. Our irregular affection for 
 riches will not be corrected t)y possessing 
 them, but by poverty as the right salve for 
 the wound. Our inclination for pleasures will 
 be nourished and increased by the enjoyment 
 of them, and can be destroyed only by con- 
 trarieties and sufferings. You are too fond of 
 creatures ; it will not be their conversation 
 and attention that will deliver you from this 
 defect, but rather their neglect and con- 
 tempt. Such, then, are the medicines for 
 our diseases, and without using them we can- 
 not be healed. 
 
 Even when human nature has not been 
 spoiled and corrupted by sin, as in the Blessed 
 Virgin ; and when it has been but very slightly, 
 as in St. John the Baptist ; and when it has 
 suffered to the degree that is ordinarily wit- 
 nessed in men, though after »vard restored 
 miraculously, and receiving a most powerful 
 ;sMace which renders it invulnerable to mortal 
 •iin, as in the apostles, it must still be pre- 
 served, nourished, and strengthened by these 
 
 11 
 
,22 Practice oj Vniou with Our Lord 
 
 same mcdicincs-so true it is that our evils 
 ana vices must be treated and cured ,n one 
 manner, and that no other u.U be efficac ou. 
 Our Lord uho had no need for himself of 
 those remedies, his nature being infinitely 
 holy and absolutely impeccable, and who 
 came to sanctify our nature, approved them, 
 esteemed them, loved them, sought and made 
 use of them, in order to teach us that they 
 are the true and only ones which we must 
 employ to recover spiritual health. He also 
 made use of them to purify them, to sanctify 
 and deify them in his person, and thus to 
 sweeten for us their bitterness and render it 
 easier for us to use them. 
 
 This is why the kings, the magi, the wisr. 
 and all men, should go to the stable and the 
 crib to learn the method of their cure ; and 
 those whose condition does not permit then, 
 to leave their honors and riches to imitate cur 
 Lord, should know that they must at least 
 renounce their affection for them ; let them 
 listen to the warning which David a grea 
 king, gives them in these words: If ncl- 
 
 abound, set not your heart "P«" t^-'-. J^^ 
 
 Ixi. II.) The same warning applies to honors 
 
 and pleasures. ,• 
 
 But as. in consequence of the weakness ot 
 
 our 
 scnsi 
 heari 
 to b 
 beinj 
 tics 
 withi 
 richc 
 short 
 cons 
 ing 
 occai 
 the t 
 fcebl 
 more 
 Tl 
 the s 
 cntei 
 Jews 
 will ! 
 the ? 
 withi 
 on ti 
 coun 
 
 IMHld 
 
 in til 
 pove 
 exall 
 
f/i Our Lord 
 
 t is that our evils 
 and cured in one 
 will be efficacious, 
 ccd for himself of 
 c being infinitely 
 leccablo, and who 
 re, approved them, 
 n, sought and made 
 teach us that they 
 ics which wc must 
 x\ health. He also 
 ■y them, to sanctify 
 crson, and thus to 
 :rness and render it 
 
 the magi, the wise, 
 
 the stable and the 
 
 1 of their cure ; and 
 ics not permit theni 
 
 riches to imitate cur 
 they must at least 
 for them ; let them 
 hich David, a great 
 ;e words: "If riches 
 ;\i-t upon them." (lin- 
 ing applies to honors 
 
 e of the weakness oi 
 
 From Christmas to Lent. 
 
 123 
 
 our nature and the powerful attraction of 
 sensible things, it is very difficult to keep our 
 hearts detached from them, and very unusual 
 to be surrounded by worldly glory without 
 being a little vainglorious, to be among vani- 
 ties without being vain, among pleasures 
 without taking pleasure in them, to possess 
 riches without in some degree loving them — in 
 short, to be truly poor in spirit, we ought to 
 consider it a great grace and a singular bless- 
 ing from God when he takes from us such 
 occasions of falling and places us, as regards 
 the things of this world, in a state where our 
 feeble virtue is not in such danger and can be 
 more easily sustained and strengthened. 
 
 Therefore, let us go with the magi, following 
 the star of our Lord's example ; let us boldly 
 enter Jerusalem and ask where the King of the 
 Jews is born, without minding what the world 
 will say about us ; let us with head erect enter 
 tlie stable, let us adore the Child in the crib 
 without being repulsed by its mean exterior ; 
 on the contrary, let us, like those wise men, 
 count it our greatest wisdom and our highest 
 prudence to recognize and adore the Divinity 
 in that poverty and lowliness, seeing in the 
 poverty our treasures, in the lowliness our 
 exaltation, and in the opprobrium our glory. 
 
 ■mmmiammm 
 
1 24 Practice of Union with Our Lord 
 
 Let us, after the model which our Lord give« 
 
 us scorn thin inferior and visible work where 
 
 ";; a to abide but for a little time, and where 
 
 hi." s arc but shadows ; and let us unceas- 
 
 nl; aspire to the superior and inv.s.ble work 
 
 vJich will be our eternal dwelling, and where 
 
 "'e riches, true honors, and true pleasures 
 
 ^T!:t^s constantly mistrust this v^orldas^ 
 
 deceiver, and' no matter what .t presents for 
 tt.joVmentletussuspectitaswewouM 
 
 the offerings and gifts of an enemy. St. Am 
 bose says (Lib. de Virgin.) that as- po.son s 
 a way disguised with honey or sugar, o her- 
 tv e k would not be taken, so vices would not 
 cmpt Tif they showed themselves ,n the,r 
 naTrll ugliness and revealed the ev.ls that 
 fnl n V them ■ the world and the flesh could 
 TtLeivTus-the one with its v^^^^^^^^^ 
 other with its pleasr-es-if they did not d.s 
 guise themselves and hide their consequences. 
 J Mortification, exterior and interior. 
 As an example of exterior mortification, we 
 see our Lord born in the darkest hour of the 
 ; gh^ and in the severest month of the wm er^ 
 on the eighth day spilling his blood from a 
 1st sensitive wound, the apprehension of 
 
Our Lord 
 
 hour Lord gives 
 blc world where 
 time, and where 
 1 let us unceas- 
 d invisible world 
 ;llin<^, and where 
 d true pleasures 
 
 t this w^orld as a 
 \t it presents for 
 ;t it as wc would 
 enemy, i^t. Am- 
 that as- poison is 
 ^ or sugar, other- 
 novices would not- 
 emselvcs in their 
 cd the evils that 
 id the flesh could 
 :h its vanities, the 
 they did not dis- 
 hcir consequences. 
 
 r and inhrior. 
 )r mortification, we 
 larkest hour of the 
 onth of the winter ; 
 r his blood from a 
 e apprehension of 
 
 From Christmas to Lent. 
 
 125. 
 
 which at so tender an age and in so delicate a 
 i)ody, injured him as much as the incision 
 caused him pain ; then suffering excessively 
 the greatest. inconveniences in a strange coun- 
 try ; whence he says by his prophet: " /// 
 laboribus a juvctitntc una" (Ps. Ix.xxvii. 16.) 
 "I am poor, and in labors from my youth." 
 
 For interior mortilii^ation, our Lord was 
 circumcised before he received the sacred 
 name of Jesus, which means Saviour, to teach 
 us that the circumcision of the spirit wliich 
 consists in the retrenchment of thouglits, 
 desires, affections, words, and all other super- 
 fluous things, is necessary tr receive the effects 
 of the name of Jesus, which are grace, peace, 
 joy, salvation, and perfection. 
 
 Oh ! how important, if wc would belong to 
 Jesus in this world and in the other-, is this 
 circumcision of the spirit of which that of the 
 body was only the -figure ! It must necessarily 
 be effected in you if you wish to be saved, and 
 to be sprinl<led with the blood that Jesus 
 Christ shed for men in this mystery. Tliis is 
 why wc are told : " Ciratmcidiinint Domino." 
 (Jer. iv. 4.) " Be circumcised to the Lord." 
 Practice circumcision in your interior where 
 God dwells, as in his temple, and where he 
 should be honored; and be careful, if you 
 
 Xh^i': -■-*>.' i;.i=^it-^y'-f^':silK^.> 
 
t26 Practice of Union with Our Lord 
 
 would bear his mark, as he is not a body but 
 a spirit, to retrench the unclcanncss of your 
 heart and the foolishness of your spirit. 
 
 Thus St. Paul says : " We are the circum- 
 cision." " Nos suvttis ciratvicisior (I'hihpp. 
 iii 3 ) We are circumcised as well as the 
 Jews • but while the Jews, in their ijross and 
 carnal law, were circumcised only according 
 to the flesh, we, in our law, which is spiritual 
 and perfect, are circumcised in a more excel- 
 lent and noble manner-in the spirit. And 
 addressing all true Christians in the persons 
 of those who were at Coloss^e, he says : ' You 
 are circumcised with circumcision' not made 
 by hand in the despoiling of the body of the 
 flesh, but in the circumcision of Christ. 
 
 (Coloss. ii. II.) , „ ^^. ^ .. . 
 
 "Thy head is like Carmel." (Cant. vu. 5) 
 says the divine Spouse to all souls who are 
 or who desire to be his spouses ; " thy head 
 should be like the mountain of Carmel, 
 which signifies, according to the interpreta- 
 tion of St. Jerome, the science of circumcision. 
 Your first and principal exerci.se .should be to 
 practice well the circumcision of the spint. 
 Jesus will not be given to you unless you are 
 circumcised ; he gives himself only after cir- 
 cumcision, but then he gives himself m reality, 
 
 Und 
 with a 
 retren( 
 cuttinj 
 your \ 
 furnitu 
 those 
 Gospel 
 behold 
 in the 
 the ore 
 
 4- 
 Reti 
 gularl) 
 that s 
 silence 
 lonjv a 
 shown 
 and h( 
 it in hi 
 Assi 
 separ.^ 
 with G 
 itself, 
 holy ; 
 con tin 
 like Si 
 
Onr Lord 
 
 From Christmas to Lent. 
 
 137 
 
 not a body but 
 
 leanness of your 
 
 our spirit. 
 
 are the circum- 
 
 cisior (IMiilipp. 
 
 as well as the 
 1 their gross and 
 1 only accordins; 
 vhich is spiritual 
 \n a more excel- 
 the spirit. And 
 13 in the persons 
 :, he says : " You 
 icision' not made 
 f the body of the 
 ision of Christ." 
 
 ;l," (Cant. vii. 5) 
 ill souls who are, 
 )uses; "thy head 
 tain of Carmel," 
 o the interpreta- 
 ce of circumcision. 
 .•rci.se should be to 
 ion of the spirit, 
 you unless you are 
 ielf only after cir- 
 3 himself in reality. 
 
 Undertake, then, this spiritual circumcision, 
 with a resolution t:jently strong and constant, 
 retrenching from your interior and exterior, 
 cutting down your affections, your desires, 
 your words, your clothes, your table, your 
 furniture, your amusements — in a word, all 
 those superfluities which the doctrine of the 
 Gospel cannot endure, nor the eye of faith 
 behold unpalned after having seen our Lord 
 in the stable, in Egypt, in Nazareth, and on 
 the dross. 
 
 ./. Esiiiin and lovf of the hidden life. 
 
 Retreat, silence, and prayer have been sin- 
 gularly pr .eminent in these mysteries ; and by 
 that secret and retired life, by that life of 
 silence and prayer which our Lord led for so 
 lon[V ^ time and almost always, he has clearly 
 shown us how much he prized and loved it, 
 and how r'.f:.er his example we ought to hold 
 it in high esteem and practice it constantly. 
 
 Assuredly it is in solitude, in silence, iij 
 scpar.^tion from creatures and in communion 
 with God, who is wisdom, purity, and sanctity 
 itself, that we will become wise, pure, and 
 holy; while in intercourse with men we will 
 continue to be only like men, and frequently 
 like something lower than men. Converse 
 
[ 
 
 138 Practice of Union with Our Lord 
 
 Avilh men usiully distracts, weakens. dissiiMtt-s. 
 cml)arr:isses. and stains the soul ; but converse 
 with God produces iiv it quite contrary effects. 
 As a means of cnkindhng our lovo for this 
 secret and hidden hfe wc must reflect how the 
 Divine Word dwelt for an eternity hidden m 
 the bosom of his Father without producing 
 himself exteriorly; and when with h.s bather 
 and the Holy Ghost he had accomph^bed the 
 work of creation, he still remained for four 
 thousand years shut up and concealed withou 
 manifesting himself; and when he did manifest 
 himself and appeared in person to the eyes ol 
 men, It was under the cloak of our nature, 
 which disguised him so completely that he was 
 taken for another. Still more, though he 
 came to teach, he passed thirty years without 
 saying a word save on one single occasion, 
 and that at an age when men would be un- 
 likely to pay much heed to his instructions; 
 and when at last he was pleased to teach men 
 and converse with them, he was always a 
 hidden and an unknown God. (Is. xlv 1 5.) 
 
 It is remarkable that our Lord, the Word ol 
 God, the Incarnate wisdom and the Doctor ot 
 men, who could have told us so many beautifu 
 and good things, and who could not have told 
 us a single baa one. lived thirty years without 
 
'wr Lord 
 
 From Christmas to Lent. 
 
 ny 
 
 ens, dissip.itcs, 
 I ; but converse 
 ontrary tlTocts. 
 ir lovo for tliis 
 njdcct how the 
 rnity hitUlcn in 
 uout producing' 
 with his Father 
 coiuplishod the 
 naiiicd. for ft)ur 
 ncealctl without 
 1 he cHd manifest 
 1 to the eyes of 
 ; of our nature, 
 tely that he was 
 ore, though he 
 ty years without 
 single occasion, 
 ;n would be un- 
 his instructions ; 
 ,ed to teach men 
 e was always a 
 
 (Is. xlv. 15.) 
 ord, the Word of 
 nd the Doctor of 
 so many beautiful 
 uld not have told 
 rty years without 
 
 telling us anything excepting once by the way 
 ,is it were ; moreover, that God willed that all 
 liis words aad actions during that long period, 
 which undoubtedly wore most excellent, should 
 be almost entirely unknown to us ; it teaches 
 us how much our Lord loved silence and sepa- 
 ration from creatures, and how wo should love 
 the same silence and separation. 
 
 Thcio is nothing which consists less in 
 words than Christianity ; it is formed entirely 
 of effects. "The kingdom of God is not in 
 speech, but in power." says the Apostle, (i 
 Cor. iv. 20.) And this is evident from the 
 manner of preaching followed by our Lord 
 and his apostles ; it was very simple and very 
 popular. Whence St. Paul, the greatest 
 preacher of the Church, writing to the Corin- 
 thians who prided themselves upon their fine 
 language, tells them : " When I came to you 
 I came not in loftiness of speech or of wisdom, 
 declaring unto you the testimony of Christ. 
 For I judged not myself to know anything 
 among you, but Jesus Christ and him crucified. 
 And I was with ybu in weakness, and in ftar, 
 and in much trembling ; and my speech and 
 my preaching was not in the persuasive words 
 of human wisdom, but in the showing of the 
 spirit and power." (1 Cor. ii. i, 2, 3, 4.) 
 
 iwjML<'<«ia 
 
130 Practice of Union with Our Lord 
 
 Among the Gentiles speech was a power ; 
 the eloquence of Demosthenes and Cicero 
 produced marvelous effects in their republics. 
 But before God, and among true Christians, 
 works have the greatest weight ; works arc 
 praised or blamed, are rewarded or punisned. 
 according to their merit ; thus our Lord says 
 that on the day of judgment "he will render 
 to every man according to his works. (Matt. 
 
 ^\^t is in the hidden life, the life of silence 
 and prayer, that we will grow with our Lord, 
 of whom St. Luke says, that he " advanced in 
 wisdom, and age, and grace with God and 
 men." (Luke ii. 52-) The characteristic o. 
 the just is to grow, to advance constantly 
 from good to better without stopping. David 
 says the just "shall go from virtue to virtue" 
 (Ps. Ixxxiii. 8). they will make each day new 
 pro<n-ess on the road of their salvation. David s 
 son^compares them to the light which appear- 
 in^ at morning in the horizon, goes on increas- 
 in'^ continually until it reaches its perfection 
 at^mid-day. (Prov. iv. 1 8.) The wicked, on 
 the contrary, remain always in the same place, 
 as David well expressed when he said : " The 
 wicked walk round about." fPs. xi. 9.^ The 
 impious, that is those who make profession of 
 
Our Lord 
 
 From Christmas to Lent. 
 
 131 
 
 li was a power ; 
 les and Cicero 
 
 their republics, 
 true Christians, 
 trht : works arc 
 ed or punished, 
 as our Lord says 
 
 " he will render 
 5 works." (Matt. 
 
 le life of silence 
 V with our Lord, 
 he " advanced in 
 e with God and 
 characteristic of 
 /ance constantly 
 stopping. David 
 
 virtue to virtue" 
 ke each day new 
 salvation. David's 
 jht which appear- 
 1, goes on increas - 
 :hes its perfection 
 The wicked, on 
 in the same place, 
 en he said : " The 
 
 (Ps. xi. 9.:> The 
 nake profession of 
 
 piety but practice it badly, walk found about 
 like animals that turn wheels, and after having 
 made five hundred turns and getting tired 
 during the whole day, are at night just where 
 they began in the morning ; these unfortunate 
 Christians after many turns and circles of 
 their practices of devotion, of their commu- 
 nions, their prayers, etc., during the course of 
 several years, find themselves at the same 
 degree of humility, of patience, of obedience, 
 and of virtue, as they were at first. 
 
 But the just, after the example of our Lord, 
 who is their great pattern, advance constantly. 
 At the same time we must remember, with 
 the holy Fathers, that our Lord's advance- 
 ment in wisdom and grace was only exterior 
 and in the eyes of men, who saw every day 
 new effects of increased wisdom and stronger 
 grace, and not interior and in the depths of 
 his being, where his wisdom, his grace, and 
 his other perfections could not receive any 
 increase ; and he was in that, as in many 
 other things like the sun, which possesses 
 as much light and heat when it rises in the 
 morning as at noon, though we say that in 
 proportion as it shines higher and higher 
 above our heads it increases in light and heat, 
 not in itself, but in regard to us, Vjy bestow- 
 
1 32 Practice of Union with Our Lord 
 
 ing upon us a more abundant measure of these 
 effects. Still we may say, with St. Thomas 
 and the theologians, that our Lord really 
 advanced every day in the experimental 
 knowledge of things, as well as in age. 
 
 The Just, imitating our Lord, grow in wis- 
 dom, in grace, and in virtue, not only by 
 producing, as he did, the exterior effects, but 
 by acquiring in their souls and contractmg 
 the habits of wisdom, grace, and virtue. ^ 
 
 In order now to know how and in what way 
 the just advance, I say that it is just as our 
 bodies advance or grow. We sometimes see 
 a child of whom we remark : " There is a child 
 that is growing finely." Why .' Because his 
 body grows larger visibly, his members become 
 stronger and more robust every day. In the 
 same way the just grow and advance when 
 they become greater in thoughts, in affections, 
 and in designs for God ; when they have more 
 strength to bear adversities and persecutions, 
 and more courage to resist sin and practice 
 
 virtue. . 
 
 They grow when they watch over their ex- 
 terior to'Vegulate it well, and still more over 
 their interior to have a firmer faith, a more 
 filial hope, a more ardent charity, a more pro- 
 found humility, a more constant patience, a 
 
; Our Lord 
 
 From Christmas to Lent. 
 
 133 
 
 measure of these 
 ,vith St. Thomas 
 our Lord really 
 he experimental 
 11 as in age. 
 ord, grow in wis- 
 ue. not only by 
 terior effects, but 
 
 and contracting 
 and virtue. 
 r and in what way 
 : it is just as our 
 /e sometimes see 
 
 " There is a child 
 hy .' Because his 
 1 members become 
 very day. In the 
 id advance when 
 ights, in affections, 
 en they have more 
 
 and persecutions, 
 t sin and practice 
 
 itch over their ex- 
 id still more over 
 mer faith, a more 
 iiarity, a more pro- 
 .nstant patience, a 
 
 more submissive obedience, a more attentive 
 spirit of prayer, and purer intentions. 
 
 They grow when they labor to destroy the 
 old man that dwells in the members of their 
 bodies and in the faculties of their souls, and 
 to make the new man live in them. "Strip- 
 ping yourselves," says St. Paul, " of the old 
 man with his deeds, and putting on the new." 
 ; Col. iii. 9.) 
 
 For this the just must watch over and do 
 violence to themselves ; otherwise it is not 
 possible to reform corrupt nature. The old 
 man will never willingly depart to give place 
 to the new ; he must be chased out by vio- 
 lence ; whence were written these celebrated 
 words : " You will advance in virtue only in 
 proportion to the violence you do yourself." 
 fDe Imit. Christi, L. i., c. xxv. 11.) The efforts 
 you make and the victories you gain over 
 yourself, will be the rule and measure of your 
 advancement. 
 
 He who desires to advance and to destroy a 
 vice must understand a most important and 
 absolutely necessary thing, namely, that he 
 must be attentive to himself and watch over 
 liis actions. Without this attention and vigi- 
 lance, his nature, prone to that vice, will never 
 
 correct itself, because it will infallibly follow 
 
 12 
 
, 34 Practice of Union xvith Our Lord 
 
 its inclination if not restmincd, as we see in 
 all natural things. Do not expect a nver to 
 leave its bed and change its course ; of itscll 
 it will always folh.w its own current. Our 
 nature will do the same in regard to aU is 
 inclinations and habits if it is not prevented ; 
 and this can be done only by v.g.lance and 
 attention to ourselves. 
 
 Therefore, rest all the hope of your advance 
 ment, after the assistance of God, first on 
 watching over your actions, to restrain your 
 nature in its bad inclinations ; and t Wen on th 
 violence which you must do yourself m ord 
 to urge it to good. Thus you will grow , n 
 
 any other way you will remain at the sam 
 pofnt en-ire yearswith all your exercises of 
 
 devotion, and never pass beyond 
 
 Let us then grow with our^ Lord n h 
 growth, drawing him into us to help us m th 
 plan of spiritual advancement. "We may m 
 all things g.ow up in him." says St 1 aul. 
 (Ephes. iv. tS) I^«t us grow up in him ac- 
 cording to ail the dimensions of virtue, bet 
 how the flowers, the trees, the anhna s con- 
 stantly grow until they reach the h.ghest 
 decree of their perfection. You yourseU gro. 
 ev^y day as regards your body which contm- 
 
h Our Lord 
 
 ncd, as we see in 
 expect a river to 
 s course ; of itself 
 wn current. Our 
 1 regard to all its 
 is not prevented ; 
 • by vigilance and 
 
 5C of your advance- 
 
 of God, first on 
 
 IS. to restrain your 
 
 s ; and then on the 
 
 yourself in order 
 youAvill grow ; in 
 
 '.main at the same 
 
 1 vour exercises of 
 »eyond. 
 
 h our Lord in his 
 us to help usin tVvis 
 nent. " We may in 
 im," says St. Paul. 
 :rrow up in him ac- 
 nons of A'irtue. Sec 
 -s, the animals con- 
 reach the highest 
 You yourself grow 
 r body which contin- 
 
 From Christmas to Lent. 
 
 I3S 
 
 ually increases in height, size, and strength, 
 until it attains its full natural proportions. 
 
 Seeing this, would it not be a great shame 
 for you if your soul, that is incomparably 
 nobler than your body, did not grow in like 
 manner, but should remain always in the same 
 state of littleness and childhood. If your 
 body should be as small and have as diminu- 
 tive members at the age of thirty years as 
 when you were but three months old and 
 were still wrapped in swaddling clothes, you 
 would feel extreme confusion to be thus 
 formed and to see your.self a child in size when 
 you should be a man. You would certainly 
 be considered a monstrosity, and people would 
 pay money to look at you. Now, what is not 
 the misfortune of your body is the misfortune 
 of your soul when it does not grow in virtue, 
 but ever remains stunted, puny, and weak in 
 the practice of virtue and in the government 
 of your passions. Therefore, be terrified at 
 seeing in yourself this monstrous disposition, 
 endeavor to cast it off and to grow up from it. 
 
 IV.-MEDITATIONS. 
 
 These should be drawn from the mysteries 
 of the season. You may take them from the 
 books that suit you best, or may derive them 
 
136 Practice of Union with Our Lord 
 
 from what wc have said, dwelling chiefly upon 
 the affections that attract you most, and upon 
 the virtyes most necessary to you. 
 
 V.—READING. 
 See what has been said under this heading 
 in the last chapter. 
 
 VI.— ASPIRATORY VERSES. 
 " If any man love not our Lord Jesus Christ, 
 let him be anathema, maranatha," (i Cor. xvi, 
 22)— cursed because our Lord is come and js 
 made man for him ! 
 
 - My soul hath fainted after thy salvation ; 
 and in thy Word I have very much hoped." 
 (Ps cxviii. 81.) My soul hath fainted from 
 the strength of its love for thy incarnate Son 
 whom thou hast sent here below to save us, 
 and I have steadfastly placed in him all my 
 
 •' Thy eyes shall see thy teacher, and thy 
 ears shall hear the word of one admonishuis 
 thee behind thy back : ' This is the way, walk 
 ve in it, and go not aside, neither to the right 
 hand, nor to the left." (Is. xxx. 20 21.) 
 Thy eyes shall see thy Preceptor and thy 
 Master in the crib as in his pulpit, and thy 
 ears shall hear him telling thee : " Lehold 
 
 the rij 
 reach 
 turn n 
 would 
 
 "Ar 
 thy lig 
 is risei 
 salem. 
 human 
 is sent 
 Sun of 
 glory ( 
 
 "Yc 
 Christ 
 be dea 
 in Goc 
 led. 
 
Our Lord 
 
 Uiiig chiefly upon 
 u most, and upon 
 ) you. 
 
 idcr this heading 
 
 VERSES. 
 Lord Jesus Christ, 
 atha," (I Cor. xvi. 
 rd is come and js 
 
 :er thy salvation ; 
 ery much hoped." 
 hath fainted from 
 thy incarnate Son 
 below to save us, 
 ced in him all my 
 
 T teacher, and thy 
 • one admonishing 
 lis is the way, walk 
 leithcr to the right 
 (Is. XXX. 20, 21.) 
 Preceptor and thy 
 bis pulpit, and thy 
 !? thee : " behold 
 
 From Christinas to Lent. 
 
 137 
 
 tlic right way, walk in it ; by it you must 
 reach your salvation and your perfection ; 
 turn neither to the right nor the left, if you 
 would not be lost. 
 
 "Arise, be enlightened, O Jerusalem; for 
 thy light is come, and the glory of the Lord 
 is risen upon thee." (Is. Ix. I.) Arise, Jeru- 
 salem, above the earth and above low and 
 human views ; open thy eyes to the light that 
 is sent thee ; behold the day appears and the 
 Sun of Justice will illumine thee ; behold the 
 glory of the Lord shown to thee in the stable. 
 
 " You are dead, and your life is hid with 
 Christ in God." (Col. iii. 3.) You ought to 
 be dead, and to lead a life retired and hidden 
 in God, after the pattern of that which Christ 
 led. 
 
CHAPTER V. 
 
 PUACTICE OF UNION WITH OUR LOUD FOR 
 THE SEASON OF LENT. 
 
 l.-THE SUr.JKCT. 
 As the holy season of Lent is especially 
 consecrated to the remembrance of the suffer- 
 ings and death which our Lord was pleased 
 to'^endure for us, the practice will be to inhale 
 him and draw him into us in his suffering 
 and dying states, to unite ourselves closely 
 with him in the dispositions of those states, 
 and to enter into the spirit of his cross if we 
 desire to share its fruits and merits. 
 
 I have already said that if we seriously 
 desire to be saved, our ^leatest care and the 
 object of all our devotions should be to unite 
 ourselves to our Lord in his mysteries, and in 
 everything. I say it again, and it is most 
 certain, because our salvation, our perfection, 
 all the grace, all the glory, and generally all 
 the blessings that we can ever possess in this 
 life and in the other, depend upon this union ; 
 for, as the holy Precursor says: "Of his full- 
 ness we have all received, and grace for grace." 
 
 (Jno. i 
 
 source, 
 
 little 
 
 stream 
 
 for hin 
 
 Now 
 
 our L( 
 
 it is in 
 
 that V 
 
 with h 
 
 form ( 
 
 same i 
 
 all its 
 
 of its 
 
 the nc 
 
 whenc 
 
 part c 
 
 loses i 
 
 our L 
 
 especi 
 
 it is i 
 
 planni 
 
 he ha 
 
 secur( 
 
 our di 
 
 and sj 
 
 ated i 
 
 salvat 
 
For the Season of Lent. 
 
 139 
 
 ■■■// 
 
 OUR LORD FOR 
 .KNT. 
 
 CT. 
 
 :nt is especially 
 nee of the suffcr- 
 ,ord was pleased 
 will be to inhale 
 
 in his suffering 
 nirsclves closely 
 ; of those states, 
 if his cross if we 
 merits. 
 
 if we seriously 
 est care and the 
 hould be to unite 
 mysteries, and in 
 , and it is most 
 n, our perfection, 
 and generally all 
 'er possess in this 
 
 upon this union ; 
 lys : " Of his fuU- 
 d grace for grace." 
 
 (Jno. i. 16.) We have all drawn from his 
 source, and all our graces are only drops and 
 little rivulets which flow to us from the 
 streams that were given him without measure 
 for himself and for us. 
 
 Now, if we ought to unite ourselves with 
 our Lord in all his mysteries, ^ add here that 
 it is in the mystery of his pas m and death 
 that we ought chiefly to do s«, and that it is 
 with him suffering and dying that we should 
 form our principal and closest ties. In the 
 same manner as our body, while it is united in 
 all its members to our soul as the principle 
 of its life, Is in a more intimate ijianner in 
 the nobler parts, and especially in the heart ; 
 whence Aristotle says that the heart is the 
 part of the body which receives life first and 
 loses it last. Even so we should be united to 
 our Lord in all his mysteries, and in a most 
 especial manner in that of his cross, because 
 it is in his cross and by his cross that he has 
 planned and decreed our predestination, thai 
 he has obtained our conversion, that he has 
 secured our justification, that he has paid 
 our debts, merited for us all the gifts of grace 
 and glory we shall ever receive, and negoti- 
 ated and'concluded the whole business of our 
 salvation. This is why our salvation and our 
 
 iHjilttKSx-' 
 
140 Practice of Union with Our Lord 
 
 happiness are attached to pur union \vith hin 
 in this mystery. 
 
 To be predestined and saved it is necessary 
 to be united with our Lord not only when he 
 has the power and the will to predestine and 
 save, but when he actually does predestine and 
 save, offices which he properly and only exe- 
 cuted on the cross ; for. as theologians, sup- 
 ported by the Sacred Writings, teach, while 
 all our Lord's acts, even the least, were of 
 an infinite excellence on account of the infin- 
 ite dignity of his person, they were not infin- 
 itely meritorious to acquire for men the 
 blessings of grace and glory nbr infinitely 
 satisfactory to discharge their debts towards 
 the Divine Justice, until they had been sprink- 
 led with his blood and consummated by his 
 death, to which God his Father had attached 
 the salvation of the human race as to the 
 perfection and crowning of the whole great 
 work. (Cs. Becan. Part iii., c. 14.) 
 
 Isaiah says : " If he shall lay down his life 
 for sin, he shall see a long-lived seed, and 
 the will of the Lord shall be prosperous in his 
 hand." (Is. liii. 10.) If he gives his life for 
 the remission of sin, he shall see a long line 
 of the just, and God's design to save men shall 
 be executed by his hands nailed to the cross. 
 
 "We 
 says St. 
 with th 
 declares 
 us from 
 5.) Th 
 same tn 
 Mass of 
 the sal\ 
 Cross." 
 to our 
 of St. 
 redecmc 
 V.9.) ' 
 merit of 
 i)urchas 
 ilessing 
 
 God I 
 a thous 
 way of 1 
 his Son 
 us mon 
 dishono 
 it was 
 restorec 
 doubtec 
 with ar 
 siifTerini 
 
lur Lord 
 union with him 
 
 1 it is necessary 
 it only when he 
 
 I predestine and 
 ^ predestine and 
 y and only cxe- 
 leoloyians, sup- 
 gs, teach, while 
 : least, were of 
 Lint of the infin- 
 r were not infin- 
 ; for men the 
 y n*or infinitely 
 ir debts towards 
 [lad been sprinU- 
 ummated by his 
 ler had attached 
 , race as to the 
 the whole great 
 
 :. 14.) 
 
 lay down his life 
 [-lived seed, and 
 prosperous in his 
 gives his life for 
 
 II see a long line 
 to save men shall 
 lilcd to the cross. 
 
 For the Season of Lent. 
 
 Mr 
 
 "We have redemption through his blood." 
 says St. Paul. (Kph. i. 7.) Wc arc purchased 
 with the price of his blood. And St. John 
 declares : "Jesus Christ loved us, and washed 
 us from our sins in his own blood." (Apoc. i. 
 5.) The whole Church militant proclaims the 
 same truth when she says in the preface of the 
 Mass of the Holy Cross : "Who didst effect 
 the salvation of mankind on the wood of the 
 Cross." And the Church triumphant sings 
 to our Lord, according to the narrative 
 of St. John: "Thou wast slain, and hast 
 redeemed us to God in thy blood." (Apoc. 
 V. 9.) Thou wast put to death, and, by the 
 merit of thy death and of thy blood, thou hast 
 purchased us and acquired for us the eternal 
 ')lessings we now enjoy. 
 
 God might have pardoned men their sins in 
 a thousand other ways, but he preferred the 
 way of the Cross, as being to him and even to 
 his Son incomparably more honorable, and to 
 us more useful. Inasmuch as God had been 
 dishonored and offended by the sins of men 
 it was necessary that his honor should be 
 restored and his justice satisfied. This un- 
 doubtedly was accomplished more fully and 
 with an infinitely greater advantage by the 
 sufferings and death of his Son, than if he 
 
142 I ractice of Union with Our Lord 
 
 had refused to accept anything, or had de- 
 manded the death of criminal men or the 
 destruction of innocent an^'cls, because there 
 is nothing which as a rcparatitm could com- 
 pare with the death of a God ; still more 
 because the Son of God in dying surmounted 
 forever his enemies, sin and the devil, and 
 triumphed over them gloriously, and by his 
 victory made us his booty and his conquest 
 and acquired us to himself, and gave us many 
 more reasons to honor him, to thank him. and 
 to love him.' than if he had not suftcred for 
 
 us. 
 
 The blessings which wc derive from our 
 
 Lord's death are infinite, because by it he has 
 
 delivered us from the servitude of sin and given 
 
 us our liberty ; he has trampled the devil under 
 
 his feet, so that, unless we are willing, he can 
 
 no longer injure us ; he has closed the gates 
 
 of hell and opened to us those of paradise ; 
 
 and he has shown his great regard for us and 
 
 the perfect love he bears us, by buying us so 
 
 dearly and giving infinitely more than was 
 
 necessary, since he might have ransomed us 
 
 with a single glance of his eye or one word 
 
 from his lips. A man who gives a hundred 
 
 thousand dollars for something which he might 
 
 buy for one cent, shows in the strongest man- 
 
 ner his 1 
 
 lor it. ai 
 
 Thcr< 
 
 of the ( 
 
 of justif 
 
 happine 
 
 our Lor 
 
 It is in i 
 
 he hath 
 
 Paul de 
 
 himself 
 
 he poui 
 
 c.xercisi 
 
 functioi 
 
 acquit 
 
 duties 1 
 
 Whe 
 
 Church 
 
 ful a 
 
 5 ; Gal 
 
 makes 
 
 Lord t 
 
 just as 
 
 by the 
 
 should 
 
 selves 
 
 our L 
 
 passio! 
 
Our Lord 
 
 ng, or had de- 
 
 lal men or the 
 s, because there 
 ion could com- 
 od ; still more, 
 inq surmounted 
 
 the devil, ami 
 isly. and by his 
 nd his conquest 
 id ^ave us many 
 ) thank him, and 
 
 not sulTcred for 
 
 derive from our 
 ause by it he has 
 e of sin and gjiven 
 ;d the devil under 
 re willing, he can 
 , closed the gates 
 lose of paradise ; 
 regard for us and 
 , by buying us so 
 - more than was 
 lave ransogned us 
 eye or one word 
 } gives a hundred 
 ag which he might 
 lie strongest man- 
 
 For the Season of Lent 
 
 143 
 
 ner his high estimate of it, his deep affection 
 li.r it. and his violent desire to possess it. 
 
 Therefore we must infer that the mystery 
 ..f the Cross is the mystery of predestination, 
 of justification, of salvation, and of the entire 
 Iiappiness of mankind ; it is there, in it, that 
 our Lord became truly ours and made us his ; 
 It is in it that he espoused the Church. " which 
 he hath purchased with his own blood." as St. 
 I'aul declares. (Acts xx. 28.) There he made 
 iiimscif our Head and us his members ; there 
 lie pours upon us his salutary influences and 
 exercises, in a most admirable manner, his 
 functions as Chief, and desires that we should 
 acquit ourselves of the submission and other 
 duties that followers owe their Chief. 
 
 When St. Paul speaks of the body of the 
 Church, and of our Lord's union with the faith 
 ful a the Head with the members, (Rom. vi. 
 5 ; Gal. ii. 19 ; Coloss. i. 24.) he almost always 
 makes mention of the Cross and death of our 
 Lord as the means and bo. id of this union, 
 just as our members are united with the head 
 by the nerves and muscles. From this wc 
 should conclude that we ought to exert our- 
 selves to our utmost to unite ourselves with 
 our Lord, especially in this mystery of his 
 passion, and that it should be the part of our 
 
1:44 Practice of Union zvith Our Lord 
 
 dcvotioas to which we should apply ourselves 
 more than to all the rest. 
 
 Let us imitate St. Paul, who. writing to th. 
 Corinthians, said : "I judged not myself to 
 i<no\v anything among you but Jesus Chnst 
 and him crucified." (i Cor. ii. 2.) To this 1 
 reduced all my science. And let us copy bt. 
 Bernard, who, speaking of our Lord s death 
 and passion, renders this testimony of hmi- 
 sclf: "I believed that true wisdom consisted 
 in meditation on the sufferings and death of 
 my Saviour ; I chose it as the most efficacious 
 means to acquire virtues and attain perfection ; 
 I relied upon it for the comi'.letion of my 
 knowledge, for the riches of my salvation, 
 and for the abundance of my merits. Beholu 
 my highest philosophy, to know Jesus Christ, 
 and jesus Christ crucified." (Serm. 43. •" 
 Cant.) ij^'or:^ Uuil 
 
 In order to practice this most important 
 exercise and unite yourself with our Lord 
 crucified, you must perform carefully and with 
 great earnestness what we shall now direct ; 
 takin<y for the food of your understanding and 
 the o^ccupation of your will, not the whole 
 tocrcther, but sometimes one thing and some- 
 times another, according as you feel disposed, 
 dwelling upon it until it makes an impression 
 
 on your 
 \ou, whc 
 may pro 
 
 Takin 
 lively fai 
 who wa 
 true anc 
 con vie til 
 of all ih 
 
 As wl 
 admirati 
 and in 
 great, n 
 that the 
 hearts i 
 admirat: 
 seeing < 
 upon it 
 dying ! 
 Neither 
 will ev« 
 proache 
 should ( 
 
Our Lord 
 apply ourselves 
 
 ), writing to tlij 
 not myself to 
 ut Jesus Christ, 
 i. 2.) To this I 
 1 let us copy St. 
 ur Lord's death 
 itimony of him- 
 isdom consisted 
 gs and death of 
 most efficacious 
 ttain perfection ; 
 mi')letion of my 
 )f my salvation, 
 merits. Behold 
 ;0\v Jesus Christ, 
 ' (Serm. 43, in 
 
 most important 
 ■ with our Lord 
 :arefully and with 
 ihall now direct ; 
 nderstanding and 
 1, not the whole 
 : thing and some- 
 you feel disposed, 
 kes an impression 
 
 For the Season of Lent. 
 
 14: 
 
 r>n your soul, or you find it powerless to move 
 you. when you may pass to another point that 
 may produce more effect upon you. 
 
 II.— THE AFFECTIONS. 
 
 Taking it for granted that the soul has a 
 lively faith and a perfect conviction that he 
 who was fastened to the Cross for us is the 
 true and only Son of God, which faith and 
 conviction must be the foundation and basis 
 of all the rest, the first affection will be : 
 
 /. Admiratim. 
 
 As what is great, new, and strange, excites 
 admiration and astonishment in the beholder, 
 and in the same proportion in which it is 
 great, new, and strange, so we cannot doubt 
 that the first affection that should touch our 
 hearts at this holy time should be extreme 
 admiration and profound astonishment at 
 seeing God fastened to a gibbet and dying 
 upon it. God fastened to a gibbet ! God 
 dying ! What an object ! What a spectacle ! 
 Neither eternity nor time has ever seen, or 
 will ever sec, anything like it, or that ap- 
 proaches a resemblance to it. Truly here we 
 should cry out with the Prophet : " Who liath 
 
 13 
 
146 Practice of Union with Our Lord 
 
 ever heard such a thing ? and who hath seen 
 the like to this ?" (Is. Ixvi. 8.) 
 
 The friends of Job scein- that holy man 
 fallen from a high and happy position into an 
 abvss of misery, and seated upon a dunghill 
 scraping with a piece of pottery the matter 
 which flowed from the sores on his body, were 
 ■so terrified that for seven days they were quite 
 •out of their senses and powerless to address 
 him a single word. Yet he was only a man, 
 and his afflictions were but figures and 
 shadows of those of the Son of God. 
 
 Therefore what should be our astonishment, 
 and with what awe should we not be filled at 
 •the sight of the Creator of heaven and earth, 
 the King of kings, the Lord of lords, the God 
 of glory, the Infinite Majesty and Holiness 
 litself, taken as a criminal, treated as a male- 
 factor, cruelly cut with whips at a pillar, ami 
 made frightful with his own blood, crowned 
 with sharp thorns, struck, his face spat upon, 
 the hair plucked from his head and his beard 
 torn, all imaginable outrages heaped on him, 
 and then dying upon an infamous cross be- 
 tween two thieves ! God suffering such mdig- 
 nities and dying in such a manner ! Is it not 
 enough to cause our hearts to faint and our 
 souls to sink to nothingness .' 
 
'th Our Lord 
 
 and who hath seen 
 i.8.) 
 
 ing that holy man 
 jpy position into an 
 ;d upon a dunghill 
 pottery the matter 
 :s on his body, were 
 lays they were quite 
 owerless to address 
 he was only a man, 
 but figures and 
 on of God. 
 )eour astonishment, 
 d we not be filled at 
 Df heaven and earth, 
 jrd ol lords, the God 
 ajesty and Holiness 
 .1, treated as a male- 
 hips at a pillar, and 
 3wn blood, crowned 
 c, his face spat upon, 
 head and his beard 
 ages heaped on him, 
 I infamous cross be- 
 i suffering such indig- 
 a manner ! Is it not 
 ;arts to faint and our 
 less ? 
 
 For the Season of Lent. 
 
 UZ 
 
 The prophet Daniel having seen only in 
 the person of an angel a figure of this truth, 
 and heard from his lips some words which 
 gave him a knowledge of it, says of himself : 
 "There remained no strength in me, and the 
 appearance of my countenance was changed 
 in me, and I fainted away and retained no 
 strength. And I heard the voice of his words ; 
 and when I heard I lay in a consternatio-^ 
 upon my face, and my face was close to the 
 ground." (Dan. x. 8, 9.) If the figure made 
 so powerful an impression upon a man of the 
 Old Law, what may not, and what ought not 
 the reality to effect upon us in the New 
 Law } 
 
 To speak with all reason, there is nothing 
 in the passion and death of the Son of God, 
 the consideration of which is not capable of 
 ravishing our souls, and of plunging and 
 engulfing them in an abyss of astonish- 
 ment, because all in this mystery is of unpre- 
 cedented grandeur ; the dignity of the Person 
 who suffers is infinite; the torments of body 
 and soul which he endures are innumerable 
 and excessive ; the insignificance and the 
 lack of merit of those for whom he suffers 
 is extreme, and the love with which he suffers 
 
148 Practice of Union with Our Lord 
 
 is boundless. If we do not admire these won- 
 ders, what shall we admire ? 
 
 2. Compassion. 
 It would be terrible for us to have no com- 
 passion for our Lord's woes, since the elements 
 and inanimate tbingr. had so much ; wc must 
 indeed be heartless if we can look upon his 
 horrible sufferings without pity. 
 
 The afflictions of an amiable and beloved 
 person move us to compassion and excite our 
 pity. If we should see a young prmce, 
 eighteen or twenty years of age, of an ex- 
 tremely delicate and sensitive constitution 
 beautiful as the day, faultlessly gentle and 
 <n-acious, liberal, magnanimous, who had never 
 Tniurcd any one, but had ever done good to 
 all and who was innocent of any crime, ex- 
 tended upon a wheel and an executioner 
 breaking his arms and legs, would it be pos- 
 sible, even if our heart were I'ke a rock, to 
 witness such a sight without experiencing 
 deep emotions and shedding an abundance 
 of tears ? Most men would not even have 
 the courage to be present at so painful an 
 execution and to behold so lamentable an 
 object. Now, all these qualities are found in 
 unequalcd perfection in the persor of our 
 
; Our Lord 
 Imire these won- 
 
 n. 
 
 to have no com- 
 ince the elements 
 1 much ; wc must 
 an look upon his 
 
 ity. 
 
 able and beloved 
 on and excite our 
 a young prince, 
 )f age, of an ex- 
 tive constitution, 
 iessly gentle and 
 )us, who had never 
 ver done good to 
 
 of any crime, ex- 
 d an executioner 
 , would it be pos- 
 re I'ke a rock, to 
 lout experiencing 
 ing an abundance 
 lid not even have 
 : at so painful an 
 
 so lamentable an 
 alities are found in 
 ;he persoi of our 
 
 For the Season of Lent. 
 
 149 
 
 Lord, whose sufferings consequently ought to 
 touch us far more and to make incomparablv- 
 dec-pcr impressions upon our souls. 
 
 Let us represent to ourselves this only Son 
 of God, this Sovereign Monarch of the uni- 
 verse, in the Garden praying under circum- 
 stances so pitiful that the consideration of 
 them must needs move the hardest hearts. 
 Let us see him prostrate with his face to the 
 earth before his Father angered against us ; 
 let us hear ihe words he utters in the extrem- 
 ity of his weariness and distress : " My soul 
 is sorrowful even unto death !" And then let 
 us behold issuing from his whole body that 
 bloody sweat which makes him an object of 
 extreme commiseration, and obliges his Father 
 to send one of his angels to comfort him. 
 
 Or let us contemplate him bound, naked, to 
 a column, and exposed to the gaze of a crowd 
 of in.solent spectators ; executioners enraged 
 and animated by the devils, discharge furi- 
 ously and with all their might a shower of 
 blows upon that virginal flesh and that most 
 delicate body, sparing neither the limbs, nor 
 any part which they do not bruise to blood, 
 and upon which they do not leave horrible 
 marks of their cruelty and diabolic rage. 
 Or again, let us look upon him hanging 
 
1 50 Pmcticc of Union zvith Oitr Lord 
 
 from a gibbet between two thieves, rendering 
 up his soul in a depth ot opprobrmm. of 
 anguish, and of every species of suffe.-mg , 
 and as the crown of all. let ^V^'^^^.'^f' 
 we are the cause of his sufferings, that he 
 endures them for our sakes, and that it ,s h.s 
 perfect love for us which has brought h.m to 
 this extremity. 
 
 Is it possible that not being able to see a 
 man broken upon the wheel, nor even, which 
 i. much less, a beast suffer and moan without 
 being moved to pity, we can look tearlcssly 
 and without emotion upon the inexplicable 
 sufferings of our Lord, sufferings which we 
 have caused him ? The sight is so touching 
 that the prophet Isaiah says it causes even the 
 angels to weep. " Behold they that see shall 
 rv without, the angels of peace shall weep 
 
 biiterly." (Is. xxxiii. 7.) Behold the angels 
 Duieiiy V beatitude, 
 
 who enjoy perfect peace m tneir 
 are troubled, if we may so say, and th-ugl 
 f.r removed from tears by the happiness of 
 their condition, shed them in torrents when 
 ,l.ey contemplate the Son of God dishonored^ 
 bathed in blood, torn, and outraged to th 
 decrree that he was throughout the course of 
 his%.assion; that is, they would melt into 
 tears if they were capable of them and if their 
 
i Our Lord 
 
 thieves, rendering 
 \ opprobrium, of 
 :ies of sufferint,' ; 
 us remember thai 
 ufferings, that he 
 1, atld that it is his 
 as brought him to 
 
 ;ing able to see a 
 ;1, nor even, which 
 and moan, without 
 ran look tearlessly 
 1 the inexplicable 
 ifferin;4S which we 
 light is so touching 
 s it causes even the 
 
 they that see shall 
 [ peace shall weep 
 
 Behold the angels 
 in their beatitude, 
 ;o say, and though 
 y the happiness of 
 Ti in torrents when 
 
 of God dishonored, 
 id outraged to the 
 ghout the course of 
 :y would melt into 
 
 of them and if their 
 
 For the Season of Lent. 
 
 ISI 
 
 nature were like ours, although they are not, 
 as we are, the subject and cause of our Lord's 
 sufferings. 
 
 It is true that the love the angels have for 
 our Lord contributes much to their compas- 
 sion ; for '•' one loves, one has pity for the 
 woes of the person beloved, pity which in- 
 creases in proportion to the love. Thus a 
 mother cannot see her only son whom she 
 greatly loves, suffer even a pain in the end of 
 his finger without sharing that pain ; and if 
 his affliction is more serious, she feels her 
 whole soul moved and fainting ; she sighs, 
 she weeps, she laments, she is inconsolable, 
 she looks at her dear son with pitying eyes, 
 she mourns over him with bitter words, and 
 she comforts him as best she can— all this 
 she would not do if she did not love him. 
 
 Alas ! if we loved our Lord nearly as much 
 as we ought we would not be so indifferent 
 and insensible to his afflictions and sorrows, 
 but they would certainly pierce our hearts, 
 while now we see representations and hear 
 descriptions of them and are not touched ever 
 so slightly, because we do not love him. 
 
 Ler us begin to love him, and compassion 
 for his excessive woes which he suffers thrcnigh 
 us and for us, will soon follow, and will 
 
152 Practice of Union with Our Lord 
 
 enable us to fulfill the famous prophecy of 
 Zachariah through whom our Lord s.ijs : 
 " They shall look upon mc whom they have 
 pierced, and they shall mourn for mc as one 
 mourneth for an only son." (Zach. xii. lo) 
 They shall look upon mc fastened to the 
 Cross, and considering who I am and what I 
 suffer, from whom and for whom, that it is 
 they themselves who have brought mc to 
 this state, and that I submit to it for their 
 salvation, they will break forth into great 
 lamentations and will weep as bitterly as a 
 mother who has lost her only son. 
 
 J. Rigrct for Sin. 
 
 It will be very easy as a consequence of our 
 compassion and the reasons we have con- 
 sidered in order to excite ourselves to it, to 
 conceive an extreme regret and to have a 
 true contrition for our sins. 
 
 We are the cause of all the woes and tor- 
 ments which our Lord suffered; our sins 
 produced his pains, and apart from them he 
 would not have endured his passion and death. 
 The rroi)het tells us : " He was wounded for 
 our iniquities, he was bruised for our sins." 
 (Is. liii. 5.) He was stricken for our ini- 
 quities ; for our crimes he was seized, buf- 
 
 feted, S( 
 
 thorns, 
 
 ;uk1 mc 
 
 hearts > 
 
 regret I 
 
 We 1 
 
 to be ; 
 
 the rc£ 
 
 whom 
 
 l)rostra 
 
 dishon( 
 
 countci 
 
 demne( 
 
 Living 
 
 terrific 
 
 iously 
 
 thieves 
 
 Ala? 
 
 commi 
 
 whipp< 
 
 cution 
 
 should 
 
 howl, 
 
 sorry, 
 
 Thi: 
 
 thinki 
 
 regret 
 
 tears 
 
Our Lord 
 
 js proplii-'cy of 
 ur Lord says : 
 .hom they hvvc 
 1 for mo as one 
 
 (Zach. xii. lO) 
 "iistcncd to the 
 
 ain and wluit I 
 'horn, that it is 
 brought mc to 
 t to it for their 
 orth into great 
 as bitterly as a 
 
 son. 
 
 nsequcnce of our 
 
 s we have con- 
 
 urselves to it, to 
 
 and to have a 
 
 he woes and tor- 
 ffe red ; our sins 
 rt from them he 
 assion and death. 
 was wounded for 
 ed for our sins." 
 ken for our ini- 
 was seized, buf- 
 
 For the Season of Lent. 
 
 153 
 
 feted, scourged, torn with rods, crowned with 
 thorns, and crucified. Is this not sufficient, 
 ,uk1 more than sufficient, to transpierce our 
 hoart.s with sorrow and to chill our souls with 
 regret for having sinned .' 
 
 We have caused the Son of Cod to suffer, 
 to be scourged, buffeted, crucified. We are 
 the reason why the Infinite Majesty before 
 whom the highest Cherubim and Seraphim 
 prostrate themselves in adoration, has been 
 dishonored, why Sanctity itself has been 
 counted among criminals. Innocence con- 
 demned. Wisdom taken for folly, and the 
 Living God reduced to that extremity which 
 terrified the whole universe, of dying ignomin- 
 iously and cruelly on a gibbet between two 
 
 thieves. 
 
 Alas ! if on our account and for some iault 
 committed by us the meanest slave should be 
 whipped, or have his hand cut off by an exe- 
 cutioner, or even if through carelessness we 
 should break a dogs leg and should hear him 
 howl, it would be impossible for us not to be 
 sorry, and not to regret the harm we had done. 
 
 This is why the afflicted prophet Jeremiah 
 thinking of this incomparable subject for 
 regret, exclaims in his Lamentations: "Let 
 tears run down like a torrent day and night ; 
 
1 54 Practice of Union with Our Lord 
 
 give tliysclf no rest, and let not the apple of 
 thy cye'ccasc." (Lam. ii. i8.) My heart, be 
 fllled with sadness and weariness, break uith 
 sorrow ! And you, my eyes, open to torrents 
 of tears which shall never cease, that you may 
 regret and mourn for my sins that have caused 
 the sufferings and death of the Son of God ! 
 Even the Jews, who were the immediate 
 Cause of our Lord's death, and who were pres- 
 ent at it with the pagan officers of justice, 
 returning from Calvary beat their breasts, 
 touched with sadness and repentance for the 
 evil deed they had just accomplished. (Luke 
 xxiii. 48.) 
 
 But, to enter still further and more perfectly 
 into the spirit of regret for our sins, we ought 
 for several consecutive days during this season 
 of Lent, which is properly the season for peni- 
 tence, to unite ourselves with particular care 
 to our Lord sorrowing and afflicted for our 
 sins, and to inhale him and draw him into us 
 in this disposition. 
 
 In order to understand this well we must 
 know that among the most remarkable acts 
 that our Lord performed for our salvation, one 
 was the extreme affection with which he gave 
 himself up to obtain the pardon of our sins 
 and to reconcile us with his Father. We had 
 
f// Our Lord 
 
 : not the apple of 
 8.) My heart, be 
 Liiness, break with 
 ^, open to torrents 
 :ase, that you may 
 s that have caused 
 the Son of God ! 
 c the immediate 
 nd who were pres- 
 officers of justice, 
 cat their breasts, 
 repentance for the 
 amplished. (Luke 
 
 md more perfectly 
 our sins, we ought 
 during; this season 
 he season for peni- 
 ith particular care 
 d afflicted for our 
 d draw him into us 
 
 this well we must 
 St remarkable acts 
 r our salvation, one 
 ivith which he gave 
 pardon of our sins 
 s Father. Wc had 
 
 For the Stason of Lent. 
 
 155 
 
 all offended God ; we were all loaded with 
 crimes ; and for this the Divine Justice had 
 condemned us to eternal flame, without iiope 
 of ever being able to enter paradise. God 
 regarded us as his enemies upon whom he was 
 to exercise his vengeance forever, when his Son 
 through a goodness and love for whi.ii we can 
 never throughout all eternity be sufficiently 
 thankful, undertook to restore us to friendship 
 with his Father, to induce that Father to for- 
 get his injuries and pardon us our offences, so 
 that he might receive us again into his favor, 
 and from the enemies we were make of us his 
 children and open to us his paradise instead 
 of the hell we had merited. St. Paul says : 
 "When we were enemies we were reconciled 
 to God by the death of his Son." (Rom. v. 
 10.; Though wc were enemies of God. we 
 have been happily reconciled to him and re- 
 stored to his favor by the mediation of his Son 
 and the merits of his death. And again: 
 " God hath reconciled us to himself by Chrjst. 
 God indeed was in Christ reconciling the 
 world to himself, not imputing to them their 
 sins." (2 Cor. v. 18, 19.) God has restored 
 us to his friendship by means of Christ, in 
 whom he worked this great undertaking of 
 
wm 
 
 tmm 
 
 W*i 
 
 156 Pnictiu of Union xvith Our I.'ird 
 
 the reconciliation of mankind with himself 
 and of the forgiveness of their sins. 
 
 For this object our Lord did four things ; 
 first, he took our sins upon himself ; second, 
 he exercised deep sorrow and perfect contri- 
 tion for them ; third, ho bet,-^ed God, hi^ 
 l-'ather, to forgive them ; and fourth, he 
 performed a terrible penance for them. 
 
 As regards the first of these things, it is 
 most certain and an article of our faith that 
 the Son of God took our sins upon himself 
 Isaiah says: " Surely he hath borne our ini- 
 quities and carried our sorrows. The Lord 
 hath laid on him the iniquity of us all. He 
 hath borne the sins of many." (Is. Hii- 4. <5, 
 12.) He has in reality, not merely in appear- 
 ance, taken upon himself our weaknesses, our 
 sorrows, and our miseries; he has charged 
 himself with our faults, our crimes, all that 
 makes us sinners and consequently displeas- 
 ing to his Father, who has laid on him our 
 iniquities in order to relieve us of them. 
 
 As a figure of this the prophet Zachariah 
 saw the high-priest Jesus, son of Joscdech, 
 who represented our Lord, according to the 
 explanation of TertuUian, Origen, St. Am- 
 brose, St. Jerome, and several other Fathers, 
 covered with a miserable robe full of stains 
 
 and cl 
 "The 
 and Ji 
 (Zach 
 tilthy 
 
 ■ j. i i i u.jwffw ^ : ' . ' . ^ ! 
 
ijU-tiHJiiuMWll-JJJiWPT 
 
 ( ('>ur l.'>rii 
 
 lul with himself 
 r sins. 
 
 dill four things ; 
 himself ; second, 
 nd perfect contri- 
 oegged God, his 
 
 and fourth, he 
 :c for them, 
 hcse things, it is 
 : of our faith that 
 >in3 upon himself. 
 ith borne our ini- 
 rovvs. The Lord 
 ity of us all. He 
 ly. " {Is. liii. 4, 6, 
 merely in appear- 
 ir weaknesses, our 
 ; he has charged 
 r crimes, all that 
 equently displeas- 
 3 laid on him our 
 
 us of them, 
 prophet Zachariah 
 
 son of Joscdech, 
 , according to the 
 
 Origen, St. Am- 
 oral other Fathers, 
 robe full of stains 
 
 For tin Siason of Lent. 
 
 »57 
 
 and clothed in a tattered and filthy garment. 
 •The Lord showed me Jesus, the high-priest ; 
 and Jesus was clothed with fdthy garments.' 
 fZach. iii. i, 3—2 cf. Cornel, a Lap. Ibid.) This 
 tilthy robe covered with stains and dirt, sig- 
 nifies our sins that Christ took upon himself. 
 " Dclicta mca" says St. Jerome, " appdhvitiir 
 vcstimaiUt sordi'dar And St. Ambrose, 
 " Stixbat yistis I't habebiit vrstimeiita sor- 
 dida ; mca cnim pcccata portabat." (Hieron. 
 lb.. Ambr. in Ps. cxviii.) That soiled garment 
 that Jesus had on his shoulders, was my sins 
 with which he charged himself. And the 
 Prince of the Apostles says the .same thing : 
 " Piccata nostra ipse per till it in cor pore suo 
 super /i,^/iitm." " Who his ownself bore our 
 sins in his body upon the tree." Or, as the 
 Syriac version gives it : " Bajultivit omnia pcc- 
 cata nostra, caqiie sustnlit in corpore sua ad 
 entcem" (i Pet. ii. 24.) He took upon him- 
 self our sins, that is the punishment due them, 
 and by the torments he suffered in his body 
 and on the cross, he satisfied for us the Divine 
 justice. And when he went to Calvary, bear- 
 ing his cross, we should sec in that cross all 
 our sins which he carried and which weighed 
 him down, and which he was going to wash 
 
 and efface in the streams of his blood. 
 
 U 
 
 •ssssawassi 
 
158 Practice of Union ivith Our Lord 
 
 That mysterious goat spoken of in the 
 Book of Leviticus (Levit. xvi.), on the head 
 of which the priest placed both his hands 
 while making a public confession of all the 
 sin, of the people with which he charged it, 
 and which was then led away into the desert 
 to be torn to pieces by wild beasts and expi- 
 ate by its blood and death in some manner 
 the sins of the people, was a visible pictuic of 
 
 this truth. 
 
 For this reason our Lord, in the 1 salms. 
 calls our sins his sins, our offences his offences, 
 (Ps. xxi., xxxix., Ixviii.,) not in the sense of 
 having committed them, but because he lias 
 charged himself with them and made them 
 his own burden ; just as a person who has 
 become security for another makes the debts 
 of that other his own. and is the one to whom 
 the creditor applies, forcing him to pay instead 
 of the real debtor. 
 
 As to the second point, our Lord s sorrow 
 and contrition for our sins, it is to be remarked 
 that tlic first obligation of every man who has 
 committed a fault is to regret that fault and 
 repent of it. Therefore, our Lord, who took 
 upon himself all our faults and all our sins 
 and all the consequences of them, experienced 
 the same sorrow and repentance for them 
 
 as if h( 
 
 that k 
 
 (2 Cor 
 
 Paul. 
 
 accord 
 
 bears 
 
 them.' 
 
 " Our 
 
 regret 
 
 Luke.^ 
 
 Nov 
 for ou 
 most 
 tion s( 
 wit hoi 
 each r 
 read, ; 
 their i 
 sins, V 
 that t: 
 our L 
 prevet 
 his las 
 
 The 
 greate 
 it is \ 
 more 
 was fc 
 
 _ 
 
Our Lord 
 
 For the Season of Lent. 
 
 159 
 
 oken of in the 
 A.), on the head 
 
 both his hands 
 ession of all the 
 ;h he charged it, 
 ^ into the desert 
 beasts and expi- 
 
 in some manner 
 visible pictutc of 
 
 1, in the Psalms, 
 t:nces his offences, 
 t in the sense of 
 it because he has 
 and made them 
 person who has 
 • makes the debts 
 , the one to whom 
 him to pay instead 
 
 our Lord's sorrow 
 t is to be remarked 
 :very man who has 
 gret that fault and 
 Lir Lord, who took 
 i and all our sins, 
 them, experienced 
 )cntance for them 
 
 as if he had himself committed them. " Him, 
 that knew no sin, for us he hath made sin, 
 (2 Cor. V. 21, cf. Corn, a Lap. Ibid.) says St. 
 Paul. Likewise the prophet Isaiah says, 
 according to the Septuagmt version : " He 
 bears our sins, and has regret and sorrow for 
 them." (Is. liii. 4.) And St. Ambrose says : 
 "Our Lord having not! "ng in himself to 
 regret, regretted my sins. (Ambr. in c. 22, 
 Luke.) 
 
 Now, this regret and sorrow our Lord had 
 for our sins was a true and continual act of 
 most lively, most intense contrition, a contri- 
 tion so deep as to have no parallel, and which 
 without a miracle would have caused his death 
 each moment of the day. Assuredly if, as we 
 read, several famous penitents unable to bear 
 their excess of sorrow, died of grief for their 
 sins, we may with much greater reason say 
 that the same thing would have happened to 
 our Lord if he had not by his omnipotence 
 prevented it in order to reserve himself for 
 his last sacrifice. 
 
 The reason of this is evident. Sorrow is 
 greater in proportion as the evil that causes 
 it is greater and afflicts a being dearer and 
 more tenderly beloved. Our Lord's sorrow 
 was for sin, which »:> the greatest of all evils, 
 
l6o Practice of Union with Our Lord 
 
 the sovereign evil ; the sins of men. countless 
 as they are in- number, ofrcnd the Divine 
 Majestv which he loved with an infinite love 
 and wiiich he knew to be worthy ot nifin.te 
 honor and respect, and are besides injurious 
 to men whom he loved most ardently and 
 earnestly desired to save. Therefore, his 
 sorrow and contrition for our sins exceedeu 
 anvthin- that we can conceive ; on account 
 of its bitterness and abundance, Jeremiah com- 
 pared it to the sea : "Great as the sea is thy 
 destruction." (Lam. ii. 13) Thy contrition. 
 
 It was this sorrow that caused the Son ot 
 God to weep frequently and bitterly, it was 
 this contrition for our sins that drew rivers of 
 tears from his eyes and sobs from his heart 
 He says, by Jeremiah : " My eyes have failed 
 with weeping" (Lam. ii. n) ; and by David : 
 " My life is wasted with grief, and my years 
 in sighs." (Ps. XXX. II.) , u , . 
 
 In the third place, we cannot doubt that 
 our Lord asked pardon for us ot God his 
 Father, since Isaiah says: "He hath borne 
 the sins of many and hath prayed for the 
 transgressors." (Is. liii. 12.) And St. Paul: 
 " Wlio in the days of his flesh with a strong 
 cry and tears offering up prayers and suppli- 
 cations" to God his Father. (Heb. v. 7.) 
 
 He 
 
 of his 
 tion 1 
 mome 
 the si 
 receiv 
 would 
 nishe( 
 uncea 
 even 
 of his 
 ing h 
 Paul 
 (Roir 
 ii. I). 
 Bu 
 Cross 
 for tl 
 
 34); 
 
 " wit 
 Thes 
 Lord 
 ists r 
 voice 
 cd u 
 
 30). 
 An i 
 
 of J- 
 
Our Lord 
 
 if men, countless 
 end the Divine 
 I an infinite love 
 'orthy of infinite 
 besides injurious 
 »st ardently and 
 Therefore, his 
 Lir sins exceeded 
 ive ; on account 
 :e, Jeremiah com- 
 as the sea is thy 
 Thy contrition, 
 aused the Son of 
 d bitterly, it was 
 lat drew rivers of 
 bs from his heart. 
 y eyes have failed 
 I ; and by David : 
 ief, and my years 
 
 annot doubt that 
 3r us of God his 
 " He hath borne 
 th prayed for the 
 ) And St. Paul : 
 esh with a strong 
 irayers and suppli- 
 ^.i.(Heb. V. 7.) 
 
 For the Season of Lent. 
 
 161 
 
 He praj'ed for us often during the whole 
 of his life from the moment of his concep- 
 tion to his death, because from that first 
 moment he had a perfect knowledge of all 
 the sins of men, of the dishonor God would 
 receive from them and the misfortunes they 
 would bring on men ; this knowledge fur- 
 nished him a subject of continual regret, of 
 unceasing prayer for pardon for us. And 
 even now in Heaven, seated at the right hand 
 of his Father he still intercedes for us, show- 
 ing his wounds and recalling his merits. St. 
 Paul says : " He maketh intercession for us " 
 (Rom. viii. 34) ; and, as St. John says (l J no. 
 ii. i). " he is our advocate, pleading our cause." 
 Bur he prayed in an especial manner on the 
 Cross where he said : ',' Father, forgive them, 
 for they know not what they do" (Luke xxiii. 
 34); and St. Paul declares that he said it 
 '• with a strong cry and tears." (Heb. v. 7.) 
 These words of St. Paul must refer to our 
 Lord's prayer on the Cross, as the Evangel- 
 ists relate that he died " crying with a loud 
 voice" (Matt, xxvii. 50). and that as he yield- 
 ed up his spirit he bowed his head (Jno. xix. 
 30), as if to render his prayer more effectual. 
 An ancient Father tells us that "all the acts 
 of Jesus Christ during his mortal life were as 
 
,62 Practice of Union ivith Our Lord 
 
 so many prayers and supplications to God 
 his Father for the sins of the human race 
 and the blood he shed had a strong vo.ce and 
 a powerful clamor to obtain their pardon, 
 and did truly obtain it." (Primas. lb.) 
 
 Notice his prayer in the Garden of Ohves. 
 With what affection, with what earnestness, 
 with what gestures, and in what a posture he 
 prays ! How sad and imploring is his prayer ! 
 He prays to his Father not alone for h.mse f, 
 but for us ; he kneels, bows his head even to 
 the earth, humbles himself as deeply as pos- 
 sible in body and still more in soul ; he is 
 sei7ed with an extreme sadness and weariness 
 which are like the pangs of death and causes 
 him to sweat blood. He is in some sort like 
 a ooor father, who, seeing his only son the 
 object of all his affections, condemned to 
 death for a crime, is transported with sorrow 
 for his son's misfortune and guilt ; his grie is 
 inexpressible. What docs he not do, what 
 does he not say to the king to obtain the 
 son's pardon ? With what entreaties, what 
 supplications and pleadings, with what emo- 
 tions and floods of tears, does he not beg 
 for m-r 'V .' Even thus our Lord prayed to his 
 F,ther for us in the Garden. The prophet 
 Jeremiah says of him : " He shall put his 
 
 mouth 
 
 (Lam. ii 
 
 j,f round 
 
 if in tha 
 
 Fourl 
 
 with oi 
 
 and pra 
 
 perform 
 
 life and 
 
 " He 
 
 bruised 
 
 He wa? 
 
 cruciati 
 
 crimes, 
 
 penanc 
 
 St. 1 
 
 by nati 
 
 jToodnc 
 
 he wa; 
 
 servant 
 
 wicked 
 
 and he 
 
 the sei 
 
 calls h 
 
 scrvan 
 
 vilest ( 
 
 by his 
 
 vit. c. I 
 
Our Lord 
 
 cations to God 
 le human race, 
 strong voice and 
 I their pardon, 
 mas. lb.) 
 irden of Olives, 
 hat earnestness, 
 hat a posture he 
 n<T is his prayer ! 
 ilone for himself, 
 his head even to 
 IS deeply as pos- 
 e in soul ; he is 
 2ss and weariness 
 death and causes 
 
 in some sort like 
 his only son, the 
 ;, condemned to 
 orted with sorrow 
 guilt ; his grief is 
 he not do, what 
 ng to obtain the 
 ; entreaties, what 
 
 with what" emo- 
 does he not beg 
 Lord prayed to his 
 en. The prophet 
 He shall put his 
 
 For the Season of Lent. 
 
 163 
 
 mouth in the dust, if so there may be hope. " 
 (Lam. iii. 29.) He will bow his head to the 
 irround and put his mouth in the dust, to see 
 if in that posture he may find hope. 
 
 IvHuthiy, our Lord, having loaded himself 
 with our sins, not only had sorrow for them 
 and prayed his Father to forgive them, but he 
 performed penance for them during his whole 
 life and especially in his passion and death. 
 
 " He was wounded for our iniquities, he was 
 bruised for our sins," says Isaiah. (Is. liii. 5.) 
 He was wounded for our sins, he suffered ex- 
 cruciatingly to obtain the remission of our 
 crimes, he performed for them a most severe 
 penance. 
 
 St. Bonaventure says likewi.se : " He was 
 by nature the son of the house, and through 
 goodness he made himself the servant ; and 
 he was not content to take the form of a 
 servant to obey, but he took the form of a 
 wicked servant to be beaten and scourged ; 
 and he made himself not only the servant of 
 the servants of God, as his Vicar on earth 
 calls himself, but still more the servant of the 
 servants of the devil, rendering service to the 
 vilest of sinners, in order to expiate our sins 
 by his sufferings and death." (Bonav. de Perf. 
 vit. c. 6.) 
 
i64 Practice of Union with OnrLord 
 
 St Tohn Climacus mentions (Jno. Clim. Grad. 
 c )' some illustrious penitents whose violent 
 rccrret for their sins, and extreme dcsn-e fo. 
 pardon and penance, enabled jhcm to do 
 Ihin-s truly most terrible ; but after al. thor 
 penances bore no comparison with our Lords. 
 For what a penance was it not for hun the 
 onlv Son of God, to be born a little ch.ld in a 
 stable in the depth of winter, to be hud ni 
 a manger upon straw, and to be deprived of 
 every comfort ! to be circumosed the eighth 
 day and spill his blood with excessive pain 
 and extreme dishonor! to suffer all that he 
 suffered in his flight into Egypt and his tarry- 
 incr there ! What a penance was it not for 
 him to lead a hidden and laborious life for 
 thirty years, exercising the trade of a carpen- 
 ter and gaining his bread by the labor of his 
 hands and the sweat of his brow ! 
 
 But finally what a penance did he not per- 
 form for our sins in his passion and death, 
 ^vhen he was taken and bound as a ma efac- 
 tor, cruelly scourged at a pillar, crowned with 
 sharp thorns, mocked, buffeted, and then fas- 
 tened to a gibbet to die amid inexpressible 
 torments between two thieves ! 
 
 The prophet Isaiah says : " There is no 
 beauty in him nor comeliness ; and we have 
 
 seen. 
 
 :ipisec 
 
 r.orroi 
 
 liii. 2. 
 
 to loc 
 
 receiv 
 
 hair a 
 
 him, 
 
 smear 
 
 conge 
 
 he wa 
 
 contei 
 
 tlic m 
 
 with ! 
 
 own e 
 
 pen an 
 
 and p 
 
 gibbet 
 
 Jesu 
 
 a pent 
 
 that V 
 
 have s 
 
 Rep 
 
 that IT 
 
 loaded 
 
 our ini 
 
 unceas 
 
 pleasm 
 
litr Lord 
 
 )no. Glim.Grad. 
 whose violent 
 rcme desire foi 
 d thorn to do 
 it after all, their 
 with our Lord's, 
 not for him, the 
 I little child in a 
 r, to be laid in 
 ) be deprived of 
 icised the eighth 
 \ excessive pain 
 uffer all that he 
 pt and his tarry- 
 e was it not for 
 laborious life for 
 rade of a carpen- 
 1 the labor of his 
 row ! 
 
 e did he not per- 
 ssion and death, 
 and as a malefac- 
 lar, crowned with 
 ted, and then fas- 
 mid inexpressible 
 
 es! 
 
 s : "There is no 
 
 -ss ; and we have 
 
 For the Season of Lent. 
 
 165 
 
 seen him, and there was no sightliness — de- 
 :-pised, and the most abject of men, a man of 
 r.orrows and acquainted with infirmity." (Is. 
 liii. 2. 3.) He was so disfigured and so hideous 
 to look upon on account of the stripes lie had 
 received, his wounds, the plucking out of his 
 hair and beard, the blows that had been given 
 liim, the spittle with which his face was 
 smeared, the blood, partly flowing, partly 
 congealed, that covered his whole body, that 
 he was unrecognizable ; we saw him in a most 
 contemptible condition, and we took him for 
 the most afflicted of all mankind, a man filled 
 with sorrows, and who well knew from his 
 own experience what it is to suffer. What a 
 penance ! Jesus Christ, the only Son of God, 
 and perfect Innocence, dying, dead upon a 
 gibbet ! What a penance ! 
 
 Jesus Christ performing penance, and such 
 a penance, for our sins ! Is it not most just 
 that we who have committed them, should 
 have some part in it } 
 
 Represent to yourself our Lord clothed in 
 that miserable robe that Zachariah saw, and 
 loaded with our vanities, our bursts of anger, 
 our intemperances, and all our sins ; he feels 
 unceasingly a deep regret and extreme dis- 
 pleasure for them ; without intermission and 
 
 \*^ 
 
1 66 Practice of Uttion with Our Lord 
 
 with inconceivable vehemence he implores 
 God his Father to pardon us, and he per- 
 forms a frightful penance in our behalf. 
 
 Seeing our Lord in this state for you, what 
 should be your sentiments? What should 
 you say? What should you do? Should 
 you be insensible and stupid, doing nothing? 
 Or should you not endeavor to imitate him, 
 to experience according to your capacity his 
 feelings, and to participate in the penance he 
 performed for you ? If you do otherwise you 
 will be very unfortunate. And what a reason 
 for terror you will have when he .shall in his 
 character as your security demand of you all 
 he has paid in discharge of your debts ! Rest 
 assured that it is to you he has said : " Ex- 
 cept you shall do penance, you shall all like- 
 wise perish" (Li-.ke xiii. 5), and that it is for 
 this that God his Father has appointed him 
 the Judge of mankind. 
 
 Therefore, as our Lord being loaded with 
 youi sins had his heart filled with sorrow and 
 repentance for you, enter into that afflicted 
 heart, and uniting your heart with it conceive 
 a true sorrow, and produce acts of perfect 
 contrition for all your sins. 
 
 If you should see your friend, your brother, 
 or the son of the king, sad and desolate, shed- 
 
 ding { 
 mitteti 
 ilcath, 
 be un 
 much 
 wee pi 1 
 
 He 
 
 ask it 
 
 St. Au 
 
 cence 
 
 not a A 
 
 the pc 
 
 loaded 
 
 to the 
 
 the cri 
 
 of who 
 
 king tc 
 
 liberty 
 
 with h 
 
 do all 
 
 the fall 
 
 In t 
 
 Lord. ; 
 
 of youi 
 
 own — t 
 
 of the 
 
 quite d 
 
 to the I 
 
lur Lord 
 
 e he implores 
 s, and he per- 
 r behalf, 
 c for you, what 
 What should 
 X do ? Should 
 doinj,' nothing? 
 to imitate him, 
 our capacity his 
 the penance he 
 o otherwise you 
 d what a reason 
 n he shall in his 
 mand of you all 
 ur debts ! Rest 
 has said : " Ex- 
 3U shall all like- 
 nd that it is for 
 3 appointed him 
 
 ing loaded with 
 
 with sorrow and 
 
 to that afflicted 
 
 with it conceive 
 
 acts of perfect 
 
 nd, your brother, 
 id desolate, shed- 
 
 For the Season of Lent. 
 
 167 
 
 (linfj copious tears for a fault you had com- 
 mitted and that had deserved the penalty of 
 ckath, would your eyes remain dry, would you 
 be unmoved ? Consider now that you owe 
 much more to our Lord, who is afflicted and 
 weeping for your sins. 
 
 He has asked pardon of God his Father ;' 
 ask it also with him. " Mercy prays," says 
 St. Augustine, " misery does not pray. Inno- 
 cence implores pardon for guilt, guilt utters 
 not a word. He who has not sinned assumes 
 the posture of a suppliant, and the sinner 
 loaded with crimes does not prostrate himself 
 to the earth." (Aug. I. de orat. Dom.) Surely 
 the criminal son of that poor afflicted father 
 of whom we have spoken, and who asked the 
 king to pardon his son, would if he were at 
 liberty follow his father, be sad and afflicted 
 with him, weep with him, pray with him, and 
 do all he could according to his age to help 
 the father obtain his pardon. 
 
 In the same manner, in union with our 
 Lord, ask God his Father for the remission 
 of your sins, ask it in his light, not in your 
 own — that is to say, in his perfect knowledge 
 of their multitude and enormity which is 
 quite different from what you think ; for, as 
 to the multitude of your sins, if you are aware 
 
 I 
 
i68 Practice of Union ivith Our Lord 
 
 of one there are fifty you do not see ; and to 
 understand their enormity, you should know 
 how irreat God is. because tlie offence denves 
 its ma-nitude chiefly from the greatness of 
 tlie person offended. 
 
 I-inally, do penance for your sins with our 
 I ord, practisinc; in union with him the pain- 
 ful exercises of Lent, the fasts, the longer 
 prayers, the greater silence, the withdrawal 
 from society and seeking of solitude in order 
 to dwell more with God, the greater watch- 
 fulness over yourself, the combat of your 
 passions, and the giving of alms. 
 
 And after all this offer to God the sorrow 
 and repentance which our Lord had for your 
 sins, the prayers he addressed to his tatlu, 
 to obtain your pardon, and the long and rude 
 penance he performed to appease him and to 
 make up for your deficiencies in prayer and 
 
 penance. .1. r . 
 
 Say to him with David : " Look on the fac 
 of thy Christ." (Ps. Ixxxiii. 10.) Cast thine 
 eyes upon the face of thy Son ; see the srn.- 
 ness of his heart and his regret for my sins ; 
 hearken to the prayers he offered with tears 
 to obtain my pardon. 1 know I do not deserve 
 that thou shouldst hear me ; but he is infin- 
 itely worthy to receive what he asks, beca is 
 
 he asl. 
 price \ 
 lie lov 
 nature 
 iutely 
 Apost 
 sinner: 
 to he? 
 revere 
 has SI 
 upon 1 
 with r 
 sorry : 
 his lip 
 was pi 
 
 The 
 
 Christ 
 This i: 
 spes II 
 hope ! 
 'if Chi 
 guide ' 
 the ric 
 the < 1 
 the bi 
 trophy 
 
Our Lord 
 
 not see ; and to 
 ill should know 
 : offence derives 
 le greatness of 
 
 ur sins with our 
 :h him the prvin- 
 ists, the longer 
 
 the withdrawal 
 oUtud-; in order 
 : greater watch- 
 :ombat of your 
 ms. 
 
 God the sorrow 
 ord had for your 
 -d to his Fath^i 
 he long and rude 
 pease him and to 
 cs in prayer and 
 
 Look on the face 
 lo.) Cast thine 
 3on ; see the sad- 
 :gret for my sins ; 
 offered with tears 
 V I do not deserve 
 e ; but he is infin- 
 t he asks, bee - 
 
 For the Season of Lent. 
 
 169 
 
 i 
 
 he asks what he has dearly bought and at a 
 price vastly more than its worth, and because 
 he loves thee with an infinite love, and is by 
 nature sovereignly elevated and of an abso- 
 lutely infinite excellence. Wherefore the 
 Apostle says that when he prayed to thee for 
 sinners, thou didst render him the respect 
 to hear his prayer : " He was heard for his 
 reverence." (Heb. v. 7.) Consider all he 
 has suffered to move thee to have mercy 
 upon me. In his heart, repentant and stung 
 with remorse for my offences, I am deeply 
 sorry for them ; I ask thee pardon through 
 his lips, and I perform my penance in that he 
 was pleased to perform for their expiation. 
 
 ^.. Hope. 
 
 The Cross is our great hope, and Jesus 
 Christ crucified is our strongest support. 
 This is why the Church sings : '' O crnx avc, 
 spes unica." I salute thee, O Cross, my only 
 hope ! And St. Crysostom calls it " the hope 
 nf Christians, the saP-'ty of the world, the 
 guide of the blind, the right road of travelers, 
 the rich s of the poor, the sword, the shield, 
 the offensive and defensive arms oi soldiers, 
 the bulwark of the assailed, and the glorious 
 trophy of the victory which the Son of God 
 
 15 
 
170 Practice of Union with Our Lord 
 
 caincd over the ckvil and all our cnemie." 
 tcrysost. Or. in Cruc. et Scrm. 8 ct 22. d. 
 
 ^ The reason on which this hnpv is founded, 
 is the fact that our Lord paid our ransom on 
 the Cross, and paid infinitely more than was 
 necessary to discharge all our debts and 
 remedy all our miseaes. If our dcbis arc 
 paid we no longer owe anything • nothing 
 can be demanded of us if the satisfaction of 
 this payment has been truly applied to us. 
 St Paul says, in this sense, that bod * hatli 
 delivered us from the power of darkness and 
 hath translated U3 into the kingdom of th. 
 Son of his love." (Coloss. i 13) C^od has 
 rescued us from the tyrannical power of he 
 prince of darkness, and has placed us ,n the 
 blessed state and kingdom of his beloved Son 
 who bought us with his blood, the least drop 
 of which is of an infinite value and conse- 
 quently more than sufficient to effi^c<- all our 
 j-ins, to deliver us from all our misen.s. .mu 
 to acquire for us every blessing. 
 
 On this subject, Father Avila wrote to an 
 afflicted person as follows : "We ought to 
 establish our -hope in the passion and death 
 of our Lord, and trust ourselves to his merits 
 banishing from our spirits all uneasiness, and 
 
 ClOSUlfi 
 
 hecaus 
 nf iiis 
 le has 
 111 this 
 here I 
 iicre, 
 I ask V 
 owe, a 
 althou! 
 cessive 
 renied} 
 that of 
 And 
 advice 
 Christ 
 Kterna 
 we are 
 so clos 
 could 1 
 the bla 
 to rem 
 cries f( 
 loud til 
 preven 
 know 
 the de 
 them, 1 
 
Our Lord 
 
 11 our enemies." 
 rm. 8 ct 22, tic 
 
 hopv is founded, 
 1 our ransom on 
 y more than was 
 our debts and 
 [f our debts arc 
 lythins ; not^iinc; 
 he satisfaction of 
 ly applied to us. 
 
 that God "hath 
 • of darkness, and 
 ; kingdom of the 
 
 i. 13.) God has 
 lical power of the 
 3 placed us in the 
 jf his beloved Son 
 )od, the least drop 
 value and ccnsc- 
 it to efface all our 
 
 our miseries, and 
 
 Avila wrote to an 
 1 : " We ought to 
 passion and death 
 elves to his merits, 
 all uneasiness, and 
 
 For the Vinson of Lent* 
 
 closinji our eyes to all occasions for mistrust ; 
 because our merits are as j^reat as is the virtue 
 iif his passion and death, since it is ours and 
 he has ^'iven it to us, having; suffered for us. 
 In this I confide, here I place my salvation ; 
 here I take couraj^e and mock at my enemies ; 
 iicre, offering to the Internal leather his Son, 
 I ask whatsoever I need ; here I pay what I 
 owe, and have something left besides ; and 
 although my miseries are numerous and ex- 
 cessive, I nevertheless find here a most potent 
 remedy and a subject of joy greater than is 
 that of my grief." 
 
 And to another the same Father writes this 
 advice : " Do not forget that our Lord Jesus 
 Christ as our Mediator, stands between the 
 Eternal Father and us, and that for his sake 
 we are beloved and bound to his Father by 
 so close a tie of perfect charity, that nothing 
 could loosen it did not man himself cut it with 
 the blade of a mortal sin. Ha^e you ceased 
 to remember that the blood of Jesus Christ 
 cries for mercy for us, and that it cries so 
 loud that it drowns the noise of our sins and 
 prevents their being heard .' Do you not 
 know that if our sins are still in existence, 
 the death of Jesus Christ who died to kill 
 them, must be of little worth since it could 
 
 I 
 
 i-*®/v-!^«ft'S».'*-^-5"'.--^-'^-»»ir-:i—i^vi^> 
 
1 72 Practice of Union with Our Lord 
 
 not destroy them ? Try to impress this truth 
 deeply upon your mind, that Jesus Chnst 
 took upon himself the affair of our redemp- 
 tion and salvation as his own busmcss. and 
 that we are so closely united with hnri that ho 
 and we must be loved or hated together ; and 
 as it is not possible that being what he is ho 
 should be hated by his Father, so also it is 
 not possible that we should be if we remain 
 united to him by faith and charity. On the 
 contrary, as he is loved and cherished we are 
 also in him and by him. and with reason 
 because he weighs more in the balance of 
 Divine Justice to make us loved than we do 
 to make him hated. Undoubtedly the Fa the 
 has more love for his Son than he has hatred 
 for sinners who are converted to hun. May 
 Tesus Christ be praised and blessed forever, 
 ie who is, and whom we can with a loud voice 
 call our hope ; there is nothing in the world, 
 that can intimidate and terrify as so much 
 as he can reassure U3.' Thus says Lather 
 
 Avila. J- 
 
 Of a truth it is en-' for a sick man to form 
 a strong hope of his cure when he knows he 
 has a' sovereign remedy vastly more powerful 
 than his disease, and that the one who ad- 
 mnnster. it has a great love for him and a 
 
 won d re 
 all this 
 
 This 
 to the I 
 eyes fu 
 " My n- 
 my deli 
 in him, 
 and my 
 behold 
 Cross, 
 found a 
 
 Say 
 "In th 
 are in t 
 Lord, ii 
 in thy 1 
 for my 
 
 f. Divci 
 
 The 
 of the ; 
 of the r 
 in the ' 
 Christ. 
 "And 
 
r Lord 
 
 •ess this truth 
 Jesus Christ 
 ' our redcmp- 
 busincss, and 
 :h him that he ' 
 together ; and 
 what he is ho 
 •, so also it is 
 ; if wc remain 
 arity. On the 
 lerished we arc 
 I with reason, 
 he balance of 
 red than we do 
 sdly the Father 
 A he has hatred 
 d to him. May 
 blessed forever, 
 ith a loud voice 
 ng in the world. 
 ify as so much 
 us says I-ather 
 
 ick man to form 
 len he knows he 
 y more powerful 
 be one who ad- 
 e for him and a 
 
 For the Season of Lent. 
 
 173 
 
 wondrous desire for his recovery. We have 
 all this, and much more, in Jesus Christ. 
 
 Tliis is why when you behold him attached 
 to the Cross you ought to gaze upon him with 
 eyes full of trust, and say to him with David : 
 " My mercy, and my refuge ; my support, and 
 my deliverer ; my protector, and I have hoped 
 in him." (Ps. cxliii. 2.) Behold my mercy 
 and my refuge, my support and my liberator ; 
 behold my great confidence. It is upon this 
 Cross, upon this dear crucified One, that I 
 found all my hope. 
 
 Say to him again with the same David : 
 "In thee, O Lord, have I hoped. My lots 
 are in thy hands." (Ps. xxx. 2, 16.) Yes, my 
 Lord, in thee I hope, and all my confidence is 
 in thy hands pierced and nailed to the Cross 
 for my salvation. 
 
 5. Divclling in the -ivounds of o?tr Lord; and 
 particularly in that of his side. 
 
 The Holy Ghost, speaking in the Canticle 
 of the just soul, says : " My dove in the clefts 
 of the rock." (Cant. ii. 14.) My dove dwells 
 in the clefts of the rock. This rock is Jesus 
 Christ, according to these words of St. Paul : 
 "And the rock was Christ." (i Cor. x. 4.) 
 
 1 
 
174 Practice of Union with Our Lord 
 
 And the clefts are his wounds. St. Bernard, 
 explaining this passage, says : " The dove 
 hides herself there as in a safe place, and looks 
 without danger or fear at the hawk fly.ng 
 around her; the sparrow builds there her 
 nest, and the turtle-dove also, and there 
 hatches and nourishes her little ones.' 
 
 The just soul takes pleasure in d'.vclhng ni 
 the wounds of her Saviour, because they are 
 magnificent palaces, cities of refuge, impreg- 
 nable fortresses, boxes of precious perfumes, 
 eates of salvation, sources of graces, tribunals 
 of mercy, fountains of life, mines of gold 
 furnaces of charity and of the charms of 
 benevolence. 
 
 And she dwells in them in her thought, 
 and affections, producing acts of faith in their 
 cxcell-nce and necessity for our salvation, in 
 their priceless value and infinite merit ; acts 
 of admiration, adoration, gratitude, hope, joy, 
 love of her Saviour who was pleased to re- 
 ceive them for her sake, and prayers to bun 
 to apply to her their fruits. 
 
 But she makes her most usual and met 
 arrreeable dwelling in the wound of his side 
 because it is the wound of love ; since it was 
 received in the heart, for love after his d ath 
 to show that his death and his life and all his 
 
 mysteri 
 ciple ai 
 he beai 
 loved b 
 only tl 
 delight: 
 so that 
 sent as 
 " If yoi 
 the wo 
 dwell." 
 It is 
 tions o 
 the uni 
 amines, 
 Heart 
 regret 
 she im; 
 that inf 
 in aver 
 venial : 
 and the 
 and afl 
 mortific 
 generoi 
 tacks h 
 resists i 
 gloriou: 
 
tH 
 
 '7ir 
 
 Lord 
 
 St. Bernard, 
 : " The dove 
 >lace, and looks 
 e hawk flyins 
 ilds there her 
 Iso, and there 
 i ones." 
 
 } in dwcUuis '" 
 :causc they are 
 refuge, impreg- 
 cious perfvimes, 
 ;races, tribunals 
 mines of gold, 
 the charms of 
 
 in her thoughts 
 of faith in their 
 our salvation, in 
 nite merit ; acts 
 itude, hope, joy, 
 s pleased to re- 
 i prayers to him 
 
 usual and most 
 xind of his side. 
 3ve ; since it was 
 ;, after his death, 
 lis life and all his 
 
 For the Season of Lent. 
 
 ^7i 
 
 mysteries had love and charity for their prin- 
 ciple and their end, proceeding from the love 
 he bears our soulsand tending to make him 
 loved by them in return. Still more, it is not 
 only the most loving' place, but the most 
 delightful, and the strongest and most secure ; 
 so that the just soul says what St. Elzear 
 sent as a message to St. Delphina, his wife : 
 " If you want to find me you must seek me in 
 the wound of our Lord's side, for it is there I 
 dwell." 
 
 It is there the soul exercises all the func- 
 tions of the purgative, the illuminative, and 
 the unitive life. It is there she ponders, ex- 
 amines, and weeps for her sins, and in that 
 Heart which once conceived an inexplicable 
 regret and was pierced with sorrow for them, 
 she implores God to pardon them. It is in 
 that infinitely pure and holy Heart that holds 
 in aversion and extreme horror the smallest 
 venial sin, that she av(^ids the least offjnces 
 and the lightest faults. It is in that penitent 
 and afflicted Heart that she performs her 
 mortifications and penances. It is in that 
 generous and invincible Heart that she at- 
 tacks her vices, combats her evil inclinations, 
 resists the assaults of her enemies, and gains 
 Sflorious victories. And if sometimes she falls 
 
176 Practice of Union with Our Lord 
 
 into desolation and aridity, into weariness 
 :..ul heaviness of spirit, she suffers as she 
 should in that Heart which in the Garden of 
 Olives was desolate and weighed down with 
 sadness even unto death. 
 
 It is in that most humble, most patient, 
 and most perfect Heart that she exercises 
 humility, patience, virtues and good works ; 
 there she prays mentally and vocally, there 
 makes her preparation for Holy Communion 
 and her thanksgiving afterward, being unable 
 to select a holier, a more devotional and 
 more recollected oratory. 
 
 It is in that Heart, all burning with love for 
 men, that she loves her neighbor, that she 
 bears the imperfections of his body and soul, 
 and suffers the injuries he does her, imitating 
 St. Paul, who wrote to the faithful of Philippi : 
 " God is my witness, how I long after you in 
 the bowels of Jesus Christ." (Fhilipp. i. 8.) 
 God is my witness how I love you all in the 
 bowels and in the Heart of Jesus Christ. It 
 was thence he, the Apostle, spoke to them, 
 wrote to tV.-m, instructed them, reproved 
 t \em, consoled them, and treated with them 
 i 1 everything ; and consequently he acted in 
 2 hoi; and godUke manner, tracing for us an 
 
 
 excellei 
 neighbc 
 
 Final 
 mission 
 the jus 
 interior 
 ness,- ca 
 
 It is < 
 tuary a 
 practice 
 duces tl 
 of com 
 love of 
 makes 
 purity c 
 abandoi 
 ment 
 elevatic 
 that sh 
 delight 
 
 Beho 
 wound > 
 some be 
 below, i 
 wonder: 
 what sh 
 hatred i 
 Lord's 
 
lur Lord 
 
 For the Season of Lent. 
 
 177 
 
 into weariness 
 suffers as she 
 the Garden of 
 lied down with 
 
 most patient, 
 she exercises 
 I good works ; 
 vocally, there 
 ily Communion 
 d, beintj unable 
 devotional and 
 
 ig with love for 
 [hbor, that she 
 body and soul, 
 ! her, imitating 
 iful of Philippi : 
 mg after you in 
 (Philipp. i. 8.) 
 e you all in the 
 :sus Christ. It 
 spoke to them, 
 them, reproved 
 ated with them 
 itly he acted in 
 racing for us an 
 
 
 excellent pattern for our intercourse , ith our 
 neighbor. 
 
 Finally, it is in that Heart, in perfect sub- 
 mission to its inspirations and motions, that 
 the just soul performs all her actions both 
 interior and exterior, with moderation, meek- 
 ness,- calmness, and pure intentions. 
 
 It is also in that Heart, as in the true sanc- 
 tuary and home of the unitive life, that she 
 practices its peculiar functions, that she pro- 
 duces the acts of the love of choice, the love 
 of complacency, the love of good-will, the 
 love of preference and of aspiration ; that she 
 makes acts of adoration, glorification, praise, 
 purity of intention, gratitude, offering of self, 
 abandonment to the guid nee of God, detach- 
 ment of affection from all creatures, and 
 elevation above all the things of earth, and 
 that she possesses and enjoys repose and 
 delight in God as in her centre. 
 
 Behold the occupation of the somI in the 
 wound of the Heart. Like one admitted into 
 some beautiful palace, looking curiously above, 
 below, and all around him, at the rare and 
 wonderful treasures, she considers attentively 
 what she finds in that Heart, remarks therein 
 hatred for sin, the price of her salvation, our 
 Lord's esteem for her, the love he has shown 
 
 J 
 
 rivimi 
 
178 Practice of Union with Our Lord 
 
 her, and a thousand other admirable and most 
 beautiful things. 
 
 Therefore let us go to that Side pierced for 
 us, let us enter that Heart burning with love 
 for us, let us dwell there night and day, never 
 coming out, and let us there perform all our 
 actions. " This is the gate of the Lord, the 
 just shall enter into it" (Ps. cxvii. 20), says 
 David. Behold the gate of the Lord, the 
 Avound of his side ; the just shall be careful to 
 enter and make there their dwelling. 
 
 6. year. 
 
 As the Cross of Christ is the surest founda- 
 tion of our hopes, it is also the greatest source 
 of our fears. The Cross will be the infallible 
 cause of our salvation if we live well ; but it 
 we live an evil life and do not correct our 
 vices, it will be the certain instri'ment of our 
 ruin. Our Lord's death is the mystery of our 
 redemption and of our condemnation, and it 
 is by the Cross that both the predestined and 
 the reprobate insure ;heir end, according as 
 they make use of it. 
 
 To speak truly, what could the Eternal 
 Father have given us more precious and more 
 efficacious for our salvation, than his Son .' 
 And what could the Son have done and 
 
Ittr Lord 
 irable and most 
 
 side pierced for 
 rning with love 
 and day, never 
 perform all our 
 the Lord, the 
 cxvii. 20), says 
 the Lord, the 
 ill be careful to 
 illing. 
 
 surest founda- 
 ^reatest source 
 )e the infallible 
 /e well ; but if 
 ot correct our 
 iri'ment of our 
 mystery of our 
 nnation, and it 
 redestined and 
 , according as 
 
 J the Eternal 
 ;iou.s and more 
 than his Son ? 
 ave done and 
 
 For the Season of i-'ni 
 
 179 
 
 suffered greater and more difficult than he 
 did do and suffer ? Could the Father and the 
 Son have shown more clearly the excess of 
 the infinite love they bear us, and have given 
 us more positive proofs of their extreme desire 
 to save us ? Had the Father aught more per- 
 fect and that he loved more dearly than his 
 Son, and the Son anything better, and that 
 he valued more than his honor, his life, and 
 himself? By the prophet Isaiah they ask us : 
 "Now judge between me and my vineyard. 
 What is there that I ought to do more to my 
 vineyard that I have not done to it ?" (Is. v. 
 3, 4.) What more could I have given men, 
 what more could I have endured to procure 
 their salvation .' 
 
 Therefore, what must remain for those who 
 refuse to profit by the goodness of God, unless 
 it be his justice ; for those who abuse the 
 Cross as a means of their salvation, unless it 
 be to experience it as the instrument of his 
 vengeance and of their damnation .' This is 
 what St. Paul very plainly shows us in his 
 ICpistle to the Hebrews, where he says : 
 "Having therefore, brethren, a confidence in 
 the entering into the Holies by the blood of 
 Christ ; a new and living way which he hath 
 dedicated for us through the veil, that is to 
 
 
 isa****-' 
 
■ i W iifjiji yi i riB § i i i . ii _w ^ — 
 
 1 80 Practice of Union ivith Our Lord 
 
 say, his flesh '• (Hcb. x. 19. 20.) We have a 
 ho 3 of one day entering the sanctuary of 
 God which is in Heaven, and of enjoying the 
 felicity of the Saints through the ments of the 
 blood of Jesus Christ, provided that to attain 
 it we follow the path he has marked for us by 
 his life while here below clothed with our 
 flesh "But, if we sin v^fuUy after haviu- 
 received the knowledge of the truth, there is 
 now left no sacrifice for sins ; but a certain 
 dreadful expectation of judgment, and the 
 race of a fire which shall consume the adver- 
 saries." (lb. X. 26, 27.) if after the know- 
 ledge of so important a truth, after so perfect 
 a love, so great a mercy, and so powerful a 
 remedy, we take no thought of saving our- 
 selves, but continue to offend God, we may 
 look forward to being infallibly lost ; we may 
 consider our salvation gone, because we can- 
 not expect a new Saviour, we have no right 
 to hope that the Son of God will come again 
 for us ■ that he will be seized, scourged, nailed 
 to a cross, and spill his blood again for our 
 sins He has done this once-it is more than 
 enough ; he will not do it a second time. This 
 is why, if we &re not willing to make a good 
 use of his death, we must hold it a certain 
 thing that we will be judged by God with 
 
 extreme 
 
 (leiiiiied 
 And 1 
 ino grea 
 liuiking 
 .my mere 
 much mi 
 lumishmi 
 the Son 
 of the t 
 sanctifiec 
 the hanc 
 
 -9. 31.) 
 convictC( 
 mercy, bi 
 how mui 
 punished 
 tramples 
 God tha' 
 to sancti 
 rible thii 
 living Gi 
 iif such r 
 I 'I his So: 
 Jesus j 
 women : 
 over mc, 
 ihildrcn. 
 
*pr* 
 
 Otir Lord 
 
 ;0.) Wo have a 
 le sanctuary of 
 
 of enjoyinfj tlic 
 the merits of the 
 :cl that to attain 
 narked for us by 
 lOthed with our 
 illy after having 
 he truth, there is 
 s; but a certain 
 Igment, and the 
 iisume the adver- 
 
 after the know- 
 ti, after so perfect 
 nd so powerful a 
 It of saving our- 
 ;nd God, we may 
 bly lost ; we may 
 , because we can- 
 we have no right 
 )d will come again 
 d, scourged, nailed 
 ood again for our 
 e — it is more than 
 second time. This 
 ng to make a good 
 t hold it a certain 
 leed by God with 
 
 i-'or the Season of Lent. 
 
 lot 
 
 ixtremc severity and terrible rif^'or, and con- 
 ilciiHied with all his enemies to eternal flames. 
 
 And let no one say that this punishment is. 
 ino great; for the Apostle adds: "A man 
 making void the law of Moses, dieth without 
 my mercy under two or three witnesses. How 
 much more do you think he dcservcth worse 
 punishments, who hath trodden under foot 
 the Son of God, and hath esteemed the blood 
 n{ the testament unclean by which he was 
 sanctified .' It is a fearful thing to fall into 
 the hands of the living God." (Heb. x. 28, 
 :9, 31.) If the breakers of the law of Mcses 
 convicted by two or three witnesses, found nO' 
 mercy, but were put to death without leniency, 
 how much more rigorously should not he be 
 punished, who through an execrable impiety 
 tramples under foot the blood of the Son of 
 God that was spilled to wash away his sins, 
 to sanctify and save him ? Oh ! what a ter- 
 rible thing it is to fall into the hands of the 
 living God when he is angered by the abuse 
 f such mercy, &.nd by contempt of the death 
 f his Son ! 
 
 Jesus going to Calvary said to the weeping 
 
 (\x)mcn : " Daughters of Jerusalem, weep not 
 
 iver me, but weep for yourselves and for your 
 
 ihildren. For if in the green wood they do 
 
 10 
 
v82 Pvactuc of Union zvith Our Lord 
 
 tl,cse thiujrs, what shall be done in the dry?" 
 
 ;Luke xxiii. 28. 3«.) If they treat so rudely 
 
 he ureen wood which is still ahvc and then 
 
 fore should be preserved, what wdl they do . 
 the dry wood which is dead and is no lonj^u 
 lood for anything but the fire? I^ the fat e. 
 
 chastise so severely his only and mno.cnt 
 .on for the sake of his wicked and rebeluou. 
 
 slave, with what severity and fury w. I he no 
 .chastise the slave himself if he does no. 
 correct his faults? 
 
 Not vvishins.tofall into the hands of God 
 aven^in^r the death of his Son, and bemg w.se 
 betimesriet us think seriously of makmg an 
 .excellent use of that death and applying to 
 ourselves its merits and fruits, so that wha .s 
 •the basis of our salvation may not becoine tl e 
 r - ..„;n "When our I -ord shall 
 •occasion of our 1 urn. ^^"'-" " ' ... 
 
 come to judge us," says St. Augustme. he 
 .vill surely give us what he has Prom>-a. b 
 •he will likewise demand an account o uhat 
 L has already given us and of w at he ha. 
 <lone to redeem us. Remember that ha u 
 been ransomed with mercy you wdl be judgee 
 with justice." (Aug. Scrm. xhv. 8.) 
 
 .Sinci 
 tion, tl 
 the tre 
 we shi 
 attach 
 salutar 
 and sp 
 and inl 
 us. 
 
 And 
 to su 
 Avhy s 
 Lord : 
 him d 
 and fc 
 would 
 self ai 
 mann( 
 not \v( 
 instea 
 injurir 
 are a 
 sahita 
 trials, 
 nesse; 
 
 afflict 
 
Our Lord 
 
 mc in the dry ?" 
 treat so rudely 
 alive and there 
 t will they do to 
 ind is no longer 
 ? If the father 
 iy and innocent 
 d and rebcliious 
 [ fury will he not 
 if he docs not 
 
 ic hands of God 
 11, and being wise 
 ily of making an 
 
 and applying to 
 s, so that what i>^ 
 y not become the 
 en our Lord shall 
 . Augustine. " he 
 has promised, but 
 
 account of what 
 
 J of what he has 
 
 mber that havint; 
 
 ^:ou will be judged 
 
 xliv. 8.) 
 
 For the Siason of Lent. 
 
 183 
 
 7. Prajirs and requests. 
 
 Since the Cross is the mystery of our salva- 
 tion, the an^enal that contains our arms, and 
 the treasury whence we must draw cir riches, 
 we should const.'r My beseech ur Lord to 
 attach us to it, to communicate to us its 
 salutiuy effects and impress upon us its grace 
 and spirit ; we should very freciucntly breathe 
 and inhale our Lord suffering, dying, dead for 
 us. 
 
 And as we arc in a lift where there is much 
 to suffer, every day, and in many ways, 
 why should wc not fulfill the words of our 
 Lord: "If any man will come after me, let 
 him deny himself and take up his cross daily, 
 and follow me." (Luke ix. 23.) If any one 
 would be my disciple he must renounce him- 
 self and carry his cross each day, and in that 
 manner follow mc. Moreover, if our cross is 
 not well carried, and our sufferings well borne, 
 instead of being useful to us, they will be 
 injurious ; but our Lord's cross and sufferings 
 are able to sanctify ours and render them 
 salutar,,' We ought in our crosses, in our 
 trials, both interior and exterior, in our sick- 
 ness- s, and still more in our death, to take 
 great pains to unite ourselves to our Lord 
 afflicted, suffering and dying, and to beg him 
 
p ' 
 
 184 Practice of Union with Our Lord 
 
 to bh'ss. to purify, to sanctify and deify our 
 afflictions and sufferings. 
 
 Wc ought to conjure him to distil from his 
 sufferings over ours, and from his death ovor 
 our death, a spirit of salvation, ijrace and lilc , 
 to shed upon us a deW cf patience, fortitude, 
 humility, respect, submission, devotion, silence. 
 
 love, and joy ; so that we may suffer and die 
 i„ a certain degree as he did. that our suflVn- 
 ings may be. to speak with bt Paul the 
 nlling up of his (Coloss. i. 24). and our death 
 as it were a sequel and continuation of his; 
 that as we are dead in his death and m him 
 as in our head, so he may also die in our death 
 ind in us as in his members. 
 
 This prayer is of very great importance, 
 because our death is the decisive point of our 
 salvation and th-- grand moment on which 
 depends our eternal happiness or misery ; for 
 this reason it will be very well to repeat i 
 frequently during the whole time of Lent, and 
 still more frequently during Holy Week, espc^ 
 ciallv on Good Friday, which is particularly 
 cons'ccrated to the remembrance of our 
 
 Lord's death. r .1 4- Uw 
 
 When in the morning service of that Ua> 
 
 vou adore the Cross, recollect > our.elf and 
 
 "summon all your powers to the performance 
 
7«r Lord 
 and deify our 
 
 i distil from bin 
 
 his dcatl\ ovor 
 
 jTi-acc atul life ; 
 
 icnce, fortitude, 
 
 cvotioii, silence, 
 
 y suffer and die 
 
 that our sufft^r- 
 
 1 St. Paul, the 
 
 , and our death 
 
 inuation of his ; 
 
 icath and in him 
 
 , die in our death 
 
 cat importance, 
 nive point of our 
 )mcnt on which 
 s or misery ; for 
 ,vcU to repeat it 
 imc of Lent, and 
 loly Week, espC' 
 h is particularly 
 nbrance of our 
 
 rvice of that day 
 
 ect >ourself and 
 
 the performance 
 
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 23 WEST MAIN STREET 
 
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 Collection de 
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 Canadian Institute for Historical Microreproductions / Institut canadien de microreproductions historiques 
 
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For the Season of Lent. 
 
 1 35 
 
 of that devotion, bend the knees of your body 
 and still more those of your soul before that 
 sacred wood, and beholdini^ upon it the image 
 of a crucified One, make first a great act of 
 faith in the trutli that he who was fastened to 
 tiie cross, whose representation you sec, is 
 the true (iod and your sovereign Lord whom 
 you worship. 
 
 Secondly, make an act of sincere regret for 
 your sins, recognizing and avowing that the)- 
 were the cause of his torments and death ; 
 that it was your offences much more than tiie 
 executioners that bound him to the column 
 and tore him with scourges, that crowned 
 him with thorns, that gave him blows and 
 spat in his face, and tliat finally nailed him to 
 the gibbet and caused his death. Conceive a 
 penetrating sorrow and perfect repentance, 
 and earnestly beg his forgiveness ; say to him 
 with the prophet : " What are these wounds 
 in the midst of thy hands ?" (Zach. xiii. 6.) 
 Why these wounds in thy hands .' Wherefore 
 these torments and this death .' Is it not to. 
 efface my sins, to pardon them .-• Then, I 
 beseech thee, efface them, and pardon me ! 
 Thou dost sacrifice thyself for me ; thou givest 
 me thy blood and thy life ; I cannot give thee 
 nearly so much ; but at least I give thee 
 
,86 PraMce of Union -Mh Our Lord 
 
 a ,,e.t contnte ana Kumbled and a s„„, 
 
 1 -,«■ l-nvin" offended tncc. ^ 
 rrnevcd at liaMHj, ^ ,-.--^,1 thnn wilt not 
 Uan;M,u™HeHoa.,O^Go.,^ 
 
 T o«- CO strictly bound to do so. 
 since I anri so stiictiy crucified Lord 
 
 In the third place, offer >our ci 
 
 fi^« icts of thanksgivini,- tot an ui 
 countless acts oi > j^^^^ 
 
 would inevitably be lost toreve 
 
 which you may be eternally happy > 
 
 '^"'''^■, f .tl, nHce hope from his bounty 
 
 In the f°"'-*!^ P =^^;,;\fd^ ,ou need; '-nd 
 
 the grace and all the aia > ^^„„,end- 
 
 then in detail - V''" 1 J he hourof vour 
 
 i„. to him your salvation and the ho 
 
 a;;th, and suppUcativ^^-^;-^, ,,,,,, 
 
 bis blood, and h.s ^-^'\^'^^^\l ,, ^,,^^. 
 
 and merits to yours and to .end r ^^^ ^^^^ 
 
 to him-to -"der It foi >ou the ^^^ 
 
 and the entrance mto that abod ^^^^ 
 
;/•/// Our Lord 
 
 jmbled. and a soul 
 ed thee. "A con- 
 3 God, thou wilt not 
 Behold the sacvifKc 
 ,d which 1 give thee 
 never offending thee 
 with all my strength, 
 .ind to do so. 
 ;r your crucified Lord 
 ksgiving fot all the 
 all the evils he has 
 3n, without which you 
 t forever, and through 
 ernally happy if yo" 
 
 hope from his bounty 
 . aids you need; and 
 m of him, recommend- 
 on and the hour of your 
 ,rr him by his wounds, 
 th, to apply their virtue 
 >d to render it plerisuig 
 for vou the gate of h'^ 
 o that abode where you 
 e him. praise him. love 
 eternally for all he has 
 vou. After this, in the 
 adoration, repentance, 
 
 For the Season of Lent. 
 
 187 
 
 love, gratitude, hope, and supplication, kiss 
 his sacred wounds. 
 
 III.— THE VIRTUES. 
 /. Imitation. 
 
 It would be something terrible indeed, and 
 worthy of severe punishment if, after God has 
 taken so much pains, nnd has bee.n pleased to 
 suffer so many evils to give us examples and 
 patterns of virtue, we should pass them b}', 
 caring not to n. r.e use of them. 
 
 This is why we are exhorted to " Look, and 
 make it according io the pattern that was 
 shown thee in the mount." (E.xod. x.\v.-40.) 
 Look, look attentively at what is passing on 
 the mountain of Calvary, and imitate as closely 
 as thou canst what is there shown thee. Con- 
 sider the excellence of the model, the perfec- 
 tion of the acts he shows thee, the mercy 
 with which he shows them, and his design. 
 
 His excellence is infinite since he is God ; 
 the perfection of what he shows, of the virtues 
 he teaches, is complete in every way ; his 
 mercy is extreme since it moved him to sub- 
 ject himself to so much misery and to endure 
 so many sufferings ; and his design is thy 
 salvation and beatitude. " Jesus Christ," says 
 
l88 Practice of Union with Our Lord 
 
 St Peter, "suffered for us. leaving you an 
 example that you should follow his steps. 
 
 (I. Pet. ii. 21.) ,- , u> 
 
 It is a sovereign honor to nnitate God be- 
 cause he is the most excellent model that can 
 be proposed ; if there is more glory in panU.ng 
 after an Apelles or a Raphael than alter an 
 icrnoble artist, it is cerlandy infinitely more 
 lK,norable to take our Lord for our pattern 
 than man in whom there must always be some 
 
 ^"^ Moreover, it is infinitely useful and advan- 
 tageous to us to follow such a model, not 
 only because there is nothing in him for us to 
 fear, he being the highest degree of all possible 
 perfection, but also because he inspires us with 
 the strength and gives us the skill to imitate 
 him • still further, because the sign and assur- 
 ance of our predestination and salvation con- 
 sist in our resemblance to our Lord, and 
 particularly to our Lord crucified who has 
 merited for us on the cross the graces of pre- 
 destination and salvation, and all the blessings 
 we shall ever possess. St. Paul says :" May 
 I be found in him . ■ • being made con- 
 formable to his death." (Phil. iii. 9. 'O;) 1*^1 
 would find myself in Jesus Christ and have ui 
 him mv salvation and my beatitude. 1 must 
 
ivith Our Lord 
 
 us, leaving you an 
 Id follow his steps." 
 
 r to imitate God bc- 
 lellent model that can 
 more glory in painting 
 Raphael than alter an 
 tainly infinitely more 
 Lord for our pattern 
 ; must always be some 
 
 :ely useful and advan- 
 ivv such a model, not 
 ithing in him for us to 
 ;t degree of all possible 
 \use he inspires us with 
 us the skill to imitate 
 use the sign and assur- 
 ion and salvation con- 
 cc to our Lord, and 
 ord crucified who has 
 ;ross the graces of prc- 
 3n, and all the blessings 
 St. Paul says : "May 
 . being made con- 
 
 ' (Phil. iii. 9. 'o) ^^ ^ 
 esus Christ and have in 
 1 my beatitude, I must 
 
 For the Season of Lent. 
 
 189 
 
 assume the figure ,of his death, I must bear 
 tlie likeness of his passion, I must e.xhibit in 
 myself the virtues he practiced on the cross. 
 
 This is absolutely necessary to whosoever 
 desires to be saved, and it is the reason why 
 the .same Apostle wrote to the Romans : 
 " Heirs indeed oi God, and joint heirs with 
 Christ ; yet so if we suffer with him, that we 
 may be also glorified with him." (Rom. viii. 
 17.) You have received in baptism the spirit 
 of adoption of the children of God, of whom 
 consequently you are heirs, and co-heirs with 
 his Son Jesus Christ, provided always that you 
 suffer with him, for except on this condition 
 the thing is impossible. And St. Paul writes 
 the same thought to his disciple Timothy : "A 
 faithful saying. For if we be dead with him, 
 we shall live also with him. If we suffer, we 
 shall also reign with him." (II. Tim. ii. 11.) 
 It is an indisputable truth and one of the 
 chief articles of our faith, that if we die to sin 
 with Jesus Christ we shall live gloriously with 
 liim, if we share his sufferings we shall be 
 admitted to the enjoyment of his blessings. 
 St. John says the same: "Partner in trib- 
 ulation, and in the kingdom and patience 
 in Christ Jesus." (Apoc. i. 9.) Participating 
 in the tribulation and in the kingdom ! These 
 
190 Practice of Union with Our Lord 
 
 two things arc inseparable, tlie one from the 
 other ; the first cannot be without the second. 
 nor tli'e second without the first. Tribulation 
 borne in the patience of Jesus Christ leads 
 most surely to the kingdom, and the kingdo.n 
 surely follows tribulation well borne. 1 his 
 should greatly console and strengthen us m 
 our sufferings. 
 
 See, then, the union of the cross and .salva- 
 tion, the participation of the afflictions and 
 blessings, the pains and pleasures, the infamies 
 and honors of our Lord, neo;ssary to be mem- 
 bers of such a head and to bear the marks of 
 cur predestination and eternal happiness. We 
 must be crucified with him, we must say with St. 
 Paul : " With Christ I am nailed to the cross." 
 (Gal. ii. 19.) I am crucified with Jesus Christ 
 as a member is with the head. When our 
 Lord was fastened to the cross, his whole 
 body was fastened to it ; not only his head 
 was upon the cross, but his arms, his legs, all 
 his members, not excepting a single one. 1 he 
 same thing holds with his mystical body ; all 
 its members must be crucified with him, and 
 consequently you, too, unless you would re- 
 nounce the glorious quality of being of the 
 number of his members. 
 
 e 
 
 ti 
 
 Si 
 
 c 
 n 
 
 S 
 t: 
 o 
 
 c 
 
 \ 
 
 h 
 n 
 
 V 
 t 
 
 n 
 
 V 
 
 ii 
 
 r 
 
 c 
 h 
 
 t 
 t 
 
ith Our Lord 
 
 ;, the one from the 
 without thcsccoml, 
 ^ first. Tribulutiun 
 Jesus Christ leads 
 m, ai\d the kingtlo.n 
 well borne. This 
 id strengthen us in 
 
 the cross and salva- 
 the afflictions and 
 easures, the infamies 
 ec<;ssary to be mcm- 
 o bear the marlcs of 
 i-rnal happiness. Wc 
 , we must say with St. 
 nailed to the cross." 
 ed with Jesus Christ 
 le head. When our 
 he cross, his whole 
 ; not only his head 
 his arms, his legs, all 
 ng a single one. The 
 s mystical body ; all 
 acified with him, and 
 ,nless you would re- 
 .lity of being of the 
 
 For th: Season of Lent. 
 
 19T 
 
 2. Humility. 
 
 Our Lord on the cross has given us most 
 excellent and finished patterns of all the vir- 
 tues, as is easy for any one willing to pay ever 
 so slight attention to remark ; but I shall 
 confine myself to the four principal ones, hu- 
 mility, obedience, patience, and charity, which 
 St. Bernard says correspond to the four ex- 
 tremities of the cross — humility to the foot, 
 obedience to the right arm, patience to the 
 left, and charity to the top. 
 
 To commence with humility which .St. Paul 
 calls the particular virtue of Jesus Chri.^t. 
 Was it not unequaled in him when he abased 
 himself at the feet of his apostles, and yet 
 more, at the feet of a traitor, to wash them .' 
 when he was seized and sold for only thirty 
 pieces of silver, and thus was horribly con- 
 temned since the least thing in him was worth 
 more than all imaginable worlds, was of a 
 value absolutely infinite on account of the 
 infinite dignity of his person .' when he was 
 placed beneath Barabbas, when the people 
 cared more for an infamous murderer than for 
 him who was innocence and sanctit)- .' wiien 
 they gave him blows which are the most cut- 
 ting insults a man of position and spirit can 
 
 J 
 
,92 Practice of Union xvith Our lord 
 
 receive ? when they plucked out his be:ml 
 as thou-h he were a knave who chd not de- 
 serve to be a man nor to bear the sign of 
 manhood ? when they bandai.^ed his eyes to 
 tell him that, instead of being the prophet he 
 thought himself, he could not see further than 
 ,,•,<, nose ? when they put on his shoulders an 
 old scarlet robe and in his hand a reed, makmg 
 him appear a ridiculous mock king whose kmg- 
 dom was a true reed, frail, shaky, and hollow ; 
 and then a white robe as though he were a 
 fool of whom they u-ere making a plaything . 
 ^vhcn thcv put on his head a crown of thorns 
 as painful as it was infamous ? when they bent 
 their knees before him to mock him with gro- 
 tesque salutations ? when they harshly struck 
 him on his head with the reed, addi^ssing htm 
 insolent and coarse words ? when they spat ,n 
 his face, and offered him all the other indigni- 
 ties their enraged hearts could invent 
 
 Finally, they nailed him to a gibbet, which 
 was the most ignominio... of all punishments 
 and deaths; and this on the l<east of the 
 Passover, the most solemn feast of the year, 
 in presence of an almost innumerable multi- 
 tude of spectators, not in a prison but on a 
 mountain, not at night and by the light of 
 
 torches, but at noon in the full light of mid- 
 
th Our lord 
 
 :ccl out liis beard 
 c who did not de- 
 , bear the sign of 
 idaged his eyes to 
 ing the prophet he 
 lot see further than 
 n his shoulders an 
 land a reed, making 
 :k king whose king- 
 shakv, and hollow ; 
 
 though he were a 
 laking a plaything ? 
 J a crown of thorns 
 us ? when they bent 
 mock him with gro- 
 
 they harshly struck 
 reed, addressing him 
 , ? when they spat in 
 dl the other indigni- 
 could invent ? 
 m to a gibbet, which 
 s of all punishments 
 m the Feast of the 
 tin feast of the year, 
 t innumerable multi- 
 in a prison but on a 
 and by the light of 
 the full light of mid- 
 
 For the Season of Lent. 
 
 193 
 
 day ; and between two thieves as thoujjh he 
 were the most unworthy, the most criminal, 
 and the most wicked of all men. 
 
 Behold a part of the humility our Lord prac- 
 ticed in his passion! Reflecting upon it St. 
 Paul had good reason to say "He humbled 
 himself." (Philipp. ii. 8.) And our Lord him- 
 self, speaking by the mouth of David, says : 
 " I am a worm, and no man ; the reproach of 
 men, and the outcast of the people." (Ps. 
 xxi. 7.) Seeing me so abused and disgraced, 
 who would take me for a man .' Isaiah calls 
 him "the most abject of men (Is. liii. 3), be- 
 cause he was abased and humiliated more than 
 any man of any condition ever was before. 
 
 And has not our Lord performing such pro- 
 digious acts of humility and lowering himself 
 to such depths, a good right to say to us: 
 " Learn of me, because I am mc^k and humble 
 of heart .'" (Matt. xi. 29.) And have not we 
 a strict obligation to imitate him.? If we do 
 not, are we not worthy of severe punishments } 
 God humbled himself and put himself beneath 
 all to give us an example, and we still wish to 
 raise ourselves up .' What pride can be found 
 in any human heart that the humility of a God 
 cannot cure 1 
 
 " When," says St. Bernard speaking to our 
 17 
 
,94 Practia- of Union with Our Lord 
 
 I ord and then to ub. "when, my Lord thou 
 dit kneel before Judas who thou d.dstkncnv 
 
 had formed the horrible dcs„m "f ^^^;^> ^^ 
 thee and plotting thy death, and . h thy 
 most holy hands didst touch, didst bathe and 
 r-rehis'accursed feet that were injpat.ent to 
 
 go to shed thy blood-O man ! O du.t O 
 thes who scest this! canst thou yet be 
 ^t:; and have a haughty spirit? Consider 
 
 esuB Christ, the Creator of the ^^^^^^ 
 the dread Jud^e of the livinc; and thr d.ad. 
 in his humility and meekness bend.n,' the knc. 
 prostrating himself before a "1=^";/^^^;" 
 lillainous. the most perfidious of ^U mc.. 
 „.an who betrayed him ; learn how he .s ru y 
 n.eek and humble of heart, and be <^n used 
 at thy pride." Thus discourses bt. Bunard. 
 (Bern. Serm. de Passionc.) 
 ^ In another place, considering the power o 
 our Lord's humility to make us embrace hat 
 virtue, he says: '< Why, think you n.y b- 
 Ihrcn did the God of Majesty humble and 
 annihilate himself, if it were not to obhge you 
 
 to do the same ? Therefore 1 earnestly entreat 
 you not to permit that he should gwe you use- 
 c° ly so precious an example, but to endeavor 
 tfoL >Lself upon it. Love hum Uyw^^^^^^^ 
 is the foundation and guardian of all the v.r 
 
 Jcsu 
 
 wor 
 
 t:..^ 
 
 ee 
 
ith Our Lord 
 
 hen, my Lord, thou 
 ho thou didst know 
 design of bctrayins; 
 cath, and with thy 
 ich, didst bathe and 
 it were impatient to 
 manl O dust ! O 
 canst thou yet be 
 tty spirit ? Consider 
 of the universe and 
 ivin;? and thr dead, 
 CSS bending the l<uee, 
 i-c a man, the most 
 dious of all men. the 
 learn how he is truly 
 art, and be confused 
 scourses St. Bernard. 
 
 ^•^ f 
 
 idcrins the power of 
 
 nake us embrace that 
 
 ■, think you my brc- 
 
 MaJLsty humble aiul 
 
 vcre not to oblige you 
 
 fore I earnestly entreat 
 
 le should give you usc- 
 
 mple, but to endeavor 
 
 Love humility which 
 
 ruardian of all the vir- 
 
 For the Season of Lent. 
 
 195 
 
 tues ; practice it in your ihought.s, your affec- 
 tions, your words and works, not letting it 
 appear that man should find it difficult .to 
 humble himself when God stooped so low." 
 (Bern. Serm. I. in Nat. Dom.) 
 
 Our Lord after having hui ibled himself 
 before his apostles, and having washed their 
 feet, said to them : " I have given you an 
 example, that as I have done to you. so you 
 do also. Amen, amen, I say to you, the serv- 
 .mt is not greater than his lord" (Jno. xiii. 15, 
 16.); neither are you more exalted than I. 
 
 Likewise St. Paul says : " Let this mind be in 
 you, which was also in Christ Jesus." (I'hilipp. 
 ii. 5.) Adopt the sentiments of humility which 
 Jesus Christ had, follow the example he has 
 f,'iven you. repeat frequently to yourself these 
 words : " He humbled himself." (I'hilipp. ii. 8.) 
 See him in his humiliations, see him loaded 
 with opprobrium and contempt, and realize 
 that he says to you again and again : " Learn 
 of me, because I am meek and humble of 
 heart " (Matt.xi. 29), in order that you should 
 do your best to imitate me. 
 
 J. Obedience. 
 Saint Paul speaking of the obedience our 
 Lord practiced In his passion, says : " He 
 
196 Practice of Union with Our Lord 
 ,n.bled himsdf. becoming obedient unto 
 
 death, even the death of the cross (PhUipp. 
 
 ii. 8.) See in what manner, and how far our 
 
 Lord teaches us to obey. 
 
 He obeyed his Father so far as to suffer 
 death, which is what nature dreads most ; and 
 not a; ordinary death, but the most fr>ghaa 
 
 of all, the death of the coss. He obeyed 
 most wicked judges, doing and endurmg ^^d.at- 
 Tver they commanded ; he obeyed the sold.ers 
 and executioners, going and commg as th.> 
 wished, standing or sitting according to then 
 nlcisure eiving his hands, his feet, his head, 
 Srouid'rs, aid all parts of his body without 
 
 any resistance, for them to exercise upon 
 them all their rage could suggest. 
 
 Whence he tells us by Isaiah : The Lord 
 God hath opened my ear, and I do not resist 
 I have not gone back. I have given my body 
 to the strikers, and my cheeks to them that 
 plucked them. 1 have not turned away m 
 •Le from them that rebuked me and spit upon 
 
 "^The Lord gS has opened my ear as the 
 organ of obedience to hear his will and exe- 
 cute it ; he has made me know he dcsued tha 
 after having suffered extreme agonies, I should 
 dt on a gibbet for his glory and the salvation 
 
<4ak 
 
 th Our Lord 
 
 rjcT obedient unto 
 c^cross." (PhilipP- 
 :r, and how far our 
 
 so far as to suffer 
 e dreads most ; and 
 ; the most frightful 
 
 coss. He obeyed 
 
 and enduring what- 
 ; obeyed the soldiers 
 md coming as they 
 rr according to their 
 s, his feet, his head. 
 :s of his body without 
 n to exercise upon 
 
 suggest. 
 
 r Isaiah : " The Lord 
 •, and I do not resist ; 
 [ have given my body 
 cheeks to them that 
 not turned away my 
 iked me and spit upon 
 
 ipened my ear as the 
 tear his will and exe- 
 z know he desired that 
 rcme agonies, 1 should 
 ;lory and the salvation 
 
 For the Season of Lent. 197 
 
 of men. I have heard" with respect this de- 
 cree ; although so terrible I have not contra- 
 dicted nor opposed it, but have received it 
 with submission, and have accomplished it 
 heartily. I have abandoned my soul to sad- 
 ness, my body to torments, my brow to thorns, 
 my shoulders to scourges, my eyes to tears, 
 my ears to insults, my tongue to gall, my 
 hands and feet to nails, and I have not turned 
 away my face from those that spat upon it 
 and covered it with blows, "becoming obedi- 
 ent unto death, even the death of the cross." 
 (Philipp. ii. 8.) 
 
 Adam would not obey God his Creator and 
 his Sovereign Lord, by abstaining from a for- 
 bidden fruit, though in the midst of an abund- 
 ance of others the use of which was permitted 
 him. The Son of God obeyed wicked judges 
 and cruel executioners even to suffering all 
 possible severities, even to death, and to the 
 death of the cross ; he obeyed so far for love 
 of us. 
 
 After this, ought we to find any difficulty in 
 obeying, and submitting for love of him to 
 small and reasonable requirements } St. Ber- 
 nard says on this subject : " Learn, O man, to 
 obey ; learn, O earth, to submit thyself ; learn, 
 dust, to do the will of others ! God has 
 
198 Practice of Union with Our Lord 
 
 done man's will, and thou desirest to rule ! 
 And by this means thou presumcst to prefer 
 thyself to thy Creator, since he humbled him- 
 self beneath man!" "Would to God," con- 
 tinues this saint, " that as often as I have the 
 accursed thought of esteeming myself more 
 than others, of preferring myself to any one, 
 our Lord would make me the reproach he 
 made his apostle: 'Go behind me, Satan, 
 because thou savorest not the things that are 
 of God.'" (Matt. xvi. 23.) 
 
 Let us learn, then, from the example of our 
 Lord to subject ourselves ; and when an occa- 
 sion presents itself of performing an act of 
 obedience, and we find it difficult either on the 
 part of our judgment or our will, or as regards ] 
 the exterior execution, let us 'represent to 
 ourselves our Lord submissive and obedient. 
 Let us breathe him into us in his heroic prac- 
 tice of that virtue, and let us stifle all our 
 feelings, of resistance by the strength and 
 sweetness of these words which we shou d 
 repeat manv times : " He humbled himsel . 
 becoming obedient unto death, even the death 
 of the cross" (Philipp. ii. 8). and that for me 
 
 Let us accustom ourselves to break our will 
 in everything, disregarding its tenacity ; let us 
 look upon it as our most dangerous enemy, as 
 
Ult Our Lord 
 
 X desirest to rule ! 
 iresumcst to prcfer 
 :e he humbled him- 
 )uld to God," con- 
 often as I have the 
 MTiing myself more 
 myself to any one, 
 e the reproach he 
 behind me, Satan, 
 the things that are 
 
 the example of our 
 ; and when an occa- 
 :rforming an act of 
 lifficult either on the 
 tir will, or as regards 
 let us 'represent to 
 issive and obedient. 
 IS in his heroic prac- 
 
 let us stifle all our 
 y the stren^^th and 
 Js which we should 
 ■le humbled himself, 
 death, even the death 
 
 8). and that for me. 
 Ives to break our will 
 yy its tenacity ; let us 
 
 dangerous enemy, as 
 
 For the Season of Lent. I99 
 
 th-^ source of all our troubles, the principle of 
 all our sins, and the root of all our evils. 
 
 //. Patience. 
 " Patience is i.cccssary for you, that doing 
 the will of God, you may receive the promise, 
 savs St. Paul. (Hebr. x. 36.) You need pa- 
 tie'nce to do the will of God, and thus become 
 worthy of the beatitude he has promised you 
 
 No one ever practiced patience more per- . 
 fectly, nor taught it to us in a more excellent 
 manner, than our Lord during his life, and 
 still more in his passion. "AH the actions of 
 Christ," says St. Cyprian, "from his entrance 
 into the world, were accompanied and marked 
 by patience." St. Cyprian goes on to prove 
 this by the details of our Lord's life and death, 
 and then concludes with these words : " Our 
 Lord suffered without any interruption until 
 his death, until patience attained in him the 
 height of its perfection." (Cypr. 1. de bona 
 
 Patient.) , . 
 
 Trulv his life was but a continual su.fenng, 
 a tissue of all sorts of sorrows ; for he suffered 
 from the first moment of life until it was cut 
 off by the violence of most cruel torments 
 upon a gibbet ; he suffered the privation of 
 earthly goods, living always in extreme pov- 
 
200 Practice of Union with Our Lord 
 
 erty ; he suffered 'in his honor a thousand 
 opprobriums, being called ri blasphemer, an 
 exciter of sedition, a drunkard, a man pos- 
 sessed by the devil ; he suffered in his doc- 
 trine, passing for an idiot, a fool, and an 
 imposter ; in his power, being taken for a 
 magician holding communication with the 
 devil, through whose art he worked his mira- 
 cles ; in short, he suffered in all parts of his 
 body, and in all the faculties of his soul. 
 
 For this reason Isaiah calls him " A man of 
 sorrows and acquainted with infirmity." (Is. 
 liii. 3.) A man filled with sorrows and who knew 
 well from experience what it was to suffer and 
 be afflicted. He was in so pitiful a condition, 
 so disfigured, that the same prophet assures 
 us he could not be recognized and might be 
 taken for a leper. " And we have seen him 
 and there was no sightliness, and we have 
 thought him as it were a leper." (Is. liii. 2, 4.) 
 Th'.re being no part of his body from the soles 
 of his feet to the crown of his head that was 
 not afflicted and sick. 
 
 He himself utters by the mouth of the 
 prophet Jeremiah these sad words : *' O all ye 
 that pass by the way, attend, and see if there 
 be any sorrow like to my sorrow." (Lam.i. 12.) 
 All ye that pass through this mortal life, look 
 
 upoi 
 
 ditic 
 
 sorr^ 
 
 L 
 
 tion 
 
 ougl 
 
 in tl 
 
 in 1 
 
 rccc 
 
 tain 
 
 hav 
 
 "be 
 
 (I r 
 
 and 
 
 suff 
 
 ticu 
 
 con 
 
 you 
 
 thii- 
 
 erft 
 
 1 
 
 tha 
 
 tha 
 
 wh- 
 
 viri 
 
 bet 
 
 he 
 
 A 
 
 -iiri-Tii11ifllWH'.l»ii 
 
; Our Lord 
 
 jnor a thousand 
 : blasphemer, an 
 ard, a man pos- 
 fered in his doc- 
 a fool, and an 
 ling taken for a 
 ication with the 
 worked his mira- 
 1 all parts of his 
 
 of his soul, 
 s him " A man of 
 :h infirmity." (Is. 
 )ws and who knew 
 
 was to suffer and 
 itiful a condition, 
 ; prophet assures 
 ed and might be 
 'e have seen him 
 :ss, and we have 
 ler." (Is. liii. 2, 4.) 
 ody from the soles 
 lis head that was 
 
 le mouth of the 
 words : *' O all ye 
 i, and see if there 
 ow." (Lam.i. 12.) 
 !s mortal life, look 
 
 For the Season of Lent, 
 
 201 
 
 upon me, see if ever person of any age or con- 
 dition suffered so much as I, if ever there was 
 sorrow to be compared to mine. 
 
 Let us then bear our crosses and afflic- 
 tions aftev- the model of our Lord whom we 
 ought very frequently to picture to ourselves 
 in the mystery of his passion, and to inhale 
 in his suffering state in order that we may 
 receive from him strength and courage to sus- 
 tain us when we are called to suffer. " Christ 
 having suffered in the flesh," says St. Peter, 
 " be you also armed with the same thought." 
 (I Peter iv. I.) Arm yourself with the thought 
 and the remembrance of what Jesus Christ 
 suffered during the course of his life and par- 
 ticularly in his death, when you have need to 
 comLat the enemies of your salvation, so that 
 you may have courage to gain the victory ; 
 this remembrance will serve you as most pow- 
 erful offensive and defensive weapons. 
 
 The history of .the blessed Elzear relates 
 that he had attained such a degree of patience 
 that no insult or injury could wound him ; 
 whence St. Dclphina, his wife and a most pure 
 virgin, one day gently reproached him as 
 being too insensible. The Saint replied that 
 he had not ceased to feel in his interior attacks 
 A impatience and motions of anger when 
 
202 Practice of Union with Our Lord 
 
 injuries were done him, DV that he stifled 
 them, immediately fixing his thoughts on the 
 injuries and outrages our Lord suffered ,for 
 him, whom desiring to imitate and to do some- 
 thing for his love, he said to himself: Ah! 
 well, Elzear, when thy servants shall give 
 thee blows, when they shall pluck out thy 
 beard and spit in thy face, even that will not 
 approach what the Son of God endured for 
 thee. He repeated to himself again and again 
 these words, and kept his mind applied to 
 
 as 
 
 this thought until the imperfect feeling wa 
 quenched and his spirit calmed. 
 
 This practice is excellent ; and the advice 
 is very good, when you feel attacks of impa- 
 tience, anger, pride, or disgust, to consider the 
 patience, meekness, humility, and charity of 
 our Lord, and to apply these virtues to your 
 soul as antidotes and sovereign remedies until 
 the vicious motion passes and the temptation 
 has vanished ; it certainly will vanish if you 
 make good use of this means. 
 
 When we endure some evil in body or soul 
 our mind naturally turns immediately to think 
 of the evil, to reflect upon it, to examine it, 
 to consider its causes, circumstances, and con- 
 sequences, and we dwell upon it ; hence arise 
 trouble, vexations, impatience, anger, desires 
 
i Our Lord 
 
 that he stifled 
 s thoughts on the 
 L^ord suffered ,for 
 e and to do some- 
 to himself: Ah I 
 rvants shall give 
 ill pluck out thy 
 ;vcn that will not 
 God endured for 
 If again and again 
 
 mind applied to 
 crfect feeling was 
 led. 
 t ; and the advice 
 
 attacks of impa- 
 ist, to consider the 
 ;y, and charity of 
 se virtues to your 
 :ign remedies until 
 nd the temptation 
 will vanish if you 
 
 13. 
 
 vW in body or soul 
 mediately to think 
 it, to examine it, 
 ustances, and con- 
 Don it ; hence arise 
 nee, anger, desires 
 
 For the Season of Lent. 
 
 203 
 
 of vengeance, and many other wrong feelings 
 that do not cure the evil but rather make it 
 worse. A most important counsel is, when 
 you are seized by some affliction to wisely 
 turn your mind from it and promptly fix your 
 attention on something that will sustain, 
 strengthen, and console you, such as the 
 paradise that awaits you, the reward that is 
 prepared for you if you make a good use of 
 this suffering, but especially on our Lord suf- 
 fering and crucified for you. 
 
 5. Actizie Charity. 
 
 Such was the charity of our Lord, who, not 
 content with simple affections and words only, 
 testified it to us by the most wonderful effects 
 raid the most undeniable proofs possible ; and 
 thus he showed us how we ought to love him : 
 "Learn from Jesus Christ," says St. Bernard, 
 " how you should love Jesus Christ." St. John 
 says he loved us to the end : "Jesus having 
 loved his own who were in the world, he loved 
 them unto the end." (Jno. xiii. I.) He loved 
 us to the end, to the last extremities, doin ^ 
 and suffering for us all that he could do and 
 suffer. To love, according to the universal 
 opinion, is to desire and to do good to the 
 person beloved ; and, if you do him good only 
 
204 Practice of Union with Our Lord 
 
 bv doing yourself injury and causing yourself 
 much suffering, you prove by this that you 
 love him more than you love yourself. 
 
 Our Lord has given us his body and his 
 soul, his humanity and his divinity, all the 
 fr.uits of his life and death ; he has delivered 
 VIS from all evils and loaded us with all bless- 
 ings. This is to love, and to love to the end. 
 We must love a man very much in order to 
 resolve to die for him, because we have nothing 
 that is naturally dearer to us than our life. 
 Thus our Lord says that to lay down life for a 
 friend is the most evident and perfect sign of 
 perfect love. (Jno. xv. 13.) And it is a still 
 greater sign of love to die for that friend a 
 ■ most painful and infamous death; and yet 
 crreater if it is a person of exalted rank who 
 dies for a man of low degree from whom he 
 has received extreme indignities and cruc 
 injuries You know that our Lord has loved 
 us in this manner, and that his love has had 
 qualities beyond all that we can imagine. 
 
 He has loved us iti fmein, that is to say for 
 a most pure and most disinterested end, re- 
 crarding only our good. God was not less 
 happy before the creation of the world, when 
 . he lived hidden in himself, than at present, 
 when he is honored, praised, and loved by 
 
 angc 
 
 |)her 
 
 k'lici 
 
 the 
 
 said 
 
 If tl 
 
 or w 
 
 XXX" 
 
 do 1 
 wha 
 froir 
 us, r 
 Lor( 
 
 H 
 on 1 
 chai 
 us ft 
 out 
 iiavi 
 Anc 
 inor 
 iove 
 
 H 
 fron 
 sus 
 the( 
 side 
 hcl 
 
{ Our Lord 
 
 For tJw Stasofi of Lent. 
 
 205 
 
 causing yourself 
 by this that you 
 yourself. 
 
 lis body and his 
 divinity, all the 
 he has delivered 
 us with all bloss- 
 o love to the end. 
 ■ much in order to 
 e we have nothing 
 us than our life, 
 lay down life for a 
 nd perfect sign of 
 And it is a still 
 : for that friend a 
 5 death; and yet 
 exalted rank who 
 ree from whom he 
 ienities and cruel 
 ur Lord has loved 
 t his love has had 
 e can imagine. 
 r, that is to say for 
 interested end, re- 
 God was not less 
 of the world, when 
 If, than at present, 
 ised, and loved by 
 
 angels and men. As aH the hatred and blas- 
 j)hemies of the damned do not diminish his 
 felicity, so all the praises and benedictions of 
 the saints do not increase it. "If thou sin," 
 ^■aid Kliu to Job, "what shalt thou hurt him ? 
 If thou do justly, what shalt thou give him, 
 or what shall he receive of thy hand } " (Job 
 XXXV. 6, 7.) If thou sin, dost thou think to 
 do harm to God .' And if thou livest well, 
 what wilt thou give him, what will he receive 
 from thy hand that will benefit him .' It is to 
 us, not to him, that the life and death of our 
 Lord has been useful and salutary. 
 
 He has loved us in fincnt, to the end, with, 
 on his part, an inviolable constancy, without 
 change or relaxation. As God he has loved 
 us from eternity to continue his love through- 
 out eternity ; thus he says by Jeremiah : " I 
 have loved thee with an everlasting love." 
 And as man he has loved us from the first 
 moment of his life till his death, and'- he will 
 love us always. 
 
 He is our model. Learn then, O man, learn 
 from Jesus Christ how thou shouldst love Je- 
 ns Christ. Consider that his charity toward 
 tliee was active, and his love effective ; con- 
 sider what effects he produced, what proofs 
 he has given thee of his love, and endeavor to 
 
 18 
 
206 Practice of Union xvith Our Lord 
 
 make return to him in the same proportion. 
 An ancient writer very justly says : " Siin- 
 guinem dedit, sangiiinem dcdcs." He gave tlioc 
 his blood, thou oughtest to give him thine. 
 He gave thee his honor, his comfort, his body, 
 his soul, and all he possessed ; thou oughtest 
 then to return him thy honor, thy comfort, 
 and all thou hast. Is this too much ! Is thy 
 blood worth his ^ Is thy honor cciual to his '. 
 What comparison is there between thee and 
 him > Do then for him what he has done for 
 thee ; and since he has loved thee to lihcsc 
 extremes, if thou canst not go so far, at least 
 love him with all thy heart and with all thy 
 strength. 
 
 As a help to this it will be very useful to 
 look at our Lord crucified, and to pause to 
 consider him attentively ; for as it is not pos- 
 sible to remain near a great fire without feel- 
 ing the heat, so you cannot see our Lord 
 loving you so much as to die for you without 
 being touched with love for him. 
 
 Beholding him in his dying state, keeping 
 your eyes for some time fixed upon him, say 
 and say again these words, calmly and atten- 
 tively :' There is my God, my Creator, and 
 my Saviour. What has he done for me, and 
 what am I doing for him 1 What has he 
 
 r,uffer( 
 liim .' 
 
 WJi 
 liim .' 
 
 Ho 
 him i" 
 
 Ho 
 and a 
 and s 
 
 An 
 assist 
 love I 
 
 Ga: 
 your ; 
 "My 
 lip. s 
 me ! 
 cross 
 man '. 
 and \ 
 fiiclin 
 who 
 the 
 VVha 
 love 
 
 Tl) 
 for Ic 
 be cr 
 
//// Oiif Lord 
 
 le same proportion. 
 istly says : " Sitn- 
 bcs." Ilegavethcc 
 
 to ^ive him thine. 
 s comfort, his body, 
 sed ; thou oufjhtest 
 lonor, thy comfort, 
 
 too much ! Is thy 
 honor equal to his .^ 
 ; between thee and 
 lat he has done for 
 ovcd thee to these 
 )t go so far, at least 
 irt and with all thy 
 
 ill be very useful to 
 d, and to pause to 
 
 for as it is not pos- 
 at fire witliout feel- 
 nnot see our Lord 
 
 die for you without 
 or him. 
 lyingj state, keeping 
 
 fixed upon him, say 
 Is, calmly and atten- 
 >d, my Creator, and 
 he done for me, and 
 ihTi? What has he 
 
 For the Season of Lent. 
 
 207 
 
 -.uffercd for me, and vyhat do I suffer for 
 him .' 
 
 What has he given me, and what do I give 
 him .' 
 
 How does he love mc, and how do I love 
 him ? 
 
 Mow do I intend to love him for the future, 
 and as a testimony of my love what will I do 
 and suffer for him ? 
 
 And since for this you have need of his 
 assistance, earnestly beg him by his excessive 
 love for you to grant it to you. 
 
 Gazing upon him, and even taking him in 
 your arms, say with St. Ignatius the martyr : 
 "My love has been crucified!" (Ignat. M. 
 Kp. ad Rom.) God has been crucified for 
 mc ! Jesus Christ has been hanged on the 
 cross for me ! If I should see a miserable 
 man hanged for my sake, I would be touched, 
 and I could not help having extraordinary 
 feelings for him. This is not a mere man 
 who is hanged for me, but the true God, 
 the Creator of the universe, Jesus Christ. 
 What a powerful motive for contrition and 
 love ! ,'.-„.. ., 
 
 Therefore, as Jesus Christ has been crucified 
 for love of me, I desire also for love of him to 
 be crucified, and to nail to his cross my love 
 
2o8 Practice of Union with Our Lord 
 
 of honors, of pleasures, of riches, of all crea- 
 trs.andcspUllyofmyself;sothatImay 
 
 say with St. Paul: " With Chml I am naUcd 
 o'the cross." (Gal m. .o) My body, my 
 
 soul; my thoughts, r./ affections. "./ joj - 
 
 ,nd my actions, are nailed to the cross Nv.ih 
 
 Jesus Christ ;inJ v.x Jesus Christ. 
 
 So it was that Saint Clare, having, by thmk- 
 
 i,vr of our Lord crucified, engraved his image 
 
 on'' her mind, gazed upon him incessantly, and 
 
 through this gaze felt her heart languish 
 
 and die to all the things of earth and become 
 
 enkindled with the love of our Lord and he 
 
 desire of poverty and opprobrium, and at the 
 
 same time grow strong to practice, m a heroic 
 
 degree, humility, patience, forbearance, and 
 
 all the virtues. 
 
 IV.— MEDITATIONS. 
 
 (Under this heading Father Saint-Jurc re- 
 fers to certain chapters of a work called " La 
 Vic Illuminative:' The Illuminative Life, as 
 suitable subjects for the meditations. He also 
 su^^ests that it will be very useful to meditate 
 n-om the Horologe, or Clock of the Passion, 
 another part of this book, which is about to 
 ' jUow.) 
 
 (W 
 
 aid 
 
 mere 
 
 as. 1 
 "( 
 
 infiri 
 
 and 
 
 and 
 
 thy 
 
 I wi 
 
 love 
 
 my 
 
 whc 
 
 thy 
 
 oug 
 
 mac 
 
 ous 
 
 the 
 
 Is. 
 
 cro 
 
 wh 
 
 or 
 
it'i Our Lord 
 
 For the Season of Lent. 
 
 209 
 
 riches, of all crea- 
 'sclf; so that I may 
 
 I Chrisl I am nailed 
 0) :.ry body, my 
 fc ctions. my words. 
 
 II to the cross with 
 Christ. 
 
 re, having, by think- 
 cngravcd his image 
 him incessantly, and 
 her heart lantjuish 
 of earth, and become 
 of our Lord and the 
 M-obrium, and at the 
 o practice, in a heroic 
 ice, forbearance, and 
 
 ATIONS. 
 
 Father Saint-Jurc rc- 
 of a work called " La 
 Illuminative Life, as 
 meditations. He also 
 /ery useful to meditate 
 Clock of the Passion, 
 3ok, which is about to 
 
 V. REAUIXdS. 
 
 (Wc ajrain refer the reader to what has been 
 said under this headinj; in Chapter HI ) 
 
 VI.- ASl'IK.V'l'OUY VHRSES. 
 
 " With everlastinfi kindness have I had 
 mercy on thee, said the Lord thy Redeemer." 
 ils. liv. 8.) 
 
 " O man of sorrows, and acquainted witli 
 infirmity." (Kx. Is. liii. 3) ^ man of sorrows 
 and experienced in sufferin;^, what compassion 
 and ref^ret is ours to see tliee endure so much ! 
 " What are these wounds in the midst of 
 thy hands .' And he shall say : ' With these 
 I was wounded in the house of them that 
 loved me.'" (Zach. xiii. 6.) "In the house of 
 my beloved." (Ibid, juxta septuag.) Lord, 
 who has made these wounds that we see in 
 thy hands .' He shall reply: It is those who 
 ought to love me, and whom I love, who have 
 made them and have treated mc so outrage- 
 ously. 
 
 " From the sole of the foot unto the top of 
 the head there is no soundness therein." (Ex. 
 Is. i. 6.) From the soles of the feet to the 
 crown of the head there is nothing in thee 
 which docs not suffer, no part, either internal 
 or external that is not afflicted. 
 
 
210 Practice of Union xvith Our Lord 
 
 " He was wounded for our iniquities, he was 
 bruise^d for our sins." (Is. liii. 5) He has 
 been tormented for our sins ; our iniquities 
 have brought him to this state, and we are 
 the true causes of all his sufferings. What a 
 reason for sorrow and contrition ! 
 
 "I am a worm and no man, the reproach 
 of men and the outcast of the people." (I'^. 
 xxi. /.) I am a worm and not a man ; I have 
 not been treated as God, nor even as a man. 
 but as a woriTi of the earth, as the reproacn 
 of men and the outcast of the people. 
 
 " He shall be led as a sheep to the slaughter, 
 and shall be dumb as a lamb before his 
 shearer, and he shall not open his mouth. 
 (Is. liii. 7.) He shall go to sufferings, to 
 Ignominies, and to death, as a gentle sheep 
 that is led to the slaughter, and as an inno- 
 cent lamb that is sheared and makes no cry ; 
 he shall not open his lips to defend himsclt 
 n6r to complain. " Jesus held his peace," says 
 the Holy Gospel. (Matt, xxvi.63.) Jesus did 
 not reply to the questions of the wicked 
 judges and the calumnies of his enemies ; and 
 in his great suffering and misery he said not a 
 word, but preserved a profound silence, a 
 wondrous meekness of spirit, and a perfect 
 
 TH 
 
ih Our Lord 
 
 r iniquities, he was 
 . liii. 5.) He has 
 ns ; our iniquities 
 state, and we are 
 ifferings. What a 
 ition ! 
 
 man, the reproach 
 the people." (Ps. 
 not a man ; 1 have 
 nor even as a map., 
 h. as the reproach 
 the people, 
 cp to the slaughter, 
 1 lamb before his 
 ; open his mouth." 
 3 to sufferings, to 
 as a gentle sheep 
 :r, and as an inno- 
 and makes no cry ; 
 ; to defend himself 
 .eld his peace," says 
 >cxvi.63.) Jesus did 
 3ns of the wicked 
 of his enemies ; and 
 nisery he said not a 
 :irofound silence, a 
 oirit, and a perfect 
 
 For the Season of Lent. 
 
 211 
 
 forbearance toward his persecutors— he opened 
 
 not his mouth. 
 
 "Greater love than this no man hath, that 
 a man lay down his life for his friends." (J no. 
 XV. 13.) No one can give his friends a greater 
 or a more certain proof of love, than to die 
 for them. Wha^ chen is it to die for enemies, 
 and for abject and contemptible enemies as 
 all sinners arc in God's sight. 
 
 "He humbled himself." (Philipp. ii- S.) 
 He humbled himself. But how far > To what 
 
 depths } 
 
 " Becoming obedient unto death, even the 
 death of the^cross." (Ibid.) He made him- 
 self obedient even unto death, and the death 
 of the Cross. 
 
 THE CLOCK OF THE I'ASSIOX OF OUR LORD 
 JESUS CHRIST. 
 While the passion and death of our Lord 
 Jesus Christ, as the living sourcp of all tjie 
 graces that flow from Heaven for our salva- 
 tion, and the general cause of all the blessings 
 wc possess or ever will possess, is very useful 
 at all times when we ^pplv it to ourselves by 
 considerations, affections, and acts of virtue ; 
 nevertheless, we must believe that it is espe- 
 cially so on the days and at the hours when 
 
 .p3jr4:S«;-r^lff-i!>B«<«■.>>-=»«^^-.■-. -' 
 
 
1 
 
 213 Practice of Union ivith Our Lord 
 
 it was accomplished, just as the sun has more 
 li-^'ht and heat at certain hours of the day thar. 
 
 at others. 
 
 Expressing this idea the Book of Ecclesias- 
 ticus says: "The sun when he appeareth 
 showin- forth at his rising, an admirable in- 
 strument, the work of the Most High. At 
 noon he burneth the earth ; and who can 
 abide his burning heat .' As one keeping a 
 furnace in the works of heat." (Eccl. xhu. 2, 
 3) The material sun, that admirable in- 
 strument of God to produce the operations 
 of nature, gives light to the world at its 
 rising, and again when it declines and sets, 
 but at noon it burns the earth, and we cannot 
 endure the intensity of its rays. The Sun of 
 Justice, so the doctors of the Church explain, 
 the master-piece of the skill of the Most 
 Hi'^h, illumines and warms us at his rising 
 whtch is his birth, and still more at his setting 
 which is his death. 
 
 At his meridian, when he ^vas nailed to the 
 cross, he fired men with his love. The tor- 
 ments he suffered for them are as so many en- 
 kindled furnaces ; and where is the soul that 
 can endure their heat and not be burned and 
 changed into flames } 
 
 To enlighten you on this subject, we have 
 
'h Our Lord 
 
 ; the sun has more 
 urs of the day thai". 
 
 Book of Ecclesias- 
 ^hcn he appeareth 
 J, an admirable in- 
 ; Most Hish. At 
 •th ; and who can 
 
 As one keeping a 
 at." (Eccl. xliii. 2, 
 ;hat admirable in- 
 uce the operations 
 . the world at its 
 
 declines and sets, 
 arth, and we cannot 
 
 rays. The Sun of 
 the Church explain, 
 
 skill of the Most 
 ms us at his rising 
 1 more at his setting 
 
 he was nailed to the 
 his love. The tor- 
 Ti are as so many en- 
 liere is the soul that 
 d not be burned and 
 
 this subject, we have 
 
 For the Season of Lent. 
 
 213 
 
 fashioned and' wound up this Clock of the Pas- 
 sion of our Lord : if you listen you will hear it 
 strike, not two or three strokes, but an infinite 
 .number; the incomparable love of our Lord 
 for men, performing so many things, and en- 
 during so many woes for them ! It will warn 
 you to also do and suffer something for his 
 love, and to imitate the virtues of which he 
 has given you examples. 
 
 This clock will begin to strike at six on 
 Thursday evening, and will continue till six 
 on Friday evening, for between these hours 
 our Lord's passion was accomplished. 
 
 Each hour will contain four things : — 
 
 First, one, and sometimes more than one 
 mystery of the passion which you must repre- 
 sent to yourself not as though it took place 
 sixteen (eighteen) hundred years ago, but as 
 if it were now passing before your eyes, and 
 which you must regard with great attention, 
 and with a simple, affectionate, silent gaze. 
 
 Secondly, the spirit of the mystery and the 
 virtue to be imitated. If we often propose the 
 same virtues, do not be astonished ; it will be 
 because they are the most important and the 
 most necessary, and are not sufficiently under- 
 stood and practiced. 
 
214 Practice of Union with Our Lord 
 
 Thirdly, the prayer to ask for that spirit and 
 
 that virtue. 
 
 Fourthly, some aspiratory verses having re- 
 lation to the mystery. 
 
 You must at each hour apply yourself to 
 these four things according as you are able ; 
 and because sleep will rob you of some hours, 
 you may occasionally vary the order, and 
 after having sufficiently occupied yourself 
 with the exercises of the day, ma.y leave them 
 for some time, and take in their place those 
 of the night hours, so as not to be deprived 
 of their fruit ; or at least on Thursday even- 
 incT before going to rest, or on Friday morn- 
 ing at your rising, say the prayers of the hours 
 of sleep ; and doubtless you will abridge your 
 sleep, if you feel as you ought toward the pas- 
 sion of our Lord. 
 
 Father Avila used to say that whoever could 
 permit himself to sleep during the whole of 
 Thursday night, knowing that our Lord was 
 seized Thursday evening, that he spent that 
 ni-ht in suffering, and that on Friday he died 
 on" a gibbet for us, was an ingrate toward his 
 Saviour, and did not correspond to the magni- 
 tude of such a benefit. 
 
 I add as a final suggestion that souls parti- 
 cularly attracted to devotion to the passion, 
 
f.h Our Lord 
 
 < for that spirit and 
 
 y verses having re- 
 apply yourself to 
 g as you are able ; 
 you of some hours, 
 ry the order, and 
 occupied yourself 
 ay, may leave them 
 n their place those 
 not to be deprived 
 on Thursday even- 
 or on Friday morn- 
 prayers of the hours 
 )u will abridge your 
 ght toward the pas- 
 
 r that whoever could 
 luring the whole of 
 that our Lord was 
 that he spent that 
 it on Friday he died 
 1 ingrate toward his 
 spond to the magni- 
 
 tion that souls parti- 
 tion to the passion, 
 
 For the Season of Lent. 
 
 215 
 
 need not confine themselves to one hour to 
 consider the mystery and perform the othe<- 
 exercises assigned to each hour, but may 
 devote one, or even several days, if they wish, 
 and if they feel their hearts opening, so as to 
 draw more nourishment and profit. 
 
 PREPARATION. 
 
 Persuade yourself that our Lord addresses 
 you these words of the prophet Jeremiah to 
 move you to remember his passion, to look 
 upon him in his sufferings, and to listen to 
 this clock: "Remember my poverty and 
 transgression (Affile tionis, Heb.), the worm- 
 wood, and the gall." (Lam. iii. 19.) Remem- 
 ber my poverty, my persecutions, and my af- 
 llictions ; consider the gall, the bitterness, and 
 all the evils I have endured for thee. Reply 
 in the words that immediately follow: "I 
 will be mindful and remember, and my soul 
 shall languish within me. These things I 
 shall think over in my heart, tucrcforc will I 
 hope. The mercies of the Lord that we arc 
 not consumed, because his commiserations 
 have not failed." (Ibid. iii. 20, 21, 22.) 
 
 Yes, I will remember and consider them ; 
 and I do not doubt that this will produce hi 
 me strong impressions and that my soul will 
 
2i6 Practice of Union with Our Lord 
 
 be, as it were, withered by the wonderful 
 ■grandeur of the things I recall. 
 
 This poverty, however, these afflictions and 
 woes of my Saviour, are sweet to mc, bccaii'^c 
 they are the foundation of my hopes, and tiic 
 greatest effect of the mercy of God which has 
 not failed us and without which we would be 
 lost beyond recovery. 
 
 Prayer. 
 
 O Jesus, my dearest Saviour, only hope of 
 my soul, grant mc grace to bear continually 
 and to celebrate worthily the memory of thy 
 sacred passion, to enter through the gates of 
 faith, hope, charity, and imitation of thcc, 
 into thy wounds ; where, establishing my 
 dwelling, I may forget myself and all crea- 
 tures and remember thee alone, to live in thee 
 and thee in mfc all the rest of my days. Amen. 
 
 SIX O'CLOCK THURSDAY EVENING. 
 
 Jksus Christ Washing the Feet of his Apu.stles. 
 
 /, The Mystery. 
 
 Our Lord seeing his apostles greatly afflicted 
 by the news he had given them that he would 
 soon leave them, was touched with compassion, 
 and said to them with extreme gentleness and 
 
 tend 
 nor 
 orpli 
 l;o a 
 
 -7. I 
 \ou 
 
 pOSS( 
 
 nor 
 iicitl' 
 ijood 
 ner t 
 
 Ai 
 I'assi 
 figur 
 that 
 ;i sec 
 tues, 
 as tl 
 chari 
 
 Ai 
 the 1 
 with 
 then 
 
 W 
 with 
 the : 
 bend 
 ble. 
 
'h Our Lord , 
 
 jy the wonderful 
 all. 
 
 CSC afflictions and 
 ret to me, because 
 ny hopes, and the 
 of God which has 
 hich wc would be 
 
 our, only hope of 
 I bear continually 
 ic memory of th\' 
 3ugh the gates of 
 mitation of thee, 
 establishing my 
 self and all crea- 
 )ne, to live in thee 
 f my days. Amen. 
 
 AV EVENING. 
 
 IT OF II IS Apostles. 
 
 •ry. 
 
 OS greatly afflicted 
 lem that he would 
 d with compassion, 
 me gentleness and 
 
 tor the Season of Lent. 
 
 -'/ 
 
 tenderness : " Let not your heart be troubled, 
 nor let it be afraid. 1 will not leave yoii. 
 iirphans. It is expedient to you that I go. i 
 ;.;o away, and I come unto you." (]\\o. xiv. 
 i-j, i8 ; xvi. 7 ; xiv. 28.) Because I have told 
 you that I must leave you, sadness has taken 
 possession of your hearts ; but be not troubled 
 nor afraid ; I will not leave you orphans, 
 neither will I abandon you. It is for your 
 L^ood that I go ; but I will go in such a man- 
 ner that I will soon return to you. 
 
 After having celebrated with them the legal 
 i'assovcr, and eaten of the Paschal Lamb, a 
 figure of himself in the mysteries of his life 
 that were immediately to follow, he desired as 
 .1 sequel to his exemplification of all the vir- 
 tues, to unite and condense them into two 
 as the principal ones, namely, humility and 
 charity. 
 
 And beginning with humility : he rises from 
 the table, lays aside his robe, girds him.self 
 with a towel, pours water into a basin, and 
 then kneeling, washes the feet of his apostles. 
 
 Who would not be astonished and touched 
 with devotion at seeing the King of kings and 
 the Lord of lords at whose name every knee 
 bends and the very columns of heaven trem- 
 ble, abased, humiliated, kneeling before his 
 
 19 
 
2 1 8 Practice of Union with Our Lord 
 
 disciples who arc seated, bathing with his 
 most pure and most holy hands their unclean 
 and offensive feet, carefully and tenderly wip- 
 ing them with the towel with which he was 
 girded, and then kissing them with his divine 
 lips ; passing thu.-, from one to another, mak- 
 ing himself their valet in an act so low, in a 
 service so abject ? What abasement, what a 
 humiliation of the Infinite Majesty of heaven 
 and earth, to be thus prostrate before rough, 
 coarse persons, before poor sinners, and, what 
 is still more astonishing, before a traitor and 
 the most wicked of men 1 
 
 2. The Spirit and Virtue of the Mystery 
 The spirit of this action and its special vir- 
 tue arc evidently humility, which we are under 
 obligation to imitate ; for our Lord, after hav- 
 ing performed it, said to his apostles, and to 
 us through l lem.: " I have given you an 
 example, that as I have done to you, so you 
 do also." And he had already told us : " Learn 
 of me, because I am meek and humble of 
 heart." (Matt. xi. 29.) 
 
 J. Prayer. 
 O perfect Model of humility! my Lord 
 Jesus Christ, who hast been pleased to assume 
 
*.h Our Lord 
 
 For the Srnson of Lent. 
 
 219 
 
 bathinj^ with his 
 iuuls their unclean 
 
 and tenderly wip- 
 with which he was 
 lom with his divine 
 c to another, mak- 
 an act so low, in a 
 abasement, what a 
 
 Majesty of heaven 
 tratc before rough, 
 • sinners, and,, what 
 lefore a traitor and 
 
 \e of the Mystery 
 
 and its special vir- 
 which we are under 
 our Lord, after hav- 
 his apostles, and to 
 lavc given you an 
 lone to you, so you 
 ixdytoldus: "Learn 
 2ck and humble of 
 
 ;7". 
 
 lumility ! my Lord 
 :n pleased to assume 
 
 the nature, quality, and employment of a ser- 
 vant, and who in that condition didst wash 
 the feet of thy apostles ! I pray and beseech 
 thee to cleanse me from my pride, my vanity, 
 and my good opinion of myself, and to give 
 me the spirit and sentiments of true humility 
 of heart. Amen. 
 
 4. Aspiratory Vtrses. 
 
 "He humbled himself." (I'hilipp. ii. 8.) 
 Jesus Christ, the Son of God, the Creator of 
 the universe, humbled himself so far as to 
 wash the feet of men and of sinners. 
 
 Let us ask with St. Peter : " Lord, dost 
 thou wash my feet.'" (Jno. xiii. 6.) Dost 
 thou abase thine infinite majesty to this } 
 Dost thou thus perform the duties of the 
 meanest servants .'' 
 
 " If I wash thee not, thou shalt have no 
 part with me." (lb. xiii. 8.) If I wash thee 
 not, and if by my example and grace I do 
 not purify thee from pride, the source of all 
 sins, thou shalt never have part with me, but 
 I will cut thee off from my society for ever. 
 
 " Lord, not only my feet, but abo my hands 
 and my head." (lb. xiii. 9.) Ah ! Lord, lest 
 that horrible misfortune should befall me, wash 
 not only my feet, but even my hands and my 
 
230 Practice of Union tvith Our Lord 
 
 head. Wash my feet for my afiections, my 
 hands for my works, my head for my thoughts, 
 and purify my whole body, my whole soul 
 horn my pride and all my stains. 
 
 SEVEN' O'CLOCK. 
 
 jEsrs CnRisr iNsrrruTiNO the Blessed Sacrament. 
 /. The Mystery. 
 
 Our Lord intending to leave his apostles, 
 before withdrawing and bidding them the last 
 farewell, gave them the most magnificent 
 banquet ever known on earth, since he gave 
 himself as the food, his body, his blood, his 
 soul, and his divinity, saying to them : " Take 
 ye, and cat : This is my body. Drink ye all 
 of this, for this is my blood." (Matt. xxvi. 
 26, 27, 28.) Take and eat ; what I give you 
 is my body. Drink yc all of this chalice ; it 
 contains my blood. 
 
 2. The Spirit and Virtue of the Mystery. 
 
 These are chiefly charity and love. Love 
 has for its characteristic to desire, and to pro- 
 cure by every possible means, the union of 
 the person who loves with the one who is 
 loved. Our Lord loved men infinitely, and 
 this infinite love caused him to invent this 
 
 adiv 
 iiiin 
 witl 
 ni;>t 
 of a 
 
 T 
 sayt 
 wor 
 xiii. 
 his 
 clos 
 mcr 
 so 1 
 dcsi 
 thci 
 this 
 xxii 
 bral 
 lea\ 
 
 T 
 this 
 bea 
 kin( 
 to I 
 mei 
 affe 
 gloi 
 
'th Our Lord 
 
 my affections, my 
 id for my thoughts, 
 ly, my whole soul 
 >tains. 
 
 OCK. 
 
 Blessed Sacrament. 
 
 tcry. 
 
 leave his apostles, 
 Jding them the last 
 
 most magnificent 
 arth, since he gave 
 )ody, his blood, his 
 ig to them : " Take 
 )ody. Drink ye all 
 )od." (Matt. xxvi. 
 t ; what I give you 
 1 of this chalice ; it 
 
 ne of the Mystay. 
 
 ity and love. Love 
 desire, and to pro- 
 ncans, the union of 
 ith the one who is 
 men infinitely, and 
 him to invent this 
 
 For the Season of Lent. 
 
 221 
 
 admirable and surprising means of uniting 
 iiimsclf to them as their food ; and food forms 
 with the oi'.e who receives it, the most inti- 
 ni.ite, the most inseparable, and the closest 
 of all natural unions. 
 
 Thus St. John speaking of this mystery, 
 says : " Having loved his own who were in tii'- 
 world, he loved them unto the end." (Jno. 
 xiii. I.) Jesus having loved his own during 
 his whole life, loved them still more at its 
 close, when he instituted the Blessed Sacra- 
 ment and niaile of himself tlieir nourishment. 
 so that he might unite himself to them ; he 
 desired this union so ardently that he told 
 them : " With desire I have desired to eat 
 this pasch \>ith you before I suffer." (Luke 
 xxii. 15.) I have earnestly desired to cele- 
 brate this Passover with you before I die and 
 leave you. 
 
 The spirit, then, and the special virtue of 
 this mystery, are the infinite love our Lord 
 bears us, and the burning desire this love 
 kindles in his heart to unite and give himself 
 to us. We ought to exercise the same senti- 
 ments toward him with all the fullness of our 
 affections, and so much the more as all the 
 glory and profit of the union will be for us. 
 
 ■^asaj Efca ta owBi ' 
 
222 
 
 Practice of Union with Our Lord 
 
 J. Pno'ir. 
 O most lovinf,' and most amiable Jomir. 
 who. through the excess of thine mhn.tc 
 love for m, didst place thyself under the 
 species of bread and wine in order to come- 
 to us. and to unite and give thyself to us . 
 implore thee by this sacrament of love and 
 union, and by all that can move thee, to 
 dei<-n to unite me inseparably with thee, to 
 transform me into thyself, and by this union 
 and transformation to oblise me to give thee 
 mv body and my soul, so that 1 may cease 
 lo belong to myself and may be wholly thine. 
 Amen. 
 
 4. Aspiratory Verses. 
 <• He that eatcth my flesh and drlnkcth my 
 blood, abideth in me and I in him." (Jno. vi. 
 57 ) We are intimately united. 
 
 " Eat, O friends, and drink, and be inebri- 
 ated, my dearly beloved." (Cant. v. i.) I'-at, 
 my friends, and drink ; and you, my dearly 
 beloved, be inebriated with love, so that the 
 unequaled testimony I give you of my love 
 may produce in a holy manner in your souls. 
 forgctfulness of creatures and satisfaction ot 
 heart. 
 
 him. 
 
 prep 
 at tl 
 hch 
 pos.s 
 men 
 a di> 
 
 Jrsus 
 
 O 
 
 his : 
 Saci 
 one 
 
 I CO 
 
 (Jnc- 
 that 
 one 
 you 
 tills 
 disc 
 
 Th£ 
 you 
 
■/// Our Lord 
 
 09t amiable Jc5vir. 
 s of thine infinite 
 thyself under the 
 L* in order to come 
 ive thyself to us ! I 
 ■amcnt of love and 
 can move thee, to 
 ,rably with thee, to 
 If, and by this union 
 igo mc to give thee 
 o that 1 may cease 
 tiay be wholly thine. 
 
 :sh and drinketh my 
 I in him." (Jno. vi. 
 mi ted. 
 
 :lrink. and be liubri- 
 ■• (Cant. v. I.) I'-at, 
 and you, my dearly 
 ith love, so that the 
 Ljivc you of my love 
 nanner in your soul.-i, 
 s and satisfaction ot 
 
 For the Season of Lent. 
 
 223 
 
 " And after the morsel, Satan entered into 
 liim." (Jno. xiii. 27.^ Hut wc must carefully 
 prepare for this divine food, Icarninj.^ wisdom 
 ,it the expense of fudas, into whose soul after 
 he had eaten, the devil entered and took new 
 l)os.session, thus rendering the Blessed Sacra- 
 nunt not a communion with Jesus Christ, but 
 a disunion and an eternal separation. 
 
 EHillT O'CLOCK. 
 
 Iisis Christ r.iviNn tiik Nrw Commandmrn r or I,ovk of 
 
 HUR NllUillllOR, AND TrAYINO FOR TlUi ELECr. 
 
 /. The Mystery. 
 
 (~)ur Lord, after the w.ishing of the feet of 
 his apostles and the institution of the Blessed 
 Sacrament, commanded the apostles to love 
 one another, saying to them : "These things 
 I command you, that you love one another." 
 (Jno. XV. 17.) "By this shall all men know 
 that you arc my disciples, if you have love 
 one for another." (Jno. xiii. 35.) I command 
 you to love one another, and I desire that by 
 tins it may be known whether you are my 
 disciples or not. 
 
 " A new commandment I give unto you : 
 That )'ou love one another as I have loved 
 you." (Jno. xiii. 34.) 
 
224 Practice of Union with Our Lord 
 
 Then Jesus prayed to his Father for his 
 elect, th;it they might be protected, sancti- 
 fied, and united amon<,' themselves by a per- 
 fect and entire charity. "Lifting up his eyes 
 to Heaven, he said : ' I pray for them ; I 
 pray not for the world, but for them whom 
 thou hast given me, because they are thine.' " 
 (Jno. xvii. 1,9.) I pray not for the world, for 
 those who have the spirit of the world, and 
 whose hearts are on earth, whose bad life ren- 
 ders them unworthy of the happiness thou 
 hast prepared for them ; I pray not for them 
 as I do pray for the predestinate whom thou 
 hast given me, because they belong to thee 
 in a particular manner. 
 
 " Holy Father, keep them in thy name, 
 whom thou hast given me. I pray not that 
 thou shouldst take them out of the world, but 
 that thou shoukLst keep them from evil." (Jno. 
 xvii. II, 15.) Holy Father, take under thy 
 protection those whom thou hast given me ; 
 defend them against all the enemies of their 
 salvation, so that they may not be lost. I do 
 not ask thee to take them from the world, nor 
 to deliver them from their afflictions, but to 
 give them grace to suffer well, and to preserve 
 them from sin. 
 
 "Sanctify them in truth. For them do 1 
 
 se; 
 
til Our Lord 
 
 his Father for his 
 
 protected, sancti- 
 
 emselves by a pcr- 
 
 ' Lifting up his eyes 
 
 pray for them ; I 
 
 ut for them whom 
 
 ;se they are tliine.' " 
 
 Dt for the world, for 
 
 : of the world, and 
 
 whose bad hfe ren- 
 
 che happiness thou 
 
 I pray not for them 
 
 jstinate whom thou 
 
 hey belong to thee 
 
 hem in thy name, 
 le. I pray not that 
 )ut of the world, but 
 em from evil." (Jno. 
 her, take under thy 
 hou hast given me ; 
 he enemies of their 
 \y not be lost. I do 
 1 from the world, nor 
 ;ir afflictions, but to 
 well, and to preserve 
 
 th. For them do i 
 
 For the Season of Lent. 
 
 225 
 
 sanctify myself, that they also may be sancti- 
 fied in truth." (Jno. xvii. 17, 19) Sanctify 
 them in truth, making them virtuous and 
 holy, with a solid virtue, with a true, not an / 
 apparent holiness. And more, make them 
 virtuous and holy in me who am the truth. 
 so that all their virtues may be expressions 
 of mine, and all their actions may be animated 
 with my spirit, and modeled after my actions. 
 I sanctify and sacrifice myself for them, so that 
 they may be sanctified and may become holy 
 likewise. 
 
 "That they may be one, as we also are ;• 
 that they all may be one, as thou, Father, in 
 mc, and 1 in thee ; that they also may be one 
 in us, that the world may believe that thou 
 hast sent me. That they may be one, as we 
 also are one ; that they may be made perfect 
 in one, and the world may know that thou 
 hast sent me." (Jno. xvii. 11, 21, 32, 23.) I 
 pray thee. Father, that they may be perfectly 
 united, that they may be one in divine char- 
 ity, even as we are ; so that the world seeing 
 among them such great charity, such perfect 
 love, such intimate union, far surpassing the 
 weakness of their corrupt nature, may believe 
 that I am the true Messiah whom thou hast 
 sent, who have obtained for them this grace 
 
226 Practice of Union ivith Our Lord 
 
 without which it would be impossible for them 
 to love one another with such great and sucli 
 pure love. 
 
 2. The Spirit and Virtue of the Mystery. 
 
 They arc charity toward our neighbor ; but 
 — since it is a new commandment — practiced 
 in a new fashion, that is to say, with new- 
 ardor and after the pattern of our Lord's 
 charity. As our Lord has not loved us for 
 any natural perfection of cither body or soul, 
 nor for any worldly advantage we may pos- 
 sess, but only in God, for God's glory and 
 our salvation, even though v/e arc filled with 
 faults ; and as he has loved us so much as to 
 suffer for our sakes the death of the cross, we 
 ought to love our neighbor in the same man- 
 ner and to the same extent. 
 
 Our Lord having come from Heaven to 
 earth to establish a law of charity and grace, 
 not only between God and men, but also be- 
 tween men and their fellow-men, and having 
 just instituted for men the Bkssed Sacrament, 
 and given them as a token of his infinite love 
 his body and soul to be their food ; being 
 about to endure for their salvation horrible 
 torments, and to suffer on a gibbet the most 
 painful and ignominious death that was ever 
 
ith Our Lord 
 
 impossible for them 
 ich great and such 
 
 <c of tlic Mystery- 
 
 . our neighbor ; but 
 mdment — practiced 
 
 to say, with new 
 :ern of our Lord's 
 s not loved us for 
 cither body or soul, 
 itage we may pos- 
 )r God's glory and 
 li we arc filled with 
 ;d us so much as to 
 ath of the cross, we 
 ir in the same man- 
 it. 
 
 e from Heaven to 
 f charity and grace, 
 d men, but also be- 
 )w-men, and having 
 Bhssed Sacrament, 
 I of his infinite love 
 
 their food ; being 
 r salvation horrible 
 n a gibbet the most 
 ieath that was ever 
 
 For the Season of Lent. 
 
 227 
 
 known, had undoubtedly a good right to com- 
 mand them to love one another, and a most 
 certain right to exact their obedience to this 
 commandment. 
 
 J. Prayer. 
 
 O ray dear and sovereign Lord ! I return 
 thee a thousand thanksgivings for this com- 
 mandment of love, by which thou hast ac- 
 quired for me as many friends, as many pro- 
 tectors and benefactors as there are men in 
 the world. I beg thee to engrave it deeply in 
 their hearts and in mine, so that we may love 
 one another as thou hast loved us. May we 
 have each for the other a cordial, sincere, dis- 
 interested, patient, humble, and discreet char- 
 ity. May we have but one heart and one soul 
 in thee, being ready and disposed, after thy 
 example, to bear from one another, and for 
 one another, whatever may be necessary for 
 the salvation of all. /\.men. 
 
 4. Aspiratory Verses. 
 
 The three most celebrated of the apostles 
 have left us these remarkable exhortations to 
 fraternal charity. 
 
 St. Peter says : " Before all things, have a 
 
3-8 Practice of Union with Our Lord 
 
 constant mutual charity amongf yourselves." 
 (I. Pet. iv. 8.) 
 
 St. Paul : " Above all things, have chanty, 
 which is the bond of perfection." (Col. iii. 14.) 
 
 And St. John : " Dearly beloved, let us love- 
 one another ; in this the children of God are 
 manifest and the children of the devil." (l. Jno. 
 iv. 7, iii. 10.) 
 
 NINE O'CLOCK. 
 Jesus Christ Praying in the Garden. 
 
 /. 77ic Mystery. 
 
 Our Lord having withdrawn from his three 
 disciples about a stone s throw, began to pra}- 
 to God his Father with most profound respect 
 and singular humility. (Luke xxii. 41 ; Matt. 
 xxvi. 39; Mark xiv. 35.) He commenced his 
 prayer in a kneeling posture ; but after a lit- 
 tle he bent his sacred body and placed his 
 face against the earth, so great was his rev- 
 erence for the majesty of God. 
 
 His solicitude for hia disciples having caused 
 him to leave his prayer once, and twice, to go 
 and sec w'hat they were doing, and having 
 found them overcome by weariness and sleep 
 on account of watching Avith him, he awakened 
 them and encouraged them to pray, then rc- 
 
 tui 
 wl 
 po 
 fc:i 
 he 
 de 
 sw 
 his 
 \vi 
 \va 
 mc 
 
 ba 
 mc 
 
 is, 
 sa\ 
 
 SU] 
 
 ] 
 pel 
 dej 
 
 t;U 
 an( 
 to 
 wil 
 
 -JStttjMristS.... 
 
)itli Our Lord 
 among- yourselves." 
 
 hings, have charity, 
 :tion." (Col. iii. 14.) 
 beloved, let us love 
 :hildren of God arc 
 if the devil." (l. Jno. 
 J ;!u J'; 
 
 PCK. 
 
 N THE Garden. 
 
 •tcry. 
 
 rawn from his three 
 irovv, bejfan to pray 
 5st profound respect 
 .uke xxii. 41 ; Matt. 
 He commenced his 
 urc ; but after a lit- 
 ody and placed his 
 
 great was his rev- 
 God. 
 
 :iples having caused 
 ce, and twice, to go 
 
 doing, and having 
 weariness and sleep 
 th him, he awakened 
 -m to pray, then re- 
 
 For the Season of Lint. 
 
 229 
 
 turned to continue his supplications. And 
 w liile he prayed he was desolate beyond our 
 power of expression, and assailed by that 
 fearful sadness and that horrible anguish of 
 lu-art which reduced him to the agony of 
 death, and caused him to lose, in the form of 
 .sweat, pure blood ; still he did not abandon 
 his prayer, but on the contrary continued it 
 with increased earnestness, and the more he 
 was combated and attacked by sadness the 
 more he prayed and persevered in praying. 
 
 2. The Virtue. 
 
 It is clear that it is prayer. 
 
 Our Lord desiring to open the bloody com- 
 bat of his passion, and to do \\it grandest and 
 most difficult thing that was ever done, that 
 is, to destroy the devil, sin, and death, and to 
 save the human race, entered the arena by 
 supplication and armed with prayer. 
 
 His prayer was humble, respectful, fervent, 
 persevering, and resigned in the most perfect 
 degree. 
 
 And this was to teach us that in our strug- 
 ;.:les and temptations, in our times of sadness 
 and in all. our trials, we should have recourse 
 to prayer, and should accompany our prayer 
 with humility, reverence, devotion, fervor, per- 
 
 20 
 
 mk 
 
 wmm 
 
230 Practice of Union U'ith Our Lord 
 
 severance, and resignation, making it resemble 
 our Lord's prayer in the Garden. 
 
 J. Prayer. 
 O my dear Saviour and my divine Master, 
 all of whose actions are my instructions and 
 my riches ! I beg thee by the merit of thy 
 prayer to teach me to pray, and thus fulfill in 
 me the promise thou didst make by thy pro- 
 phet when thou didst say : " I will pour out 
 upon the house of David, and upon the inhabi- 
 tants of Jerusalem, the spirit of grace, and of 
 prayers." (Zach. xii. 10.) Grant that all my 
 prayers may be animated with thy spirit, and 
 accompanied by the conditions of thy prayer. 
 Amen. 
 
 /f.. Aspiratory Verses. 
 " Watch ye, and pray, that ye enter not into 
 temptation." (Matt, xxvi.41) To be overcome 
 
 by it. 
 
 "Pray without ceasing." (i. Thcss. v. 17I 
 As you have constant need of the grace and 
 assistance of God to enable you to avoid sin, 
 to practice virtue and save your soul, therefore 
 ask for it constantly and pray without ceasing. 
 
 " Cry to me, and I will hear thee." (Jerem. 
 
 x.x; 
 
 ans 
 hea 
 all 
 wit 
 
 ( 
 
 sou 
 
 the 
 
 ala 
 
 wh 
 
 hin 
 
 dri 
 
 pet 
 
 hei 
 
 ■of 
 
 sa> 
 
 doi 
 
 suf 
 
 for 
 
 bcl 
 
 tin 
 
 wo 
 
ith Our Lord 
 
 making it resemble 
 arden. 
 
 ^r. 
 
 my divine Master, 
 my instructions and 
 y the merit of thy 
 y, and thus fulfdl in 
 ;t make by thy pro- 
 /• : " I will pour out 
 md upon the inhabi- 
 lirit of grace, and of 
 Grant that all my 
 
 with thy spirit, and 
 itions of thy prayer. 
 
 I Verses. 
 
 hat ye enter not into 
 
 41.) To be overcome 
 
 r" (I. Thess. V. 171 
 :ed of the grace and 
 ble you to avoid sin, 
 ■e your soul, therefore 
 pray without ccasin!,^ 
 hear thee." (Jerem. 
 
 For the Season of Lent, 
 
 231 
 
 x.xxiii. 3.) Cry to mc in prayer and I will 
 .inswer thco ; if thou do not cry, I will not 
 hear thee ; my cars are shut up and deaf to 
 all voices s.ivc clamors and petitions made 
 with affection and effort. 
 
 TEN O'CLOCK. 
 
 jF.st.s CirRTST DisrosED AND Resigned to Suffer. 
 
 /. The Mystery. 
 
 Our Lord considering all the torments of 
 soul and body which he was about to suffer, 
 the inferior part of his nature was exceedingly 
 .ilarmed and filled with terrible apprehensions ; 
 whence that prayer to God his Father to spare 
 him those torments and not to oblige him to 
 drink that chalice of bitterness. But the su- 
 perior part rising above that alarm and appre- 
 hension, made a heroic act of resignation, 
 of absolute abandonment to his Father's will, 
 saying : " But yet not my will, but thine be 
 done." (Luke xxii. 42.) Behold me ready to 
 suffer all that shall please thee. " I am ready 
 for scourges, and my sorrow is continually 
 before me." (Ps. xxxvii. 10.) I have con- 
 tinually before my eyes my sorrow and all the 
 woes thy justice dost prepare for me to expiate 
 
 ..i*fitiS^3^jfe«^i^*5ft'J»ijSsa^>^^^ ^ 
 
232 Practice of Union with Our L^rd 
 
 the sins of men; I am disposed to receive 
 tiicm. He saw his sufferings, the insults that 
 would be offered him, all his torments one 
 after the other, and looked upon them with 
 submission and respect, desiring them, and 
 welcoming them in spirit. 
 
 2. The Virtue. ' • \ -' ' 
 
 It is resignation, annihilation of our will in 
 everything. In order to imitate our Lord, re- 
 present to yourself all possible ills of body 
 and soul, exterior and interior, temporal and 
 eternal, excepting .sin only ; after having con- 
 sidered them attentively, make in union with 
 our Lord a generous act of resignation, and of 
 offering of yourself to endure them, even though 
 you see among them the loss of your property, 
 the deprivation of your comfort, the ruin of 
 your honor, and your complete annihilation. 
 
 Continue to regard these objects of terror 
 until you feel your interior growing calm, your 
 resistance dying, and your will submitting ab- 
 solutely to God's will to suffer whatever he 
 shall desire. And later When it becomes ne- 
 cessary for you to practice this submission, re- 
 member the example of our Lord, and remem- 
 ber your resolution ; and reflect how God's 
 
h Our L ird 
 
 ijposed to receive 
 s, the insults that 
 his torments one 
 I upon them with 
 ^siring them, and 
 
 HC. 
 
 tion of our will in 
 itatc our Lord, rc- 
 ssiblc ills of body 
 :rior, temporal and 
 ; after having con- 
 :iake in union with 
 resignation, and of 
 : them, even though 
 ;s of your property, 
 >mfort, the ruin of 
 >lete annihilation, 
 le objects of terror 
 growing calm, your 
 will submitting ab- 
 suffer whatever he 
 hen it becomes ne- 
 this submission, re- 
 r Lord, and rem(?m- 
 reflect how God's 
 
 For the Seuso/t of Lent, 
 
 !33 
 
 will is the wisest, the holiest, and the best 
 in every way, and that you cannot perform a 
 more prudent action, nor one more honorable 
 and useful, than to follow it blindly. 
 
 7. Prayer. 
 
 O good Jesus, who for love of me didst re- 
 sign and submit thyself to thy Father's will, 
 to endure the excessive si ''"crings of thy pas- 
 sion and death ! I beseech ice by the merit 
 of thy resignation and submission to^ive me 
 the grace to never resist God's providence in 
 my regard, but to yield to him entire author- 
 ity over my body, my soul, and all that in 
 time or eternity may belong to me. Amen. 
 
 4. Aspiratory Verses. 
 
 "Thy will be done on earth as it is in 
 Heaven." (Matt. vi. 10.) May thy will be 
 done on earth and in me, as it is in Heaven — 
 all that thou wiliest, and in the manner thou 
 wiliest. 
 
 "Yea, Father ; for so hath it seemed good 
 in thy sight." (Matt. xi. 26.) Yes, Father, 
 let it be so, since it pleases thee. 
 
 li 
 
834 Practice of Union with Our Lord 
 
 ELEVEN O'CLOCici^'';^""" 
 
 JMVS, CHRWT m tl!S SAONES.V Hia AOONY, ANU HIS DLpODV 
 
 Sweat. 
 I. The Mystery. 
 
 One of the saddest and most lamentable 
 objects that was ever beheld, was our Lord 
 ill the Garden of Olives, where he was assailed 
 by extreme sadness and weariness, and a de- 
 solation so terrible, caused by the clear and 
 distinct vision of all the woes he was about to 
 suffer, of all the sins of men, of the misfortunes 
 they were bringing^ upon themselves, of the 
 injuries God would receive from them, of the 
 small number of those who would profit by 
 his death and would be saved, and of the im- 
 mense multitude who would be lost, that he 
 said to his three most confidential aposth 
 whom he had taken with him : " My soul i 
 sorrowful even unto death." (Matt. xxvi. 38 
 My soul suffers such distress and such violent 
 an'iruish of heart, that if I did not by my omni- 
 potence restrain it in my body it would depart, 
 and you would see me fall dead before you. 
 
 The inferior part of his soul which had a 
 horror of death, and was terribly alarmed and 
 fiii^htened by the vision of the cruel sufferings, 
 the bloody insults, and the multitude of fear- 
 
th Our Lord 
 .OCJK. 
 
 VOUNV, AMD HIS BLPODV 
 
 'ery. 
 
 I most lamentable 
 eld, was our Lord 
 ere he was assailed 
 eariness, and a de- 
 I by the clear and 
 les he was about to 
 , of the misfortunes 
 themselves, of the 
 
 from them, of the 
 lo would profit by 
 I'cd, and of the im- 
 ild be lost, that he 
 :)nfidential apostl( 
 him : " My soul i 
 •• (Matt. xxvi. 38. 
 ss and such violent 
 lid not by my omni- 
 ody it would depart, 
 
 dead before you. 
 s soul which had a 
 erribly alarmed and 
 
 the cruel sufferings, 
 le multitude of fear- 
 
 For the Season of Lent. 
 
 235 
 
 ful woes prepared for him. and the superior 
 part which was resolute and submissive lo the 
 will of the Eternal Father, sustained a combat 
 so great and furious that our Lord fell beneath 
 the strug'^dcs in aj^fony, and, as it were, faint- 
 injr ; so that his Father sent him an angel 
 to console and comfort him. And notwith- 
 standing this succor, he experienced such a 
 disturbance and such an overthrowing in his 
 soul and body, because of the terrible encoun- 
 ter of the adverse parts of his human nature, 
 that the pores of his body opened, and his 
 blood flowed forth abundantly until it stained 
 the ground, just as the perspiration i.ssues from 
 the pores of a sick man in the crisis of his 
 disease. 
 
 2. The Spirit of the Mystery. 
 
 It is compassion for so mournful a condition 
 of a person so eminent, so holy, and so near 
 to us, and whom our sins have brought to this 
 pitiful state. 
 
 This should cause us to conceive an extreme 
 regret and to experience a most lively repent- 
 ance. 
 
 And as our sins and vices are the true causes 
 of our Lord's desolation, agony, and bloody 
 sweat, the healing and consoling angel that 
 
I< 
 
 I 
 
 236 Practice of Union xvith Our Lord 
 
 we can and ought to soul him, is the correc- 
 tion of our vices and tlic reformation of our 
 life. Therefore, do not neglect to console him 
 thus. 
 
 J. Prayer. , 
 
 O most desolate Jesus, overwhelmed by 
 sorrow for me and through me ! I implore 
 thee to give me grace to enter into the know- 
 ledge and appreciation of thy sadness and 
 agony, and by their merit to bear in imitation 
 of thee, all my sadness and desolations. I 
 behold thy blood flowing abundantly from thy 
 body. Ah ! Lord, do not permit that most 
 precious liquor, that sovereign balm, capable 
 of saving ten thousand worlds, to fall use- 
 lessly upon the earth. Iiut4et it fall upon my 
 soul to purify and sanctify it, upon my under- 
 standing to dissipate its darkness, upon my 
 will to break its obstinacy, upon my passions 
 to rule them, and upon all my wonnds to heal 
 them. Amen. 
 
 4.. Aspiratory Verses. 
 
 " He began to grow sorrowful and to be 
 sad." (Matt. xxvi. 37.) " He began to fear 
 and to be heavy." (Mark xiv. 33.) Our Lord 
 
 rntc 
 
 sad, 
 
 •», 
 
 stay 
 
 My 
 
 stay 
 
 whit 
 
 youi 
 
 my 
 
 sins, 
 
 fron 
 
 jr.si.-s 
 
 ■Of' 
 
 J* 
 
 to t 
 be c 
 
 the 
 
 acci 
 .ind 
 The 
 and 
 thei 
 thir 
 to 1 
 
'/4 Our Lord 
 
 him, is tho corrcc- 
 ri;fi)nn.iti')H of our 
 cct to console liini 
 
 overwhelmed by 
 h mc ! I implore 
 ter into the Icnow- 
 " thy sadness and 
 o bear in imitation 
 id desolations. I 
 jundantly from thy 
 
 permit that most 
 2\^n balm, capable 
 orlds, to fall use- 
 Jet it fall upon my 
 it, upon my undcr- 
 larkness, upon ray 
 , upon my passions 
 my \vo;mds to heal 
 
 Verses. 
 
 rrowful and to be 
 ' He began to fear 
 <;iv. 33.) Our Lord 
 
 For the Season of Lent. 
 
 m 
 
 nitcrinp the Garden of Olives, began to bo 
 sad, to have fears and terrors. 
 
 *' My soul is sorrowful even unto death ; 
 stay you here and watch." (Mark xiv. 34.) 
 My soul is sad and desolate even unto tieatii ; 
 stay here and w.itch the lamentable state to 
 which I am rctluced for your sakes, in which 
 your sins have placed me ; if I pour out from 
 my whole body tears of blood to efface your 
 sins, you ought at least to shed a few tears 
 from your eyes to wash them away. 
 
 'f'.ril.X-!:" 
 
 MIDNIGHT. 
 
 jKsus Christ fiKrRAVF.i) by Jihas and Sei/kd nv tup. 
 
 (JFUCKRS OK JUSTICK. 
 
 /. The Mystery. 
 
 Judas taking no care to guard his heart or 
 to rule his passions, but allowing himself to 
 be overcome by his avarice, gave entrance to 
 the devil, who prompted him to form the 
 accursed and unfortunate design of betraying 
 and selling his good Master. (Luke x.xii, 3.) 
 Thereupon he went to find the chief priests 
 .-irid the magistrates, and made a bargain with 
 them to deliver Jesus to them for the sum of 
 thirty pieces of silver ; after which he returned 
 to the company of our Lord, concealing his 
 
 K>iHin^u»iMWtt^a3Si)i«S<ii^.a.-' 
 
 m^ii^sr 
 
 i' .ii,ui.4W. i i i v*" 
 
238 Practice of Union with Our Lord 
 
 perfidious plan and awaiting an occasion to 
 
 execute it. . 
 
 Our Lord having finished his prayer in the 
 Garden of Olives, went to waken his three 
 disciples whom he had allowed to sleep for a 
 little while, saying to them : " Arise now, you 
 have slept enough. Behold the hour is come 
 in which the Son of Man will be betrayed into 
 the power of sinners. Behold the traitor who 
 has sold me and will deliver me, approaches. ' 
 Then he advanced boldly before them. 
 
 Judas, who marched at the head of a band 
 of soldiers, of officers of justice, and servants, 
 approaches our Lord and addresses him: 
 " Hail, Rabbi ' And he kissed him." (Matt. 
 xvvi. 49.) Our Lord replied : " Friend, where- 
 to art thou come.'" (lb. xxvi. 50.) Judas, 
 dost thou betray the Son of Man with a kiss .? 
 (Luke xxii. 48.) Here, behold the blackest 
 malice, the most horrible perfidy ever on 
 record, and which was to our Lord an atro- 
 cious injury. 
 
 First : because it was done to him by his 
 disciple, his apostle whom he had singularly 
 loved and honored, and to whom he had con- 
 fided the ialms he had received. 
 
 Secondly: because it was accomplished 
 
i Our Lord 
 
 For the Season of Lent. 
 
 239 
 
 g an occasion to 
 
 i his prayer in the 
 
 waken his three 
 
 wed to sleep for a 
 
 ; " Arise now, you 
 
 I the hour is come 
 
 II be betrayed into 
 )ld the traitor who 
 r me, approaches." 
 efore them. 
 
 le head of a band 
 itice, and servants, 
 1 addresses him : 
 ^sed him." C^att. 
 1 : " Friend, where- 
 xxvi. 50.) Judas. 
 f Man with a kiss T 
 ihold the blackest 
 c perfidy ever on 
 our Lord an atro- 
 
 ione to him by his 
 I he had singularly 
 
 whom he had con- 
 ived. 
 
 was accomplished 
 
 with a kiss which is one of the most certain 
 ways men have of expressing friendship. 
 
 Thirdly : because by a kiss it betrayed him 
 and placed him in the power of his mortal 
 enemies, who intended to subject him to the 
 painful and ignominious death of the Cross. 
 
 But what did our Lord dol As Judas ap- 
 proached to kiss him, our Lord, who penetrated 
 that disloyal heart and saw its wicked design, 
 did not draw back nor turn aside his face, did 
 not get angry and call him a traitor, a per- 
 fidious monster, or any other name worthy of 
 his crime, but paused to await him, allowed 
 him to come near, to touch and kiss him with 
 his infamous and accursed lips, and with inef- 
 fable sweetness and unparalleled gentleness, 
 said to him : " Friend, why art thou come .' 
 what brings thee here V As though wishing 
 to say: "Even while thou dost come to me 
 as my mortal and most cruel enemy, I have 
 for thee the heart and the affection of a true 
 friend ; I offer thee my friendship and my 
 grace if thou wilt accept it ; I present it to 
 thee gladly ; on my part, I desire thee to take 
 it and use it for thy salvation." 
 
 And desi/ing to warn him of his sin chari- 
 tably and sweetly, wishing to make him re- 
 cognize it and then conceive regret for it, and 
 
240 Practice of Union with Our Lord 
 
 to ask and obtain its pardon, he said to him • 
 "Judas, is it thus that thou dost betray th. 
 Son of Man with a kss ? " As though mean- 
 ing to say : " Consider what it is thou art 
 doing, what thou art undertaking. Reflect 
 upon wliat I have done for thee, and what 
 thou art doing against me ; how since the 
 time I took thee into my company, and made 
 thee my apostle, I have, by my doctrine, my 
 example, and my benefits, not ceased to do 
 thee good ! What evil have I ever done thee ? 
 And now thou betrayest me ! And with a kiss, 
 the sign of love, thou dost exercise toward me 
 the most cruel hatred that was ever known ! 
 Thou dost deliver me to the fury of my ene- 
 mies who will kill me ! " 
 
 After this, the soldiers of all those agents 
 of hell having power over our Lord, fell upon 
 him like so many hungry wolves upon a gentle, 
 innocent lamb, seized him, and bound him. 
 
 2. The Virtues, Humility and Fear. 
 A man abandoned by God is a fearful ob- 
 ject. The atmosphere illumined by the sun 
 at midday is not more different from the same 
 atmosphere in the obscurity and darkness of 
 midnight, than is a man in that state from the 
 same man in the state of grace— whatever may 
 
 iiave 
 
 supe 
 
 was 
 
 (in t 
 
 Lore 
 
 iiim 
 
 instr 
 
 fillec 
 
 sells 
 
 sells 
 
 betr 
 
 the : 
 
 the 
 
 hj- , 
 
 the 
 
 thoL 
 
 ours 
 
 in e' 
 
 das 
 
 fell 
 
 him 
 
 rible 
 
 O 
 
 thro 
 thys 
 plor 
 
•th Our Lord 
 
 )n, he said to him • 
 ou dost betray tlu 
 As though meau- 
 A\vit it is thou art 
 lertaking. Reflect 
 for thee, and what 
 le ; how since the 
 ompany, and made 
 ay my doctrine, my 
 , not ceased to do 
 e I ever done thee ? 
 e ! And with a kiss, 
 exercise toward mc 
 it was ever known I 
 the fury of my ene- 
 
 of all those agents 
 our Lord, fell upon 
 olvcs upon a gentle, 
 , and bound him. 
 
 lility and Fear. 
 
 jod is a fearful ob- 
 lumined by the sun 
 brent from the same 
 ■ity and darkness of 
 I that state from the 
 race — whatever may 
 
 For the Season of Lent. 
 
 241 
 
 have been the degrees of grace, of light, of 
 supernatural gifts, and of holiness to which he 
 was raised, his fallen state is not less terrible 
 on their account. Judas, the servant of our 
 Lord, the familiar friend of Christ, honored b\- 
 him with the high dignity of the apostleship, 
 instructed by his lessons, loaded with his gifts, 
 filled with his graces and working miracles, 
 sells his Lord, his Benefactor, and his God ! 
 sells him for thirty pieces of silver ! and after 
 betraying him with a kiss ! delivers him into 
 the hands of his enemies ! and thus commits 
 the greatest crime that was ever perpetrated 
 by man ! from his high elevation falls into 
 the profoundest depths of the abyss ! Let the 
 thought of this fill us with fear, let us humble 
 ourselves, let us carefully watch over ourselves 
 in even the smallest things, lest we fall. Ju- 
 das did not reach his state by a first leap ; he 
 fell gradually, little by little ; light faults led 
 iiim on to graver, and these to the most hor- 
 rible of all. 
 
 J. Prayer. 
 
 O good Jesus, my only ' liberator, who 
 through an excess of kindness didst allow 
 thyself to be taken and bound for me ! I im- 
 plore thee by the merits of thy bonds to break 
 
 21 
 
 
242 Practice of Union 'cvith Our Lord 
 
 the bonds of my sins, of my affection for crea- 
 tures and for myself, and to bind me closely, 
 to unite me inseparably to thee, so that I may 
 never offend thee. O my Lord ! how the trea- 
 son of Judas, how the bargain he made of thee, 
 and the kiss he gave thee, affright me ! Hold 
 me fast, bind me closely to thee, so that 1 
 cannot fall. Amen. 
 
 4. Aspiratory Verses. 
 " The breath of our mouth, Christ the Lord, 
 is taken in our sins." (Lam. iv. 20.) The 
 breath of our mouth, our Lord Jesus Christ, 
 has been taken in our sins, and our iniquities 
 are the cords that were used to seize and bind 
 
 him. 
 
 " He hath sold the just man for silver, and 
 the poor man for a pair of shoes." (Amos 11. 
 6.) He hath lowered the just, the most ex- 
 alted of the just, and the infinite Majesty ol 
 God to the value of silver, and hath sold the 
 pool, Jesus Christ, at a vile price, the pnce ol 
 a pair of .shoes ! Alas ! have you never sold 
 our Lord for a vapor of honor, for a trifling 
 gain, or for a .shameful pleasure > 
 
 "Judas, dost thou betray the Son of Man 
 with a kiss.' (Luke xxii. 48O To make an 
 unworthy Communion is to give our Lord the 
 
 kiss ( 
 bee 01 
 in so 
 outr.i 
 I air ] 
 dcvo 
 tion, 
 
 Tl 
 noise 
 lem, 
 havii 
 on t 
 boun 
 thel 
 alrca 
 so lo 
 pries 
 peop 
 mali 
 unju 
 of d 
 bias] 
 the 
 
'th Our Lord 
 
 T affection for crea- 
 te bind me closely, 
 thee, so that I may 
 .ord ! how the trea- 
 lin he made of thee, 
 affright me ! Hold 
 to thcc, so that I 
 
 Verses. 
 
 th, Christ the Lord, 
 :.am. iv. 20.) The 
 Lord Jesus Christ, 
 3, and our iniquities 
 ed to seize and bind 
 
 : man for silver, and 
 f shoes." (Amos ii. 
 ; just, the most ex- 
 : infinite Majesty of 
 r, and hath sold the 
 le price, the price o\ 
 lave you never sold 
 honor, for a trifling 
 easure ? 
 
 ray the Son of Man 
 . 48.) To make an 
 to give our Lord the 
 
 For tJic Season of Lent. 
 
 243 
 
 kiss of a traitor, the kiss of Judas. Will you 
 become a second Judas ? To make reparation 
 in some sort, and as is in your power, for the 
 outrat^eous and treacherous kiss of Judas, give 
 niir Lord in your Communions and in your 
 devotions, kisses of faith, of reverence, adora- 
 tion, offering of yourself, confidence, and love. 
 
 ONE O'CLOCK. 
 Jesus Christ before Caiphas. 
 
 7. The Mystery. 
 
 The soldiers leading our Lord with great 
 noise and loud shouts into the city of Jerusa- 
 lem, brought him first to Annas, who after 
 having feasted his eyes till they were satisfied 
 on the agreeable spectacle, sent him still 
 bound to his son-in-law Caiphas, who was 
 the high-priest of that year. Caiphas having 
 already had news of this capture which he had 
 so long desired, had assembled in his house the 
 priests, the scribes, and the ancients of the 
 people ; before these our Lord was presented, 
 maliciously questioned, falsely accused, most 
 unjustly condemned, and judged to be worthy 
 of death as a wicked man, a villain, and a 
 blasphemer ; then his eyes were bandaged, 
 the soldiers and servants gave him blows, 
 
 nmmmns^sm 
 
spat in his face, mocked him. and heaped on 
 Wm all kinds of insults. "They bhnd-foldca 
 him. and smote his face. And they asked 
 him. saying : ' Prophesy, who is it that struc. 
 thee ' ■ And blaspheming, many other thin-s 
 they said against him." (Luke xxii. 64^65. 
 ■'Then did they spit in his face, and buffet 
 him, and others struck his face with the 
 palms of their hands." (Matt. xxvi. 6l>> 
 
 2. The Virtues of the Mystery. 
 Represent to yourself the modesty, the 
 meekness, the patience, the silence, and 
 humility of our Lord, under those false ac- 
 cusations, those iniquitous judgments, that 
 condemnation to death, and all those out- 
 rages ; and remember he is your model. Lan 
 you profess to be the disciple of such a Mas- 
 ter you who arc so delicate, so sensitive to 
 the' least thing that is done or said against 
 you, and offends ever so slightly your honor, 
 or your pleasure and interest ? 
 
 J. Prayer. 
 
 O perfect Mirror of patience and humility ! 
 I pray thee by the merit of the virtues thou 
 
th Our Lord 
 
 im, and heaped on 
 'They blind-fokkd 
 And they asked 
 /ho is it that struck 
 . many other thint^s 
 Luke xxii. 64, 65.) 
 his face, and buffet 
 his face with tht: 
 Matt. xxvi. 67.) 
 
 the Mystery. 
 
 the modesty, the 
 the silence, and 
 ider those false ac- 
 us judgments, that 
 and all those out- 
 is your model. Can 
 ciple of such a Mas- 
 catc, so sensitive to 
 lone or said against 
 sli'Thtly your honor, 
 rest ? 
 
 yer. 
 
 ticnce and humility ! 
 it of the virtues thou 
 
 For the Season of Lent. 
 
 245 
 
 didst exercise before Caiphas, to give me the 
 L'racc to imitate them when I have occasion, 
 and to profit by thy example. Amen. 
 
 ^. Aspiratory Verses. 
 
 *• Unjust witnesses rising up, have asked me 
 things T knew not." (Ps. xxxiv. 11.) They 
 brought false witnesses against me who ac- 
 cused me c,f crimes I had never thought of ; 
 and they asked me things I had no knowledge 
 
 of. 
 
 " When the sinner stood against me I was 
 dumb, and was humbled, and kept silence 
 from good things." (Ps. xxxviii. 2, 3.) When 
 the sinner accused me falsely, and endeavored 
 to defame my innocence with his calumnies, I 
 replied nothing; he said to me most sharp 
 and humdiating things, and although I might 
 have replied much to justify myself, I spoke 
 not a word. 
 
 "Jesus held his peace." (Matt. xxvi. 63.) 
 Jesus through all his persecutions kept silence, 
 even when he was urged to reply. 
 
 ia«i—iwiiiimi>-MBif 
 
246 Practice vf Union with Our Lord 
 
 TWO O'CLOCK. 
 
 jH-rss Christ Abanw.nei. i.y his Arosiu'-s and 1)^:NU■:„ 
 iiY St. I'F.ri-.ii. 
 
 /. The Mystery. 
 The disciples seeing our Lord seized, all 
 abandoned him and fled. "The disciples all 
 Icavin- him, fled." (Matt. xxvi. 56.) St. 1 eter 
 is more prominent in this mystery because he 
 denied our Lord three times in the house of 
 Caiphas ; at the question of a servant he suorc 
 not only that he was not one of his disciples, 
 but that he did not even know him. "He 
 denied with an oath : That I know not the 
 man." (Matt. xxvi. 72.) " He began to curse 
 and to swear, saying, I know not this man of 
 whom you speak." (Mark xiv. 71.) 
 
 2. The Virtues of the Mystery. 
 
 Humility, fear, mistrust of self, and flight 
 of occasions of sin. 
 
 Who will not fear and mistrust his strength, 
 seeing the apostles so weak, and on so impor- 
 tant ''an occasion, when it was necessary if 
 ever to show courage and fidelity.' 1 he> 
 abandoned their Master like cowards, after 
 having spent three years in his company, 
 
til Our Lord 
 
 For the Season of Lent. 
 
 247 
 
 CK. 
 
 Aposti-ks and . jpE^Wu 
 
 R. 
 
 ttry. 
 
 ir Lord seized, all 
 "The disciples all 
 <xvi. 56.) St. Teter 
 nystery because ho 
 ncs in the house of 
 fa servant he swore 
 one of his disciples. 
 1 know him. " He 
 lat I know not the 
 " He began to curse 
 now not this man of 
 c xiv. 71.) 
 
 the Mystery. 
 
 it of self, and flii^ht 
 
 nistrust his strength, 
 ak, and on so inipur- 
 it was necessary, if 
 and fidelity.' They 
 - like cowards, after 
 irs in his company, 
 
 after having heard such holy instructions, seen 
 so many miracles-, received so many graces, 
 and after having quite recently communicated 
 and been strengthened with our Lord's body 
 and blood given to them by his own hands. 
 
 Who will not fear still more at seeing St, 
 I'eter, Christ's first minister and chief apostle, 
 who from the benefits and favors he had re- 
 ceived was under even greater obligations of 
 fidelity than (;he others, who had promised so 
 solemnly that he would be faithful, though all 
 the rest should deny their Lord — at seeing him 
 deny that same Lord three times, and not in 
 simple language, but with an oath, with horrible 
 imprecations and curses — and not at the threat 
 of a severe judge, or of an armed soldier hold- 
 ing a sword over his neck, but at the voice of 
 a miserable servant-maid .' O wonderful .weak- 
 ness ! O extreme frailty of man ! Alas ! if 
 the pillars of the Church fall so lamentably, 
 what will become of feeble reeds .' If giants 
 are thus overthrown, how can little children 
 stand without a most special grace from our 
 Lord .? Therefore we must ask for this grace 
 constantly and earnestly. 
 
 So long as St. Peter was with our Lord he 
 did not fall ; soon as he left hirn, behold him 
 in the dust. " Thou turnedst away thy face 
 
 mm 
 
248 Practice of Union with Our Lord 
 
 from me, and I became troubled" (I's. \-\i\. 
 S), said David. Thou didst turn thy face from 
 me so that I no longer saw thee, and at the 
 same moment I felt my spirit troubled and 
 my strcni^th failing,'. Let us keep ourselves 
 close to Jesus Christ and look upon him con- 
 stantly, so that he may always preserve us. 
 
 The principal cause of Peter's full was his 
 confidence in himself, and the f^ood opinion 
 he had of his own strength. What will pre- 
 serve us will be our consciousness of our ex- 
 treme weakness, which will produce in us fear 
 and mistrust of ourselves, 
 
 J. Prayer. 
 O Jesus, Saviour of men, my sole Help, and 
 my only Support ! I implore thee to hold me 
 fast, for without thee it is impossible for me to 
 stand an instant. Make me see myself, show 
 me my absolute powcrlessncss for all ^'ood 
 without thy grace, so that 1 may be airaid 
 of my.self, that I may not rest upon myself, 
 but may mistrust my own strength, and may 
 be humble. I conjure thee to look uprMi me 
 with the eyes of thy mercy, as thou didsl 
 look upon St. Petd-, so that like him I may 
 conceive a true regret for my sins, and may 
 weep for them all the rest of my life. Amen. 
 
 a r< 
 
 tho 
 »< 
 
 tak 
 
 'tha 
 
 tak 
 
 and 
 
 fell 
 <• 
 
 ;Pr( 
 
 ;dw 
 be 1 
 
 c 
 
 sulif 
 
 led 
 
 tol 
 
 for 
 
 cha 
 
 cial 
 
 turl 
 
ith Our Lord 
 
 :roublccl" (I's. xxix-. 
 t turn thy face from 
 aw thee, and at the 
 spirit troubled and 
 : us keep ourselves 
 look upon him coit- 
 ways preserve us. 
 
 Peter's fall was his 
 id the ;;ood opinion 
 ;th. What will pre- 
 ciousness of our ex- 
 ill produce in us fear 
 
 ycr. 
 
 n, my sole Help, and 
 lore thee to hold mc 
 , impossible for me to 
 
 me see myself, show 
 lessncss for all ^'ood 
 hat I may be alraitl 
 lot rest upon myself, 
 'n strength, and may 
 hee to look upon nie 
 mercy, as thou didsl 
 
 that like him I may 
 for my sins, and may 
 St of my life. Amen. 
 
 For ti'w Season of Lent. 
 
 349 
 
 4. Aspiratory Vtrscs, 
 
 " I.o ! thou trustcst upon this broken staff of 
 ,1 reed." (Is. xxxvi. 6.) Leaning upon thyself, 
 thou dosv lean upon a reed. 
 
 " He that thinketh himself to stand, let him 
 take heed lest he fall." (i Cor. x. 12.) He 
 'that thinl:eth to stand and be firm, let him 
 take care iest he fall, seeinfj that she apostles, 
 Mild the chief and most resolute among them, 
 fell so heavily. 
 
 " Blessed is the man that is always fearful." 
 Prov. xxviii. 14.) Blessed is the man who is 
 .dways fearful of himself. And who would not 
 be fearful considering such falls ? 
 
 THREE O'CLOCK. 
 
 Jksl's Christ kei-oue Tilatk. 
 
 /. T/ie MysUry. . , 
 
 Our Lord having passed the entire night in 
 sufferings, the morning being come, the Jews 
 led him bound and in the guise of a criminal 
 to Pilate who Avas the administrator of justice 
 for the Romans. In presence of Pilate they 
 charged him with several crimes, but espe- 
 cially with two : the first, that he was a dis- 
 turber of the public peace, who excited the 
 
 
2 50 Practice of Union xi'ith Our Lord 
 
 people to sedition by calling himself the Son 
 of God ; the second, that he refused to pay 
 tribute to Ciusar. arrotjatinj,' to himself tlie 
 quality of King. Thus they pretended lie 
 was a criminal at^ainst religion and a<,'ainst 
 the State, and made him S"''ty ^^ hiijh-trea- 
 son alike in the divine and human order. 
 
 The Jews made these accusations against 
 him with extreme violence and furious pas- 
 sion, and he replied not a single word to jus- 
 tify himself, at which the judge was greatly 
 astonished, and urged him to speak in his 
 own defence ; but still our meek Saviour kept 
 silence. " He answered him not to any word. 
 so that the governor wondered exceedingly." 
 (Matt, xxvii. 14.) " But Jesus still answered 
 nothing, so that Pilate NVondered." (Mark 
 XV. 5.) Pilate questioned him about his roy- 
 alty and his kingdom, and asked him if he 
 were a king. Our Lord replied : " Yes, I am, 
 but my kingdom is not of this world." (Jno, 
 xviii. 36,) 
 
 2. The Virtues. , ,,^„ 
 
 They are patience, silence, and fortitude 
 
 under false accusations and calumnies. 
 
 Our Lord gives us an admirable example 
 
 of their practice on an occasion so urgent, 
 
 wher 
 rasil 
 led \ 
 liim' 
 ^hall 
 iiig t 
 like 
 ■ihea 
 
 li; 
 thesi 
 ',)eri« 
 bad 
 is at 
 dure 
 he g 
 
 Ki 
 :uibl 
 of o 
 wor! 
 not 
 a w( 
 fornr 
 pine 
 Lon 
 
ith Our Lord 
 
 \v^ himself the; S(in 
 
 he refused t(> pay 
 
 inf^ to himnelf the 
 
 ;hey pretended hi' 
 
 ;lij:jion :ind a<jr;unst 
 
 guilty of hitjh-trea- 
 
 hiiinan order. 
 
 accusations agaiiiHt 
 
 :e and furious pas- 
 
 sincjlc word to jus- 
 
 juilge was [greatly 
 
 m to speak in his 
 
 • meek Saviour kept 
 
 im not to any word, 
 
 dered exceedingly. " 
 
 Jesus still answered 
 
 wondered." (Mark 
 
 him about his roy- 
 
 id asked him if he 
 
 plied : " Yes, I am, 
 
 f this world." (Jno. 
 
 rtucs. 
 
 cnce, and fortitude 
 id calumnies, 
 admirable example 
 occasion so urgent, 
 
 For the Season of Lent. 
 
 251 
 
 when he was accused ^o falsely and could so 
 easily have justified himself. " He shall be 
 hd as a sheep to the slaughter, and shall be 
 lumb as a lamb before his shearer, and he 
 >liall not open his mouth." (Is. liii. 7.) Ue- 
 ing thus pursued and led to death, he will act 
 like a gentle sheep ; and like a lamb that is 
 >heared, he will not open his mouth. 
 
 li.xamine what is your slate in regard to 
 these virtues, notice what emotions you ex- 
 ;)erience when you are accused, when some 
 had report is maile of you, when your honor 
 is attacked ; and profit by what our Lord en- 
 dures for love of you, and from the example 
 he gives you. 
 
 ICndeavor to penetrate the meaning, the 
 sublimity, and the fulfillment of these words 
 of our Lord : " My kingdom is not of this 
 world." My power, my glory, my riches, are 
 not on earth. My subjects are inhabitants of 
 a world other than this wherein they ilo not 
 form their plans nor found tli( ir hopes ot iiap- 
 jiiiiess. Speaking of them to his Father, our 
 Lord says twice : " They are not of the 
 world." (Jno. .xvii. 14.) And speaking to 
 them in the persons of his apostles who re- 
 present them all, he says : " You are not of 
 the world." (Jno. xv. 19.) You are not in- 
 
 immmmoBmrnm 
 
I 
 
 252 Ptiuticc of Union xvith Our Lord 
 
 habitants of this world nor people of this 
 earth, but of Heaven. 
 
 Be, then, of that kingdom, and consequently 
 consider yourself in this world as a pilgrim so 
 as not to fix your affections upon it. And in 
 your poverty and all your privations, console 
 yourself with the thought that )-ou are only a 
 stranger here. 
 
 J. Prayer. 
 
 O my Lord ! grant me the grace not to be 
 a citizen of this world, as thou dost under- 
 stand it ; and as a sign, not to excuse nor 
 defend myself when I shall be blamed or 
 accused either justly or wrongfully ; that I 
 may imitate thee, O my divine Exemplar, who 
 being so falsely and dangerously accused be- 
 fore Pilate, preferred to be silent rather than 
 justify thyself; and that I may suffer this 
 humiliation courageously for love of thee. 
 Amen. 
 
 4.. Aspiratory Verses. 
 
 " In silence and in hope shall your strength 
 be." (Is. XXX. 15.) Your strength when you 
 are accused and calumniated, shall be in keep- 
 ing silence and hoping in God. 
 
 tliy 
 -lor3 
 
 Pi 
 
 Gali 
 Gali 
 as tl 
 Icgil 
 T 
 of t 
 rupt 
 our 
 hop 
 \)rei 
 •^ati 
 gait 
 woi 
 mai 
 swe 
 woi 
 crir 
 rag 
 losi 
 
\<itli Our Lord 
 
 nor people of this 
 
 m.and consequently 
 .'orld as a pilgrim so 
 ns upon it. And in 
 r privations, console 
 that you are only a 
 
 cr. 
 
 the grace not to be 
 IS thou dost under- 
 , not to excuse nor 
 shall be blamed or 
 wrongfully ; that I 
 ivine Exemplar, who 
 ^erously accused bc- 
 be silent rather than 
 t I may suffer this 
 ' for love of thee. 
 
 ' Verses. 
 
 2 shall your strength 
 ir strength when you 
 :ed, shall be in keep- 
 God. 
 
 /''or the Season of Lent. 
 
 O.J 
 
 '• Thy kingdom come." (Matt. vi. lo.) !\Iay 
 thy kingdom, the kingdom of thy grace and 
 i^rlory, come to us. 
 
 FOUR O'CLOCK. 
 
 Jesis Christ hkforf, IIi;kod, 
 
 /. TJie Mystery. 
 
 Pilate having learned that our Lord was a 
 Galilean, sent him ti> lerod, the tetrarch of 
 Galilee (who had come to Jerusalem, as well 
 ;is the other Jews, for the feast), as being his 
 legitimate subject. 
 
 This prince, who was very wicked, and guilty 
 of the death of St. John the Baptist, and cor- 
 rupted by infamous pleasures, was glad to see 
 our Lord whom he had long desired to meet, 
 hoping he would work some miracle in his 
 presence. But so far from being willing to 
 satisfy this vicious and curious man and thus 
 gain some consideration from him, our Lord 
 would not even answer a single word to the 
 many questions Herod asked him. " He an- 
 swered him nothing." (Luke xxiii. 9.) Neither 
 would he utter a syllable in denial of the 
 crimes the Jews with stubborn hatred and 
 rage, kept on urging against him. So Herod, 
 losing his esteem for him, joined with the cour- 
 
 22 
 
254 Practice of Union with Our Lord 
 
 tiers in contemning him, and as a mark of 
 scorn, and a sign that he took him for a fooi 
 and an idiot who had not sense enough to 
 speak, had a beautiful white robe put on hiir. 
 as if he were a person of rank, and then 
 mocked him. After this he sent him back to 
 PiUite. " He mocked him, putting on him a 
 white garment, and sent him back to Pilate." 
 ■(lb. xxiii. II.) 
 
 2. The Virtue. 
 
 It is to suffer meekly after our Lord's exam- 
 ple, contempt that may be shown you for 
 your mind, your judgment, your knowledge 
 and your talents, remembering that our Lord, 
 the uncreated and incarnate Word in whom 
 are contained, as St. Paul says (Col. ii. 3), all 
 the treasures of wisdom and knowledge, was 
 treated as an idiot and a fool. 
 
 It is also not to desire, nor seek, nor procure 
 •in any way, the reputation of being a person 
 ■of intelligence, possessed of good judgment, 
 wise, learned, skillful, and industrious, but to 
 renounce all such desires of reputation and 
 esteem ; and to believe that without contra- 
 diction he has the best spirit who has the 
 spirit of God, which consists in humility, sim- 
 plicity, innocence, holiness, and elevation 
 
 abo' 
 Lori 
 thee 
 and 
 wor 
 and 
 
 
 
 whc 
 
 by 
 
 und 
 
 mei 
 
 don 
 
 eml 
 
 clol 
 
 a-e 
 
 to; 
 
 of • 
 
 (Jo 
 1 
 pas 
 ion 
 alv\ 
 tin 
 
with Our Lord 
 
 n, and as a mark of 
 le took him for a fooi 
 not sense enough to 
 lute robe put on hiir. 
 1 of rank, and then 
 ; he sent him back to 
 im, putting on him a 
 t him back to Pilate." 
 
 'Virtue. 
 
 ifter our Lord's exam- 
 y be shown you for 
 ent, your knowledge 
 bering that our Lord, 
 mate Word in whom 
 lul says (Col. ii. 3), all 
 
 and knowledge, was 
 L fool. 
 
 , nor seek, nor procure 
 on of being a person 
 :d of good judgment, 
 id industrious, but to 
 res of reputation and 
 
 that without contra- 
 il spirit who has the 
 isists in humility, sim- 
 liness, and elevation 
 
 For 'iJf Season of Lent. 
 
 255 
 
 above the things of earth, recalling how our 
 Lord said to his Father : " I praise and bless 
 thee because thou hast hidden thy mysteries 
 and secrets from the prudent and wise of the 
 world, and hast discovered them, to the little 
 :uid humble." 
 
 J, Prayer. 
 OWord of the Father and Eternal Wisdom, 
 who keeping silence before Herod wast taken 
 by him for a fool! grant me the grace to 
 understand in what a good mind and judg- 
 ment truly consist, to contemn the false wis- 
 dom of the world, and to highly esteem and 
 embrace with all my heart thy wise folly, and 
 clothe myself with its precious garments which 
 a-e humility, simplicity, and innocence. Amen. 
 
 ^. Aspiratory Verses. 
 
 " The simplicity of the just man is laughed 
 to scorn. The lamp despised in the thoughts 
 of the rich, is ready for the time appointed." 
 (Job. xii. 4, 5.) 
 
 The simplicity of the just is derided, it 
 passes for an extinguished lamp in the opin- 
 ions of rich worldling ; but it will not be 
 always thus, it will give light at its appointed 
 time. 
 
256 Practice of Union with Our Lord 
 
 "I am become a laughing-stock all day; 
 all scoff at me." (Jcr. xx. 7-) I l^^vc served 
 as a subject for ridicule all the day long ; they 
 all have mocked mei 
 
 FIVE O'CLOCK. 
 Jesus Cuiust acain bf.fork riLATE, and Estkemeu less 
 
 THAN BARABHAS. 
 
 I. The Mystery. 
 Pilate seeing our Lord brought back to him, 
 told the Jews" that they might know very well 
 he was innocent since neither he himself, nor 
 Herod, had found him guilty of any crime de- 
 serving death ; and as he must, according to 
 custom, release a prisoner for the feast of the 
 Passover, he 'would give them their king, 
 would set him at liberty. The Jews imme- 
 diately cried out that they did not want hnn, 
 and demanded Barabbas. a famous criminal, 
 who in a riot had committed murder. After 
 a great deal of contesting on both sides, Pilate 
 desirin- to deliver our Lord, and the Jews re- 
 fusing "to receive him, Pilate finally granted 
 then Barabbas. 
 
 2. The Virtue. 
 It is to conduct yourself as u true disciple 
 of Jesus Christ when in questions of preference 
 
 and 
 wht 
 and 
 offic 
 whi 
 fiUii 
 are 
 not 
 do i 
 foui 
 I; 
 thir 
 ofc 
 wit 
 Bai 
 mu 
 
 C 
 
 if V 
 sel' 
 the 
 26. 
 me 
 nei 
 coi 
 hui 
 an( 
 
nth Our Lord 
 
 lung-stock all day; 
 .7.) I have served 
 i the day long ; they 
 
 ,OCK. 
 
 ATE, AND ESTIiliMKI) LtSS 
 BUAS. 
 
 stcry. 
 
 Drought back to him, 
 light know very well 
 ther ho himself, nor 
 ilty of any crime de- 
 e must, according to 
 r for the feast of the 
 re them their king, 
 \f. The Jews imme- 
 ^y did not want him, 
 >. a famous criminal, 
 ittcd murder. After 
 I on both sides, Pilate 
 ord, and the Jews re- 
 'ilatc finally granted 
 
 /irttte. 
 
 elf as a true disciple 
 
 uestions of preference 
 
 For thi Sanson of Lrtit. 
 
 257 
 
 and precedence, others are placed before you ; 
 when more account is made of your equals 
 and even of your inferiors than of you, and 
 offices and charges are conferred upon them 
 which you would be much more capable of 
 filling ; when they are put forward and you 
 are kept back ; when they are talked of, and 
 not a word is said about yon ; when all they 
 do is approved and praised, and some fault is 
 found with all you do. 
 
 In these trials of your virtue and perfection, 
 think of the Incarnate Wisdom, the Sanctity 
 of our Lord, and how with horrible contempt, 
 with extreme injustice and fearful blindness, 
 Barabbas, an infamous robber and notorious 
 murderer, was preferred to him. 
 
 J. Prayer. 
 O my sovereign Lord, who didst teach that 
 if we would be exalted, we must humble our- 
 selves, and that to be great we must become 
 the least of all ! (Matt, xxiii. 12 ; Luke xxu. 
 26.) I beg thee by the merit of thy abase- 
 ment below Barabbas, that, when in any man- 
 !ier I am less preferred than others, I may 
 conduct myself with the patience, silence, and 
 humility, necessary to make me thy imitator 
 and thy disciple. Amen. 
 
r 
 
 25S Practice of Union with Our Lord 
 
 ^. Aspiratory Verses. 
 
 " To whom have you likened God ?" (Is. 
 xl. 18.) " To whom have you Hkcncd mc, or 
 made mc equal, saith the Holy One ?" (lb. 
 xl. 25.) " To whom have you likened mc, 
 and made mc equal, and compared me, and 
 made me like ?" (lb. xlvi. 5.) To whom have 
 you likened God .' Is there anything that i.s 
 not infinitely below him .'' To whom have 
 you compared me and made me equal, saith 
 the Holy One, the Infinite Sanctity .' you 
 have made me equal to Barabbas, you have 
 even esteemed me less than him. 
 
 " Death shall be chosen rather tiian life by 
 all that shall remain of the wicked kindred in 
 all places." (Jer. viii. 3.) All those that shall 
 remain of that most wicked race, shall choose 
 death rather than life, a homicide rather than 
 the Saviour. 
 
 SIX O'CLOCK. 
 
 Jesus Christ Taken anu Scouuged. 
 
 I. Tlic Mystery. 
 
 Pilate, seeintj that the Jews were eat^cr for 
 the death of our Lord, to satisfy them and in 
 some degree appease their fury, condemned 
 him to the scourge. 
 
 fe,j;,i,uur.rit**Ma«»waw* ' W < » '! i 
 
 (7^' 
 
th Our Lord 
 
 Verses. 
 
 cencd God ?" (Is. 
 /on likened niu, ox 
 
 Holy One ?" (lb. 
 
 you likened me, 
 compared me, and 
 5.) To whom have 
 G anything^ that is 
 To whom have 
 de ine equal, saith 
 ,te Sanctity ? you 
 Jarabbas, you have 
 1 him. 
 rather than life by 
 
 wicked kindred in 
 \11 those that shall 
 1 race, shall choose 
 )micidc rather than 
 
 CK. 
 
 Nu Scourged. 
 
 'cry. 
 
 ews were eaj^er for 
 satisfy them and in 
 r fury, condemned 
 
 For the Season of Lent'. 
 
 259 
 
 This punishment caused our Lord extreme 
 sufferintj : first; by reason of his very delicate 
 and sensitive constitution ; secondls" ; on ac- 
 count of the cruelty of the instruments used, 
 which were, it is said, of three kinds — cords 
 armed at the ends with little bones shaped 
 like stars, cords made of ox hides, and rods 
 covered with thorns ; thirdly ; from the pro- 
 digious number of blows he received, which, 
 it is believed, amounted to five thousand. 
 
 Our Lord endured this horrible and long 
 torture without complaining, without niur- 
 •nuring, and without manifesting the least 
 sign of irritation ; but, on the contrary, with 
 meekness, tranquility, and invincible patience, 
 thinking meanwhile of you, and offering to 
 God his Father those streams of blood that 
 were drawn from his torn body, for the pardon 
 of your sins. 
 
 2. The Virtue. 
 
 It is mortification of the flesh, which con- 
 sists in performing corporal penances with 
 courage accompanied by discretion ; in not 
 dreading so much bodily pains and discom- 
 forts, and not taking sucli care to avoid them ; 
 in not being so eager and active when we do 
 suffer them, to get rid of them, but in bearing 
 
26o Practice of UniO'U with Onr Lord 
 
 them with a patient and calm spirit, in imita- 
 tion of our Lord, and for the sake of enduriiv^' 
 something for his love, to offer him in some 
 degree sulTering for suffering, and to expiate 
 the disorders of our senses ;ind the sins com- 
 mitted l)y our flesh. 
 
 Behold how rigorously our Lord treated his 
 flesh which was most pure, most innocent and 
 holy, and learn how you should act toward 
 yours which is full of corruption, and has 
 caused you to commit so many faults. You 
 should regard it as the enemy of your salva- 
 tion, as a domestic thief, as a furnace of wick- 
 edness, a principle of irregularity, a soured of 
 corruption, a vestment of ignorance, and a dark 
 veil that hinders you from perceiving and tast- 
 ing the things of God, and you should govern 
 it as the slave of the dwelling, which it is, and 
 should train it to its duty. >'<■ 
 
 J. Prayer. 
 
 O my dear Saviour, who wast willing that 
 ':hy most sacred body and thy virginal flesh 
 should be torn with whips for my salvation ! 
 I beg thee to apply to my flesh the merit of 
 • that precious blood thou didst shed to ex- 
 piate the disorders of my senses, and to wasl 
 out all the sins of which they ever have been 
 
 the ii 
 sense 
 
 il ma 
 mean 
 lion. 
 
 ..•J 
 
 tlesh 
 V. 24. 
 are h 
 with 
 *'/ 
 inorti 
 lesus 
 ai C 
 about 
 ill on 
 life. 
 
 JESl'S ( 
 
 Pil 
 
 were 
 he h 
 were 
 
h Our Lord 
 
 m spirit, in imita- 
 sake of cndurinjj; 
 3ffi'r him in sonrii.' 
 (,r, and to expiato 
 nd tlie sins com- 
 
 r Lord treated his 
 nost innocent and 
 hoiild act tou-ard 
 ruption, and has 
 lany faults. You 
 ^\y of your salva- 
 a furnace of wick- 
 larity, a source of 
 orance, and a dark 
 rceivini^ and tast- 
 you should govern 
 ig, which it is, and 
 
 wast wiUin^- that 
 thy virginal flesh 
 for my salvation ! 
 flesh the merit of 
 didst shed to ex- 
 ;nses, and to was! 
 ;y ever have been 
 
 For the Season of Lent. 
 
 261 
 
 the instruments. I implore thee to purify my 
 senses, to sanctify my body, and to grant that 
 it may no longer be an obstacle, but rather a 
 means and an aid to my salvation and perfec* 
 tion. Amen. 
 
 /f., Aspiratory Verses. 
 
 " They that arc Christ's have crucified their 
 llesh with the vices and concupiscences." (Gal. 
 V. 24,) Those that belong to Jesus Christ, and 
 are his true disciples, have crucified their flesh 
 with its vices and concupiscences. 
 
 " Always bearing about in our body the 
 mortification of Jesus, that the life also of 
 Jesus may be made manifest in our bodies." 
 11 Cor. iv. 10.) Let us practice and bear 
 about continually the mortification of Jesus 
 in our bodies, so that they may reflect his 
 life. 
 
 SkVEN O'CLOCK. 
 
 Jesis Christ Crowned with Thorns and Outraced in 
 Several Other Ways. 
 
 /. The Mystery. 
 
 Pilate understanding that the enraged Jews 
 were not satisfied with the cruel punishment 
 he had just condemned our Lord to suffer, 
 were not satiated with the quantity of blood 
 
362 Practu of Union with Our Lord 
 
 the scourges had drviwn from liim, but desired 
 his last drop, to appease still more their diabol- 
 ical animosity, abandoned him to the soldiei 
 who, calling all their comrades at the time 
 on dut)-, crowded around him like so many 
 wolves about an innocent lamb, and bc[;an 
 to lauj^h at and mock him whom the angels 
 adore and salute as the King of kings and the 
 Creator of the universe. Each tried to find 
 words more insulting to address him, acts 
 more outrageous to inflict on him. 
 
 They first dcspoiletl him of hin garment, 
 and this not without tearing utf the skin in 
 several places, because the blooi; he had just 
 shed in such abundance had dried the gar- 
 ment to the skin ; then they threw over his 
 shn.'lders a miserable old cloak of faded pur- 
 ple, and placed on his head a crown woven 
 cf very sharp thorns, pressing it down so that 
 the points pierced his brows, causing him in- 
 expressible suffering ; and for a sceptre they 
 put a reed in his right hand, thus making him 
 a comedy king, to signify that he was a fan- 
 tastic and ridiculous sovereign, and that his 
 royalty was like thorns and reeds, satirical, 
 void, and useless. 
 
 "And bowing the knee before him. they 
 mocked him, saying : ' Hail, king of the 
 
 Jew: 
 the 
 
 29..' 
 
 hcfo 
 
 ing 
 
 hail, 
 
 spitt 
 
 hcac 
 
 incr( 
 
 Oi 
 
 thes 
 
 ticnc 
 
 mecl 
 
 mitt 
 
 wouj 
 
 presi 
 
 into 
 
 prcs( 
 
 him, 
 
 back 
 
 natu 
 
 his \ 
 
 cncc 
 
 his c 
 
 ticnc 
 
 am pi 
 
 I 
 
th Our Lord 
 
 11 him, but desired 
 ; more their cliabol- 
 lim to thf soldici 
 rades at the time- 
 him hlce so many 
 
 lamb, and bctjan 
 I whom the angels 
 ig of kings and the 
 liach tried to find 
 address him, acts 
 
 on him. 
 
 n of hin garment, 
 ne off the skin in 
 
 blood he had just 
 ad dried th'; gar- 
 iiey threw oxer his 
 :loak of fiided pur- 
 ad a crown w . en 
 ing it dou n so that 
 ws, causing him in- 
 
 for a sceptre they 
 :1, thus making him 
 that he Avas a fan- 
 :reign, and that his 
 nd reeds, satirical, 
 
 e before him, they 
 Hail, king of the 
 
 For the Season of Lent. 
 
 263 
 
 Jews.' And spitting upon him, they took 
 tlic rccd, and struck his head." (Matt, x.wii. 
 -9. 30) Having thus arrayed him, they knelt 
 before him as though in adulation ; then burst- 
 ing into shouts of laughter, exclaimed : "All 
 hail, King of the Jews!' at the same time 
 spitting in his foce, and striking him on the 
 head with the reed, each blow renewing and 
 increasing the torture of his crown. 
 
 2. The Virtue. 
 
 Our Lord manifested in his endurance of all 
 these sufTerings and "insults, an invincible pa- 
 tience, made more resplendent by a singular 
 meekness and a wondrous submission in per- 
 mitting them to do with him' whatever they 
 would, neyer complaining, murmuring, or ex- 
 pressing any emotion. They pressed the thorns 
 into his brows, and he said not a word ; they 
 presented him a reed for a sceptre to mock 
 Iiim, and he did not refuse it, did not draw 
 back his hand indignantly, as our corrupt 
 natures would have done ; but he took it in 
 Iiis blessed hand, and grasped it with rever- 
 ence and love, as tl - cherished instrument of 
 his opprobrium. Oli ! what a moijfl of pa- 
 ti<Mi. , and how admirably does such an ex- 
 ample instruct us in that virtue ! 
 
 
264 Practice of Union xvith Our J.ovd 
 
 1 
 Patience is what is most necessary in suf- 
 ferings and adversities; it is a virtue of which 
 wc have extreme need by reason of the mise- 
 ries with which this hfe is filled ; it consists in 
 not permitting the understanding to conceive 
 any thought, the will to produce any emotion, 
 'the tongue to utter any word, nor the whol 
 person that suffers, to manifest any sign of 
 impetuosity, impativ.nce, indignation, or vexa- 
 tion, as though unwilling to suffer, but to 
 receive and bear the suffering peacefully and 
 with a quiet spirit. 
 
 Thus Tertullian describing patience and 
 painting it in his own colors, says ; " It has a 
 countenance mild and tranquil, a brow serene 
 and unfurrowed by any wrinkle made by sad- 
 ness or anger, lips sealed with the seal of a 
 wise and honorable silence, and a com- 
 plexion such as wc see in persons who arc 
 innocent and confiding." (Tert. 1. dc Patient. 
 
 You should undertake with great care the 
 acquisition of this virtue, without which you 
 cannot acquire the others, inasmuch as thc\- 
 cannot be gained without trouble ; whence 
 St. Gregory said that a man shows himself as 
 much less virtuous as he is less patient. 
 
 O 
 
 suffc 
 !nuc 
 tien 
 San 
 that 
 ihoi 
 and 
 I a 
 inc( 
 han 
 fen( 
 
 tur 
 try 
 
 hill 
 de« 
 
 ha 
 ch 
 no 
 bu 
 1 1 
 wi 
 
ti'biir J.ofd 
 
 ncccssiiry in suf- 
 s a virtue of which 
 cason of the inisc- 
 Ucii ; it consists in 
 mding to conceive 
 ((Uice any emotion, 
 ore!, noi- the wh.ol 
 nifest any sign of 
 dignatioii.or vexa- 
 ; to suffer, but to 
 ring peacefully and 
 
 )ing patience and 
 rs, says : " It has a 
 iquil, a brow serene 
 inkle made by sad- 
 with the seal of a 
 nee, and a com- 
 n persons who arc 
 (Tert. 1. de Patient. 
 
 vith great care the 
 , without which you 
 s, inasmuch as tliey 
 ,it trouble ; whence 
 .an shows himself a'; 
 s less patient. 
 
 For the Season of lent. 
 
 265 
 
 ?. Prayer. 
 
 King of glory, who for love of me didst 
 suffer so patiently so many indignities and so 
 •luich infamy ! give me the spirit of thy pa- 
 tience to bear contempt and opprobrium, 
 .ianctify by the merit of thy crown of thorn-, 
 that so terribly afflicted thy brows, all my 
 iliorns and my afflictions, and purify my mind 
 and my spirit from all bad thoughts ; and as 
 I am of myself only a feeble reed, light and 
 inconstant, take me in thy holy and powerful 
 iiand to strengthen me, to establish and de- 
 fend me. Amen. 
 
 ^. ^spiratory Verses. 
 
 " Let us examine him by outrages and tor- 
 tures, that we may know his meekness and 
 try his patience." (Wis. ii. 19.) Let us sound 
 him with outrages and torments to see how 
 deep is his equanimity and patience. 
 
 " I do not resist ; I have not gone back. I 
 have given my body to the strikers, and my 
 cheeks to them that plucked them ; I have 
 not turned away m}' face from them that re- 
 l>ukcd mc, and spit upon me." (Is. 1. 5, 6.) 
 
 1 have given my body to be beaten and torn 
 with scourges, and my cheeks to those that 
 
 23 
 
m 
 
 265 Practice of Union zvit/i Our Lord 
 
 bufff.'tfid them and plucked out my beard ; I 
 have not turned away my face when they 
 wished to insult it and cover it with spittle ; 
 I have not refused to suffer all these outrages, 
 I have not drawn back to avoid them. 
 
 " For thy sake I have borne reproach ; shame 
 hath covered my face." (Vs. Ixviii. 8.) I have 
 received insults, I have borne opprobrium, and 
 my face has been covered with confusion for 
 my love for thee. Consider what thou art 
 willing to do for me. 
 
 EIGHT O'CLOCK. 
 
 Jescs Christ Presented to the PuorLE. 
 
 /. Tiie Mystery. 
 
 Pilate having the secret desire to deliver 
 our Lord because he believed him innocent, 
 and because his wife had intimidated him by 
 a relation of certain visions she had had in the 
 night, and wishing to prevail upon the Jews 
 to let him go, gave thorn for that purpose 'a. 
 spectacle capable of moving to compassion 
 the most cruel heart.", of softening tigers. It 
 was this : 
 
 He took our T-rd whose body was naked, 
 torn, and covered with blood, whose face was 
 disfigured, livid, swollen from the blows, soiled 
 
 .■bm:^ ' ;^ 
 
'th Our Lord 
 
 \ out my beard ; I 
 y face when they 
 I'cr it with spittle ; 
 all these outrages, 
 void them, 
 le reproach ; shame 
 s. Ixviii. 8.) I have 
 ae opprobrium, and 
 with confusion for 
 ier what thou art 
 
 3CK. 
 
 O THE TKOrLE. 
 
 ery. 
 
 ; desire to deliver 
 ved him innocent, 
 itimidated him by 
 she had had in the 
 xil upon the Jews 
 for that purpose h 
 ng to compassion 
 )ftening tigers. It 
 
 : body was naked, 
 )d, whose face was 
 n the blows, soiled 
 
 For the Season of Lent. 
 
 267 
 
 with spittle, scratched by the thorns, whose 
 eyes were bruised and half dimmed, whose 
 hair and beard w^re plucked out, and with his 
 wrists tied, the crown of thorns on his head, 
 the reed in his hand, and the purple cloak of 
 scorn on his shoulders, he led him to the steps 
 of his palace, and showed him in this condition 
 to the people, saying : Ecce homo ! — Behold 
 the man ! 
 
 As if meaning to say : Behold this man 
 against whom you are so exasperated, and of 
 whom you are afraid ; see in what a state he 
 is. You accuse him of calling himself the Son 
 of God, and of having designed to be your 
 king. Be assured that far from bearing any 
 mark of divinity, he must be considered the 
 vilest and most miserable of all men ; and as 
 to his being a king, look what a crown, what 
 a sceptre, and what purple he wears ! He 
 need not excite your fear, but rather your 
 pity. 
 
 2. The Spirit of the Mystery. 
 
 It is to make a good use of Jesus Christ, 
 and to remember these remarkable words of 
 the holy old man Simeon, when he held him 
 in his arms : " Behold this child is set for 
 the fall, and for the resurrection of many." 
 
 iWiiMfflMMn'OWw-ww 
 
268 Practice of Union with Ottr Lord 
 
 (Luke ii. 34,) Behold this child will be to 
 many the occasion of their fall and damna- 
 tion, and to many others the cause of their 
 salvation ; and this will be accordinfj to the 
 use they make of him. 
 
 As Pilate presenting our Lord to the Jews 
 said to them with his own meaning : " Bc- 
 Iiold tlic ntcin ! so persuade yourself that God 
 the Father presents him to each one of us, 
 saying with Jiis meaning : Eccc homo ! Be- 
 hold the man ! Look at this man who is not 
 only a man, but also the true God, my only 
 Son by nature, born of my substance, and 
 whom I love infinitely. 
 
 Behold the man ! Behold my well-beloved 
 Son ! I have been willing that he should be- 
 come man for thee, that he should endure all 
 sorts of evils for thy salvation. See in him 
 the love I bear thee, my esteem for thy soul, 
 the malice of sin, my hatred of it, and the 
 chatiscment I inflict upon it, and then judge 
 from this how thou shouldst love me, and the 
 service thou shouldst render me ; how thou 
 shouldst hate sin, how avoid it ; and if thou 
 committest it what reason thou hast to fear 
 my justice. 
 
 Behold the man ! This Man-God whom I 
 give thee to be thy Saviour, thy Redeemer, 
 
 thy W 
 thy wi 
 Yot 
 soul, / 
 thou r 
 must 1 
 
 O 1 
 who V 
 hideoi 
 they t 
 than i 
 a stat 
 of Gc 
 ously 
 first, 1 
 didst 
 it to i 
 imag< 
 tures 
 leplai 
 whicl 
 tienci 
 
 sight 
 
Oitr Lord 
 
 For the Season of Lent. 
 
 26g 
 
 child will be to 
 fall and damna- 
 le cause of their 
 iccording to the 
 
 ^ord to the Jews 
 meaning : " Bi- 
 'ourself that God 
 each one of us, 
 Ecce homo ! Bc- 
 s man who is not 
 jc God, my only 
 ' substance, and 
 
 my well-beloved 
 lat he should be- 
 ihould endure all 
 ion. See in him 
 eem for thy soul, 
 :;d of it, and the 
 t, and then judge 
 love me, and the 
 :r me ; how thou 
 i it ; and if thou 
 thou hast to fear 
 
 fan-God whom I 
 ir, thy Redeemer, 
 
 thy Mediator, thy Protector, thy Exemplar, 
 thy wisdom, thy strength, thy hope, and thy all. 
 You ought also to say to yourself: My 
 soul, beliold the man ! the Man-God in whom 
 thou must believe, hope, and trust, whom thou 
 must honor, adore, and love above all things. 
 
 7. Prayer. 
 
 O new Adam and Chief of all the Elect 1 
 who wast pleased to appear so deformed and 
 hideous that none could recognize thee, and 
 they took thee for a leper, or a monster rather 
 than a man, in order to make me see to what 
 a state I have by my sins reduced the image 
 of God engraven within me, and how hide- 
 ously I have disfigured it, and how thou, the 
 first, the essential and personal Image of God, 
 didst come here below to repair it and restore 
 it to its beauty. Grant that I may efface the 
 image of Adam that is within me, whose fea- 
 tures are sins, vices, and imperfections, to 
 leplace it by, and to bear always, thy image, 
 which is the representation of charity, pa- 
 tience, gentleness, and all virtues. Amen. 
 
 ^. Aspiratory Verses. 
 
 **We hixve ,fcen him, and there was no 
 sightliness ; despised and the most abject of 
 
2/0 Practice of Union with Our Lord 
 
 men, a man of sorrows ; and Ave thonght him 
 as it were a leper." (Is. liii. 2, 3, 4.) VVc saw 
 him, and he appeared to us so changed am', 
 so mutilated that we could not recognize him ; 
 an object of extreme scorn, the lowest of men, 
 a man subject to 6very affliction ; and we took 
 him for a leper. 
 
 " Look on the face of thy Christ." (Ps. 
 Ixxxiii. 10.) God the Father bids us : Look 
 on the face of Christ thy Saviour, to make of 
 it, as thou ought, the means of grace and 
 
 salvation. 
 
 And let us address the same words to God 
 the Father in all our needs : Eternal Father, 
 look upon the face of thy Son Jesus Christ, to 
 pardon our sins, t^ give us strength to con- 
 quer our passions, to practice virtues, and 
 following in his footsteps lo reach the per- 
 fection to which thou dost call us, and to aid 
 us in all our necessities. Amen. 
 
 NINE O'CLOCK. 
 
 jBsuS Christ Condemnkd to the Death of the Cross, 
 
 /. TJic Mystery. 
 
 Pilate having tried to save our Lord and to 
 appease \.\vr. hatred the Jews had conceived 
 against 'him, they, instead of being melted to 
 
 some 
 " Cn 
 what 
 cifiec 
 to ar 
 him 
 wort 
 you ' 
 To t 
 were 
 he n 
 vaile 
 
 Tl 
 no i: 
 wate 
 then 
 of tl 
 who] 
 upor 
 peop 
 care 
 the ( 
 on o 
 for h 
 
 Pi 
 all I 
 our 
 sigh 
 
h Our Lord 
 
 1 we thouglit him 
 2, 3, 4.) VVc saw 
 s so changed ani'. 
 ot recognize him ; 
 :he lowest of men, 
 lion ; and wc took 
 
 thy Christ." (Ps. 
 
 zr bids us : Look 
 
 A'iour, to make of 
 ms of grace and 
 
 ime words to God 
 Eternal Father, 
 )n Jesus Christ, to 
 strength to con- 
 :tice virtues, and 
 io reach the per- 
 call us, and to aid 
 men. 
 
 CK. 
 
 Death of the Cross. 
 
 'ry. 
 
 e our Lord and to 
 \vs had conceived 
 f being melted to 
 
 For the Season of Lent. 
 
 271 
 
 some sentiments of humanity, cried out : 
 " Crncifif^atnr" — let him be crucified ! But 
 what evil has he done that hesh..uld be cru- 
 cified, asked Pilate. They, unwilling to listen 
 to any reason, only redoubled their cries : Let 
 him be crucified. But I find nothing in him 
 worthy of death, continued the governor. Do 
 you wish me to crucify an innocent person .-" 
 To this, they only cried the more. " They 
 were instant with loud voices requiring that 
 he might be crucified ; and their voices pre- 
 vailed." (Luke xxiii. 23.) 
 
 Then Pilate convinced that he could make 
 no impression on their enraged spirits, had 
 water brought and washed his hands before 
 them, saying : " I am innocent of the blood 
 of this just man. Look you to it. And the 
 whole people answering, said : His blood be 
 upon us and upon our children." All the 
 people replied contemptuously : Yes, yes. we 
 care nothing about that ; we are content that 
 the chastisement of his blood fall on us and 
 on our children ; but we are not afraid of it, 
 for he is only a rogue and a scoundrel. 
 
 Pilate, however, having not yet quite lost 
 all hope, made a last attempt, showing them 
 our Lord in the state we have described, a 
 sight that might have melted even hearts of 
 
272 Practice of Union with Our Lord 
 
 stone, saying : " BcJicld the man !" But their 
 furious voices only shouted louder than ever : 
 " TolU\ tolle, crucifige cum ! " Away with him. 
 crucify him ! Take this man away from before 
 our eyes, we no longer want to see him except 
 on a gibbet ; let him "die, the wretch, the 
 rebel, the cheat, the blasphemer, the profaner ! 
 Crucify him, crucify him ! Then the iniquitous 
 judge, betraying the cause of the innocent, 
 outraging justice, yielding as a coward to 
 human respect, abandoned our Lord to the 
 rage of the Jews to be crucified. 
 
 2. The Spirit of the Mystery. 
 
 It is to learn how far in sin souls abandoned 
 by God, go — even tc refusing, to scorning, to 
 hating, and holding in horror and execration, 
 their Saviour, their Redeemer, the remedy fo<r 
 all their ills and the source of all their bles- 
 sings. What blindness ! What perversity ! 
 
 It is to see the untold injury that human 
 respect does to the salvation of a soul, since 
 it caused Pilate to condemn to death innocenct; 
 itself And even now there are those v.'ho 
 daily condemn Jesus Christ to death and com- 
 mit grievous sins through cowardly human 
 
i Our Lord 
 
 nan 
 
 But their 
 louder than ever : 
 ' Away with him. 
 away from before 
 to see him except 
 the wretch, the 
 ■ner, the profaner ! 
 hen the iniquitous 
 of the innocent, 
 as a coward to 
 our Lord to the 
 tied. 
 
 € Mystery. 
 
 n souls abandoned 
 ng, to scorning, to 
 or and execration, 
 ler, the remedy ion 
 s of all their bles- 
 What perversity ! 
 injury that human 
 ion of a soul, since 
 to death innocence 
 ere are those who 
 to death and com- 
 1 cowardly human 
 
 For the Season of Lent. 273 
 
 respect, in order not to displease, not to offend, 
 ind for other temporal considerations that 
 ought to be generously trampled under foot. 
 
 J. Prayer. 
 
 O sweet Jesus! with still more affection, 
 more zeal, and more respect, I wish to possess 
 thee, I acknowledge thee as the only Son of 
 God, as my Lord and my Saviour ; I believe 
 in thee, I hope in thee, and I intend to love 
 thee still more than the Jews held thee in 
 hatred and contempt, who did so to the dc- 
 irrce of not wanting thee and of even looking 
 upon thee with horror. I ask thee, I suppli- 
 cate thee that thy blood may not fall upon 
 me as upon the Jews, to condemn me, but to 
 absolve me ; not to stain me, but to wash mc ; 
 not to lose mc, but to save me. Amen. 
 
 ^. Aspirator y Verse. 
 
 You should make the celebrated confession 
 of St. Peter: "Thou art Christ, the Son of 
 the living God," (Matt. xvi. 16.) 
 
 Y'-u should repeat these words in opposition 
 to the perverse sentiments of the Jews, with 
 faith, reverence, devotion, hope, and love. 
 
. JW.JII'^lj.J i U ' Wigin 
 
 274 Practice of Union with Our Lord 
 
 TEN O'CLOCK. 
 
 Jesus Christ bearino his Cross, goes to Calvary. 
 
 /. The Mystery, 
 
 In execution of the sentence of death, our 
 Lord was taken by the soldiers, his mantle of 
 ridicule was torn off causin^j him new suffer- 
 ing, and he was clothed in his own garments ; 
 then loaded with the cr^ss to which he was 
 to be nailed, he was led outside the city to 
 the place of his sacrifice which was the hill of 
 Calvary. And for fear lest, being worn out 
 and weakened by the tortures he had under- 
 gone and the loss of so much blood, and from 
 having neither eaten, drunk, nor slept since 
 the preceding day, he might fail under the 
 weight of his heavy burden and lose the rest 
 of his strength, and perhaps die, they forced a 
 man named Simon, a native of the city of 
 Cyrene.to help him carry it ; but this was not 
 through any pity they felt for him, but to re- 
 serve him for the last torture. 
 
 He was followed on this sad journey by a 
 vi.jt multitude of persons, and among others 
 by several devout women, who through com- 
 passion for his sufferings lamented bitterly, 
 shedding floods of tears. Our Lord turning 
 
 to war 
 Jcrus; 
 yours 
 green 
 be do 
 tors c 
 for yi 
 treat 
 will t 
 greed 
 take '. 
 
8 Our Lord 
 
 Iv. 
 
 cKJEs TO Calvary, 
 
 7- 
 
 ICC of death, our 
 rs, his mantle ol 
 
 him new suffcr- 
 3 own garments ; 
 to which he was 
 tside the city to 
 h was the hill of 
 
 being worn out 
 :s he had under- 
 
 blood, and from 
 
 nor slept since 
 t fail under the 
 and lose the rest 
 lie, they forced a 
 : of the city of 
 
 but this was not 
 r him, but to re- 
 sad journey by a 
 id among otiicrs 
 ho through com- 
 mented bitterly, 
 ur Lord turnine 
 
 For the Season of Lent. 
 
 275 
 
 toward them, said to them: "Daughters ot 
 Jerusalem, weep not over me, but weep for 
 yourselves and for your children ; for if in the 
 green wood they do these things, what shall 
 be done in the dry ?" (Luke xxiii. 28.) Daugh- 
 ters of Jerusalem, weep not so much for me as 
 for yourselves and your children ; for if they 
 treat the wood that is alive so rudely, what 
 will they do to the dead wood ? If the fire so 
 greedily seizes the green wood, how will it 
 take hold of the dry ? 
 
 2. The Spirit of the Mystery. 
 
 You should regard attentively our Lord go- 
 ing from Pilate's palace to Calvary, which was 
 outside the city, bearing on his shoulders the 
 wood of his cross, and in that cross all your 
 sins and all the punishn.eni they deserve, 
 with which he charged himself in order to 
 relieve you, although they were so heavy that 
 they weighed him down, and were to cause 
 his death. 
 
 What compassion you should have for him 
 seeing him walking through the streets, toil- 
 ing and moaning beneath the insupportable 
 burden of your sins, and thus going to death ! 
 What gratitude ought you to render him for 
 such a benefit, what love for such great love ! 
 
276 Practice of Union with Our Lord 
 
 Butwillyounotaidhiminhis^ravaiKvill 
 
 vnu not lighten the weight of his c.-ss? Uu: 
 
 "v is. since your sins make it heavy, to have 
 
 VL^y sorrow for them, and to change your 
 
 life. 
 
 J. Prayer. 
 
 O innocent Isaac, dear and amiable Saviour, 
 .vho loaded with the wood of thy sacnfic^^ 
 
 didst go to death like a gentle lamb ! l.tcn, 
 I beseech thee, to my humble prayer to be 
 
 allowed to bear after thee, hke S.mon the 
 C renean, the figure of thy elect, the cro. 
 thou hast destined for me ; and to bear, 
 .vith thee in thy patience thy ^^^'^"f;^^' ^'^ , 
 humility, thy gentleness, thy love, and m all 
 thy virtut s. Amen. 
 
 :f.. Aspiratory Wnes. 
 .. Go forth, ye daughters of Sion. and sec 
 King Solomon in the diadem wherew.th h>, 
 mother crowned him." (Cant m. i O 
 
 Daughters of Sion, pious souls, go/^^^h ^i on> 
 yourselves, from the sentiments of he flesh, 
 and see with the eyes of the spir.t the peace- 
 Joking Solomon crowned with the crown of 
 thorns: which his cruel mother, the Syna- 
 
 gogu< 
 head, 
 accon 
 passic 
 lesoli 
 poet 1 
 oughl 
 " If ii 
 what 
 
 31O 
 Ifs 
 
 the g 
 
 serve 
 
 whicl 
 
 God 
 
 innoc 
 
 slave 
 
 if he 
 
 Jes( 
 
 Tv 
 with 
 was 1 
 on hi 
 
ith Our Lord 
 
 \ in his 'ravail, V'iH 
 
 of his ^ loss ? 'I"'i^' 
 
 <e it heavy, to have 
 
 tnd t6 change your 
 
 md amiablo Saviour, 
 ,od of th\ sacrifice, 
 Tcntlo lamb! listen, 
 limbic prayer to be 
 tiec, like Simon the 
 thy elect, the cross 
 me : and to bear it 
 
 For the Season of i nt. 
 
 277 
 
 :e, thy strength, tli 
 thy love, and in 
 
 all 
 
 y \\ ises. 
 
 ters of Sion, and sec 
 iadem wherewith his 
 (Cant. iii. nO 
 us souls, go forth from 
 ntiments of the flesh 
 f the spirit the peace 
 icd with the crown of 
 :1 mother, the Syna- 
 
 gogue, and still more your sins, placed on his 
 head, see him going to death for you ; and 
 accompany him with faith, respect, love, com- 
 passion, regret for your sins, and a determined 
 resolution to lead a better life. Otherwise, ex- 
 pect the fulfillment of these words which you 
 ought to medi-ate and frequentl)' repe.it : 
 " If in the green wood they do these things, 
 what shall be done in the dry ? " (Luke xxiii. 
 
 If such extreme severity is exercised toward 
 the green wood which is worthy of being pre- 
 served, what will be done with the dry wood, 
 which is good for nothing but to burn .' If 
 God punishes so fearfully his only and most 
 innocent Son for the sins of his rebellio s 
 slave, how will he punish the slave hims^i. 
 if he does not reform ? 
 
 ELEVEN O'CLOCK. 
 
 jEscs Christ put to Death iietwef.n xwo Thikves. 
 
 /. The Mystery. 
 
 Two criminals were brought out of the city 
 with our Lord to be crucified with him ; one 
 was crucified on his right hand, and the other 
 on his left. (Luke xxiii. 32, 33.) 
 
 24 
 
jl4r_g|l|[ll-"4j i -F" 
 
 278 Practice of Union with Our Lord 
 
 2. The Spirit of the Mystiry. 
 
 It 13 to admire, adore, and fear the abysses 
 of God's judgments, and to take great care to 
 
 live well. 
 
 Two robbers, one as guilty as the other, 
 were condemned to the same kind of death. 
 I on the same day and in the same place. One 
 
 was taken, and the other left ! (Matt. xxiv. 
 40,) One was predestined, the other rejected ; 
 one saved, the other lost ; one went from his 
 cross to paradise, the other descended from 
 
 his to hell. 
 
 These two thieves, figures of the predesti- 
 nate and the reprobate, were both on the 
 cross and suffered extreme torments ; but the 
 bad one suffered even more than tiie good, 
 because besides the tortures of the body, he 
 had also to endure those of the soul, impa- 
 tience, spite, fury, rage, hatred, the desire of 
 vengeance, and his other wicked scn'iments ; 
 whiFst, if the good one was tormented in body, 
 his soul bore his torments patiently, he en- 
 dured them as a satisfaction for his sins which 
 he deeply regretted, and he was cheered by 
 the hope of his salvation. 
 
 The history of these two men teaches us 
 that all, the good and the bad, arc afflicted in 
 
, I 
 
 Our Lord 
 
 Mystery. 
 
 fear the abysses 
 ake great care to 
 
 ty as the other, 
 ic kind of death, | 
 .amc phice. One 
 ft ! (Matt. xxiv. 
 IC other rejected ; 
 ne went from his 
 descended from 
 
 ; of thcpredesti- 
 ere both on the 
 orments ; but the 
 - than tlie good, 
 3 of the body, he 
 f the soul, inipa- 
 •ed, the desire of 
 eked sentiments ; 
 ormcntcd in body, 
 patiently, he en- 
 for his sins which 
 e was cheered by 
 
 ) men teaches us 
 lad, arc afllicted in 
 
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this 
 and ; 
 our a 
 flicti( 
 as it 
 tinat 
 on tl 
 in th 
 pi'ob 
 
 O 
 
 me J 
 
 as t 
 that 
 tirel 
 hans 
 him 
 Ami 
 
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 / 
 
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 thy 
 
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For the Season of Lent. 
 
 2/9 
 
 this life, the bad even more than the good ; 
 
 land also, that aU we have to do is to accept 
 om- afflictions in i; good spirit, because an af- 
 fliction well received, a cross well carried, is, 
 
 I as it was to the good thief, a token of predes- 
 tination and a cause of a thousand blessings ; 
 
 i on the contrary, badly received and borne, as 
 in the case of the bad thief, it is a sign of re- 
 probation, and a source of an infinity of evils: 
 
 J. Prayer. 
 
 O God whose judgments are abysses ! show 
 mc grace and mercy, look upon mc favorably 
 as thou didst look upon the good thief, so 
 that like him I may have strength to be en- 
 tirely converted, to bear my sufferings and 
 hang upon my cross as he did, and also like 
 him to ascend from the cross to paradise. 
 Amen. 
 
 4. Aspiratory Verse. 
 
 " Lord, remember me when thou shalt come 
 into thy kingdom." (Luke xxiii. 42.) Ah ! 
 Lord, remember me when thou shalt be in 
 thy kingdom ; and as thou art already there, 
 remember me now to forgive my sins and 
 show me mercy. 
 
z8o 
 
 Pyactice of Union tvith Our Lord 
 
 MIDDAY. 
 
 Jesus Christ on the Cross. 
 
 /. The Mystery. 
 
 Our Lord was nailed to the cross with inex- 
 plicable torture, and then elevated and ex- 
 posed with extreme infamy to the gaze of a 
 fjrcat multitude of spectators, who contmumg 
 their hatred and cruelty, and delighted to sec 
 him where they had so much desired him to 
 be vomited forth against him blasphemies 
 and outrageous words, and shaking their 
 heads in mockery and disdain, cxclaimeu : 
 Go to, wicked wretch ! who boasted to be 
 able to destroy the temple of God and rebuild 
 it in three days, now use your power for y'our- 
 self, save yourself. If you are the Son of God, 
 prove it by coming down from the cross. He 
 saved others, and he knows not how to save 
 himself! If he is, as he has pretended, the 
 kincr of Israel whom we await, let him come 
 down from his cross and we will believe in 
 him and receive him. He has put his trust in 
 God let God now deliver him if he owns him 
 for his Son. " They blasphemed him, wagging 
 their heads and saying: Vah ! thou that de- 
 stroyest the temple of God, and in three days 
 
 dost n 
 the S( 
 lie sa' 
 he be 
 down 
 liim. 
 him if 
 Son of 
 Whi 
 in tha 
 him ir 
 of my 
 only ti 
 would 
 as oth 
 to do, 
 narcot 
 so tha 
 acutel 
 
 It i 
 
 spirit I 
 faith, 1 
 j'our ! 
 for yo 
 state 
 after 1 
 
th Our Lord 
 
 For the Season of Lent. 
 
 281 
 
 IE Cross. 
 
 cry. 
 
 he cross with inex- 
 
 elevated and ex- 
 y to the gaze of a 
 )rs, who continuing 
 id delighted to see 
 jch desired him to 
 t him blasphemies 
 and shaking their 
 lisdain, exclaimed: 
 ivho boasted to be 
 : of God and rebuild 
 'our power for your- 
 are the Son of God, 
 from the cross. He 
 iws not how to save 
 
 has pretended, the 
 await, let him come 
 1 we will believe in 
 ; has put his trust in 
 
 him if he owns him 
 hemed him, wagging 
 
 Vah ! thou that de- 
 3d, and in three days 
 
 dost rebuild it, save thy own^self ; if thou be 
 the Son of God, come down from the cross. 
 He saved others, himself he c'annot save. If 
 he be the king of Israel, let him now come 
 down from the cross and we will believe in 
 him. He trusted in God ; let him now deliver 
 him if he will have him ; for he said, I am the 
 Son of God. (Matt, xxvii. 39, 40, 42, 43.) 
 
 While our Lord was plunged and submerged 
 in that most bitter sea of agonies, to sustain 
 him in some degree they offered him a glass 
 of myrrh mingled with gall; but he --Id 
 only taste it to experience its bitterness ; and 
 would not drink it to mitigate his sufferings, 
 as other victims of the cross were accustomed 
 to do, to whom this mi'ture was given as a 
 narcotic to stupefy and deaden their senses, 
 so that they would not feel their tortrr;-- so 
 acutely. 
 
 3. The Spirit of the Mystery. 
 
 It is to regard with close application of 
 spirit our Lord crucified ; to look nt him with 
 faith, believing that he is your Creator and 
 your Sovereign Lord ; with extreme regret 
 for your sins that have brought him to this 
 state and have cost him so much suffering 
 after he has bestowed on you so many bles- 
 
282 Practice of Union ivith Our Lord 
 
 sings ; with great lupe of obtaining pardon, 
 since he suffers to give it to you and pours out 
 his blood to wash you ; with ardent love, con- 
 sidering what he docs and endures for you, 
 what lie gives you, and how lovingly he gives ; 
 and finally with great fear of being severely 
 punished if you do not correspond to such 
 excessive love, and if you do not make a 
 good use of so precious a means of salvation. 
 ^ You must unite yourself to our Lord cruci- 
 fied, and apply yourself above all to the mys- 
 tery of his cross, because it is the mystery 
 of the predestination, the justification, sancti- 
 fication, and salvation of men— in fact, the 
 means whereby our Lord has predestined, 
 justified, sanctified, and saved them. It was 
 there, on the cross, that he purchased them, 
 that he paid their ransom and discharged 
 their debts ; it was there that he conquered 
 sin, the devil, death, and all their enemies ; 
 there he closed the gates of hell and opened 
 the doors of paradise ; and there he merited 
 for them grace, glory, and all the blessings 
 they will ever enjoy. 
 
 Finally, you should apply yourself to the 
 mystery of the cross with the resolution of 
 imitating the humility, patience, obedience, 
 charity, and other virtues our Lord there ex- 
 
 ercised, 
 that h( 
 express 
 them, c 
 unite y 
 fruits o 
 
 O h 
 grant r 
 my wh 
 thy boi 
 have tl 
 one of 
 may pi 
 render 
 me its 
 of my ( 
 ticing 
 dience 
 of spir 
 virtues 
 
 "Tl 
 
 pierce( 
 crucifii 
 where 
 
t Our Lord 
 
 For the Season of Lent. 
 
 283 
 
 btaining pardon, 
 roM and pours out 
 ardent love, con- 
 endures for you, 
 ovingly he gives ; 
 )f being severely 
 rrespond to such 
 do not make a 
 :ans of salvation. 
 
 our Lord cruci- 
 \ic all to the mys- 
 it is the mystery 
 stification, sancti- 
 men — in fact, the 
 
 has predestined, 
 
 ed them. It was 
 
 purchased them, 
 
 1 and discharged 
 hat he conquered 
 ill their enemies ; 
 f hell and opened 
 
 there he merited 
 all the blessings 
 
 ly yourself to the 
 
 the resolution of 
 
 Ltience, obedience, 
 
 )ur Lord there ex- 
 
 ercised, and there taught us ; remembering 
 that he exercised and taught them for the 
 express purpose that you should imitate 
 them, and that you cannot in any other way 
 unite yourself to him crucified and receive the 
 fruits of his cross. 
 
 J. Prayer. 
 
 O Jesus, my Saviour and my Redeemer ! 
 grant me this grace which I beg of thee with 
 my whole heart : that, as all the members of 
 thy body were fastened to the cross, and as I 
 have the honor, unworthy though I am, to be 
 one of the members of thy mystical body, it 
 may please thee to attach me to thy cross, to 
 render me a recipient of its merits, and to give 
 me its true spirit to enable me to live the rest 
 of my days as a man crucified with thee, prac- 
 ticing the humility, patience, gentleness, obe- 
 dience, charity, forgiveness of injuries, poverty 
 of spirit as well as of body, and all the other 
 virtues thou didst there exemplify. Amen. 
 
 4.. Aspiratory Verses. 
 
 " They shall look upon me whom they have 
 pierced." (Zach. xii. 10.) Those who have 
 crucified me shall behold me on the cross 
 where they have placed me, and shall stay 
 
1 
 
 284 Practice of Union with Our Lord 
 
 their gaze to considef what I suffer, for whom, 
 and with what love. 
 
 "With Christ I am nailed to the cross." 
 (Gal. ii. 19.) I am nailed to the cro.ss with 
 Jesus Christ as one of his members that 
 shares the affliction of his head. 
 
 "The world is crucified to mc, and I to the 
 world." (Gal. vi. 14.) We are dead, the one 
 to the other. 
 
 ONE O'CLOCK. 
 
 Jesus Christ Speaking on thk Cross. 
 
 /. The Mystery. 
 
 Our Lord on the cross spoke seven words 
 which were heard ; doubtless he spoke others 
 which were not heard ; it is believed that he 
 recited the twenty-first Psalm which clearly 
 refers to his passion. 
 
 I, 
 
 The first word our Lord spoke on the cross 
 is redolent of most admirable charity, because 
 it had for its object those who had crucified 
 him. He asked his Father to pardon them, 
 saying : " Father, forgive them, for they know 
 not what they do." (Luke xxiii. 34.) 
 
 He included in this prayer not only those 
 of the Jewish and Roman people who had 
 
 crucifit 
 
 we ha 
 
 the na 
 
 Let 
 
 our en 
 
 On 
 
 there 
 
 for mc 
 
 for th 
 
 Th 
 to th 
 to thi 
 disc' 
 sure 
 in pa 
 
 W 
 a pai 
 singi 
 
 T 
 blef 
 
th Our Lord 
 I suffer, for whom, 
 
 led to the cross." 
 to the cross uitli 
 hiis members thut 
 lead. 
 
 :o me, and I to the 
 arc dead, the one 
 
 )CK. 
 
 3N THE Cross. 
 
 'cry. 
 
 spoke seven words 
 ;ss he spoke others 
 s believed that he 
 iahn which clearly 
 
 spoke on the cross 
 >le charity, because 
 
 who had crucified 
 :r to pardon them, 
 thfin, for they know 
 xxiii. 34.) 
 
 yer not only those 
 n people who had 
 
 For the Season of Lent. 
 
 285 
 
 crucified him. but us, and all men, because 
 we have all fastened him to the cross with 
 the nails of our sins. 
 
 Let us learn from such an example love of 
 our enemies and the forgiveness of mjunes 
 
 O my Saviour, say once more to thy rathei. 
 there in hit^hcsl Heaven, say now and always 
 for me and for all men : Father, forgive them, 
 for they know not what they do. 
 
 II. 
 The second word was to promise paradise 
 to the good th'ef, telling him : ',' Amen, I say 
 to thcc:this day thou shalt be with me tn para- 
 dise'' (Luke xxiii. 43-) I tell thee and I as- 
 sure thee that to-day thou shalt be with mc 
 
 in paradise. ^ , r. , .u 
 
 Who would not hope in our Lord after such 
 a pardon and such a grace > Thus the Church 
 sings: . . 
 
 " Qui Mariam alisohisli. 
 Jit lalronem exaudisli. 
 Mild quequc spcm dcdisti:' 
 
 "Thou <lidst Mary's guilt forgive, 
 Didst the (lying thief receive ; 
 Hence doth hope within me live." 
 
 III. 
 
 The third word was to give to his most 
 blessed and most afflicted Mother, Samt John 
 
286 Practice of Union with Our Lord 
 
 for her son, saying : " Wouuvi, behold thy son." 
 
 (Jno. xix. 26.) 
 
 Thou art losing the Son thou broughtcst 
 forth. I give thee another, my most cherished 
 disciple, to assist thee and take care of thee. 
 
 \nd to St. John he said : " Behold thy 
 Mother." (Jno. xix. 27.) My Mother shall 
 henceforth be thine. 
 
 O my Saviour, since thou art kind enouf^h 
 to allow me to apply these words 10 myself, 
 I pray thee that, as I do not doubt thy holy 
 Mother exercises toward me all the care and 
 charity of a good and tender mother, so I may 
 rendei her all the duties of honor, obedience, 
 and love a good son owes his mother, 
 
 IV. 
 
 The fourth word was to cry out to his Fa- 
 ther in the extremity of his agony: 'M// 
 ■ God, my God, %vhy hast thou forsaken me . 
 
 (Mark xv. 34.) 
 
 My God, my God, why hast thou thus aban- 
 doned me .' Why dost thou allow thy Son to 
 
 suffer so much ? 
 
 Who would not feel compassion for our 
 Lord, hearing him utter this mournful cry. 
 and at the same time experience deep sorrow 
 
 L.- 
 
Our Lord 
 
 I, behold thy son" 
 
 thou broiightcst 
 ly most cherished 
 ike care of thee. 
 1 : " Behold thy 
 My Mother shall 
 
 art kind enoufj;h 
 words lo myself, 
 Dt doubt thy holy 
 t all the care and 
 • mother, ^o I may 
 honor, obedience, 
 is mother. 
 
 cry out to his Fa- 
 his agony; '' ATy 
 ■oil forsaken me ? " 
 
 LSt thou thus aban- 
 u allow thy Son to 
 
 ompassion for our 
 this mournful cry, 
 :ricncc deep sorrow 
 
 For the Season of Lent. 
 
 267 
 
 for sin, since it has reduced the Son of God to 
 this extremity ? 
 
 The fifth word was : " Sitio, I thirst." (Jno. 
 xix. 28.) Yes, I thirst, but rather to suffer 
 more for the love of men than to drink some 
 liquid to refresh my body. 
 
 See the ardor of our Lord's love for you ! 
 Had he not suffering enough without desiring 
 more to testify his love for you .' Correspond, 
 then, to that burning love, and suffer some- 
 thing for him. 
 
 VI. 
 
 The sixth word was : " Consninniatiiin est. 
 It is consitininated." (Jno. .xi.x. 30.) I under- 
 took an affair f.^r the glory of God and the 
 salvation of men ; I have not left it in an im- 
 perfect state ; beliold it is finished. 
 
 Do the same with regard to all your actions 
 «o that you can say with our Lord : Constiiii- 
 inaium est, the thing is consummated, and as 
 entirely as possible. 
 
 VII. 
 
 The last word was to say to God his_ I;"a- 
 ther : " Father, into thy hands I commend my 
 
■■ 
 
 288 Practice of Union with Onr Lord 
 
 spirit. And saying thi.. be gave up tl,c 
 
 frhost." (Luke xxiii. 46) 
 
 ' Mtcr his example, say ^^^^^^^ 
 words- "Father, I commend to thcc mv 
 sn k and I place it in thy paternal hand, 
 o thee to guide it. defend it. iUum.ne U, 
 tor tnee lu ^ . departure 
 
 strengthen it, purify it. ana ai u i 
 
 paradise and reunite it to thee a^ 
 principle. Amen. 
 
 TWO O'CLOCK. 
 (X-R LAUV AT mv. rooT OF iUK Ckoss. 
 
 /. The Mystery. 
 
 Our Lady stood near the cross of her cru- 
 cified Son.' '< There stood by the cross o 
 
 Tcsus his Mother." (Jno. xix. 25) ^^''''l', 
 l^o^'ngue that can express, nor mind caj.b 
 
 of conceiving the greatness of the affl.caon 
 
 1 fi,o r-vrcss of the sorrow that tiliea uil 
 
 ::tltnhat most desolate of mothers at the 
 
 00 o the cross of her Son ; because he 
 'fn ction and sorrow flowed from two sources 
 rvastncssofwhichcanneitherbeunderst^^ 
 
 nor described ; these sources were, the suft. 
 n^s of her Son and the love she bore him^ 
 Th s her grief is beyond our thoughts and 
 
 words 
 
 steel, 
 
 Simco 
 
 It is 
 est tr: 
 
 tllLMTl ' 
 
 .'implc 
 afflicti 
 pliing( 
 conqu 
 earth, 
 where 
 lier te 
 hut si 
 invinc 
 estly, 
 and V 
 the w 
 whom 
 saints 
 i,dory 
 no Ic! 
 sacrifi( 
 molati 
 Tiie 
 rccogi 
 
( Oiir- Lord 
 
 he gave up tin 
 
 frequently these 
 lend to thee m\- 
 ly paternal hands 
 (id it, illumine it. 
 d at Its departure 
 
 the gates cf thy 
 the: as to its first 
 
 »CK. 
 OF I'lir. Ckiiss. 
 
 tcry. 
 
 ic cross of her cru- 
 el by the cross of 
 xix. 25.) There is 
 iS, nor mind capable 
 ess of the affliction 
 rrow that filled the 
 te of mothers at the 
 Son ; because her 
 cd from two sources, 
 icither be understood 
 rces were, the suffer- 
 : love she bore hini. 
 »d our thoughts and 
 
 ro$- the Season of Lent. 
 
 2^K) 
 
 words ; it is that sword not of iron, nor of 
 steel, but of sorrow, which the holy old man 
 Simeon had predicted would pierce her heart. 
 
 2. The Spirit of the Mystery. 
 
 It is to stand, not to fall, beneath the great- 
 est trials and the most bitter griefs, to bear 
 them witii patience and fortitude after the ex- 
 ample of our Lady, who, in the extremity of her 
 affliction and when that sword of sorrow was 
 plimgcd in her soul even to the hilt, was not 
 conquered by her suffering nor cast to the 
 earth, but stood at the foot of the cross, 
 where, as St. Ansclm says : "She poured out 
 lier tears and was immersed in a sea of sorrow, 
 l)ut she remained constant and suffered with 
 invincible patience ; she stood gracefully, mod- 
 estly, and with a confusion full of strength 
 and wisdom." She stood, ever resigned to 
 the will of God for the death of her Son, 
 whom she would herself have crucified, so the 
 saints say, if it had been necessarj- for God's 
 1,'lory and the salvation of men, since she had 
 no less obedience, and no less courage to 
 sacrifice her Son, than Abraham had to im- 
 molate his. 
 
 The spirit of this mystery is, moreover, to 
 
 recognize that we owe compensation to our 
 26 
 
390 Practice of Union with Our Lord 
 
 Lady for the death of her Son ; for, as our sins 
 put him to death, wc have not only ofTcndcd 
 him, but also his Mother, and are under obli- 
 gation to repair the wronij we have done her, 
 just as in human society reparation must be 
 made to ■ parent for the murder of its child. 
 
 We ought, then, in compensation, to at 
 least share the sorrow of that desolate Mo- 
 ther, to compassionate her, to have a trnc 
 ■repentance for our sins and the atrocious in- 
 jury they have done her, to most humbly beg 
 her forgiveness, to offer her a thousand thanks- 
 givings for having contributed to our salvation 
 by the sacrifice of her Son, and to promise that 
 we will love her and her Son more than ever. 
 This last is the satisfaction and reparation she 
 asks of us ; for her most ardent desire, the 
 greatest pleasure that we can give her, is that 
 we should honor and love her Son ; as it is 
 also the dearest wish of the Son, the thing 
 most agreeable to him, that we should honor 
 and love his Mother. \ \u 
 
 J. Prater. ' '"„'^ 
 
 O holy Virgin and most afflicted Mother, 
 whom I behold beneath the cross. of thy Son, 
 crucified most cruelly with hirn ! I beg thee, 
 I conjure thee to give me a share in thy sor- 
 
')ith Our Lord 
 
 5011 ; for, as our sins 
 z not only offended 
 and are under obli- 
 \ we have done her, 
 reparation must be 
 nurder of its child, 
 ompensation, to at 
 
 that desolate Mo- 
 cr, to have a trne 
 id the atrocious in- 
 :o most humbly beg 
 ■ a thousand thanks- 
 ited to our salvation 
 
 and to promise that 
 Bon more than ever. 
 1 and reparation she 
 : ardent desire, the 
 can give her, is that 
 e her Son ; as it is 
 
 the Son, the thing 
 lat we should honor 
 
 cr. 
 
 5t afflicted Mother, 
 he cross. of thy Son, 
 h him ! I beg thee, 
 : a share in thy sor- 
 
 For the Season of Lent. 
 
 291 
 
 rows, since I am their cause. Let the point 
 of that swprd that pierced thy heart through 
 ;uid through, enter mine, to make it feel thy 
 affliction and thy Son's torments. Holy Mo- 
 ther, impress, even on the quick of my soul, 
 the wounds of thy crucified Son, and give me 
 to lament and weep his death with thee, and 
 like thee, for the rest of my life. Amen. 
 
 4. Aspiratory Verses. 
 
 "Call me not Noemi (that is, beautiful), but 
 call me Mara (that is, bitter), for the Al- 
 mighty hath quite filled me with bitterness." 
 (Ruth 1. 20.) The Almighty has filled me 
 with great bitterness ; and in fact the name 
 of Mary signifies, among other things, a sea 
 of bitterness. 
 
 " To what shall I compare thee, to what 
 shall I equal thee, O virgin Daughter of Sion t 
 for great as the sea is thy destruction.' (Lam. 
 ii. 13.) O Daughter of Sion, holy Virgin, to 
 what shall I compare thee, to what affliction 
 .shall I liken thine .' There is none, because 
 thine is vast as the sea, which is almost limit- 
 less, and in which there is not a drop of sweet 
 water, but all is bitter. 
 
292 Practice of Union with Our Lord 
 
 THREE O'CLOCK. 
 
 Jksls CiiRisr Dying in the Miust ok Great Trodigies. 
 
 /. The Mystery. 
 
 Our Lord, " cryirifj with a loud voice, yielded 
 up the ghost." (Matt, xxvii. 50.) And' im- 
 mediately the veil of the temple, which sepa- 
 rated the two most holy places, was rent in 
 twain from the top to the bottom, the earth 
 trembled, the rocks were cleft, the tombs 
 opened, and the sun clothed itself in mourn- 
 ing, covering its face with shadows that spread 
 over all the earth. The centurion who com- 
 manded the. company of soldiers, and the sol- 
 diers themselves, witnessing these prodigies, 
 were sore afraid, and confessed that our Lord 
 was indeed just, innocent, and the Son of 
 God. And all the spectators returned greatly 
 astonished, and striking their breasts in re- 
 pentance. (Luke xxiii. 48.) 
 
 2. The Spirit of the Mystery. 
 
 Consider the great prodigies that came to 
 pass at our Lord's death ; but persuade your- 
 self that it will be a still greater prodigy if, 
 beholding those rcndings of the rocks, those 
 openings of the tombs, those phenomena of 
 
 n.itur 
 iiKinii 
 die, J 
 for wl 
 kinds 
 ings, 
 broke 
 not c 
 Thi 
 your 
 gret 
 them 
 firm r 
 uncez 
 tered 
 
 ;! 'J! 
 
 Oi 
 
 at til 
 the V 
 cause 
 treml 
 the S' 
 of th; 
 soul, 
 these 
 tion. 
 
'.h Our Lord 
 
 OCK. 
 
 r OF Great rRouiuiES. 
 
 'cry. 
 
 loud voice, yielded 
 vii. 50.) Anu'im- 
 MTiplc, which sepa- 
 ilacos, was rent in 
 bottom, the earth 
 ; cleft, the tombs 
 cd itself in mourn- 
 hadows that spread 
 cnturion who com- 
 ildiers, and the sol- 
 wg these prodigies, 
 ssed that our Lord 
 :, and the Son of 
 5rs returned greatly 
 heir breasts in re- 
 
 ■) 
 
 he Mystery. 
 
 Jigies that came to 
 but persuade your- 
 
 [ greater prodigy if, 
 of the rocks, those 
 
 hose phenomena of 
 
 For the Season of Lent. 
 
 ?93 
 
 nature, all those wonders that happened to 
 inanimate things for which our Lord did not 
 die, you who are endowed with reason, and 
 for whom he did die to deliver you from ail 
 kinds of evil, and to load you witii all bless- 
 ings, are not affected, if your heart is not 
 broken, if it docs not open to God, if you do 
 not change your life. 
 
 Therefore, withdrawing into yourself, strike 
 your breast like the centurion, conceive re- 
 gret for your offences, beg God to pardon 
 them, and commence with a courageous and 
 firm resolution a better hfe, to which our Lord 
 unceasingly calls you by that loud cry he ut- 
 tered at his death. 
 
 J. Prayer. 
 
 O my dear and all-powerful Redeemer, who 
 at thy death hadst strength to tear away 
 the veils and disclose the hidden things, to 
 cause the motionless body of the earth to 
 tremble, to break the hard rocks, and to open 
 the sealed tombs ! I beg thee by the merit 
 of thy death to act thus powerfully upon m>- 
 soul, and to produce spiritually and holily all' 
 these effects in it for its salvation and perfec- 
 tion. Amen. 
 
294 
 
 Practice of Union -with Our Lord 
 
 ^. Aspiratory Verse. 
 
 ^^ycrnsaleiit, Ja-usalcnu convcrtere ad Domi- 
 num Denm tiiuvir (Kcclesia in offic. Parasc.) 
 Jenisalem. Jerusalem. O soul purchased by the 
 precious blood of Jesus Christ, be converted 
 to the Lord thy God. who has loved thee even 
 to dying on a gibbet for thy salvation, the 
 most painful and ignominious of deaths ! 
 
 FOUR O'CLOCK. 
 Ji.:sus CHRIST Wounded in the IIkart after his Death. 
 /. The Mystery. 
 One of the soldiers who had assisted at our 
 Lord's execution, after he was dead, opened 
 his side with a lance ; and immediately there 
 flowed out the little blood that remained, and 
 water. (Jno. xix. 34-) 
 
 2. The Spirit of. the Mystery. 
 
 Our Lord received after his death this wound 
 in his side, in his heart, to show that his death 
 and all his sufferings came from the heart, from 
 the love he bore us, as their source ; that they 
 tended to love, to make us love him. as their 
 end. Therefore, since it is in the wound of 
 
 his hca 
 wound 
 
 Our ] 
 ill ord( 
 therein 
 might 
 gative, 
 
 St. ] 
 words : 
 might 
 a woun 
 find th 
 emban 
 approa 
 enjoy 1 
 our pn 
 what s 
 Heart 
 
 an 
 
 By 1 
 
 d m 
 
 heart 
 please 
 might 
 that s 
 
h Our Lord 
 
 ''crsc. 
 
 nvcrtcre ad Domi- 
 i in offic. Par-.xsc.) 
 purchased by the 
 •ist, be converted 
 IS loved thee even 
 hy salvation, the 
 IS of deaths ! 
 
 CK. 
 
 ART AFTER HIS DEATH. 
 
 ery. 
 
 iiad assisted at our 
 was dead, opened 
 immediately there 
 
 that remained, and 
 
 \c Mystery. 
 
 lis death this wound 
 diow that his death 
 from the heart, from 
 ir source ; that they 
 s love him, as their 
 is in the wound of 
 
 For the Season of Lent. 
 
 295 
 
 his heart his love dwells, that wound is the 
 wound of love. 
 
 Our Lord permitted his heart to be opened 
 in order that we might enter it, might fi.x 
 therein our dweUing, and neve/ leaving it, 
 might in it exercise all the works of the pur- 
 gative, the illuminative, and the unitive life. 
 
 St. Bernard addresses our Lord in these 
 words: "They pierced thy side so that we 
 might have a door to go to thee ; they made 
 a wound and cleft in thy heart so that we may 
 find there a shelter from all the troubles and 
 embarrassments of exterior things. Let us then 
 approach and enter that heart ; we will there 
 enjoy marvelous pleasures, and will there find 
 our paradise on earth. Oh ! how good it is, 
 what satisfaction and comfort to dwell in the 
 Heart of Jesus !" (Bern, de Pass. c. 3.) 
 
 J. Prayer. 
 
 By thy Heart transpierced with the lance, 
 and much more with the love thou bearest us, 
 graciously deign, O sweet Jesus, to wound my 
 hciirt with thy love. And since thou wast 
 pleased that thine should be opened so that I 
 might enter therein, give me grace to enter 
 that sanctuary, to dwell, to work in it, to im- 
 
296 Practice of Union rviih Our Lord 
 
 bibc its purity, chanty, meekness, and all its 
 holy and divine dispositions. Amen. 
 
 ^. Aspiratory Verse. 
 
 " I shall die in my nest, and as a palm-tree, 
 shall multiply all my days " (like the phn;nix. 
 Hcbr. Tertul.) (Job. xxix. 18.) I shall die 
 in my little nest, and like a palm-tree, shall 
 there multiply my days and produce my fruits. 
 
 I desire to live to God and to die to myself 
 in my little nest in the wound of my Saviour's 
 Heart. There I will gain palms of victory 
 over my vices and the enemies of- my salva- 
 tion ; there I will- burn and be reduced to 
 ashes, and will renew myself, like the phoenix, 
 to perform all my actions in a new and excel- 
 lent manner. 
 
 FIVE O'CLOCK. 
 
 Jesus Christ taken down from the Cross and laid in 
 THE Sepulchre. 
 
 /. T/te Mystery. 
 
 Our Lord, after having remained some 
 hours on the cross, was taken down by Jo- 
 seph, a native of Arimathea, and one of the 
 counselors of Jerusalem, who was a man of 
 wealth and rank. The sacred Body was 
 
 placed 
 cr, wh( 
 and ex 
 iiie ha( 
 her tea 
 it was 
 then la 
 had he 
 no cor] 
 irrotto 
 
 St. I 
 writing 
 1,'ether 
 as Chr 
 of the 
 ness c 
 been 1 
 baptist 
 sepulcl 
 sac ran' 
 purity, 
 things 
 life afl 
 the pe 
 the w; 
 Lord 1 
 
'k Our Lord 
 
 iknoss, and all its 
 . Amen. 
 
 Vcnc. 
 
 nd as a palm-tree, 
 (like the pluEnix. 
 .18.) I shall die 
 a palm-tree, shall 
 produce my fruits, 
 d to die to myself 
 nd of my Saviour's 
 palms of victory 
 mies of- my salva- 
 nd be reduced to 
 if, like the phoenix, 
 1 a now and excel- 
 
 ■JiE Cross and laid in' 
 
 HE. 
 
 'ery. 
 
 g remained some 
 aken down by Jo- 
 ea, and one of the 
 vho was a man of 
 sacred Body was 
 
 For the Season of Lent. 
 
 297 
 
 placed in the arms of the afflicted Moth- 
 er, who at sight of it redoubled her weepin;^ 
 and experienced an increase of sorrow ; after 
 ilie had held it for some time, bathed it with 
 her tears, and kissed it over and over attain, 
 it was embalmed with myrrh and aloes, and 
 then laid in a sepulchre which Joseph recently 
 had hewn for himself in the rock, and in which 
 no corpse had as yet been placed. It was a 
 ijrotto in a garden near Calvary. 
 
 2. The Spirit of the Mystery. 
 
 St. Paul teaches us what it is when he says, 
 writing to the Romans : " We are buried to- 
 1,'ether. with him by baptism unto death ; that 
 as Christ is risen from the dead by the glory 
 of the Father, so we also may walk in new- 
 ness of life." (Rom. vi. 4.) We have all 
 been buried with our Lord Jesus Christ in 
 baptism ; that is, as our Lord lay dead in the 
 sepulchre, so we die to sin by virtue of this 
 sacrament to lead afterward a new life of 
 purity, innocence, and elevation above the 
 things of earth, a life resembling our Lord's 
 life after his glorious resurrection. Whence 
 the person baptized is plunged three times in 
 die water to represent the three days our 
 Lord lay in the sepulchre, also to represent 
 

 298 Practice of Union with Our Lord 
 
 that person's death to sin and his burial to all 
 the vanities of the world ; for this reason like- 
 wise, the most suitable day for baptism was 
 considered in the primitive Church to be Hol\- 
 Saturday, the day our Lord spent in the tomb, 
 and the white garment the priest gave the new- 
 ly-baptized was a sign of the pure and innocent 
 life to which their baptism obliged them. 
 
 Let us, continuing the symbolism, consider 
 that the sepulchre newly hewn in the rock, 
 wliich our Lord requires, is a heart renewed 
 according to his spirit, and firmiy and con- 
 stantly established in the resolution to love 
 him, to prefer him to all else, and to imitate 
 his virtues. But he desires to be laid there 
 embalmed with the aromatic and precious 
 gums of myrrh and aloes ; that is to say, wc 
 must make use of mortification and must sub- 
 due ourselves ; then our heart will be a rich 
 and magnificent mausoleum in which our dead 
 Lord will repose willingly, and to which he 
 will abundantly apply the merits of his death 
 to purify it, sanctify it, and make it perfect 
 according to God. 
 
 J. Prayer. 
 
 O my dear Saviour ! I ask thee with all the 
 ardor and affection I am capable of, that, since 
 
 by my 
 thee a 
 (lie en 
 rcnour 
 nicrcc 
 I mad 
 icntly 
 thee a: 
 
 "Ai 
 xi. 10. 
 reason 
 shall c 
 (.■arth. 
 
 But 
 have p 
 by act 
 cation 
 lar api 
 
'k Our Lord 
 
 id his burial to all 
 )r this reason like- 
 r for baptism was 
 Church to be Holy 
 spent in the tomb, 
 ricst gave the new- 
 pure and innocent 
 )bliged them, 
 mbolism, consider 
 lewn in the rock, 
 a heart renewed 
 1 firmly and con- 
 'esolution to love 
 5e, and to imitate 
 i to be laid there 
 tic and precious 
 ;hat is to say, we 
 ion and must sub- 
 art will be a rich 
 in which our dead 
 and to which he 
 lerits of his death 
 i make it perfect 
 
 thee with all the 
 able of, that, since 
 
 For the Season of Lent. 
 
 299 
 
 by my baptism I have been entombed with 
 thee as a member with the head, so I may 
 (lie entirely and perscvcringly to sin, I may 
 renounce the pomps of thcworkl and all com- 
 merce with the devil, according to the promise 
 1 made, and may live a life truly and excel- 
 lently Christian, like a creature renewed in 
 thee and animated with thy spirit. Amen. 
 
 ^. Aspiratovy Verse. 
 
 "And his sepulchre shall be glorious." (Is. 
 xi. 10.) His sepulchre shall be glorious by 
 reason of the concourse of Christians that 
 shall come to visit it from all quarters of tiie 
 earth. 
 
 Ikit make still more glorious the one you 
 have prepared for him in your heart ; do this 
 by acts of the virtues, particularly by mortifi- 
 cation of your passions, and of all your irregu- 
 lar appetites. 
 
f 
 
 CHAVTKR VI. 
 
 PRACTICE OF UNION WITH OUR LORD FROM 
 EASTKR TO THE FF.AST OF THK HLESSEl. 
 SACRAMENT. 
 
 I. -THE SURJECT. 
 The Resurrection of our Lord, his Ascen- 
 sion, and the Descent of the Holy Ghost upor 
 the faithful, arc the mysteries of this season, 
 and will consequently form the subject of our 
 considerations. 
 
 II. -THE AFFECTIONS, 
 /. Faith. 
 The Resurrection of our Lord, which, as St. 
 Paul says, carries with it as a necessary con- 
 sequence our resurrection, is the foundatu^n of 
 our religion, because it establishes beyond a 
 doubt the doctrine of a future life where wc 
 are to be happy forever. 
 
 Without the sure hope of this future hie wc 
 would be, says the same apostle, the most 
 miserable of men-the most foolish, to deprive 
 ourselves of the pleasures of the present life, 
 and to take so much pains to bear our cross 
 
 time ar 
 i^lory t 
 (Rom. 
 capabU 
 tjreatiK 
 
 It w; 
 that on 
 he tcTC 
 surrect 
 many 
 preach 
 to mak 
 the mil 
 
 For 
 of the 
 feasts, 
 celebfi" 
 day of 
 
VI. . 
 
 OUR LOUD FROM 
 OF Tin; HLF.SSF.I) 
 
 JECT. 
 
 - Lord, his Asccn- 
 e Holy Ghost upor. 
 ;rics of this season, 
 1 the subject of our 
 
 ;CTIONS. 
 
 h. 
 
 Lord, which, as St. 
 as a necessary con 
 is the foundation of 
 stablishes beyond a 
 future life where wc 
 
 of this future life wc 
 2 apostle, the most 
 3St foolish, to deprive 
 :s of the present life, 
 ins to bear our cross 
 
 I'rom liastiT to the Blvssai Sacrauunt. 301 
 
 ill obedience to our Lord's command, if tiicrc 
 were nothinjj better in reserve for us, if all 
 must die with us. (i Cor. xv. 19.) But with 
 this hope wc are excecdincjly consoled, power- 
 lully withheld from sin which is the onl>' liin- 
 (irance to our happy resurrection, strongly in- 
 cited to virtue which is the means of procuring 
 it, and fiirtificd to endure patiently all the evils 
 of tins life, remembering the truth that St. 
 I'aul also teaches us : " The sufferings of this 
 time arc not worthy to be compared with the 
 c;lory to come, that shall be revealed in us." 
 Rom. viii. 18.) All the afflictions we are 
 capable of suffering now, do not approach in 
 Ljreatness the glory that is promised us. 
 
 It was to strengthen faith in this mystery, 
 that our Lord did and said many things, that 
 he remained on earth forty days after his re- 
 surrection, and appeared so frequently to so 
 many persons. And the apostles in their 
 preaching and in their writings endeavored 
 to make it understood, and to impress it upon 
 the minds of their disciples. 
 
 For this reason also Easter is the greatest 
 of the Christian feasts. It is the P'east of 
 feasts, says St. Gregory Nazianzen ; it is the 
 celebration of celebrations, and the grandest 
 (lay of the year. Not that the resurrection 
 
 2G 
 
303 Practice of Union with Our Lord 
 
 of the dead is the greatest of all mysteries ; 
 nor tliat it equals in any degree the mystery 
 of the IMessed Trinity, the Incarnation, or 
 Pentecost ; but because all the other i vs- 
 teries tend to it, and the whole economy- of 
 our religion is directed to the glorious resur- 
 rection of our bodies, which wi!; v ivJer us 
 afterward perfectly happy. We would not bi 
 happy if our bodies as well as our souls did 
 not partake of our happiness ; for the soul 
 alone is not man, but the soul and body 
 united. 
 
 Therefore it is very important for us to br 
 well persuaded of our future resurrection, and 
 to firmly believe this truth. To effect this, 
 let us frequently make acts of lively faith, 
 saying with the apostles : " Cia{<> nsttrnr- 
 tioiwm mortiioniiii, ct vitam ietcniam. Amen. 
 I believe in the resurrection of the dead, and 
 life everlasting. Amen." 
 
 Let us say with the holy man Job : " 1 
 know that my Redeemer liveth, and in the 
 last day I shall rise out of the earth. And 1 
 shall be clothed again with my skin, and in 
 my flesh I shall see my God. Whom I myself 
 shall see, and my eyes shall behold, and 
 not another." , >b y\y. 25,26,27.) I know 
 with the infallible '-.ivjvlcdge fai' ii ;ives me, 
 
 I 
 
 Fro 
 
 that ni) 
 sal vat io 
 ihc last 
 iN the v 
 lunes w 
 \\\A tha 
 c)-es I ! 
 that it ' 
 for me. 
 
 Our L 
 
 a solid ] 
 of enjoy 
 "God." 
 togethei 
 tngethei 
 the hea' 
 has give 
 merits t 
 to glory 
 heaven, 
 doubtles 
 his men 
 life ; for 
 <iiould t 
 tlie mer 
 happine: 
 
.>ith Our Lord 
 
 9t of all mysteries ; 
 dcjjrcc tli'j mystery 
 the IncariKition, or 
 all the other invs- 
 wholc economy of 
 ) the ^loriniis rcsur- 
 lich wil' 1' ivJcr us 
 Wc vvoiikl not be 
 ell as our souls dul 
 iness ; for the soul 
 the soul and body 
 
 )ortant for us to be 
 re resurrection, and 
 th. To effect this, 
 icts of lively faith, 
 : " Crr(/t> nsttrrct- 
 m leti-riiain. Avten 
 on of the dead, and 
 
 loly man Job : "1 
 ■ liveth, and in the 
 f the earth. And I 
 ith my skin, and in 
 id. Whom I myself 
 shall behold, and 
 25, 26, 27.) I know 
 dge fai' ii "^ives me, 
 
 From Easter to the Blessed Saerament. 303 
 
 that my Redeemer, from whom I e.xpect my 
 ■ilvation and happiness, liveth, and that at 
 ilic last day I .shall go forth from my tomb 
 ii, the vlfjor of life ; that after my de.ith my 
 'unes will ayain be covered with their tlesh, 
 uid that in my own body and with my own 
 eyes I shall sec the God whom I adore, and 
 that it will not be another who will see him 
 for me. 
 
 2. Hope. 
 
 Our Lord by his resurrection has given us all 
 .a solid hope of rising^ one day with him, and 
 of enjoyinjj a glory, in some degree, like his. 
 
 'God," says the apostle, "hath quickened us 
 tot,rether in Christ, and hath raised us up 
 together, and hath made us sit together in 
 the heavenly places." (Kphes. ii. 5, 6.) God 
 
 as given us in Jesus Christ and through his 
 merits the life of grace ; he has raised us 
 to glory, and has assigned us our places in 
 heaven. If he be risen to a glorious life, 
 doubtless we who have the honor of being 
 his members, will rise with him to the same 
 Hfe ; for it is not possible that the head alone 
 
 hould return to life without the body, but all 
 the members must necessarily partake of its 
 happiness, and rise with it. 
 
304 Practice of Union xvith Our Lord 
 
 The same apostle says again : " By a man 
 canv. death, and by a man the resurrection of 
 the dead" (l Cor. xv. 21.) As death entered 
 the world by a man, that is by Adam when he 
 sinned, so the resurrection of the dead also 
 came by a man, who is our Lord Jesus Christ ; 
 as Adam contained in himself, in the order of 
 nature, all men, inasmuch as they arc all his 
 posterity, so our Lord contains theni all m 
 himself, as regards the order of grace, because 
 it is from him alone that they receive grace. 
 Furthermore, just as in the person of Adam 
 when he fell, when he died by sin, forfeited 
 original justice, and was driven from the ter- 
 restrial paradise, we all fell, died, lost, justice 
 and were banished in him from that abode of 
 deli-hts ; just as we all were reduced to those 
 misfortunes, so we have all risen from the 
 tomb and returned to life with our Lord in 
 
 his resurrection. , , , , .u 
 
 As the member dies with the head, the 
 branch withers with the root, the stream dries 
 up with its source, and the ray is eclipsed 
 with the sun, and the same member lives 
 acrain with the head, the branch revives with 
 it" root when in the spring-time it receives 
 from it moisture and sap ; the stream flows 
 once more when its source is full, and the ray 
 
 F 
 
 princi] 
 the fir 
 cause 
 and d 
 thj fir 
 the be 
 Now t 
 out cr 
 calls 1 
 (l. Coi 
 that 1 
 death 
 
'h Our Lord 
 
 Tain : " By a man 
 the resurrection of 
 
 As death entered 
 by Adam when he 
 1 of the dead also 
 Lord Jesus Christ ; 
 =elf, in the order of 
 as they are all his 
 ntains them all in 
 er of grace, because 
 
 they receive grace, 
 le person of Adam 
 ed by sin, forfeited 
 iriven from the ter- 
 11, died, lost justice. 
 , from that abode of 
 ire reduced to those 
 
 all risen from the 
 fe with our Lord in 
 
 with the head, the 
 oot, the stream dries 
 the ray is eclipsed 
 same member lives 
 branch revives with 
 ring-time it receives 
 p; the stream f^ows 
 ;e is full, and the ray 
 
 From Easter to the Blessed Sacrament. 305 
 
 reappears when the sun having broken through 
 the cloud and dissipated the storm is again 
 visible ; so neither more nor less do we die 
 with our Lord dying, and we rise with him 
 when he rises, because he is our head and we 
 are his members, he is our root and we are 
 his-branches, he is our source and our sun and 
 we spring from his fountain and emanate from 
 his rays. St. Leo says : " We have been cru- 
 cified, we have died, we have been buried with 
 Jesus Christ, and likewise we have risen with 
 him the third day." (Serm. 2 de Resurr.) 
 
 If you desire to know how we rise with our 
 Lord, and in what manner his resurrection is 
 the cause of ours, the Angelical Doctor teaches 
 it with much precision, explaining to us two 
 principles : the first, that the thing which is 
 the first of each kind or species, is always the 
 cause and pattern of the things that follo'.,' 
 and descend from it ; as appears in Adam, 
 thj first man, and in the animals which were 
 the beginning and progenitors of their species. 
 Now the first who rose to die no jnore is with- 
 out contradiction our Lord, whence St. Paul 
 calls him "the first fruits of them that slept," 
 (I. Cor. XV. 20.) that is, of the risen dead ; not 
 that he was the first who came back from 
 death to life, since he himself had resuscitated 
 
3o6 Practice of Union with Our Lord 
 
 Lazarus and others ; but because he was the 
 first to rise to a glorious and immnrtal life. 
 Consequently, his resurrection is the cause 
 and law of ours. 
 
 According to the second principle, experi- 
 ence teaches us that a cause always produces 
 its effect upon the object nearest to it, and 
 then transmits it through this object to others 
 more remote ; thus fire warms first the air 
 directly around, then through this air com- 
 municates warmth to the whole atmosphere ; 
 and we sec how the magnet attracts first the 
 iron close to it, then through this the more 
 distant masses. Even so the Divinity, that is 
 life in very essence, first communicates life to 
 the dead body of our Lord for the reason that 
 it is personally united to this body ; then, 
 through our Lord to all other bodies. (Summa 
 p. 3, q. 57, a. I.) 
 
 From this we should infer that the nearer 
 we approach our Lord, the more closely we 
 are attached to him, the more intimately 
 united with him by faith, hope, charity, and 
 the other virtues, the more brilliant and glo- 
 rious will our resurrection be, because his will 
 act inore powerfully and more abundantly 
 upon ours. 
 
 On this our hope is founded ; our Lord's 
 
 Fro} 
 
 resurrect 
 
 us ill uu 
 trust, an 
 tiiins, is 
 Rcsurr. 
 "This is 
 the sola 
 world, ;i 
 an. Ps. ( 
 Thus 
 dunghill 
 ings ani 
 scraping 
 his piece 
 matter ' 
 lifter hai 
 resurrec 
 conclud( 
 bosom." 
 spirit th 
 my brea 
 fully pr 
 but to 
 somethi 
 I singu: 
 strengtl 
 A gall 
 'I expc 
 
: Oitr Lord 
 
 :ausc he \v<is the 
 id imrnnrtal Hfo. 
 on is the cause 
 
 principle, cxperi- 
 always produces 
 earest to it, and 
 s object to others 
 rms first the air 
 gh this air com- 
 lole atmosphere ; 
 attracts first the 
 gh this the more 
 e Divinity, that is 
 imunicates Hfe to 
 or the reason that 
 this body ; then, 
 r bodies. (Summa 
 
 r that the nearer 
 more closely we 
 more intimately 
 lope, charity: and 
 brilliant and glo- 
 e, because his will 
 more abundantly 
 
 nded ; our Lord's 
 
 Frovi Easier to the Blessed Sacrament. 307 
 
 resurrection assures us of ours, and strengthens 
 us ill our assurance. TertuUian said: "The 
 trust, and the sweetest expectation of Chris- 
 tians, is the resurrection of the dead. (L. de 
 Rcsurr. Carnis c. i.) And St. Augustine: 
 "This is our hope, the foundation of our faith, 
 the solace of all our sufferings in this evil 
 world, and the nerve of our perseverance." 
 ;in. Ps. 65.) 
 
 Thus the holy man Job. seated upon his 
 dunghill, in the midst of his greatest suffer- 
 ings and the sharpest of his pains, while 
 scraping with his diamond, his ruby, I mean 
 his piece of broken pottery, his sores and the 
 matter that exuded from his infected body, 
 ;ifter having made the act of faith in the future 
 resurrection which we have already quoted, 
 concludes : " This my hope is laid up in my 
 bosom." (Job xix. 27.) I cherish in my 
 spirit the hope of this happiness, I keep it in 
 my breast as a thing whose memory I care- 
 fully preserve, that I do not wish to forget 
 but to have ever before my eyes, and as 
 something most rare, a precious jewel, which 
 1 singularly value and press to my heart to 
 strengthen me to bear my miseries. 
 
 Again, while in the same condition, he says : 
 'I expect until my change come." (Job xiv. 
 
3o8 Practice of Union with Our Lord 
 
 14.) I rest in the hope of mv change ; I await 
 tlie hour when my body subject to so many 
 infirmities, to so many diseases and to death, 
 my soul prone to so many vices, my mind so 
 ignorant and dark, my will so inert, so inclined 
 to the love of creatures and so little touched 
 with the love of my God, my passions so 
 irregular and difficult to govern, and all with- 
 in me where sin has left such fatal marks of 
 its malignity and has produced so much cor- 
 ruption, will be changed and come to its last 
 perfection and beatitude. 
 
 We ought to make use of these words and 
 to produce frequently acts of hope of our 
 resurrection, in order to animate ourselves to 
 endure our trials patiently ; and to give us 
 more courage and even joy, it will be well to 
 represent to ourselves the ravishing beauty, 
 the admirable light surpassing that of the sun. 
 the agility, the subtilty, the immortality of 
 our risen bodies, and the torrents of unspeak- 
 able delights in which they will be immersed 
 forever. » 
 
 3- yoy. 
 
 The hope of all these blessings firmly es- 
 tablished in our souls is, without doubt, capa- 
 ble of affording us singular satisfaction, and 
 
 Fro). 
 
 of causii 
 
 joy ; be 
 
 good fill 
 
 hope," sc 
 
 in the ui 
 
 if you li 
 
 Lord gi\ 
 
 us a rea! 
 
 " Thi.- 
 
 lot us b 
 
 Royal 1 
 
 day the 
 
 let us 1 
 
 have thi 
 
 of the 
 
 clothed 
 
 deliver 
 
 with hif 
 
 to the 
 
 is the ( 
 
 visibly ' 
 
 which 1 
 
 love, ar 
 
 year. ! 
 
 that th 
 
 the Nc 
 
 happy, 
 
 assurar 
 
*.h Ojtr Lord 
 
 y change ; I await 
 bJL'Ct to so many 
 ses and to death, 
 vices, my mind so 
 
 inert, so inclined 
 
 1 so little touched 
 , my passions so 
 ^ern, and all with- 
 ich fatal marks of 
 iced so much cor- 
 d come to its last 
 
 f these words and 
 5 of hope of our 
 mate ourselves to 
 ; and to give us 
 it will be well to 
 ravishing beauty, 
 ng that of the sun, 
 le immortality of 
 •rents of unspeak- 
 will be immersed 
 
 essings firmly es- 
 ;hout doubt, capa- 
 r satisfaction, and 
 
 From Easier to the Blessed Sacrament. 309 
 
 of causing us to pass our life in very great 
 joy ; because the certain hope of a great 
 irood fills the soul with joy. " Rejoicing in 
 hope," says St. Paul. (Rom. xii. 12.) Rejoice 
 ill the unfailing hope of being eternally happy 
 if you live well. As the resurrection of our 
 Lord gives us this hope, it consequently gives 
 us a reason for this joy. 
 
 " This is the day which the Lord hath made ; 
 let us be glad and rejoice therein," sings the 
 Royal Prophet. (Ps. cxvii. 24.) This is the 
 day the Lord hath made ; let us rejoice and 
 let us leap for gladness on this day. Some 
 have thought these words referred to the day 
 of the Incarnation, when the Son of God 
 clothed himself with our nature that he might 
 deliver us from our miseries and enrich us 
 with his blessings. The Church applies them 
 to the day of our Lord's circumcision which 
 is the octave of his birth when he appeared 
 visibly to the eyes of men, and the first day 
 which he empurpled with his blood for their 
 love, and which also is the opening day of the 
 year. St. Jerome and St. Augustine consider 
 that the words refer to the whole period of 
 the New Law, in which we should be always 
 happy, because wc have tokens and infallible 
 assurances of our beatitude in the future life 
 
310 Practice of Union toith Our Lord 
 
 if we keep God's commandments ; and in the 
 present life that nothing can injure us except- 
 ing sin, but all may be very advantageous to 
 us if we use it well. 
 
 This is why it may be said of Christians 
 with much more truth than an ancient writer 
 said of the Platonists : " We who are of the 
 family of Plato and his disciples, banish from 
 our midst all sadness and discontent, and ad- 
 mit only what is gay, heavenly, and divine." 
 (Apulcius.) Thus St. Paul says to all, as 
 well as to the Philippians : " Rejoice in the 
 Lord always ; again I say, rejoice." (Philipp. 
 iv. 4.) Rejoice always in our Lord ; again 1 
 beg you, rejoice, because you have great rea- 
 son to do so. St. Francis used to tell his 
 religious that it was the business of the devil 
 and his followers who were on the road to 
 hell, to be sad ; but it was for us to rejoice, 
 and to exclude from our hearts sadness and 
 
 grief 
 
 The holy Fathers, however, and the Church 
 generally, understand the words of David to 
 apply to the day of our Lord's resurrection ; 
 therefore the Church frequently repeats them 
 during the octave of that feast, because we 
 have all very great reason to rejoice on that 
 day. There was nothing in the universe that 
 
.rrmriraW i S* 
 
 ( Our Lord 
 
 lents ; and in the 
 injure us exccpt- 
 advantageous to 
 
 aid of Christians 
 an ancient writer 
 e who are of the 
 pies, banish from 
 scontent, and ad- 
 2nly, and divine." 
 . says to all, as 
 
 " Rejoice in the 
 jjoice." (Philipp. 
 ur Lord ; attain I 
 u have great rea- 
 
 used to tell his 
 iness of the devil 
 2 on the road to 
 
 for us to rejoice, 
 earts sadness and 
 
 :r, and the Church 
 ^ords of David to 
 )rd's resurrection ; 
 ntly repeats them 
 feast, because we 
 to rejoice on that 
 1 the universe that 
 
 From Easter to the Blessed Sacrament. 31 1 
 
 had not in our Lord's resurrection a new mo- 
 tive of joy, his Father in heaven, his Mother 
 and his disciples on earth, the saints in limbo, 
 and all men everywhere. St. Peter Damian, 
 writing to Pope Nicholas IL, even says, as 
 coming from Archbishop Hubert, that the 
 damned, in honor of the resurrection of our 
 Lord and the joy it brought to the world, re- 
 ceive every Sunday some diminution of their 
 torments, some alleviation of their pains. This, 
 if true, must be understood of the pains of the 
 senses. 
 
 But what is true and a great cause of joy 
 on the feast of the Resurrection, is that 
 all the faithful, or the greater number, who 
 were in a state of sin, have, in prepartion for 
 this feast, purified their consciences by Con- 
 fession and Communion ; that is, on this 
 day more than on any other of the whole 
 year there are more true Christians, more 
 souls in a state of grace, God has morj ser- 
 vants, the Church more children, Jesus Christ 
 more living members and more brethren. 
 
 For these reasons St. Augustine said that 
 Kaster-day seemed to him mere beautiful than, 
 other days, that the sun appeared to his eyes 
 to shine with a different light, that its aspect 
 was more gladsome than ordinarily ; that the 
 
3 1 2 Practice of Union with Our L'>rd 
 
 stars showed themselves more adorned, moic 
 richly clothed, and the elements were j^ayn- 
 and more joyous. (Serm. 136. de temp.) And 
 to the present time it is the custom in tlic 
 Greek Church for the faithful on Easter morn- 
 ing to joyfully embrace one another, salutin;; ; 
 " Jesus Christ is risen !" and replying : " Yes, 
 he is truly risen !" The signification of this is 
 the argument of St. Paul : We shall rise onu 
 day like him, consequently we should rejoice. 
 Therefore the proper affection and the espe- 
 cial sentiment of Easter-day, and of the whole 
 Paschal season, is a holy joy and a sentiment 
 of divine gladness. Hence TertuUian snid : 
 " From Easter to Pentecost we should rejoice 
 and preserve our souls in a holy gaiety." (L. 
 de Corona mil. c. 3) For the same reason 
 the Church during all this season sings so 
 frequently, and jubilantly echoes her Alleluias. 
 It is our duty, tl -n, to follow her guidance, 
 and to adopt her sentiments, endeavoring to 
 {\11 our souls with a divine joy, and to partici- 
 pate in that immense satisfaction our Lord 
 received in his resurrection, when he beheld 
 himself victorious over all his enemies, cov- 
 ered with sovereign glory, and enjoying a life 
 eternally blessed. This is why he says to 
 us : " That my joy may be in you, enter 
 
 Fro 
 
 thou inl 
 ;ind IMal 
 the Mai 
 i'",astcr, 
 brought 
 chosen 
 Lord hi 
 and led 
 them w 
 cles of j 
 
 ./. Cont, 
 
 That 
 the res 
 mysteri 
 should 
 the joy 
 First 
 ■■great r 
 the coi 
 makes 
 childre 
 walking 
 tcntion 
 
 Joy. 
 
 from tl 
 the ce; 
 
Our Lord 
 
 From Raster to the Blessed Saeramcnt. 3 1 3 
 
 •c adorned, moie 
 c-nts were gayer 
 . dc temp.) And 
 c custom ii\ tlu: 
 on Easter niorn- 
 nothcr, salutin;; : 
 replying : " Yes, 
 ification of this is 
 Nc shall rise one 
 ^c should rejoice. 
 ;ion and the cspe- 
 , and of the whole 
 • and a sentiment 
 TertuUian s^id : 
 we should rejoice 
 iioly gaiety." (L. 
 the same reason 
 \ season sings so 
 loes her AlIe/iiuTS. 
 low her guidance, 
 ts, endeavoring to 
 Dy, and to partici- 
 sfaction our Lord 
 ., when he beheld 
 his enemies, cov- 
 and enjoying a life 
 i why he says to 
 be in you, enter 
 
 thou into the joy of thy Lord." (Jno. xv. 11. 
 and Matt. xxv. ii.) And the Church begins 
 the Mass of the Saturday in the Octave of 
 Kastcr, with these words of David : "He 
 lirought forth his people with joy, and his 
 chosen with gladness." (Ps. civ. 43.) The 
 Lord has brought his people with jubilation, 
 and led his elect with pleasure. He has guided 
 them with songs of gladness and with canti- 
 cles of joy. 
 
 ./. Contempt of the Goods and Evils of this 
 Life. 
 
 That great, solid, and divine joy with which 
 the resurrection of our Lord and the other 
 mysteries of this season embalm our spirits, 
 should cause us to scorn the goods and evils, 
 the joy and the bitterness of this life. 
 
 First, the goods and pleasures : Just as a 
 "great and powerful monarch filled with all. 
 the contentment of earth, as Solomon was, 
 makes no account of the puerile pastime 
 children find in building mud-houses and 
 walking on stilts, so we should pay no at- 
 tention to the trifling goods of this world. 
 
 Joy, says Aristotle, flows into a soul either 
 from the possession of a desired good, or from 
 the certain and sure hope of possessing it. 
 
 a; 
 
1 1 
 
 314 Practice of Union with Our Lord 
 
 Now we have in the picseiit life a hope as 
 certain as the existence of God is, that if wc 
 observe his commandments, we shall enjoy 
 the riches, honors, and great and lastm- 
 pleasures of paradise. Even now every just 
 man possesses the treasures of grace, sancti- 
 fying grace, charity, the theological and moral 
 virtues infused and supernatural, the gifts of 
 the Holy Ghost, and the glory of being a 
 child of God, a brother, coheir, and living 
 member of Jesus Christ, and a companion ol 
 the angels ; goods so great that in compar- 
 ison with the least of them, all the empires 
 all the rici.es, all the magnificence, and all 
 the possessions of earth arc not worth a 
 straw, are not so much as the light of a 
 candle to the rays of the sun. Therefore 
 we have a wonderful reason to rejoice, and 
 to hold in contempt all the goods and all 
 the joys of this life. ^ '^fi 
 
 Were the absolute gift of a hundred mil- 
 lion oi dollars in gold to be made to a man 
 carried away with the love of riches, or if 
 this gift were not bestowed directly, but a 
 promise made that in three weeks he would 
 certainly receive it, who can doubt but that 
 he would feel inexplicable joy, that he would 
 be almost beside himself at the prospect of 
 
 Fro\ 
 
 attaining: 
 and so ( 
 .)vcr. wo 
 trifling s 
 about th 
 i^reater i 
 richer ; 
 are not 
 of them, 
 
 But tl 
 riches, m 
 account 
 very pet 
 some vc 
 still onl 
 renders 
 and of e 
 and cau 
 fused ar 
 you lov 
 knowled 
 true chil 
 of childt 
 and hol( 
 
 Sccon 
 make us 
 us to bi 
 meeknei 
 
 ll 
 
Our Lord 
 
 From Easter to the Blessed Sacrament. 3 1 5 
 
 It life a hope as 
 jod is, that if vvc 
 , we shall enjoy 
 rcat and laslini,' 
 n now every just 
 of grace, sancti- 
 ilogical and moral 
 tural, the gifts of 
 fjlory of being a 
 :oheir, and livinL; 
 J a companion ot 
 : that in compar- 
 i, all the empires, 
 [nificcnce, and all 
 arc not worth a 
 13 the li<^ht of a 
 : sun. Therefore 
 3n to rejoice, and 
 ;he goods and all 
 
 -){ a hundnvl mil- 
 be made to a man 
 re of riches, or if 
 cd directly, but a 
 ;e weeks lie would 
 an doubt but that 
 joy, that he would 
 at the prospect of 
 
 attaining a good so great in his estimation, 
 and so comformable to his desires ? More- 
 iv- r, would he not have reason to scorn a 
 trilling sum of money, would he need to worry 
 about the loss of a farthing ? We have much 
 i;reatcr reason to do the same, since wc are far 
 richer ; and the goods that are promised us 
 are not distant if wc make ourselves worthy 
 of them, because our life is so short. 
 
 l^ut the trouble is we do not appreciate our 
 riches, whence it happens that we make great 
 account of those of earth although they are 
 very petty and uncertain. In this wc resemble 
 some very rich and powerful king, but who is 
 still only a child ; the weakness of his, age 
 renders him incapable of enjoying his wealth 
 and of esteeming the greatness of his fortune, 
 and causes him to weep and cry if he is re- 
 fused an r-,. pie. " O children, how long will 
 you love childishness, and the unwise hate 
 knowledge .'" (Prov. i. 22.) Little children, 
 true children, with the affections and desires 
 of children, how long will you love playthings, 
 and hold wisdom in aversion > 
 
 Secondly, the joy of the Resurrection should 
 make us scorn the evils of this life and enable 
 us to bear them, not only with patience and 
 meekness, but with a certain insensibility, just 
 
3l6 Practice of Union with Our Lord 
 
 as a man whose soul is penetrated with ex- 
 treme pleasure, all dissolved in joy and inun- 
 dated with delight, does not feel the prick ot 
 a pin. 
 
 For this object we should wisely banish all 
 the dark and melancholy thoughts, all the 
 discouragement and mistrust, all the trouble 
 and discontent that may attac!: us, as so many 
 malignant vapors, and divert ourselves with 
 the agreeable thought of the blessings of 
 grace and glory that we may possess now 
 and forever, and say with St. Paul : " Know- 
 ing that he who raised up Jesus will raise us 
 up also with Jesus." (2 Cor. iv. 14.) We be- 
 lieve that he who raised up Jesus will raise us 
 with him, freed from all evils and filled with 
 every good. 
 
 5. Prayers and Riqtwsts. 
 
 We must earnestly pray to our Lord, beg- 
 ging him with great affection to be pleased to 
 rise in us, to accomplish in our interior and 
 e.xterior the effects of his holy and glorious 
 resurrection, and to produce in our soul and 
 body a light, an agility, a subtilty. and an 
 immortality of grace, while we await that of 
 glory. We must pray him to produce in us 
 
t^wMiiaW ili UuLQUnin i'l lii 
 
 // Our Lord 
 
 ictratcd with ex- 
 
 in joy ami inun- 
 
 : feel the prick of 
 
 I wisely banish all 
 thoughts, all the 
 t, all the trouble 
 c!: us, as so many 
 rt ourselves with 
 the blessinfjs of 
 nay possess now 
 t. Paul : " Know- 
 fcsus will raise us 
 iv. 14.) We be- 
 fcsus will raise us 
 Is and filled with 
 
 (quests. 
 
 to our Lord, beg- 
 1 to be pleased to 
 
 our interior and 
 loly and glorious 
 e in our soul and 
 
 subtilty, and an 
 we await that ot 
 to produce in us 
 
 From Easter to the Blessed Saermneitt. 317 
 
 the impressions of virtue and perfection, to 
 .L;ive us the sentiments of piety the faithful 
 received when he appeared to them during 
 the forty days he remained on earth alter his 
 resurrection. We must implon; him to im- 
 press on us the particular grace of his ascen- 
 sion, which consists in an ascension of our 
 souls and an elvation of our sjiirits above all 
 the things of earth, with a true contempt of 
 all tlie honors of the world, its riches and 
 pleasures, as being infinitely '^elow the bless- 
 ings in store for us, and the greatness of a 
 true Christian. 
 
 We should pray and conjure the Holy Ghost 
 to effect in us a new Pentecost, to come to us 
 in the form of a tongue of fire to purify us, to 
 strengthen us, to illumine us, to warm us, to 
 burn and change us, and to reform our tongues 
 in speech and silence. We should supplicate 
 him with all the earnestness possible that, as 
 his seven gifts are absolutely necessary to 
 bring the virtues to perfection, and to enable 
 us to lead lives truly Christian, spiritual, and 
 divine, he would have the goodness, he who 
 is himself essential and personal goodness, to 
 pour them into our souls with abundant pro- 
 fusion. 
 
3i8 Practice of Union zvith Our Lord 
 
 in. -THE VIRTUES. 
 
 /. A Heavenly Life, 
 
 St. Paul says : "As Christ is risen from the 
 dead by the glory of the Father, so wc also 
 may walk in newness of life." (Rom. vi. 4.) 
 As Jesus Christ is risen for the glory of his 
 Father, and by his resurrection to commence 
 a new life, suitable to the dignity of the Sou 
 of God, so we, to imitate him, must live a new 
 life. The word Easter obliges us to it, because 
 it signifies, according to St. Jerome, a change 
 and a passage. St. Bernard says, referring to 
 it: "Our Lord passing to a new life, invites 
 us to follow him, to change our lives." (Bern. 
 Serm. i. de Resurr. Dom.) 
 
 Let us no longer live as we have lived, with 
 thoughts, words, and works that are entirely 
 for earth; but let us live for Heaven. St. 
 Paul says to us, as well as to the Colossians : 
 "If you be risen with Christ, seek the things 
 that are above, where Christ is sitting at the 
 ri<,/ht hand of God. Mind the things that are 
 above, not the things that arc upon the earth. 
 For you are dead, and your life is hidden with 
 Christ in God." (Coloss. iii. I, 2, 3-) You are 
 dead in Jesus Christ to sin and to all the 
 
 Froi 
 
 1 things o 
 with his 
 Assur( 
 the disp- 
 <ible for 
 This is \ 
 of Jesus 
 and we 
 him, a 
 here be! 
 In an 
 [jlory \i 
 things. 
 ;l'hilipr 
 
 surcs, a 
 
 of beini 
 
 tachcd 
 
 'lion. ] 
 
 who w( 
 
 arc livi 
 
 our ric 
 
 tenor c 
 
 profess 
 
 temn, 
 
 things, 
 
 heaver 
 
 If 01 
 
 our Lc 
 
Our Lord 
 
 UES. 
 
 Life. V ' 
 
 is risen from the 
 athcr, so \vc also 
 .-." (Rom. vi. 4.) 
 
 the glory of his 
 ion to commence 
 ignity of the Son 
 1, must live a new 
 s us to it, because 
 Jerome, a change 
 
 says, referring to 
 i new life, invites 
 our lives." (Bern. 
 
 e have lived, with 
 
 that are entirely 
 
 for Heaven. St. 
 
 .0 the Colossians : 
 
 5t, seek the things 
 
 it is sitting at the 
 
 ;he things that are 
 
 ire upon the earth. 
 
 life is hidden with 
 
 I, 2, 3-) You are 
 
 in and to all the 
 
 From Easter to the Blessed Sacrament. 319 
 
 things of the world, and your life is hidden 
 with his in God. 
 
 Assuredly the mcmBers must participate m 
 the dispositions of the head, and it is not pos- 
 sible for them to live separated from its lilo. 
 This is why, having the honor to be members 
 of Jesus Christ, and Jesus Christ being risen, 
 and we risen in him, wc must now lead, '.ike 
 him. a heavenly life, conducting ourselves 
 here below as inhabitants of the other world. 
 In another place, St. Paul tells us : "Their 
 -lory is in their shame, who mind earthly 
 t'hin'^s ■ Our conversation is in heaven. 
 Philipp. iii. 19. 20.) The glory, riches, plea- 
 sures, and all the actions of those who boast 
 of being Christians, and nevertheless are at- 
 tached to the earth, will turn to their contu- 
 sion But our conversation, and that of all 
 who worthily bear this illustrious name and 
 are living members of Jesus Christ, our honors, 
 our riches, our satisfaction, and the whole 
 tenor of our life, prove us to be persons who 
 profess a heavenly life, who value and con- 
 temn. who love and hate, who seek and avoid 
 things, after the fashion of the dwellers in 
 
 "^If one of those blessed souls that rose with 
 our Lord, and united to their bodies, are now 
 
r 
 
 320 Practice of Union with Our Lord 
 
 in heaven, should be permitted by' God to 
 return to earth to live with us, what woukl 
 be his thonghts ? Wliat his affections, his 
 words, and his works ? How would he not 
 scorn gold and silver, precious stones and pal- 
 aces, sceptres and crowns? He would find 
 bitter our sweetest delights, and the most 
 beautiful countenances would appear to him 
 very ugly. He would say to those who would 
 be astonished at his contempt and his senti- 
 ments : I have tasted other delights, I have 
 seen other beauties, I have known other hon- 
 ors and other riches ; all that I behold on 
 earth is only fit to amuse children who have 
 no knowledge of higher things. 
 
 In this sense God says to the Christian soul 
 by his prophet : " I shod thee with violet- 
 colored shoes." (Ezech. xvi. 10.) I have shod 
 thee with the heavenly blue, meaning to tell 
 that soul that its feet, that is its affections, its 
 desires and hopes, should continually aspire 
 to heaven, and that all its steps should lead 
 to that blessed abode. The belief of the 
 Church, which the painters have followed in 
 their pictures, is that our Lady, as an expres- 
 sion of her sentiments elevated above the 
 earth, a sign of her heavenly life, was always 
 clothed in blue. 
 
Our' Lord 
 
 :tccl by God to 
 us, what would 
 s afTections, his 
 V would he not 
 ; stones and pal- 
 He would find 
 and the most 
 appear to him 
 hose who would 
 t and his scnti- 
 delijjhts, I have 
 lown other hon- 
 at I behold on 
 ildrcn who have 
 s. 
 
 le Christian soul 
 lee with violet- 
 o.) I have shod 
 meaning to tell 
 its affections, its 
 ntinually aspire 
 eps should lead 
 c belief of the 
 ave followed in 
 y, as an exprcs- 
 ited above the 
 life, was always 
 
 Frovi Easter to the Blessed Sacrament. 32 1 
 
 On the day of the Ascension, which is an- 
 other mystery of this season, the day when 
 our Lord ascended in body and soul to heaven, 
 the IMessed Virgin and the apostles who were 
 spectators of that admirable triumph, followed 
 him with their eyes, and still closer with their 
 hearts which that glorious conqueror carried 
 with him ; so that thenceforward they led even 
 more than before a life entirely in heaven. 
 Certainly the most noble bearing and the 
 most beautiful posture of the Christian is that 
 of the apostles, accompanying our Lord in his 
 triumph, and keeping the eyes of the soul, its 
 thoughts and affections, inseparably fixed on 
 heaven as the goal of its desires. 
 
 Hence we read of several saints, as St. Fran- 
 cis and his first disciple, the Blessed Bernard 
 of Quintavallc, St. Ignatius, our founder, and 
 others, that they took great pleasure in gaz- 
 ing at the heavens, and spent much time in 
 contemplation of that abode of their felicity, 
 because this gaze and contemplation gave 
 them courage, strength, joy, and a profound 
 contempt of the things of earth. St. Ignatius 
 exclaimed : " Qnatit sordit tcllus cum aehim 
 ispicio .' " " How miserable appear to me the 
 things of earth, and all that is most charming 
 in it, when I consider the heavens, and what 
 
322 Practice of Union ivith Our Lord 
 
 is there prepared for us ! " Theodoret relates 
 that St. Simeon Stylites passed the days and 
 nights upon his column, standing, with liiii 
 eyes and arms raised to heaven, and that lie 
 exhorted the crowds that came to see him, 
 to gaze only at heaven, and to fix there their 
 hearts. The greater part of Christians raise 
 their eyes to heaven only to see what the 
 weather is, which direction the wind comes 
 from ; but they ought to lift their eyes, and 
 look at it' frequently and attentively, as the 
 magnificent palace of their eternal dwelling 
 furnished with glory and riches, and all sorts 
 of delights, the palace God has built, which 
 our Lord has purchased for them, and where 
 their relations and friends aw lit them. 
 
 This heavenly life is the Christian life, the 
 spiritual and divine life which the Holy Ghost 
 inspired to the faithful when he descended 
 upon them on the day of Pentecost, and 
 which he daily inspires to us ; a life in which 
 we are dead to sin, according to St. Paul, and 
 " alive unto God in Christ Jesus " (Rom. vi. 
 ii) ; a life in which we endeavor to make our- 
 selves, like the dead, insensible to a thousand 
 things, in which we value no more than the 
 dead do all that men admire and esteem upon 
 earth ; a life in which we live with interior 
 
'h Our Lord 
 
 Theodoret relates 
 ;sed the days and 
 tanding, with liis 
 iven, and that lie 
 came to see him, 
 
 to fix there their 
 )f Christians raise 
 
 to see what the 
 
 the wind comes 
 ft their eyes, and 
 ttentively, as the 
 
 eternal dwelling 
 hes, and all sorts 
 I has built, which 
 
 them, and where 
 vait them. 
 Christian life, the 
 h the Holy Ghost 
 en he descended 
 f Pentecost, and 
 s ; a life in which 
 gf to St. Paul, and 
 Jesus " (Rom. vi. 
 Ivor to make our- 
 ble to a thousand 
 lo more than the 
 
 and esteem upon 
 live with interior 
 
 From Easter to the Blessed Sacrament. 323 
 
 joy, with peace and tranquillity, amid all the 
 evils that afflict us, resting upon the hope of 
 tlie good things that will one day be ours. 
 
 O happy life ! foretaste of heaven upon 
 earth I Life of God and in God, upon the 
 pattern of the life of Jesus Christ, and con- 
 sequently life of joy, in which the Holy 
 Ghost on Pentecost established the faithful ! 
 Life of peace, which our Lord also after his 
 resurrection wished and gave so many times 
 to his disciples, saying to them: " Pax vo- 
 iiis," Peace be with you ! I leave you peace ; 
 I give you my peace, not that which the world 
 i^ives, and which rests on vain honors, perish- 
 able riches, and the satisfaction of the senses ; 
 but peace of the soul and repose of the spirit 
 amid your afflictions and all the vicissitudes 
 of your mortal life, which is founded on con- 
 tempt of the honors, riches, and pleasures of 
 earth, for it is this contempt which produces 
 this peace and repose. Thus St. Bernard 
 said: "Give me a soul to which contempt 
 of all the things of earth has given peace, 
 and which it has put at rest." (Serm. 74 in 
 Cant,) 
 
 It is thus we must express in our life the 
 nijfstcries of the resurrection and ascension of 
 our Lord, and ardently desire to draw him into 
 
324 Practice of Union with Our Lord 
 
 /" 
 
 roi 
 
 us in these states, so as to imbibe their spirit 
 and bear their marks. For, as we have already 
 said, wc must represent in ourselves the mys- 
 teries of our Lord, if we wish to receive thi-ir 
 fruits. 
 
 St. Augustine says : " All that was done on 
 the cross of our Lord, at his burial, in his 
 resurrection, and his ascension into heaven, 
 was intended to be reproduced spiritually, not 
 only in words but in effects, in the Christian's 
 life on earth." Then, explaining himself in 
 detail, he continues : 
 
 " For it has been said by St. Paul, speaking 
 of the cross, that those who make profession 
 of being disciples of Jesus Christ, have cruci- 
 fied their flesh with their vices and concu- 
 piscences. Speaking of the sepulture of our 
 Lord, ho says : We have by baptism been 
 buried with Jesus Christ to die to sin. Of his 
 resurrection : As Jesus Christ rising from the 
 dead with the immortal and glorious life he 
 received from his Father, lived after his resur- 
 rection differently from before, in like manner 
 we, 'after his example, forsake our former life, 
 despoil ourselves of our old habits, to lead a 
 new life. Finally, as regards the ascension, 
 the apostle said : If you be risen with Jesus 
 Christ, make it appear by seeking and tasting 
 
 the thin 
 Chrii'.t is 
 !iot thos 
 Til us : 
 .iiid line 
 graven 11 
 life, as it 
 buried, r 
 
 One of 
 tions th: 
 by the IT 
 ardent 1 
 There ai 
 this lovt 
 were, jus 
 of his inl 
 of his ri: 
 lion rem 
 and thcr 
 tlie worl< 
 
 These 
 ill Psalm 
 tcrpretat 
 sal Chur 
 power 01 
 resurrect 
 
'i Our Lard 
 
 Tibibc their spirit 
 i we have already 
 irselves the mys- 
 i to receive their 
 
 that was done on 
 lis burial, in his 
 ion into heaven, 
 :d spiritually, not 
 in the Christian's 
 linins^ himself in 
 
 t. Paul, speaking 
 make profession 
 hrist, have cruci- 
 ices and concu- 
 sepulture of our 
 ly baptism been 
 ie to sin. Of his 
 : rising from the 
 1 glorious life he 
 d after his resur- 
 i, in like manner 
 e our former life, 
 habits, to lead a 
 s the ascension, 
 risen with Jesus 
 king and tasting 
 
 From Raster to the Blessed Saentinent. 325 
 
 the things which are in heaven, where Jesus 
 Christ is seated at the right hand of God, and 
 not those of earth." (Kuchir. c. 53.) 
 
 Thus the Christian should bear the features 
 ;ind lineaments of our Lord's mysteries en- 
 ;4raven upon his person ; and should be in his 
 life, as it were, an image of Jesus Clirist dead,. 
 Iniried, risen, and ascended into heaven. 
 
 3. Life of I^ove toivard our Lord. 
 
 One of the principal and most suitable affec- 
 tions that should be produced in our heartS' 
 by the mysteries of the Paschal season, is an 
 ardent love toward our Lord Jesus Christ. 
 There are two powerful reasons to enkindle 
 tliis love, namely : the death he has, as it 
 were, just suffered for us, with its testimonies 
 of his infinite love ; and the ravishing beauty 
 of his risen body, which, without contradic- 
 tion renders him the most beautiful object, 
 and therefore the most worthy of love, in all 
 the world. 
 
 These two reasons were indicated by David 
 in Psalm XCIL, which, according to the in- 
 terpretation of the Fathers and of the univer- 
 sal Church, treats of the beauty, glory, and 
 power our Lord acquired by his death and 
 icsurrection. " Dominiis regnaiit, deeorum 
 
 28 
 
3^6 Practice of Union with Our Lord 
 
 indutus t.f/"— The Lord hath reigned, he is 
 clothed with beauty and glory. '' Dominns 
 rr,<ri,a7'it "—the Lord hath reigned— and is be- 
 come King and absolute Lord ; first, over all 
 his enemies, whom he has subjugated and con- 
 •quered forever ; and secondly, over men, whom 
 he has gained to his kingdom by his love and 
 benefits. But how has he reigned } " Doini- 
 nus resnavit a ligno," sings the Church. The 
 Lord hath reigned by the wood of his cross, 
 or by dying, and by his death he has made 
 himself the victor over death in his resurrec- 
 tion. ''Decorum indutus cst"—\\c has been 
 clothed with sovereign beauty, with most ra- 
 diant glory, and with every attraction. Thesc 
 two motives are doubtless very efficacious to 
 cause us to love our Lord perfectly, and to 
 ■experience toward him all the sentiments ex- 
 pressed by the Spouse in the Hook of Can- 
 ticles. 
 
 Let us now consider the first of these mo- 
 tives, the passion and death our Lord was 
 pleased to endure for our salvation. It obliges 
 us to love him by every title of justice ; for, in 
 the first place, he has purchased us at the 
 price of his blood, so that our bodies, our 
 souls, our hearts, and our affections no longer 
 belong to ourselves, but to him. ■ " You are 
 
 Fro 
 
 not you 
 bought 
 V'ou are 
 has pun 
 l)lacc, if 
 the exc 
 death h 
 force us 
 powcrfu! 
 is extre 
 not to b 
 ly. For 
 followini 
 us with 1 
 of Christ 
 died for 
 now liv( 
 died for 
 of Jesus 
 when we 
 they wh 
 love, rcii 
 for him ) 
 St. Be 
 when he 
 am, and 
 leated i 
 am I not 
 
Our Lord 
 
 1 reigned, he is 
 ory. " J^omi/iits 
 jned — and is bc- 
 d ; first, over all 
 lugated and con- 
 over men, whom 
 I by his love and 
 gned ? " Dovii- 
 ,10 Church. The 
 Dod of his cross, 
 tth he has made 
 I in his resurrec- 
 t" — he has been 
 y, with most ra- 
 ttraction. These 
 jry efficacious to 
 perfectly, and to 
 le sentiments ex- 
 ne Book of Can- 
 
 rst of these mo- 
 h our Lord was 
 i^ation. It obliges 
 
 of justice ; for, in 
 :hased us at the 
 ; our bodies, our 
 ections no longer 
 
 him. • " You are 
 
 From Raster to the Bksscd Sacrament. 327 
 
 not \our own," says St. Paul, "for you are 
 bought with a great price." (I. Cor. vi. 19, 20.) 
 You are not your own, but belong to him who 
 has purchased you so dearly. In the second 
 place, if we did not of right belong to him, 
 the excessive love he has borne us, and the 
 death he has suffered for our sakcs, should 
 force us to love him ; inasmuch as the most 
 powerful motive for love is love itself, and it 
 is extremely difficult and almost impossible 
 not to be won by a person who loves us deep- 
 ly. For this reason, the same apostle in the 
 following words excites the Corinthians, and 
 us with them, to love our Lord : " The charity 
 of Christ presseth us ; judging this, that Christ 
 died for all, that they also who live may not 
 now live to themselves, but unto him who 
 died for them." (ll. Cor. v. 14, 15.) The love 
 of Jesus Christ urges us and does us violence, 
 when we consider how he died for all, so that 
 they who live, grateful for such an excess of 
 love, may no longer live for themselves, but 
 for him who has given his life for them. 
 
 St. Bernard expresses the same sentiment 
 
 when he writes : '.' If I owe to our Lord all I 
 
 am, and am bound to love him because he has 
 
 reated me, what do I not owe him, and how 
 
 am I not obliged to love him for having crea- 
 
328 Practice of Union ivith Our Lord 
 
 Fn 
 
 ted me anew, and in such a manner ! " (Tr. 
 de dilig'. Deo.) In another place he says: 
 " It is true that the benefit of creation, that 
 of preservation, and so many others which our 
 Lord has bestowed, and continues to bestow 
 upon me, are powerful motives to incite me to 
 love him ; but there is another that urges me 
 still more, since it affects me more sensibly 
 and fires me more intensely than aught, else. 
 It is, O g-ood Jesus, the chalice of bitterness 
 thou hast drunk for us and our redemption 
 that renders thee amiable to our hearts ; for 
 this sovereign benefit and this incomparable 
 testimony of thy love, carries away and most 
 powerfully ravishes ours, most sweetly attracts 
 our affection, most justly exacts it, most 
 closely binds it, and most strongly touches 
 it." (Serm. 20, in Cant.) 
 
 Verily, if a wise, virtuous, and valjant prince, 
 one endowed with all perfections of body and 
 mind, had taken up arms in your interest, to 
 defend your honor that wicked tongues had 
 sullied, to deliver you from infamy, poverty, 
 and a cruel prison, and to elevate you to 
 sovereign honors, exceeding great riches, and 
 a most happy liberty ; and if, in combating 
 your enemy who had caused you all these 
 misfortunes, he had been put to death, and 
 
 not onl 
 liierced 
 Ijlood : 
 you woi 
 the rem 
 most ar 
 he were 
 peasant 
 whethei 
 would n 
 tal, and 
 ings he 
 place, ) 
 whethei 
 Assurec 
 underst; 
 Lord, h 
 he hold 
 and ha; 
 you. 
 
 "'ri)}.;ot 
 The I 
 
 sings th 
 in the 1 
 says : " 
 
Oitr Lord 
 
 From Eastt-r to the Blissrd Sitcrameiif. 329 
 
 manner!" (Tr. 
 place he says : 
 Df creation, that 
 )thcrs which onr 
 tinucs to bestow 
 i to Incite me to 
 T that urges me 
 e more sensibly 
 than aiif^ht. else. 
 ice of bitterness 
 our redemption 
 our iiearts ; for 
 is incomparable 
 away and most 
 sweetly attracts 
 :xacts it, most 
 trongly touches 
 
 d valjant prince, 
 ons of body and 
 ^our interest, to 
 ed tongues had 
 nfamy, poverty, 
 elevate you to 
 jreat riches, and 
 if, in combating 
 \ you all these 
 t to death, and 
 
 not only put to death, but left on the fuld 
 pierced with wounds and covered with his 
 blood : I ask you, in the first place, wluther 
 you would not consider yourself obliged during 
 the remainder of your life to love this prince 
 most ardently, to love this benefactor, even if 
 he were not a prince, but merely an humble 
 peasant? I ask you, in the second place, 
 whether, in case you did not love him, you 
 would not deem yourself most ungrateful, bru- 
 tal, and unworthy of the life, honor, and bless- 
 ings he had restored to you? In the third 
 place, whether you could help loving him, 
 whether you could help thinking of him? 
 Assuredly, no. \'ow, from this you can 
 understand your jjosition in regard to our 
 Lord, how you should act toward him, since 
 he holds the position of this prince to )ou, 
 and has even infinitely greater claims upon 
 you. 
 
 " i\fors ct vita dmllo conjlixcre miranJo ; 
 Ditx vit(r mor/utis, rcgiuit Thus." 
 
 "Together, Death and Life in a strange conflict strove ; 
 The Prince of Life, wlio died, now lives and reigns," 
 
 sings the Church in the Prose of Easter ; and 
 in the Preface of the Mass of Easter-day she 
 says: '■'Mortem nostrum moricndo dtstruxitr 
 
330 Practice of Union with 0»r Lord 
 
 By dyiiifj he has destroyed our death, and 
 fouRht and defeated all our enemies. 
 
 To pass to the second motive for love of 
 our Lord, namely, his beauty and perfections. 
 The Royal Prophet siys : " He is clothed with 
 Ijcauty" (Ps. xcii. l) ; and in another place : 
 " His glory is great in thy salvation ; glory 
 and ptreat beauty shalt thou lay upon him," 
 (I's. XX. 6.) Oh ! how {jreat was his glory 
 when by thy power''thou didst save him from 
 lieath and deliver him from the tomb. Thou 
 didst clothe him witli majesty and give him a 
 wondrous beauty. This is what St. Paul wrote 
 to the Hebrews : " We see Jesus for the suffer- 
 ings of death, crowned with glory and honor." 
 (Hebr. ii. 9.) We know that Jesus as the 
 recompense of his death, is now crowned with 
 glory and hor.or, for in Psalm VHI. we find 
 these words: "Thou hast crowned him with 
 glory." (Ps. viii. 6.) 
 
 Our Lord bc'ng so admirably beautiful, and 
 radiant with such great glory and so many 
 perfections, is undoubtedly the object most 
 worthy of love in all the world, and con- 
 sequently the one we ought to love above 
 everything and with the whole strength of 
 our affections. We know and learn from too 
 many examples the immense power physi- 
 
 Fron. 
 
 lal beaut 
 slioidtl b( 
 ing beaul 
 kust of tl 
 should dc 
 to the e) 
 such gren 
 ,ill would 
 would sv 
 if we ma 
 mortal b 
 fects, an 
 mortal i: 
 same, an 
 unequale( 
 desire to 
 from all 
 forsake a 
 uich a s] 
 an object 
 Now, tl 
 would be 
 ous inipr 
 have rec 
 should w 
 surpassin 
 excels tl 
 
Our Lord 
 
 our death, and 
 
 icmies. 
 
 tive for love of 
 
 and perfections. 
 
 e is clothed with 
 
 1 another phice : 
 
 alvation ; glory 
 
 lay upon him." 
 t was his glory 
 t save him from 
 he tomb. Thou 
 
 and ^ive liim a 
 it St. Paul wrote 
 HIS for tlic suffcr- 
 lory and honor." 
 It Jesus as the 
 »vv crowned vvith 
 Ti VIII. we find 
 owned him with 
 
 ly beautiful, and 
 ■y and so many 
 ;he object most 
 vorld, and con- 
 : to love above 
 ole strength of 
 i learn from too 
 e power physi- 
 
 From Raster to the Blessed Sacrament. 33 1 
 
 cal beauty exercises over minds ; what then 
 should be the effect of our Lord's unsurpass- 
 iiig beauty on our minds and hearts.' If the 
 Uast of the blessed, who is united to his body, 
 should descend here below and become visible 
 to the eyes of men, his beauty wouhl excite 
 .such great astonishment and admiration, that 
 all would be in transports and raptures ; they 
 would swoon, languish, pine away, and die, 
 if we may so speak, at his feet. For if a 
 mortal beauty sometimes produces tiiese ef- 
 fects, an immortal, compared to which the 
 mortal is nothing, would doubtle?>s do the 
 same, and in a much greater degree ; such 
 imequaled beauty would create so violent a 
 desire to behold it, that people would hasten 
 from all directions and all countries, would 
 forsake all, leave every occupation, to enjoy 
 :,uch a spectacle, to gaze upon so ravishing 
 an object. 
 
 Now, if the beauty of the least of the blessed 
 would be capable of producing such marvel- 
 ous impressions upon men who would never 
 have received from it any other good, how 
 .should we not be impressed by the infinitely 
 surpassing beauty of our Lord, which infinitely 
 excels theirs, our Lord who by the innumer- 
 
332 Practice of Union with Our Lord 
 
 able benefits he has conferred upon us, merits 
 all the love of our hearts. 
 
 Let us remark that the greatest miracle of 
 beauty tluit was ever known is our Lord Jesus 
 Christ, because he possesses the three most 
 beautiful things. His sacred body is unques- 
 tionably the most beautiful and most pleasing 
 of all Ijodies; his holy soul the most excellent 
 of all souls, and endowed with the most per- 
 fect of minds ; and his divinity is the beauty 
 of beauties, in comparison with which all cre- 
 ated beauties are only as the stars before the 
 sun, nay, even seem like visions of ugliness. 
 
 These two reasons ougiit to kindle in our 
 hearts ardor and zeal for our Lord, and cause 
 us to lead a life of love for him, as he has led 
 a life ofloye for us ; and as a means to this 
 life we should. frequently think of him, sigh 
 for him, and produce acts of the love of i:)re- 
 ferencc, of the love of complacency, of good 
 will, of aspiration, and others, and should seek 
 only his interests through the motive of love 
 for him. 
 
 The floly Spirit, whom St. Peter calls the 
 Spirit of Christ (l Peter i. ii), and whom our 
 Lord calls his Spirit, because he proceeds from 
 him as well as from the I'^ather (Jno. xv. 26 ; xvi. 
 
 13). a' 
 tiie IT 
 
 person 
 hearts 
 and en 
 i^ a 1; 
 law, a; 
 >vords, 
 saying 
 fcrencc 
 is little 
 old la- 
 love, V 
 niandn 
 phatic 
 all our 
 We ac 
 iiur Lo 
 and in 
 is man 
 he is tl 
 approa 
 sonalK 
 \>'ith U! 
 md Bl 
 thousa: 
 lie con: 
 
nth Our Lord 
 rred upon us, merits 
 
 greatest miracle of 
 vn is our Lord Jesus 
 scs the three most 
 red body is iiiiques- 
 1 and most pleasing 
 1 the most excellent 
 with the most per- 
 vinity is the beauty 
 
 with vvhicli all crc- 
 the stars before the 
 isions of ugliness, 
 lit to kindle in our 
 )ur Lord, and cause 
 
 him, as he has led 
 as a means to this 
 
 think of him, sigh 
 
 of the love of pre- 
 mplaccncy, of good 
 ;rs, and should seek 
 
 the motive of love 
 
 St. Peter calls the 
 ii), and whom our 
 se he proceeds from 
 ler (Jno. XV. 26; xvi. 
 
 From Easter to the Blessed Sacrament. 333 
 
 13), and Christ has merited for us his coming : 
 tiie Holy Spirit, who is love in essence and in 
 person, on the day of Pentecost inflamed the 
 hearts of the- faithful with love for our Lord, 
 <ind engraved in their souls the new law, which 
 is a law of love differing only from the old 
 law, as St. Augustine said, by these two short 
 n'ords, Tivuyr et Amor— Fear and Love ; a 
 saying that St. Thomas repeats : " The dif- 
 ference between the old and new Testaments 
 is little — fear and love." (In. c. 13, Jno.) The 
 old law was a law of fear ; the new is one of 
 love, which enjoins as its first and chief com- 
 mandment, and in a manner much more em- 
 phatic than in the old law, to love God with 
 ;ill our strength, and our neighbor as ourselves. 
 We accomplish this perfectly when we love 
 our Lord, because he is in the first place God, 
 ;md in the second place our neighbor, since he 
 s man, and the most important of men ; and 
 he is the first of our neighbors, because he has 
 approached so near us, has united himself per- 
 sonally to our nature, and daily unites himself 
 \v'ith us in the adorable Sacrament of his Body 
 ind Blood, and because he comes to us in the 
 thousands and thousands of blessings which 
 lie constantly lavishes upon us. 
 
334 Practice of Union with Our Lord 
 
 ?. Firmness and Pcrsci'crancc in this Heav- 
 enly Life, and in this Life of Ar^rr. 
 
 This is wliat ve should learn from our Lonl 
 risen, of whom Sc. Paul says : "Christ risiiv^^ 
 a^ain from the dead, dieth now no more ; death 
 shall no more have dominion over him." (Rom. 
 vi. 9.) He is in a state of inviolable stability, 
 of immortal life. We likewise, having formed 
 the design of risinjj with our Lord, and by our 
 resurrection of leadint^ a heavenly life, a life 
 of love toward this same Lord, must not give 
 up and return to creatures, to our affec»:ion 
 for the things of earth. 
 
 Let us remember that our Lord's resurrec- 
 tion is an everlasting resurrection, and that 
 the Passover is a passage, a transition, not a 
 return, as St. Btrnard explains when he says: 
 "Jesus Christ, to-day while we celebrate the 
 Feast of his Resurrection, has not returned to 
 the tomb, but is still risen ; has not gone 
 back, but has passed onward ; has not lin- 
 gered behind, but has hastened forward. The 
 word Easter declares this by its very mean- 
 ing, for it signifies passage, not return. The 
 country of Galilee whither the disciples re- 
 paired to meet their risen Lord, also ex- 
 presses by its name, not a drav.'ing back, but 
 
 / 
 
 an ad 
 
 that \ 
 
 tion c 
 
 returi 
 
 in vir 
 
 Th^ 
 
 the g 
 
 the ii 
 
 progr 
 
 and 1 
 
 rise t 
 
 anew 
 
 rose 
 
 and 
 
 need 
 
 tomb 
 
 wrap 
 
 cessa 
 
 whic 
 
 recti' 
 
 our ; 
 
 dive; 
 
 agaii 
 
 deav 
 
 St 
 
 in g 
 
 alon 
 
 wha 
 
vith Our Lord 
 
 raiicc in this Ucav- 
 s Life of L.o-.'c. 
 
 learn from our Lord 
 ivs : " Christ risiiv,; 
 now no more ; dcalh 
 an over him." (Rom. 
 " inviolable stability, 
 wise, having formed 
 ur Lord, and by our 
 heavenly life, a life 
 Lord, must not give 
 es, to our affection 
 
 our Lord's resurrec- 
 lurrection, and that 
 ;, a transition, not a 
 )lains when he says : 
 !le we celebrate tlic 
 has not returned to 
 5en ; has not gone 
 ward ; has not lin- 
 tened forward. The 
 3 by its very mean- 
 je, not return. The 
 er the disciples re- 
 sen Lord, also ex- 
 a drav/ing back, but 
 
 From Easter to the Blessed Sacrament. 335 
 
 an advance. What shall we reply to this, save 
 that we take away from the sacred resurrec- 
 tion of our Lord its name of Easter, when we 
 return to our vices instead of advancing more 
 in virtue .' " (Serm. i, do Resurr.) 
 
 The difference between the resurrection of 
 the good and of the bad, of the perfect and 
 the imperfect, is that the former constantly 
 progress in the virtuous life already begun, 
 and the latter readily draw back ; the former 
 rise to die no more, the latter rise but to fall 
 anew beneath the power of death. Our Lord 
 rose to an immortal life, as a sign of which, 
 and to show that he would have no more 
 need of it, he left his winding-sheet in the 
 tomb. When Lazarus rose he was still 
 wrapped in his because it would again be ne- 
 cessary to him ; and in fact .he died again ; 
 which should teach us that when our resur- 
 rection is made in our burial-clothes, I mean 
 our passions and bad habits with no effort to 
 divest ourselves of them, we will easily fall 
 again and return to our vices. Therefore, en- 
 deavor to rise as our Lord did. 
 
 St. Bernard says : " Virtue and perseverance 
 in good works is that perseverance to which 
 alone the crown is promised and given. For 
 what does it profit to be good, wise, and 
 
33'^ Practice of Union ivith Our Lord 
 
 strong, if wc do not continue to be so, if w.' 
 do not preserve our goodness, wisdom, and 
 strength to the end ?" (De Pass. Dom. c. 14.; 
 What use is it to have well commenced, \i\\v 
 finish badly? Saul, Solomon, and Judas, all 
 made good beginnings ; but how did they 
 end? The first killed himself; the second 
 fell into idolatry ; and the third, after having 
 sold the Saviour of the world, hanged himself. 
 It is not enough to begin well, but it is all to 
 end well. Thus St. Jerome says: "We do 
 not regard in a Christian how he commences, 
 but how he finishes." Of a truth, it helps very 
 little toward the winning of a prize, to have 
 begun the race well if we do not press on to 
 the end of the course. 
 
 For this reason our Lord tells us : " He that 
 shall persevere unto the end, shall be saved " 
 (Matt. X. 22) ; and he alone shall be saved. 
 In the Bookof Ecclesiasticus we read : " Woo 
 to them that have lost patience, and that have 
 forsaken the right ways." (j.^ccl. ii. 16.) Woe 
 to them that have retired from the race, that 
 liave lost their constancy, that have given up 
 their e.x:crcises of devotion, that have turned 
 aside from the right path. This turning aside 
 and this inconstancy can only be most hurtful 
 to them. As a traveler advances on his road 
 
 only 
 
 we m; 
 
 b)- pe 
 
 'But 
 
 nf the 
 
 applic 
 
 the m 
 
 and c 
 
 grows 
 
 and s 
 
 and w 
 
 asleep 
 
 courag 
 
 and c- 
 
 this pt 
 
 joyful! 
 
 Let 
 
 selves 
 
 to our 
 
 he did 
 
 it. Tl 
 
 him c( 
 
 lulievc 
 
 tlie CO: 
 
 niainec 
 
 ascend 
 
 Cin-ist 
 
 no one 
 
Our Li'fd 
 
 : to be so, if w: 
 :.ss, wisdom, ami 
 Pass. Dom. c. 14.; 
 :ommcnced, if wc 
 n, and Judas, all 
 t how did thuy 
 it'lf ; the second 
 lird, after havinL,^ 
 , hanged himself. 
 1, but it is all to 
 says : " We do 
 V he commences, 
 uth, it helps very 
 a prize, to have 
 not press on to 
 
 lis us : " He that 
 shall be saved " 
 shall be saved, 
 we read : " Woe 
 :e, and that have 
 Iccl. ii. 16,) Woe 
 )m the race, that 
 it have given up 
 hat have turned 
 his turning aside 
 r be most hurtful 
 noes on his road 
 
 From Easttr to the Blessed Sacrament. 337 
 
 only by walking and continuing to walk, so 
 we make progress in the way of virtue only 
 bj- persevering. 
 
 But as this perseverance, this continuation 
 of the same efforts, of the same attention and 
 application to our exercises of piety, is one of 
 the most difficult things for our virtue, feeble 
 and changeful as it is, it easily rela.xes ami 
 grows cold. Therefore wc must reanimate 
 and strengthen it with great care and skill, 
 and when it is in some degree benumbed and 
 asleep, we must awaken it, spurring and en- 
 couraging ourselves by some powerful reason, 
 and especially by insisting on the necessity of 
 this perseverance in order to pursue again, and 
 joyfully, our road, and to continue our course. 
 Let us consider, in order to establish our- 
 selves in this important truth, what was said 
 to our Lord as he hung on his cross, and what 
 he did. Here is what St. Bernard says about 
 it. The Jews had cried out to our Lord : Let 
 him come down from the cross and we will 
 b lieve in him ! This holy father says : " On 
 the contrary, he did not come down, but re- 
 mained and died thereon, so that he might 
 ascend to heaven. Let us- who follow Jesus 
 Christ our Head, in like manner hearken to 
 no one, neither to flesh, nor blood, nor to any 
 
3^8 Practice of Union zvitli Our Lord 
 
 spirit that would persuade us to come down 
 from the cross. Let us remain on the cross, 
 1-t us die on the cross, and let us be taken 
 down as he was, only by the hands of others, 
 and not by our own levity and inconstancy. 
 (Serm. i. deResurr.) 
 
 But as this unfailing constancy in i^ood and 
 even unto death, and the grace of final per- 
 severance upon which our salvation absolutely 
 depends, are very great gifts of God, which 
 we are incapable of meriting any more than 
 the first grace, we must earnestly beg them 
 of God by all that can move him, especially 
 by the perseverance and holy death cf his 
 
 Son. 
 
 St. Cyprian and St. Augustine say that be- 
 cause the gift of perseverance is the most im- 
 portant of all gifts, our Lord composed the 
 Lord's Prayer, which wc repeat many times 
 every day, particularly to make us ask God 
 for perseverance, and to obtain it from his 
 mercy, and this they prove by the followin- 
 details (Cypr. L. de orat. Dom.— Aug. L. dc 
 dono Persev. c. 2) : 
 
 The first petition is: "ILallowed be thy 
 name." 'In this petition we do not ask God, 
 say these saints, to be sanctified in himself by 
 
 Fr 
 
 our pra 
 tity, bu 
 been sn 
 ever co 
 tificatic 
 beg hii 
 and nis 
 sion th 
 bestow 
 
 " Th; 
 this pe 
 virtue 
 cessary 
 
 " Th 
 heaven 
 words : 
 and 'by 
 pray G 
 both h 
 adds, n 
 would 
 
 "Gi\ 
 this pt 
 this d; 
 veranc 
 to Jcsi 
 charist 
 
•til Our Lord 
 
 us to come down 
 main on the cross, 
 J let us be taken 
 c hiinds of others, 
 
 and inconstancy." 
 
 stancy in (rood and 
 grace of final per- 
 ^alvation absolutely 
 ;ifts of God, which 
 ing any more than 
 ;arnestly beg them 
 ove him, especial 
 holy death cf his 
 
 Justine say that be- 
 .nce is the most im- 
 Lord composed the 
 repeat many times 
 ) make us ask God 
 obtain it from his 
 ve by the foUowiuf; 
 . Dom.— Aug. L. do 
 
 " Hallowed be thy 
 ive do not ask God, 
 ictified in himself by 
 
 From Easter to the Blessed Sacrament. 339 
 
 our prayers, since he is already infinite sanc- 
 tity, but to be sanctified in us ; that we having 
 been sanctified by the waters of baptism, may 
 ever continue so. We pray him that this sanc- 
 tification may remain inviolable in us. We 
 beg him continually, wc supplicate him day 
 and night to preserve in us without intermis- 
 sion the life of grace which his goodness has 
 bestowed upon us. 
 
 " Thy kingdom come." It is clear that in 
 this petition we ask for final perseverance in 
 virtue and grace, since this is absolutely ne- 
 cessary to reach God's kingdom. 
 
 " Thy will be done on earth as it is in 
 heaven." St. Cyprian thus explains these 
 words : by earth he understands our bodies, 
 and 'by heaven our souls ; and he says tliat we 
 pray God to give us grace to accomplish with 
 both his holy will This will, St. Augustine 
 adds, must be fulfilled to the end by him who 
 would attain beatitude. 
 
 "Give us this day our daily bread." Upon 
 this petition St. Cyprian remarks ; " We ask 
 this daily bread to obtain the gift of perse- 
 verance, for fear lest,. being united by grace 
 to Jesus Christ, and daily receiving the Eu- 
 charist as the food of salvation, we should 
 

 340 Practice of Union with Our Lord 
 
 commit sr)mc mortal sin whicli would iciulcr 
 us unworthy to partake of that heavenly 
 bread, and so would separate us from thr 
 body of Jesus Christ." 
 
 " Forgive us our trespasses as we forgive 
 them that trespass against us." These two 
 saints consider that this petition does not re- 
 gard final perseverance ; but others think it 
 has reference to that grace, because as sin i-. 
 more than anything else an obsfacle to per- 
 severance, inasmuch as it deprives the soul 
 of sanctifying grace, diminishes actual graces, 
 and thus takes from the soul the power of 
 persevering, so they deem the pjirdon of it 
 necessary in order to avoid further sin, to 
 overcome temptations, to practice good works, 
 and persevere in them to the end. 
 
 "And lead us not into temptation, but 
 deliver us from evil." St. Augustine says : 
 What else do we ask by this prayer, but to 
 persevere and die in holiness } 
 
 As final perseverance is the gift of gifts upon 
 which depends the .security of our eternal hap- 
 piness, and as the Lord's Prayer was com- 
 posed principally to ask .and obtain it of God, 
 let us remember to make it one of our chief 
 intentions when we repeat this prayer. 
 
 The 
 
 the Si 
 incdit; 
 tivc L 
 vciy s 
 
 Sec 
 
 "I 1 
 the la? 
 my ho 
 
 having 
 now \\\ 
 lay an 
 his ho 
 strcngi 
 " Bu 
 JO)' in 
 strengt 
 feet of 
 me up 
 (Hab. 
 will in 
 
7/ Our Lord 
 
 hicli would render 
 of that heavenly 
 rate us from the 
 
 ises as wc forgive 
 : us." These two 
 tition does not ro- 
 ut others think it 
 , because as sin is 
 n obsfacle to per- 
 deprives the soul 
 shes actual graces, 
 joul the power of 
 
 the p3,rdon of it 
 )id further sin, to 
 Mctice good works, 
 le end. 
 
 o temptation, but 
 , Augustine says : 
 his prayer, but to 
 ;s.? 
 
 le gift of gifts upon 
 of our eternal hap- 
 
 Praycr was com- 
 \ obtain it of God, 
 it one of our chief 
 this prayer. 
 
 From Easter to the Blessed Sacrament. 341 
 
 IV.-MKl)ITATir)\s. 
 The.se should be made on the mysteries of 
 the season. The author refers to several 
 meditations in a work called " T/ie Illumina- 
 tive Life of Jesus in the Desert," as being 
 very suitable to enkindle love for our Lord. 
 
 v.— READING. 
 Sec this heading in Chapter III. 
 
 VI.— ASPIRATORV VERSES. 
 
 " I know that my Redeemer liveth, and in 
 the last day I shall rise out of the earth ; this 
 my hope is laid up in my bosom." (Job. xi.v. 
 25. 27.) I believe that my Redeemer, after 
 having passed through the pangs of death, is 
 now living, and that I shall rise at the last 
 (l;iy and shall see him with my eyes. I bear 
 this hope in my breast and in my spirit, and it 
 strengthens and consoles me. 
 
 " But I will rejoice in the Lord, and I will 
 joy in God my Jesus. The Lord God is my 
 strength, and he will make my feet like the 
 feet of harts ; and he, the conqueror, will lead 
 me upon my high places singing psalms." 
 (Hab. iii. 18, 19.) Let others rejoice if they 
 will in the perishable things of this life ; as 
 
342 Practice of Union with Our Lord. 
 
 f r nic I will rejoice because our Lord is men. 
 tdb; hi resurrection gives mc hopc of ns- 
 
 „Hl my Saviour, that 1 rest a 1 my 
 
 :^^L^;rtvin. himself conc^crcadeat 
 he will give mc i;racc to conquer u, and nv n 
 rlise mc up to hi^h things and to my beat- 
 ;:d:.:herl I shaU sing canticles of pnuse ana 
 
 ^'?: Thou art beautiful above the sons of men. ' 
 (Ps xliv. 3.) The Lord my bav.our .s beau 
 Sul above the children of men; he has far 
 greater attractions and charms th.ncreatu.cs 
 
 ^"'"persevere under discipline." (Heb xii. ;■) 
 P.jev^^ constantly in your -ercses o 
 a^loUon. and be exact to perform them wUh 
 
 care and fruit. „ ^^.j 3,^ 
 
 "Remember Lots wne. ^ ,■,,,,.,1 her 
 rcmen.ber Lot's wife, who havmg tu ntd h 
 U: do look back at the city of bodom a 
 
 ri h.vin^^ kept on her way as she ought was 
 :m>d "-d oL the spot and changed n. o . 
 
 Xr of salt, to teach us perseverance, to 
 
 make us wise at her expense. 
 
 Th 
 
 Jesus 
 the b 
 his I 
 tare 
 iiiiior 
 his E 
 ^A itt 
 
h Our Lord. 
 
 z our Lord is risen, 
 cs mc liopc of ris- 
 s in Jesus, my C"..k1 
 St all my contcnt- 
 s. The Lord (jod 
 1 yivc mo the feet 
 [f conquered death, 
 :onquer it, and will 
 s and to my beati- 
 nticlcs of praise and 
 
 ve the sons of men." 
 Tiy Saviour is bcau- 
 of men ; he has far 
 larms tli;\n creatures 
 
 plinc." (Heb. xii. 7) 
 
 your exercises of 
 
 perform them with 
 
 "e." (Luke xvii. 32) 
 no having tinned her 
 le city of Sodom, and 
 vay as she oui^ht, was 
 ; and changed into ;• 
 us perseverance, to 
 icnse. 
 
 CHAPTER VII. 
 
 PR.\(. rUF, OF UNION WITH OUR LORD IN 
 
 Tin: MVSTKRV OF thf: kuciiarist from 
 
 THK FliAST OF Tin; lU.FSSFD SACRAMENT 
 TO 1 UK MONTH OF AUGUST. 
 
 I.— THE SUBJECT. 
 
 Tlie exercise of this season will be upon the 
 adorable mystery of the most holy EUCHA- 
 RIST, considered both rs a Sacrament and as 
 a Sacrifice. 
 
 The practice will be to say or hear Mass, 
 to communicate sacramentally or spiritually, 
 and to visit the Blessed Sacrament with new 
 care and increased devotion. 
 
 II. -THE AFFECTIONS. 
 
 The two principal mysteries of our Lord 
 Jesus Christ are his Incarnation and his Death, 
 the beginning and close of his mortal life. V>y 
 his Incarnation he united hiniself to our na- 
 ture in an individual humanity, and by this 
 union infinitely ennobled and honored it ; by 
 liis Death he saved it. drew it from the ab>-ss 
 of its miseries, and loaded it with his bless- 
 
344 Union with Our Lord in the Eucharist 
 
 iiiKs. and rendered it capable of the pos»essi(Mi 
 of (iod, and of eternal beatitiulc. 
 
 The mystery of the luicliarist includes, ac- 
 cording' to St. Tliomas, that of the Incar- 
 nation, because the Incarnate Word unites 
 himself to all individual, men who receive tho 
 ICucharist, and becomes incarnate in a certain 
 manner in them. It likewise effectively re- 
 presents the death of Christ, it tran.smits the 
 grace of his death, and communicates its sal- 
 utary effects. God found out this admirable 
 invention to renew in us these two mysteries, 
 and to apply to us their fruits ; like a second 
 Incarnation it produces in us union with our 
 Lord, and it is the chief channel throufjh 
 which tlow to us the merits of the cross and 
 the gifts of God. 
 
 This is why whosoever desires to receive 
 these abundantly, and to be united intimately 
 with Jesus Christ, should api)roach this divine 
 mystery with great care, and should do as 
 Hir as he can what St. Bonaventure relates 
 of St. Francis : " He was transported by the 
 strength of his affection for the Hlessed Sacra- 
 ment, and experienced toward it ardors and 
 fires of love that consumed him internally, 
 leaving him plunged in most profound aston- 
 ishment at that favor so full of extreme love 
 
 and in 
 -iiow t( 
 
 As t 
 l^'lory ' 
 liim, lo 
 ■ :H:ak t 
 prrpeti 
 piness 
 Ljrace i 
 bi'twee 
 Christ, 
 and in 
 \vc oug 
 unite o 
 1!1 it to 
 by alio 
 and sp 
 and by 
 us that 
 
 Veri 
 our go 
 >t, Th( 
 .villi a 
 most c 
 ilresset 
 on our 
 
 \ OU W 
 
 in love 
 
the Eucharist 
 
 e of the poHsensioii 
 tiuU'. 
 
 uuist inchii-lcs, ac- 
 liat of the Incar- 
 nate Word unitfs 
 LMi who receive tho 
 :arniite in :i certain 
 vise effectively re- 
 st, it triuismits the 
 nnumicates its sal- 
 OLit tliis admirable 
 lese two mysteries, 
 uits ; like a second 
 us union with our 
 ■ channel through 
 ts of the cross and 
 
 desires to receive 
 le united intimately 
 ippro.ich this divine 
 
 and should do as 
 Jonaventure relates 
 transported by the 
 r the Hlessed Sacra- 
 ward it ardors and 
 led him internally, 
 lost profound aston- 
 full of extreme love 
 
 From Corpus Christi to August, 345 
 
 ,\'ul infinite kindness which God deigns to 
 !iir,v to men." (in vita S. Franc, c. 9.) 
 
 As the beatitude of heaven in the state of 
 ^lory 's Jesus Christ, God and man — to sec 
 !iim, love him, possess him, be uniteil to him, 
 .;u:.ik to him, converse witli him, and remain 
 inr!>etually in his society — even so the hap- 
 imiess and perfection of earth in the state of 
 ;;race is Jesus Christ and the same relations 
 between him and us. And since we have Jesus 
 Christ, God and man, on earth substantially 
 iiid in person only in the Hlessed Sacrament, 
 vc ought to do all in our power to bind and 
 unite ourselves to the Blessed Sacrament, and 
 111 it to Jesus Christ, by faith in the mystery, 
 by adoration, hope and love, by sacramental 
 ;ind spiritual communions, by frequent visits, 
 ind by all the other means that may procure 
 U'^ that happincs?. 
 
 Verily, Jesus Christ in the Eucharist is all 
 our good in this life, our treasure on earth. 
 St. Theresa after her death appeared, endowed 
 villi admirable beauty and resplendent with 
 most clear light, to a virtuous person, and ad- 
 dressed her these remarkable words bearing 
 '111 our subject : "We who are in heaven, and 
 you who arc still on earth should be united 
 in love and purity ; we beholding the Divine 
 
346 Union with Our Lord in the Eucharist 
 
 Essence, and you adoring the Blessed Sacra- 
 me.nt, toward which you should do what wc 
 do toward the Divine Essence." Such were 
 her words. 
 
 Let us now consider what is the occupation 
 of the blessed in regard to the Divine Essence. 
 They are intimately a..d inseparably united to 
 it ; they look upon it and contemplate it in- 
 cessantly, and this gaze, this contemplation 
 renders them holy, wise, impeccable, tranquil, 
 contented, and happy, and causes them to 
 burn with the love of so amiable an object, 
 and to scorn in comparison with it all thc 
 most precious and most beautiful things of 
 earth as so much dirt and mire. 
 
 We ought to conduct ourselves as far as \vc 
 can in the same manner toward our Lord i.i 
 the Blessed Sacrament, and to receive from 
 him the same effects ; we ought to unite our- 
 selves continually to it by interior acts of the 
 virtues, with the eyes of faith to behold him 
 everywhere in it, to converse with him, and 
 by this vision and conversation to acquire ho- 
 liness, and lead a life of perfection in great 
 contempt of all the things of earth ; and finally, 
 to find in this mystery all the happiness we arc 
 capable of enjoying in this world, for, as St, 
 
 Jerome 
 have ir 
 nourish 
 blood." 
 As tl 
 that CO 
 enlight 
 to thei 
 mannei 
 charist 
 find in 
 conduc 
 
 Isaia 
 
 phecy ; 
 and m; 
 ise, wh 
 spare I 
 flee aw 
 .shall s 
 the wo 
 back f 
 not asi 
 left." 
 you br 
 si^ht ( 
 
he Eucharist 
 
 le Blessed Sacra- 
 )uld do what wc 
 ice." Such were 
 
 is the occupation 
 e Divine Essence, 
 parably united to 
 jntemplate it in- 
 is contemplation 
 leccable, tranquil, 
 
 causes them to 
 Triable an object, 
 1 with it all the 
 ;autiful things of 
 ire. 
 
 ;elves as far as we 
 ward our Lord in 
 i to receive from 
 ight to unite our- 
 iterior acts of the 
 th to behold him 
 rse with him, and 
 ion to acquire ho- 
 lerfection in great 
 earth ; andfinali}-, 
 e happiness we are 
 
 world, for, as St. 
 
 From Corpus Christi to August. 347 
 
 Jerome says (Hieron. in c. 3. Eccles.) : "Wc 
 have in this life this single good, that we are 
 nourished with his flesh and refreshed with his 
 blood." 
 
 As the blessed see in the Divine Essence all 
 that concerns their beatitude, and are therein 
 enlightened with regard to all that pertains 
 to them in the state of glory, in the same 
 manner we should learn from the Holy Eu- 
 charist all that concerns our salvation, and 
 find in it instructions for all that regards our 
 conduct here below in the state of grace. 
 
 III.— THE VIRTUES. 
 
 Isaiah, in the thirtieth chapter of his pro- 
 phecy addresses us words of great consolation, 
 and makes us on the part of God a rich prom- 
 ise, when he says : " The Lord will give you 
 spare bread, and will not cause thy teacher to 
 flee away from thee any more ; and tliy eyes 
 shall see thy teacher, and thy ears shall hear 
 the word of one admonishing thee behind thy 
 back:' This is the way, walk ye in it and go 
 not aside, neither to the right hand nor to the 
 left." (Is. XXX. 20, 21.) The Lord will give 
 you bread, and Avill not permit you to lose 
 sight of your doctor and yor.r master ; your 
 
34^ Union with Our Lord in the Eucharist 
 
 eyes sliall sec him, and your cars shall hear 
 him tell you : This is tlie road that you must 
 take ; follow it without turning a single stej), 
 neither to the right nor the left. 
 
 The prophet promises us bread and a nia-;- 
 ter. It would seem that there could be no 
 connection nor relation between these two 
 things ; nevertheless there is, and in a close 
 degree, because by this bread is meant the 
 I'^urharistic bread, and by this master our 
 Lord, who under the accidents of this bread 
 teaches us in an excellent manner the spirit- 
 ual life, and gives us .lessons of very high per- 
 fection. Our Lord in his character of master 
 has had three chairs whence he has taugiit 
 men by example : the first was his crib, the 
 second his cross, and the third is the luichar- 
 ist, of which these words of Isaiah are princi- 
 pally to be understood, especially where the}- 
 tell us that God will no more take away our 
 teacher ; because the first two chairs exist no 
 longer, but the third remains forever. From 
 this third chair our Lord in person teaches us 
 at all times and in all places what we ought 
 to do to become virtuous, spiritual, and per- 
 fect. And now liearkcn to his lessons. 
 
 tlie spi 
 perfect 
 things, 
 liody, 1 
 
le Eucharist 
 
 ears shall hear 
 d that you must 
 g a single stcj), 
 ft. 
 
 ead and a mas- 
 ;re could be no 
 Veen these two 
 , and in a closf 
 id is nneant the 
 this master our 
 ts of this bread 
 .nner the spirit- 
 if very hii^h per- 
 racter of master 
 : he has tauglit 
 vas his crib, the 
 J is the Kuchar- 
 saiah are princi- 
 ially where they 
 2 take away our 
 o chairs exist no 
 ; forever. From 
 lerson teaches us 
 s what we ought 
 )iritual, and pcr- 
 s lessons. 
 
 From Corpus Christi to August. 349 
 
 /. Tills Divine Masters first lesson from tin 
 Chair of the Eucharist. 
 This first lesson is on the very essence of 
 tile spiritual life and the fundamental point of 
 perfection, which consists not in e.vtcrior 
 things, but in interior ; not in actions of the 
 Ijody, but in those of the soul ; that is, in mak- 
 ing in the depths of our souls, acts of the vir- 
 tues, in uniting ourselves interiorly to God 
 who is within us by acts of faith, hope, and 
 charity ; in having in all our actions pure in- 
 tentions, and in performing all our works in 
 view and remembrance- of the presence of 
 God. Because all in the spiritual life is hidden 
 it is called the spiritual life rather than the 
 physical or corporal life, the interior life in- 
 stead of the exterior. The Royal Prophet 
 expresses this thought when he says: "All 
 the glory of the king's daughter is within." 
 (Ps. xliv. 14.) AH the glory and beauty of 
 the king's daughter, the just soul, is within, 
 not without. The prophet says all, not a 
 l)art ; so the spiritual man conceals under a 
 common and often abject exterior, an interior 
 quite divine, by which he produces extraor- 
 dinary and admirable operations. 
 
 Isaiah says : " Thy eyes shall see thy tcach- 
 30 
 
3 50 Union with Our Lord in the Eucharist 
 
 er " (Is. XXX. 20.) Thy eyes shall sec thy 
 Preceptor who from the chair of the Kucha- 
 rist gives thee this lesson and teaches the. 
 this "^^mportant truth ; because under an ordi- 
 nary exterior, under the accidents of bread 
 and wine, which are such common thmgs. he 
 conceals the three greatest and most perfect 
 beauties of the universe, to wit : \m^ sacred 
 body, his most holy soul, and his divnnty ; 
 and in addition to these, the hypostatic union 
 which is the most precious and most noble 
 union that is possible. Thus St. Thomas tells 
 us in his beautiful hymn : 
 
 " Sub diver sis specicbus 
 Signis tanlum, ct noii i chits 
 Latent res eximia."—(Laiida Sion.) 
 
 " Here, beneath these signs arc hidden 
 Priceless things, to sense forbidden ; 
 
 Signs, not things, are all we see." 
 
 Even so all the -lory and excellence of the 
 Blessed Sacrament is within, not without ; and 
 we may say to our Lord with the prophet 
 Isaiah : " Verily thou art a hidden God." <Is. 
 
 xlv. 15.) , 
 
 Truly spiritual men are the same ; they are, 
 as David calls thom, hidden men; what is 
 visible is tho least oart of their possessions; 
 
 their 
 comir 
 
 We 
 first li 
 our. V 
 cxteri 
 tliey 
 ting, 
 affect i 
 unitin 
 secret 
 Paul t 
 (Gal. 
 spirit, 
 spirit I 
 motio 
 rcachi 
 Blesst 
 latcs : 
 depth 
 polish 
 
 It.i 
 we mi 
 tingui 
 those 
 apply 
 comp( 
 their 
 
'the Eucharist 
 
 yes shall sec thy 
 air of the Kucha- 
 
 aiul teaches thee 
 use under an ordi- 
 iccidents of bread 
 :omnnon things, he 
 ; and most perfect 
 :o wit : his sacred 
 
 and his divinity; 
 ic hypostatic union 
 js and most noble 
 us St. Thomas tells 
 
 chus 
 
 •Laudit Sion.) 
 
 arc hWden 
 forbidden ; 
 are all we sec." 
 
 \d excellence of the 
 in, not without ; and 
 J with the prophet 
 a hidden God." {Is. 
 
 the same ; tlicy are 
 dden men ; what is 
 of their possessions ; 
 
 From Corpus Christi to August. 351 
 
 their glory and riches are concealed under a 
 common appearance and ordinary ways. 
 
 We ouglit to learn and carefully retain this 
 first lesson of our divine Master, namely, that 
 Dur. virtue and perfection do not consist in 
 exterior things, no matter how good and holy 
 tlicy may appear, but in interior; in regula- 
 ting, purifying, and sanctifying our thoughts, 
 affections, desires, and impressions, and in 
 uniting ourselves to God who is within us by 
 secret acts of the virtues. This is why St. 
 Paul tells us : "I say, then, walk in the spirit." 
 (Gal. V. 16.) I warn you to walk with the 
 spirit, and to perform all your actions like 
 spiritual men who are prompted by interior 
 motions of grace. The first direction for 
 reaching perfection that Wisdom gave to 
 Blessed Henry Suso, was, as he himself re- 
 lates : " My son, study to dwell always in the 
 depths of thy spirit, and to cultivate and 
 polish unceasingly thy interior man." 
 
 It is by this striving after the interior life 
 we must judge of progress in virtue and dis- 
 tinguish those who arc truly spiritual from 
 those who are so only in appearance, who 
 .ipply themselves much more to correcting, 
 composing, and fashioning their exterior than 
 their interior ; the really spiritual do quite 
 
 ifiiMWiHl 
 
352 Union with Our Lord in the Eucharist 
 
 the contrary, imitating the wisdom of nature 
 which in forming our bodies does not neglect 
 the skin, the hair, nor the extremities, but 
 nevertheless labors with more diligent care in 
 perfecting the noble parts that are internal 
 and the centres of life. The spuriously spirit- 
 ual imitate art which occupies itself only with 
 what is exterior and striking to the eye, and 
 does not think of giving life and sentiraent to 
 its work. 
 
 2. The Second Lesson. 
 
 Our Lord in working the miracle of the 
 Eucharist produces admirable changes, be- 
 cause he destroys the substances of the bread 
 and wine, and converts them into his body 
 and blood without touching the visible acci- 
 dents of the one or the other, the color, the 
 figure, the taste, or the odor ; just, St. Thomas 
 says, as' he enterc ' the most pure womb of 
 ins holy Mother, without tarnishing in any 
 degree her virginity, but rather consecrating, 
 sanctifying, and deifying it by his entrance. 
 And truly he is powerful enough to accom- 
 plish this wonder, since, the same saint adds, 
 we see mother-birds changing into flesh and 
 a living bird the yolk of the egg they cover 
 without breaking the shell ; it is certainly 
 
 inucli c 
 tile sul 
 withou 
 Thu; 
 the sul 
 cliangf. 
 tiie ex 
 other c 
 for the 
 round 
 of the 
 us, in t 
 Euchai 
 duces 
 and p( 
 that th 
 rior ; f 
 perfect 
 dition, 
 our he;] 
 the m; 
 does n( 
 ble qua 
 rior — tl 
 and pi a 
 mannei 
 neath t 
 of the 
 
 IHmilM ! HMiWBi.y " 
 
he Eucharist 
 
 wisdom of nature 
 does not neglect 
 extremities, but 
 i diligent care in 
 hat arc internal 
 spuriously spirit- 
 i itself only with 
 to the eye, and 
 ind sentiraent to 
 
 sson. 
 
 miracle of the 
 lie changes, be- 
 iccs of the bread 
 n into his body 
 the visible acci- 
 :r, the color, the 
 just, St. Thomas 
 t pure womb of 
 irnishing in any 
 ler consecrating, 
 by his entrance, 
 lough to accom- 
 same saint adds, 
 g into flesh and 
 ; egg they cover 
 ; it is certainly 
 
 MMj^y. 
 
 From Corpus Christi to August. 353 
 
 much easier for our Lord who is God to change 
 tile substances of bread and wine into his body 
 without injuring the species. 
 
 Thus it is only the interior things, that is, 
 the substances of the bread and wine tiiat are 
 changed and destroyed in the Eucharist, and 
 the exterior things, as the color, figure, and 
 other qualities, are preserved in their integrity; 
 for there is the same whiteness, the same 
 round figure before and after the consecration 
 of the host. Here is a lesson which teaches 
 us, in the first place, that Jesus Christ in the 
 Eucharist and received by the faithful, pro- 
 duces in them marvelous changes for virtue 
 and perfection. And in the second place, 
 that these changes are interior and not exte- 
 rior ; for, in order to make us virtuous and 
 perfect he does not necessarily alter our con- 
 dition, our country, or our employment, but 
 our heart ; the merchant continues a merchant, 
 the married remain married, the tradesman 
 does not leave his shop, the exterior and visi- 
 ble qualities are still the same ; but the inte- 
 rior — the thoughts, views, affections, desires 
 and plans — become quite different. In the same 
 manner as the body of Jesus Christ takes be- 
 neath the accidents the place of the substance 
 of the bread which is destroyed, the spirit of 
 
354 Union ivith Our Lord in the Eucharist 
 
 Jesus Christ, which is a spirit of humility, 
 obedience, patience, and all the virtues, takts 
 in the faithful who communicate the place of 
 the spirit of the ol'd mart a spirit of ambition, 
 disobedience, an^^er, and all the vices, so tliat 
 they become that new creature cf whom St. 
 Paul speaks so much, who has nev eyes, new- 
 ears, new thoughts and affections and can 
 exclaim with the same apostle: "I live, yet 
 not I, but Jesus Christ who livcth in me 1" 
 
 Thus, then, the accidents in this divine 
 mystery 3're preserved in their integrity and 
 properties ; if they are changed at all, they 
 are only, by a glorious advantage, made much 
 more perfect in order that they may work and 
 act above the scope of their nature ; being 
 mere accidents, they continue to produce the 
 effects of their own substance, though they no 
 longer serve it, but Jesus Christ instead. In 
 the same manner our Lord, retaining the mer- 
 chant in his traffic, the artisan at his work, 
 and the married man v\ his family, teaches 
 them to perform their actions which hitherto 
 had no purposes save those of earth, for God's 
 glory and their own salvation. 
 
 Therefore, as the apostle counsels : " Let 
 every man- abide in the same calling in which 
 he was called." (i Cor. vii. 20.) Let each 
 
 T 
 
 remain 
 uhich 1 
 changir 
 of perfc 
 As it is 
 no mati 
 j)rovide 
 wise in 
 fies Go 
 salvatio 
 situatio 
 Christ, 
 salvatio 
 
 Our I 
 the ver; 
 makes i 
 give oui 
 
 The 
 commoi 
 acciden 
 standinj 
 Blessed 
 with til 
 ennoble 
 able, an 
 even lo 
 
le Eucharist 
 
 T 
 
 rit of humility, 
 lie virtues, takes 
 itc the phicc of 
 irit of ambition, 
 hi, vices, so that 
 ire cf whom St. 
 s nev eyes, new 
 ctions and can 
 :1c : " I live, yet 
 cth in me !" 
 
 in this divine 
 ;ir integrity and 
 ^cd at all, they 
 age, made much 
 :y may work and 
 r nature ; being 
 : to produce the 
 , though they no 
 rist instead. In 
 taining the mer- 
 ;an at his work, 
 family, teaches 
 s which hitherto 
 f earth, for God's 
 
 counsels : " Let 
 
 calling in which 
 
 20.) Let each 
 
 From Corpus Christi to August. 355 
 
 remain in his vocation and in the state to 
 which he was called ; let him not think of 
 changing it, but rather of excelling in it an 1 
 of performing its duties with an interior spirit. 
 .As it is the same Jesus Christ in all the Hosts, 
 no matter of what bread they may be made, 
 |)rovided only it is whcaten bread, and like- 
 wise in all the wine, and in all alike he glori- 
 fies God his Father and accomplishes our 
 salvation ; so in ail states of life and in all 
 situations, however different, we may find Jesus 
 Christ, and may advance his honor and our 
 salvation. 
 
 J. TIic Third Lesson. 
 
 Our Lord in this mystery also instructs us in 
 the very important doctrine of intentions, and 
 makes us understand the power they have to 
 give our actions great value and high merit. 
 
 The species of bread and wine are very 
 common and mean things, since they are only 
 accidents and not substances ; yet notwitli- 
 standing they arc so vile and abject, in tlic 
 Blessed Sacrament they are by their union 
 witii the body of our Lord so elevated and 
 ennobled as to become venerable and ador- 
 able, and to c.Kact from those who touch or 
 even look at them, reverences, genuflections, 
 
•IT 
 
 3 56 Union tvitk Ow Lord in the Eiii harist 
 
 and the worship of Latria ; wliiht witlimit tint 
 union, they arc only profane and can b^ 
 touched handled, and eaten by all indilTcr- 
 entiy and without respect. Consider the dif- 
 ference between a consecraf-d Host and one 
 that; is not consecrated. Could there be a 
 greater ? 
 
 This should teach us that our actions, how- 
 ever triflinjj they arc, may become very ex- 
 cellent and very meritorious if we perform 
 them through a good motive. In Christian- 
 ity the intention gives its value and impor- 
 tance to the act. Is there anything less than 
 a glass of water } Yet if you :4ive it witli a 
 good intention you will in heaven receive an 
 eternal reward. St. Isidore, to select this saint 
 from among many who were of low condition, 
 was a laborer ; he cultivated the land, sowed, 
 gathered the harvests, took care of horses, and 
 performed many other humble actions belong- 
 ing to hi-^ condition ; by means of these, how- 
 ever, he became a saint, he pleased God ex- 
 ceedingly, and won a very high degree of 
 glor_\- in heaven, because he performed them 
 with most pure and perfect intentions. 
 
 Let us do the same with regard to all our 
 actions, however little they may be ; let, us 
 seek, by performing them through the motive 
 
 Our 
 
 a spirit 
 
hcEui hnrist 
 
 lilst without tint 
 ,ne and can b^ 
 I by all indilTor- 
 Considcr the dif- 
 ■d Host and one 
 oiild there be a 
 
 )ur actions, how- 
 jccome vtry cx- 
 is if we perform 
 e. In Christian- 
 ■alue and inipor- 
 lytliinfj less than 
 'Oil ;:;ive it with a 
 icaven receive an 
 ;o select this saint 
 of low condition, 
 
 the land, sowed, 
 are of horses, and 
 le actions bclong- 
 ms of these, how- 
 pkascd God ex- 
 ■ high degree of 
 
 performed them 
 ntcntions. 
 
 regard to all our 
 • may be ; let, us 
 irough the motive 
 
 From Corpus Christi to Auoust. 357 
 
 of love fur Jesus Christ, to have our Lord ele- 
 vate them in all their parts, by a union of 
 ciiarity, as he elevates by a sacramentaj union 
 all the i)arts of the species, and by that union 
 '■nnobles, sanctifies, and deifies tlicin. If there 
 were a part that he did not unite himself with, 
 it would not be ennobled nor sanctified, but 
 would continue to be profane, vile, and value- 
 less. It is the same with our actions in regard 
 lo i»ur intentions. 
 
 Tiierefore bend all your efforts to obtain 
 that vour thoughts, affections, words, and all 
 your works may be constantly animated by 
 ■^ood inten ions, that our Lord may touch 
 them, and by his touch elevate, sanctify, and 
 deify them ; ''lat your thoughts, your afiec- 
 tions, and all your actions may be in some 
 sort consecrated like the species of the Host, 
 so as to have our Lord united to them to vivify 
 them by his spirit. And since he is present 
 in this adorable mystery for the glory of his 
 I'\'iMier, for your salvation, and from the love 
 he bears you, act in all things for the glory of 
 (lod, for that of our Lord and for his love 
 
 ^. The Fourth I sson. 
 
 Our Lord is in the Blessed Sacrament like 
 a spirit, that is, entire in the whole Ho>t and 
 
3S8 Union with Our Lord in the liiicharixt 
 
 entire in every one of its parts, so that then 
 is not a single part liowcver small it may 
 be, of which, pl.icin<,' the point of a pin upon 
 it, you may not say : Our Lord is entirely 
 there ; his head, his arms, and his feet, witli- 
 out separation, without confusion, and without 
 division, arc in the extremities and the circum- 
 ference of the Host as well as in its centre. 
 
 From this we should learn that we ought 
 to apply ourselves unreservedly to what wo 
 do, not alone to the whole, but to each part 
 or portion ; that we ought to be as attentive 
 to the progress and completion of an action 
 as to its beginning, if we would perform it 
 well. Wc often fail in this through a very 
 prejudicial illusion of the devil, detaching our 
 thoughts and attention from a present action 
 to bestow them upon the future ; and in so 
 far as wc yield to tliis suggestion of our enem\', 
 and to our own inconstancy, we perform the 
 present action badly, and the future one no 
 better, because when its time comes, through 
 the same artifice and the same inconstancy, 
 we think only of what is yet to follow. Let 
 us keep to what wc are doing, let us think of 
 no more than is necessary to accomplish it 
 well ; each thing should have its time and 
 proper attention. 
 
 M 
 is nc 
 
 iic a 
 lire 
 
 smgs 
 Neitl 
 face i 
 condi 
 sever 
 to di 
 shoul 
 in th( 
 iecte( 
 
the Enchari<it 
 
 arts, so that there 
 ver small it may 
 oiiit of a pin upon 
 r Lord is entirely 
 md his feet, with- 
 "iision, and without 
 cs and the circum- 
 as in its centre, 
 rn that we ought 
 I'cdiy to what wc 
 , but to each part 
 to be as attentive 
 :tion of an action 
 
 would perform it 
 3 throucjh a very 
 ;vil, detaching our 
 r> a present action 
 future ; and in so 
 lion of our cnem\-, 
 y, we perform the 
 the future one no 
 le comes, through 
 lame inconstancy, 
 :t tu follow. Let 
 ig, let us think of 
 
 to accomplish it 
 avc its time and 
 
 From Corpus Christi to Aiii^iist. 359 
 
 Moreover, when a liost is broken, our Lord 
 is not broken nor bruised with the species, but 
 lie always remains in his integrity, and is en- 
 tire in each part. 
 
 " Fnii/o di'imim Sacramento 
 AV Tncil/rs, si'ii iiii'niitito 
 Taut urn cut sub fynt^mfulo, 
 
 Quauluin tola tei^itiir. 
 Nulla ret fit sdssura, 
 Sipii liintiiinfit fi-i.Jura. 
 Qua iiiX status »cc statura 
 Sii^imti minuitur." 
 
 "Not a single doubt rct«iii, 
 When tliey break the Host in t.v.iin, 
 Hut that in each part remains 
 
 What was in the wliole liefore. 
 Since the simple sii;n aloni; 
 Suffers change in state or loriii, 
 Tiie Signitkvl ri.Muaininj{ one 
 
 And the same foreverniore," 
 
 sings St. Thomas in his celebrated hymn. 
 Neither more nor less than one sees his whole 
 face in each part of a broken mirror, so, if our 
 condition obliges us to employ ourselves in 
 several different occupations, and, as it were, 
 to divide and share ourselves, this division 
 should be only e.xtcrior, and not interior and 
 in the spii-it, which should ever continue recol- 
 lected, and should invariably act in the pres- 
 
360 Union tvith Our Lord in the Eucharist 
 
 encc of God and for the single purpose of his 
 glory. 'Ji 'ii ,■' 
 
 5. The fifth Lesson. 
 
 This lesson is one of very high perfection, 
 because it inculcates our self-annihilation, in 
 which the height of perfection consists. Thus 
 the blessed in heaven are perfect because God 
 is their all in all, and they are nothing in any- 
 thing to themselves. " All in all," as St. Paul 
 says, (i Cor. xv. 28.) In the same manner 
 we here below are perfect according as \vc 
 are no longer our own, but God's. 
 
 Our Lord teaches this exalted doctrine ia 
 ■ the Blessed Sacrament, where, as well as in 
 the mystery of his Incarnation and in that of 
 his death, these words of the apostle ma\' 
 be applied to him]: " He emptied himself" 
 (I'hilipp. ii. 7.) 
 
 Our Lord empties himself in this adorable 
 mystery, first, by descending to earth and 
 uniting himself, glorious as he is, to a most 
 vile thing, that is to say, to the accidents of 
 bread and wiiTe, and not to the substance 
 which is nobler. Secondly, by hiding his 
 body his soul, his divinity, and all that ue is, 
 under the species, of a little host, in such a 
 manner that nothing of him appears. Third- 
 
 ly, by 
 
 immo 
 
 repres 
 
 cross. 
 
 Blessc 
 
 and a 
 
 rcmai) 
 
 a bod 
 
 body 1 
 
 he do< 
 
 ing, a 
 
 does r 
 
 sen sat 
 
 a bod> 
 
 he is n 
 
 Toc 
 
 1 at ions 
 
 that 01 
 
 ment. 
 
 Wh£ 
 
 to con 
 so con 
 body, 
 its atti 
 Thus i 
 the In: 
 
 *It ma 
 opinions r 
 
the Eucharist 
 fie purpose of lii= 
 
 sson. 
 
 r high perfection, 
 if-annihilation, in 
 n consists. Thus 
 ■feet because God 
 t nothing in any- 
 n all," as St. Paul 
 :he same manner 
 according as \vc 
 iod's. 
 
 alted doctrine in 
 :re, as well as in 
 on and in that of 
 the apostle may 
 emptied himself" 
 
 f in this adorable 
 ng to earth and 
 
 he is, to a most 
 i the accidents of 
 to the substan,e 
 Y, by hiding hi;^ 
 .nd all that ne is, 
 e host, in such a 
 
 appears. Third- 
 
 From Corpus Christi to August. 3G1 
 
 ly, by putting himself, though he is living and' 
 immortal, in the host in a state of death, for a 
 representation of the death he suffered on the 
 cross. Fourthly, although he possesses in the 
 Blessed Sacrament his body, his eyes, his ears," 
 and all his senses, he annihilates himself, by 
 remaining there as though his body were not 
 a body but a spirit, occupying no space as a 
 body naturally does ; he has eyes with which 
 he does not see, he has ears but without hear- 
 ing, a tongue without speech, a palate that 
 does not taste, and all his other faculties of 
 sensation which perform no functions ; he has 
 a body that does not lead a bodily life.* Thus 
 lie is marvelously annihilated. 
 
 To all this let us add the prodigious annihi- 
 lations of humility, obedience, and patience 
 that our Lord practices in the Blessed Sacra- 
 ment. 
 
 What humility to place his infinite majesty, 
 to conceal his resplendent glory under a veil 
 so contemptible as the .species ! to despoil his 
 bod)-, that miracle of corporal beauty, of all 
 its attractions, and to reduce it to a point ! 
 Thus is the God of glory humbled ; thus is. 
 the Infinite Majesty brought to a state of ex- 
 
 * It may Ijc well to remark here thaf theologians differ in their 
 opmions regarding K\m.~Triimlator. 
 
 31 
 
362 Union with Our Lord in the Eucharist 
 
 trcme and continual abasement, and that in 
 innumerable places, for love of us, and to 
 teach us to abase and humble ourselves for 
 
 him ! 
 
 How great is his obedience, he whose sov- 
 ereignty and absolute power extends over all 
 the universe, to respond at the moment 
 named, without delay, to the simple words of 
 a priest who calls him to descend from heaven 
 and place himself beneath the species of bread 
 • and wine, and keep himself inseparably united 
 to them in whatever place they may be put, 
 no matter what indignity may be offered to 
 him, until they are decomposed! And per- 
 haps it is his mortal enemy who consecrates 
 for devilish intentions, who makes him come 
 •so far and as often as he wills in order to do 
 him outrage! What an example of obe- 
 dience ! 
 
 His patience in this mystery is inexplicable, 
 his patience in suffering so many injuries from 
 men in the very mystery where they owe him 
 •most, in the mystery where, as but a thou- 
 sandth part of a just gratitude, he should 
 receive from them only all kinds of venera- 
 tion, homage, and service. Instead of this, he 
 receives scorn, insults, and opprobrium from 
 infidels and heretics who do not believe this 
 
! the Eucharist 
 
 i-nent, and that in 
 ve of us, and to 
 nble ourselves for 
 
 ice, he whose sov- 
 2r extends over all 
 
 at the moment 
 le simple words of 
 scend from heaven 
 :he species of bread 
 inseparably united 
 
 they may be put, 
 may be offered to 
 iposed ! And per- 
 ly who consecrates 
 > makes him come 
 k'ills in order to do 
 
 example of obe- 
 
 :cry is inexplicable, 
 many injuries from 
 here they owe liim 
 re, as but a thou- 
 atitude, he should 
 11 kinds of vencra- 
 Instcad of this, he 
 d opprobrium from 
 do not believe this 
 
 From Corpus Christi to August. 365 
 
 mystery, who cast him to the earth, trample 
 him under foot, and treat him with horrible 
 and abominable indignities. He suffers from 
 the faithful who receive him in mortal sin, and 
 in venial sin committed through want of pre- 
 paration and the requisite attention an de- 
 votion, and by hearing Mass irreverently. His 
 best friends even cause him to suffer because 
 they do not fully acquit themselves of their 
 duty in the participation of this divine Sacra- 
 ment. 
 
 He suffers greatly in this Sacrament from 
 all classes of persons on account of the little 
 change it produces in them. If he were capa- 
 ble of experiencing a displeasure, it would be 
 to him a most sensible one to see this so 
 powerful a means to our sah/ation, this Sacra- 
 ment in which he dwells with so ardent a 
 desire of sanctifying us and communicating to 
 us the fruits of his passion and death, effect- 
 ing so little. The devils of the famous pos- 
 session of Loudun, after having said of our 
 f-ord in the Blessed Sacrament many very 
 beautiful and very excellent things, gave him 
 a nam.c disrespectful for him and shameful for 
 us, a name signifying that, after all, he gains 
 by means of the Blessed Sacrament little from 
 us for his glory and our perfection in compari- 
 
364 Union xvith Our Lord in the Eucharist 
 
 son v/ith what he deserves, and what he could 
 effect if we placed no obstacles in his way. 
 
 Is it not also a great exercise of patience 
 for our Lord to remain entire days and nights 
 quite alone, to be visited by no one, on this 
 throne of his love, whither he has descended 
 in order to visit us and to enrich us with his 
 
 gifts ? 
 
 Our Lord excercises in like manner all the 
 other virtues, as may be easily remarked by 
 whosoever will take a little pains to consider 
 them. Assuredly, therefore, it is upon our 
 altars that we must seek the school of per- 
 fection ; and we must avow that, as the Sacri- 
 fice thereon offered is the same in essence as 
 that of the cross, the most excellent examples 
 of virtue the Son of God has left us, are those 
 he gave from the cross and daily gives us in 
 the Eucharist, where he not only places them 
 before our eyes that we may see them, but 
 furnishes us the grace and strength necessary 
 to imitate them. 
 
 Behold, then, the lessons of perfection which 
 our divine Master gives us from the chair of 
 the Eucharist. It remains for n ■ to study tliem 
 and put them in pnxctice. Let us make our- 
 selves docile hearer? and true disciples of this 
 Master, who, being Inrirnate Wisdom, and 
 
 teacl 
 tiful 
 and < 
 we si 
 he se 
 
 Tl- 
 Paul 
 walk 
 the I 
 walk 
 to til 
 have 
 had 
 clina 
 actio 
 and 
 Rom 
 " Yo 
 (Roi 
 beini 
 ing ^ 
 
 St 
 Mini 
 had 
 tian; 
 othe 
 new 
 in c 
 
he Eucharist 
 
 id Avhat he could 
 :s in his way. 
 rcise of patience 
 days and nights 
 no one, on this 
 e has descended 
 nrich us with his 
 
 c manner ail the 
 lily remarked by 
 pains to consider 
 , it is upon our 
 e school of pcr- 
 iiat, as the Sacri- 
 me in essence as 
 cellent examples 
 left us, are those 
 daily gives us in 
 Dnly places them 
 y see them, but 
 rength necessary 
 
 "perfection which 
 i'om the chair of 
 1' -to study tliem 
 Let us makx' our- 
 •: disciples of this 
 te Wisdom, and 
 
 From Corpus Christi to Augjtst. 365 
 
 teaching us from such a chair and in so beau- 
 tiful a manner, merits our fullest confidence, 
 and deserves that in obedience to his doctrine 
 we should undertake the perfectly spiritual life 
 he sets before us. 
 
 This is in fact the life of true Christians. St. 
 Paul says of himself and of all : " Though we 
 walk in the flesh, we do not war according to 
 the flesh." (2 Cor. x. 3.) And again: "We 
 walk not according to the flesh, but according 
 to the spirit." (Rom. viii. 4.) Even while we 
 have bodies and senses we live as though we 
 had none, because we do not follow their in- 
 clinations, but we live and perform all our 
 actions according to the spirit of Jesus Christ 
 and the motions of grace. Addressing the 
 Roman Christians, the same apostle ; lys : 
 " You are not in the flesh, but in the spirit." 
 (Rom. viii. 9.) You are in the flesh without 
 being of it, because you are in the spirit act- 
 ing spiritually. 
 
 St. Justin, martyr, in answering Diognctus, 
 Minister of State under Marcus Aurelius, who 
 had asked him what sort of people the Chris- 
 tians were, and in what they differed from 
 other people, wrote to him that they were a 
 new species of men differing from others not 
 in country or condition, but in habits of life ; 
 
366 Uniofi zvith Our Lord in the Eucharist 
 
 for, while other men lived accordinij to the 
 flesh, the Christians lived accordins,' to the 
 spirit, and had all their conversation in 
 heaven. 
 
 It is true that in order to lead this life of 
 the spirit we must entirely separate ourselves 
 from the things to which we are by nature 
 attached, and must rise high above ourselves, 
 above the body and its senses, above the 
 lower part of the soul, to live only according 
 to the higher part and according to the spirit. 
 The spirit lives in those three excellent and 
 divine manners of which Richard of St. Victor 
 and St. Bonaventure speak, and which they 
 call " the spirit in the spirit, the spirit above 
 the spirit, and die spirit without the spirit." 
 (Richard L. de Trinit. prolog,— L. 3, De con- 
 tempi, c. 12.— Bonav. De sept. itin. acter. d. 
 3. prol.) The spirit is in the spirit when, 
 abandoning the inordinate care of its body 
 and all exterior things, it retires into itself 
 to attend to its own needs, and to God who 
 is within it, and to apply itself to spiritual and 
 divine things. The spirit is above the spirit 
 when it contemns and forgets itself, and, by 
 the force of its love and tlie ardor of its desires, 
 leaving itself, it luirrics away and takes its 
 flight toward God, to be employed only in 
 
 tliinki 
 Finall 
 it not 
 but ci 
 some 
 a no the 
 perfect 
 the pr 
 sup up 
 not." 
 
 Wat^ 
 
 iicrs : ( 
 
 fountai 
 
 above 
 
 it is hi 
 
 steam ; 
 
 minglet 
 
 of wine, 
 
 essence 
 
 itics, tc 
 
 much SI 
 
 This ; 
 
 lation 
 
 ,;'rcat el 
 
 example 
 
 l^lcssed 
 
 distance 
 
 'ic spe( 
 
e Eucharist 
 
 cording to the 
 ;ording to the 
 onvcrsation in 
 
 L^ad this hfe of 
 irate ourselves 
 
 arc by nature 
 3ove ourselves, 
 cs, above the 
 only according 
 g to the spirit. 
 
 excellent and 
 d of St. Victor 
 id which they 
 le spirit above 
 ut the spirit." 
 L. 3, De con- 
 
 itin. acter. d. 
 spirit when, 
 2 of its body 
 res into itself 
 I to God who 
 ) spiritual and 
 ove the spirit 
 itself, and, by 
 ■ of its desires, 
 md takes its 
 oyed only in 
 
 From Corpus Chrisii to August. ^dj 
 
 thinking of him and in loving him alone 
 finally, the spirit is without the spirit when 
 It not only leaves itself to rise above itself, 
 but comes even to fade away and lose in 
 some sort its being, because it passes into 
 another and an incomparably nobler and more 
 perfect state, fulfilling the mystical words of 
 the prophet Abdias : " They shall drink and 
 SLIP up, and they shall be as though they were 
 not." (Abd. i. 16.) 
 
 Water may be thus considered ih three man- 
 ners : either as water in water, that is in its 
 fountain ; or as water above water, that is 
 above its nature when by the action of fire 
 it IS heated, expanded, and converted into 
 steam ; or as water without water when it is 
 mingled in a small quantity with a great deal 
 of wine, and, according to some, preserves its 
 essence, but loses its name, color, and qual- 
 ities, to take those of the \yine, which are 
 mucli superior. 
 
 This life of separation, elevation, and anni- 
 I'.ilation of self cannot be acquired without 
 Si-eat effort. But as our Lord gives u-. the 
 x-ample of this life in his person in the 
 Blessed Sacrament, he also gives us the as- 
 sistance we need in order to practice it ; and 
 ■He special grace of this mystery is to pro- 
 
368 Union ivith Our Lord in the Eucharist 
 
 ducc it, and so to render us spiritual in a 
 
 hij^h dei^rce. 
 
 The two principal effects of the Eucharist 
 arc, first, to unite us with our Lord as he 
 unites himself to us, whence it is called cow- 
 mwtion, as we have already remarked ; and 
 secondly, to enable us to lead a life perfectly 
 spiritual, and elevated above the senses and all 
 material things, a life modeled upon that which 
 our Lord leads in the Blessed Sacrament. 
 
 When you have communicated you are filled 
 with Jesus Christ entire, because you possess 
 his bodv, his soul, his divinity, and all that he 
 is. Beins thus filled- with Jesus Christ, this 
 divine plenitude should spread over your soul, 
 your body, and your senses, to impress upon 
 them a disposition of conformity to him, and to 
 communicate to them his virtues ; so that you 
 may be united with him as he is with you, and 
 that irv your body and in the use of your senses 
 you ma'v lead a spiritual, an elevated life, upon 
 the model of bis, a life above your body and 
 your senses, so far as Christian perfection de- 
 mands it of you in your actual condition. 
 
 6. Good use of the Blessed Sacrament. 
 This point is of infinite importance. As our 
 Lord's passion and death is the mystery of our 
 
 salvat 
 
 dant ; 
 
 chann 
 
 is the 
 
 ment, 
 
 our pc 
 
 Bes 
 
 accorc 
 
 ccive 1 
 
 confin 
 
 thinsTfs 
 
 tlie m 
 
 they I 
 
 which, 
 
 all bo< 
 
 the uj 
 
 death 
 
 than h 
 
 it is cc 
 
 The \v 
 
 says t: 
 
 IMesse 
 
 souls c 
 
 of our 
 
 all our 
 
 our W( 
 
 unites 
 
 a[)proa 
 
the Eucharist 
 
 us spiritual in a 
 
 s of the Eucharist 
 ti our Lord ns he 
 ce it is called rom- 
 \y remarked ; am! 
 cad a life perfectly 
 c the senses and all 
 ,cd upon that whicli 
 icd Sacrament, 
 icated you are filled 
 )ecause you possess 
 lity, and all that he 
 1 Jesus Christ, this 
 -ead over your soul, 
 is, to impress upon 
 •rmity to him, and to 
 i-irtues ; so that you 
 , he is with you, and 
 le use of your senses 
 n elevated life, upon 
 )ove your body and 
 istian perfection dc- 
 ;tual condition. 
 
 •sscd Sacrament. 
 
 importance. As our 
 is the mystery of our 
 
 From Corpus Christi to August. 369 
 
 salvation and happiness, and the most abun- 
 dant application of its fruits, and the broadest 
 channel throu^^h which its merits flow to us, 
 is the worthy reception of the Jilessed Sacra- 
 ment, it is evident that we oujjht to do all in 
 our power to receive it worthily. 
 
 Besides, the sacraments of the New Law act 
 accordinjT to the dispositions of those that re- 
 ceive them. Science teaches, and e.vpcricnce 
 confirms, tliat the better and more useful 
 thinpfs are when they preserve their nature, 
 the more injurious and hurtful they are when 
 they lose it. We see this in the human body 
 which, being the most beautiful and perfect of 
 all bodies so long as it is alive and healthy, is 
 the ugliest and most infectious when after 
 <leath it decomposes. There is nothing sweeter 
 than honey, and also nothing more bitter when 
 it is corrupted. " Corruptio optimi pcssima— 
 The worst corruption is that of what is best," 
 says the proverb. Hence it follows that the 
 Blessed Sacrament, being the best food our 
 souls can receive, the most efficacious means 
 of our salvation, the most powerful remedy for 
 all our ills, the most sovereign balm for all 
 our wounds, and the bond that binds and 
 unites us most closely to our Lord, when we 
 ai)proach it with the requisite dispositions, 
 
570 Union with Our Lord in the Eucharist 
 
 produces in in quite contrary cfTccts if we arc 
 not properly disposed, if we are in a bad state ; 
 for. instead of drawing- us to our Lord and 
 unititic^ us witli him, it disunites and separat' 
 us fr(im him ; instead of strcnj^thenini;. it 
 weakens us ; it is no longer for us a means 
 of salvation, but a cause of ruin and an instru- 
 ment of God's vengeance, we no longer find 
 in it an elixir of health, a spring of life, but a 
 deadly poison. An ancient Father says : " We 
 daily behold a lamentable sight in those who 
 approach the most sacred banquet of the Eu- 
 charist ; we see some among them growin<^ 
 worse, and by their bad use of it hastening 
 rapidly to their damnation and to eternal 
 flames." (Philo. Carpath.) They are like the 
 unfortunate Aman, who was led from Queen 
 Esther's banquet to the gibbet. 
 
 Therefore we should exert all our efforts to 
 communicate as pcrtectly as we are able, as 
 regards alike the preparation, the reception, 
 and the thanksgiviiiLC ; but, since I have in 
 another work spoken at length of what is ne- 
 cessary in order to do this, we will not here 
 dwell upon it. Nevertheless, to animate us 
 to new efforts, and to show us still better how 
 to unite ourselves with our Lord in the Blessed 
 Eucharist, I will say two things : 
 
 The 
 
 interior 
 sists in 
 the ser 
 and als 
 the bo{ 
 \vht're 
 the bre 
 
 The 
 Chapte 
 lias in 
 as our I 
 and the 
 mind, 1 
 you ask 
 accomp 
 the gre; 
 present: 
 salvatio 
 were tl: 
 and mc 
 were ev 
 
 He tl 
 tliere ; 
 is atten 
 cccupie: 
 before t 
 look up 
 
e Eucharist 
 
 effects if we arc 
 e in a bad state ; 
 > our Lord arn! 
 L's and soparat' 
 :ren,t;thenini4-, it 
 
 for us a means 
 n and an instru- 
 ; no longer find 
 ng of life, but a 
 ithcr says : " Wc 
 
 ht in those who 
 iquct of the Ku- 
 g them growinfj 
 
 of it hastening 
 
 and to eternal 
 I'hcy are like the 
 
 led from Queen 
 .■t. 
 
 all our efforts to 
 ; we are able, as 
 ti, the reception, 
 
 since I have in 
 th of what is ne- 
 wc will not here 
 s, to animate us 
 s still better how 
 5rd in the Blessed 
 igs: 
 
 From Corpus Christi to August. 371 
 
 The first is concerning the exterior and the 
 intcrioi of the mystery. The exterior con- 
 sists in the accidents of the f^read that strike 
 the senses, the color, odor, taste, and form, 
 and also in the presence, though invisible, of 
 tiie body of our Lord under these accidents, 
 where he takes the place of the substnnce of 
 tiie bread which is destroyed. 
 
 The interior, according to what we said in 
 Chapter I., consists in the thoughts our Lord 
 lias in this mystery. We should reflect that 
 as our Lord is in the Host living and glorijus. 
 and that consequently he has the use of his 
 mind, he certainly thinks of something. If 
 you ask me of what, I reply that he thinks of 
 .iccomplishing the most adorable mystery and 
 the greatest sacrament of his Church ; of re- 
 presenting for the glory of his Father and the 
 salvation of men his passion and death which 
 were the acts most glorious to the Divinity, 
 and most profitable to the human race that 
 were ever performed. 
 
 He thinks of men, since it is for them he is 
 tliere ; and he thinks of you in particular, he 
 is attentive to you, he applies himself to you, 
 occupies himself with you ; so when you are 
 before the Blessed Sacrament, and when you 
 look upon it, you should be persuaded that 
 
372 i'liion with Our Lord in the Eucharist 
 
 our Lord who is hidden behind th'^ specir<!, 
 looks at you, most surely thinks of you, and 
 keeps his mind fixed on your person. 
 
 But what docs he think of me, you ask. 
 Listen to what he tells you hy Jeremiah : " I 
 know the thou^'hts that I think toward you, 
 saith the Lord, thoughts of peace, and not of 
 affliction, to give you an end and patience. 
 You shall pray to me and I will hear you; 
 you shall seek me, and shall find me when 
 you shall seek me with all yonr heart." (Jer. 
 xxix. 1 1, 12, 13.) The Lord says to you: 1 
 have for you thoughts of peace and not of 
 affliction, thoughts of love, mercy, and pity. 
 I think of dcliverins you from your miseries 
 and bestowing upon you my blessings ; and 
 because you must suffer as well as L I think 
 of giving you a happy end of your tribulations, 
 and patience in your trials. I think of grant- 
 ing you what you ask of mc, of allowing you 
 to find mc when you seek me, ot breakint; 
 your chains and setting you at liberty. 
 
 Moreover our Lord has for you in the 
 Blessed Sacrament the thoughts of a father, 
 a mother, a spouse, and a sincere friend; 
 thoughts of kindness, liberality, munificence, 
 and infinite profusion of all he possesses, in 
 order to enrich you with the treasures of 
 
 m mmm . 
 
r 
 
 the liticharist 
 
 •hind tlT? spccit"?, 
 hiiiks of you, and 
 r person. 
 
 of mc, you ask. 
 
 l)y Jeremiah : " I 
 think toward you, 
 
 peace, and not of 
 end and patience. 
 [ I will hear you; 
 lall find me when 
 yonr heart." (Jer. 
 rd says to you : I 
 peace and not of 
 •, mercy, and pity, 
 from your miseries 
 my blessings ; and 
 I well as I, I think 
 )f your tribulations, 
 I think of grant- 
 ic, of allowing you 
 k me, of brcakini; 
 u at liberty, 
 as for you in the 
 oughts of a father, 
 1 a sincere friend ; 
 ;rality, muniliccnce, 
 all he possesses, in 
 1 the treasures of 
 
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From Corpus Christi to August, 373 
 
 his grace and prepare you for those of his 
 t^lory. 
 
 He thinks of giving you his flesh and bUjod, 
 liis body and soul, his humanity and divinit\', 
 to nourish you, strengthen you, justify, sanc- 
 tify, and deify you. .1 ;ji»-'M ,• ^ 
 
 He thinks of making plainly known to the 
 whole universe the incomparable love he bears 
 you, which caused him to invent so wonderful 
 a means of enabling you to eat his flesh and 
 drink his blood, and this so frequently and 
 without apprehension or disgust, in order to 
 reproduce in you in a certain manner the mys- 
 tery of his Incarnation and to apply to you 
 abundantly the fruits of his death, in order to 
 enter your bodv and soul reallv and substan- 
 tially and to unite himself intimately with 
 you — that love which prompted him to bring 
 all this to pass, to work in himself, and in 
 nature, unheard-of things, to exert the great- 
 est efforts of his omnipotence. 
 
 Thus he thinks of you. On your side, think 
 of him and address him in these, v/ords of 
 David : " Thou liast multiplied thy wonderful 
 \\ orks, O Lord my God ; and in thy thoughts 
 there is no one like to thee." (Ps. xx.xi.\. 6.) 
 
 Thou, my Lord and my God, hast done for 
 me many wonderful things, and strange acts 
 32 
 
374 UnioK with Our Lord in the Eucharist 
 
 of providence and love ; and the thoughts 
 thou hast for my salvation are beyond all that 
 can be expressed. 
 
 Again address him in these words of Isaiali : 
 " O Lord, thou art my God, I will exalt thee, 
 and give glory to thy name; for thou hast 
 done wonderful things, thy designs of old 
 faithful, amen. Thou hast been a strength to 
 the poor, a strength to the needy in hts dis- 
 tress, a refuge from the whirlwind, a shadow 
 from'the heat." (Is. xxv. i, 4-) . 
 
 O Lord, thou art my God. I declare aloud 
 to all the universe that I recognize and hold 
 thee for my God. I will praise thee, I will 
 honor thee, and I will bless thy holy name 
 because thou doest wonders for me, and hast 
 old and faithful thoughts of kindness toward 
 me and cares tenderer than those of a father 
 or a mother. Thou dost render Uiyselt in this 
 mystery where 1 behold thee, the strength of 
 the weak, the riches of the poor, and the 
 refuge of the needy in their misfortunes. Thou 
 art a shelter from the tempests, a cover from 
 the fierce heats of temptation, from persecu- 
 tion, and from all evil. 
 
 Do thus, so that you may say with t,!-:; 
 spouse of the Canticle : " My beloved to mc, 
 and I to him. I to my beloved, and his turn- 
 
 «g3 
 
,ord in the Eucharist 
 
 )ve 
 
 and the thoughts 
 ition are beyond all that 
 
 in these words of Isaiah : 
 y God, I will exalt thee, 
 ly name ; for thou hast 
 ,gs, thy designs of old 
 i hast been a strength to 
 to the needy in his dis- 
 the whirlwind, a shadow 
 XXV. I, 4.) , 
 
 [ly God. I declare aloud 
 \at I recognize and hold 
 I will praise thee, I will 
 nil bless thy holy name 
 vonders for me, and hast 
 ughts of kindness toward 
 rer than those of a father 
 dost render thyself in this 
 lold thee, the strength of 
 cs of the poor, and the 
 in their misfortunes. Thou 
 :ic tempests, a cover from 
 temptation, from persecu- 
 
 .'il. 
 
 t you may say with the 
 clc : " My beloved to mc, 
 my beloved, and his turn- 
 
 From Corpus Ckristi to August. 375 
 
 ing is toward me." (Cant. ii. 16 ; vii. 10.) My 
 beloved is mine and I am his ; he thinks of 
 me and I think of him ; he is attentive to riie 
 and I am attentive to him. 
 
 The next point to consider regarding the 
 interior of the mystery of the Blessed Eucha- 
 rist, is the affections that therein move our 
 Lord's will ; these are a burning zeal for the 
 glory of God, an ardent, tender, caressing 
 love for you, a love that overcomes all diffi- 
 culties, works miracles, and is constant and 
 unchangeable ; a.. , arnest desire to be united 
 to you and to have you united with him so 
 that he and you should be but one, thus ac- 
 complishing his promise that whosoever should 
 r^t his flesh and drink his blood should have 
 with him a union so close and intimate that 
 the one would abide and live in the other, and 
 that he would enable the creature honored by 
 such a union to lead a pure, holy, and divine 
 life like unto his own (Jnc. vi. 57) ; and finally, 
 a strong desire that all Christians should be 
 united among themselves by the bond of a 
 most perfect charity. 
 
 The third point is our Lord's most pure 
 intentions for the glory of God, and for our 
 good, our salvation, sanctification, and deifica- 
 tion, the ends for which he instituted the 
 
376 Union with Onr Lord in the Eucharist 
 Blessed Sacrament and for which he dwells 
 
 The fourth point is the virtues which he 
 there exercises in their highest degree, hu- 
 militv, obedience, patience, meekness, annihi- 
 lation of self, freedom of spirit, and several 
 
 others. 
 
 The fifth is the grace he Ins merited for us. 
 and gives us that we may faithfully correspond 
 to his dispositions in this mystery, imitate the 
 virtues he teaches us in it, and sanctify our- 
 selves by making a worthy use of it. 
 
 My second remark is that one of the most 
 astonishing things in the Church is that our 
 Lord being truly received in the Blessed Sacra- 
 ment, and received with all his pifts, all his 
 merits, and all his treasures, and burning with 
 the desire of communicating them to us abun- 
 dantly, of bestowing them upon us in profu- 
 sion, and received so frequently, nevertheless 
 produces in us so little effect, and that we 
 still find ourselves after so many communions 
 so poor, so destitute of real virtue and so full 
 
 of faults. 
 
 Is it not like saying that the sun does not 
 give light, fire does not warm, the abundance 
 of treasures does not enrich, strength does not 
 
■d in the Eucharist 
 
 1 for which he dwells 
 
 the virtues which he 
 X highest dei^ree, hii- 
 nce, meekness, annihi- 
 
 of spirit, and several 
 
 he his merited for us, 
 ay faithfully correspond 
 is mystery, imitate the 
 in it, and sanctify our- 
 rthy use of it. 
 s that one of the most 
 the Church is that our 
 cd in the Blessed Sacra- 
 th all his c^ifts, all his 
 sures, and burning with 
 :ating them to us abun- 
 hem upon us in profu- 
 frequently, nevertheless 
 tie effect, and that we 
 ;r so many communions 
 f real virtue and so full 
 
 that the sun does not 
 ot warm, the abundance 
 ;nrich, strength docs not 
 
 From Corpus Christi to August. 2>77 
 
 strengthen, perfection does not make perfect ? 
 'I o say this would appear very strange. 
 
 We see the effects of the sun upon the 
 earth. It is the sim that produces by means 
 of other secondary causes the plants, the 
 flowers, animals, stones, metals, and every- 
 thing in the material world ; we find his heat 
 so intense in midsummer that we cannot re- 
 main exposed to his rays without being 
 scorched ; yet he is .so distant that there are 
 more than ninety millions of miles between 
 Iiim and us. What, then, would happen to 
 the earth, how would we not be burned if the 
 sun should approach but one-half nearer .' If 
 he should come close to us we would in an in- 
 stant be in flames, we would be consumed like 
 straw and reduced to ashes. 
 
 Why may we not say the same of our Lord > 
 Is he not the Sun of Justice .? Has he not as 
 much and infinitely more heat and power to 
 make himself felt in our souls, than the mate- 
 rial sun has to act upon our bodies .? Whence 
 is it that being so powerful, and not far dis- 
 tant h-om us, but near us, even within us, he 
 effects so little ? So far from inflaming and 
 burning us, he does not even warm us. 
 
 Our Lord said that his flesh was truly a 
 food, a meat capable of producing in our souls 
 
378 Union with Our Lord in the Eucharist 
 
 the effects that material food has upon our 
 bodies, namely, nourishment a.ul strength. 
 Where arc these effects ? A morsel of dry 
 and inanimate bread often stren;.nhens your 
 body more, and a glass of water refreshes t 
 more than Jesus Christ, his body soul, d.vn.- 
 ity. with all his merits and all hiS power, 
 strengthen your soul. 
 
 Are you contented to remain aUvays tnc 
 same > Are you not willing to dispose your- 
 self so that the Blessed Sacrament may do as 
 much for your soul as a morsel of black bread 
 
 docs for your body ? 
 
 He who enters within you is Jesus Christ, 
 the omnipotent God. who can. if you desire, 
 deliver you from your vices and make you vir- 
 tuous and perfect. It is he who from the be- 
 ginning of the world has justified all the just, 
 sanctified all the saints, and perfected all the 
 perfect. It is he who inspired the martyrs 
 and aave them their fortitude, who imparted 
 to the confessors their devotion and to the 
 virgins their purity. 
 
 ile is willing, assuredly, to produce ,n you in 
 some degree the same effects ; he desires it 
 ardonMy, as he proves by the prodigies he has 
 performed to establish the Eucharist. 
 
 A single reception of our Lord, a single 
 
■din the Eucharist 
 
 al food has upon our 
 hment and strength, 
 s ? A morsel of dry 
 ftcn strcn;jjthens your 
 5 of water refreshes it 
 ;, his body, soul, divin- 
 ts and all his power, 
 
 to remain always the 
 'iUing to dispose your- 
 d Sacrament may do as 
 I morsel of black bread 
 
 lin you is Jesus Christ, 
 who can, if you desire, 
 vices and make you vir- 
 . is he who from the bc- 
 has justified all the just, 
 ;s, and perfected all the 
 lo inspired the martyrs 
 fortitude, who imparted 
 ;ir devotion and to the 
 
 :dly, to produce in you in 
 ne effects ; he desires it 
 s by the prodigies he has 
 ,h the Eucharist, 
 n of our Lord, a single 
 
 From Corpus Christi to Anqitst. 379 
 
 Communion, would be enough, if you were 
 excellently disposed, to make you holy, and 
 to cause you to lead ever after a life altogether 
 perfect and divine. And you have received 
 liim so many times, yet no such results have 
 appeared ! So many journeys that h(> has 
 made from heaven to earth for you, so many 
 miracles tliat he has worked in himself and in 
 nature, have produced nothing in you I 
 
 Do you not think thcit it pains the Son of 
 God, if we may so speak, after having given 
 you, after giving you so frequently, so power- 
 ful a remedy for your infirmities, so efficacious 
 a means of acquiring humility, obedience, 
 patience, detachment from creatures, and 
 perfection, to gain nothing in you, to see his 
 journeys lost, to be thus deceived in his ex- 
 pectations and frustrated in his most ardent 
 desires } 
 
 Rellect that the devil asks notldng better ; 
 for as he hates our Lord with a mortal liatred 
 and is the sworn enemy of his glory, he is 
 very glad to see that this means of our salva- 
 tion wherein our Lord abides in person, where 
 iu; lavishes the treasures of his wisdom and 
 goodness, where he displays his power by the 
 miracles he works, and where he applies 
 iiimself with so much affection to the affair of 
 
38o Union rvith Our Lord in the Eiiduirist 
 
 our sanctification, does not succeed, c(Tocts 
 nothiiij^ in us, but leaves us as imperfect as 
 it found us. I say nothins^ here of your own 
 disadvantage nor of the loss you sustain, 
 which it is impossible to estimate. 
 
 Hut whence arises this misfortune, why is it 
 that our Lord accomplishes so little in us by , 
 means of the Blessed Sacrament ? It comes 
 from our negligence ; it is because wc approach 
 the Holy Table without preparation, tluough 
 custom and routine ; because we receive sloth- 
 fully and with a certain vicious insensibility, 
 without reflection and without devotion ; be- 
 cause after having received we leave our Lord 
 quite alone, and do not ask him to penetrate 
 our soul, to purify and sanctify it ; because we 
 do not take pains to keep him with us and to 
 employ well the precious moments of his stay 
 when he is more ready than ever to enrich us 
 with his gifts and load us with his graces, since 
 his only purpose in coming to us was to be- 
 stow tiiem upon us. Even as the material 
 sun produces its effects orly according to the 
 dispositions or qualities of the objects it shines 
 upon — we see it at the same time and with the 
 same ray melting wax and hardening the 
 earth— so the Sun of Justice acts differently 
 upon souls according as they are prepared. 
 
 a 
 s 
 t 
 w 
 a 
 Si 
 
 ff 
 li 
 a 
 o 
 a 
 it 
 si 
 t( 
 
 o; 
 di 
 ol 
 ol 
 in 
 fo 
 
 si 
 hi 
 m 
 
 UI 
 
 w 
 
I in tlu Eucharist 
 
 not succeed, cffL-cts 
 L>3 us as imperfect as 
 in-,' here of your own 
 le loss you sustiiiii, 
 estimate. 
 
 i misfortune, why is it 
 Uies so litt'.e in us by . 
 lacramcnt ? It comes 
 s because wo approach 
 preparation, tlirough 
 ause wc receive sloth- 
 I vicious insensibility, 
 vithout devotion ; be- 
 /ed we leave our Lord 
 ask him to penetrate 
 anctify it ; because we 
 ep him with us and to 
 IS moments of his stay 
 than ever to enrich us 
 s with his graces, since 
 ling to us was to be- 
 Even as the material 
 oriy according to the 
 of the objects it shines 
 iame time and with the 
 X and hardening the 
 fustice acts differently 
 •■> they are prepared. 
 
 Fi'om Corpus Christi to August. 381 
 
 Therefore let us awaken from our slumbers, 
 and let us chase away the sloth in which our 
 souls have so long stagnated, let us approach 
 the lilessed Sacrament with more care and 
 with a more lively devotion than in the past, 
 and let us make great efforts to render our- 
 selves worthy to receive its fruits abundantly. 
 
 Let us take our I, ore! himself as our model 
 for this great act. How does he prepare on 
 his part to execute it t What extraordinary 
 and unprecedented things dorr, he not do in 
 order to dispose himself for visiting us in this 
 august mystery, and in order to apply to us 
 its fruits .' If we consider what he does out- 
 side of himself we shall see him working as- 
 tounding miracles, overthrowing all the laws 
 of nature, operating greater prodigies in the 
 destruction of the substances, in the disunion 
 of the accidents, in the consecration he makes 
 of them, in the strength he gives them, and 
 in many other ways, than Moses ever per- 
 formed in Egypt. 
 
 If we consider what he cfirects in himself, we 
 shall behold ravishing wonders. He places 
 his body, his soul, and his divinity, the three 
 most brilliant and glorious things in all the 
 universe, under the species of a little host 
 without brilliancy or glory ; he reduces his 
 
382 Unioti with Our Lord in the Rucharist 
 
 body to a point, his living and immortal body 
 to a state-like death, his body visible and sen- 
 sible in itself to the inability of beinf? seen or 
 perceived by any sense ; and being absolute 
 Lord of the universe, and consequently per- 
 fectly independent of his creatures, he wills 
 neve.theless, in order to come to us m this 
 sacrament, to depend on the word of a priest 
 who may sometimes be his bitterest enemy ; 
 and he wills to remain in this sacrament in a 
 state of dependence on the accidents. 
 
 See how our Lord disposes himself for thi5 
 mystery, and how we also after his example 
 should dispose ourselves, doing great things 
 within and without us. We should never ap- 
 proach it without haying first prepared by 
 some signal act of virtue, without having pur- 
 chased our Communion and the possession of 
 the Son of God with som.- heroic victory over 
 
 ourselves. . 
 
 When you have received Communion be 
 very careful to render it effectual and a means 
 to virtue and perfection, in this also copying 
 our Lord who, after having instituted the 
 Blessed Sacrament and communicated him- 
 self, went to the Garden of Olives to pray, 
 and thence tc his passion and death. 
 
 We have already said what is true, that one 
 
 o 
 
 el 
 n 
 t; 
 
 P' 
 a 
 
 fc 
 h 
 
 01 
 
 t( 
 1)1 
 tl 
 e, 
 a( 
 a I 
 yi 
 sa 
 K 
 
 rli 
 ii; 
 fit 
 tc 
 ci 
 ti 
 is 
 a I 
 m 
 
■d in the Fuclicrist 
 
 fig and immortal body 
 ! body visible and scn- 
 bility of bcinj,' seen or 
 : ; and bcin^ absolute 
 md consequently per- 
 his creatures, he wills 
 to come to us in this 
 )n the word of a priest 
 : his bitterest enemy ; 
 
 in this sacrament in a 
 
 the accidents, 
 isposes himself for this 
 also after his example 
 08, doing great things 
 We should never ap- 
 /ing first prepared by 
 je, without having pur- 
 1 and the possession of 
 ome heroic victory over 
 
 :ceived Communion be 
 it effectual and a means 
 on, in this also copying 
 having instituted the 
 nd communicated him- 
 •den of Olives to pray, 
 ;ion and death, 
 id what is true, that one 
 
 From Corpus Christi to August. 383 
 
 of the most abundant sources of the little ben- 
 efit we draw from Holy Communion is our 
 negligence, after having received, in enter- 
 taining our Lord, and in profiting by the 
 precious moments of his visit ; for often after 
 a short prayer carelessly said, or a coll and 
 formal conversation with our I-v)rd, we leave 
 him, and immediately divert ourselves with 
 otiier things. It is easy for any one willing 
 to reflect ever so superficially on the nature 
 of things, to understand that to proceed in 
 this way will be of no profit ; if the food you 
 eat doe:; not remain some time in youi stom- 
 ach, and is not there converted into ch)le, 
 and then into blood to be distributed through 
 your whole body, it is useless to you ; the 
 same tiling is true of the divine food of the 
 Kucharist. 
 
 Therefore apply your whole attention most 
 diligently to the Ble:iscd Sacrament after you 
 have received, being persuaded that thj pro- 
 fit you derive will be greater or loss according 
 to your application ; and remembering, to in- 
 cite you to closer attention, that then is the 
 time of divine liberality and profusion, that it 
 is then only we hold our Lord, posses? him, 
 and can unite ourselves in the most perfect 
 manner to his sacred-humanity ; that it is then 
 
. 384 Union ivith Our Lord in the Eucharist 
 
 tlie soul may ('.rink from the side of our Lord, 
 that she may draw from that divine fountain 
 the waters of life, that she may gather abun- 
 dantly the fruits of his passion and death, that 
 she may sprinkle herself with his blood, that 
 she may wash in it and be purified and sancti- 
 fied, that she may approach that fire which 
 makes seraphim on earth as well as in heaven, 
 and the flames of which will enkindle in her 
 heart a love that will extinguish the love of 
 creatures, that she may expose herself to the 
 Sun of Justice, who with his rays will illumine, 
 vivify, and strengthen her, pouring upon her 
 his clear light, and rendering her divine ; and 
 finally, that it is then that opening her ears to 
 this great and only Alaster she may hear in 
 his secret and mystic school the sublime les- 
 sons of Christian perfection which he does not 
 teach to the wise of the world. 
 
 After your conversation with our Lord, look 
 • to the effects. St. Augustine says : " Let him 
 who receives Life," that is the Holy Eucharist, 
 for so the Fathers named it, "determine to 
 change his life ; for if he docs not change lus 
 life, and correct his conduct, he receives Life 
 to his condemnation, and he will grow worse 
 rather than better from having received it, and 
 
 CI 
 
 w 
 
 li 
 
 ir 
 t( 
 
}rdiii the Eucharist 
 
 m the side of our Lord, 
 m that divine fountain 
 
 she may gather abun- 
 passion and death, that 
 :lf with his blood, that 
 1 be purified and sancti- 
 proach that fire which 
 th as well as in heaven, 
 ch will enkindle in her 
 extinguish the love of 
 y expose herself to the 
 th his rays will illumine, 
 
 her, pouring upon her 
 ndcring her divine ; and 
 that opening her ears \.o 
 iaster she may hear in 
 school the sublime les- 
 :ction which he does not 
 he world. 
 
 lion with our Lord, look 
 igustine says : " Let him 
 at is the Holy Eucharist, 
 amcd it, "determine to 
 
 he docs not change lus 
 onduct, he receives Life 
 
 and he will grow worse 
 iTi having received it, and 
 
 From Corpus Christi to August. 385 
 
 will gain death instead of life." (Aug. opp. t. 
 V. App. Scrm. cxv.) 
 
 For this reason the Eucharist is also called 
 the Passover, which means passage, because it 
 should cause us to pass from sin to grace, 
 from vice to virtue, and from faults to perfec- 
 tion. 
 
 Let the faithful soul then who receives, 
 who cats the Passover, think of .iccomplishing 
 these mystical passages, and of producing 
 these changes of conduct in himself; let him 
 SO with our Lord to the Garden of Olives by 
 prayer and recollection, and thence to the 
 passion and death of his ruined nature, by the 
 exercise of humility, obedience, charity, for- 
 t,nveness of injuries, and the other virtues, in 
 the highest degree of their excellence ; so 
 that like Elias, a figure of this mystery, who, 
 strengthened and refreshed by the bread the 
 angel gave him, walked forty days and forty 
 nights until he came to the high mountain of 
 Moreb (3 Kings xix. 8), he, too, supported and 
 strengthened by the sacred bread of the Lui- 
 oharist, may constantly go onward during the 
 whole course of his life, by day and night, in 
 light and darkness, prosperity and adversity, 
 until he reaches the mountain of perfection 
 to which God calls him. 
 S3 
 
386 Union with Our Lord in the Eucharist 
 
 7. Good use of the Holy Sacrifice of the Mass. 
 
 To animate ourselves to make a good use 
 of the Holy Sacrifice of the Mass, we need 
 onlv consider its iftfinite excellence and the 
 inestimable treasures of blessings it brings us. 
 The Sacrifice of the Mass is indeed the 
 grandest, the most august, and the most ven- 
 erable act of our religion ; it is the sublimest 
 and most exalted action that is performed in 
 the universe ; it is the most glorious to God, 
 the most agreeable to our Lord, to our Lady, 
 and to the whole Church triumphant ; it is 
 the most useful to the Church militant, and 
 affords most aid and solace to the Church 
 suffering ; and to each one of us individually 
 it is of the greatest value for our advancement 
 in virtue, and our salvation. 
 
 The Sacrifice of the Mass contains and 
 unites in itself all the sacrifices of the Old 
 Law, which were but diminutive pictures and 
 faint' shadows of it. Thus it is a holocaust of 
 infinite adoration, by which we acknowledge 
 God as our first principle, the cause of our 
 bodies and souls, and all that we are ; as our 
 sovereign Lord who has the right to dispose 
 of us as he pleases without our resisting in 
 any manner whatsoever ; and as our Last 
 
rd in the Eucharist 
 
 V Sacrifice of the Mass. 
 
 ;s to make a good use 
 
 of the Mass, we need 
 ite excellence and the 
 f blessings it brings us. 
 le Mass is indeed the 
 just, and the most ven- 
 on ; it is the sublimest 
 ;on that is performed in 
 ; most glorious to God, 
 
 our Lord, to our Lady, 
 lurch triumphant ; it is 
 ic Church militant, and 
 solace to the Church 
 h one of us individually 
 lue for our advancement 
 ation. 
 
 he Mass contains and 
 le sacrifices of the Old 
 diminutive pictures and 
 Ihus it is a holocaust of 
 
 which we acknowledge 
 iciple, the cause of our 
 
 all that we are ; as our 
 has the right to dispose 
 without our resisting in 
 :ver ; and as our Last 
 
 From Corpus Christi to August. 3S7 
 
 End for whom we were created, and in whose 
 service wc should incessantly occupy and con- 
 sume ourselves. It is a sa-rifice of infinite 
 propitiation, by which we appease the anger 
 of God irritated against us on 'account of our 
 offences, and obtain pardon of them. It is a 
 eucharistic sacrifice, capable of rendering him 
 infinite thanksgivings for all the benefits he 
 has bestowed upon us, and a sacrifice of im- 
 petration infinitely powerful to obtain from 
 him fresh benefits. 
 
 The Sacrifice -of the Mass is something so 
 honorable and glorious to God, that a single 
 Mass said by a wicked priest for infamous in- 
 tentions, procures him more honor and glory 
 than all the blessed will throughout eternity ; 
 because all the honor they render him and 
 will render him, has, and will always have, 
 limits as coming from limited or finite crea- 
 tures ; but the honor the Mass procures him 
 is absolutely infinite, because it is Jesus Christ, 
 his Son and the first priest, who offers it to 
 him in person by the effective sacrifice of him- 
 self, a sacrifice which is not different in essence, 
 but only in some accidental formalities, from 
 that of his cross and death. 
 
 All these reasons clearly show us the great 
 care we should take to make a good use of 
 
388 Union zvith Our Lord in the Eucharist 
 
 this adorable Sacrifice for the gl^^y of God 
 and our own salvation, offering it oairselves 
 and saying Mass if we are priests, or hearing 
 it, or very frequently during the day present- 
 ing it in spirit to God, for the intentions for 
 which it was instituted. 
 
 We will not explain here how this should 
 bo done, because we have treated of the sub- 
 ject in another work, to which we refer our 
 present readers. (Sec " 77!^ Knowlcdf^c and 
 Love of our Lord Jesus Christ^ B. III. c. x. 
 
 p. 14.) 
 
 I will only add in this place that the Mass 
 being the same act which our Lord performed 
 in the Institution of the Blessed Sacrament 
 on the evening of his Last Supper, an act 
 which contained in itself an infinity of won- 
 ders, and was identical with the one he per- 
 formed on the cross when he sacrificed himself 
 and died for the honor of his Father and the 
 salvation of men, we should unite ourselves to 
 it with sentiments of extraordinary devotion. 
 
 To say Mass wherein is contained both the 
 sacrament and the sacrifice, js to do what our 
 Lord did at the Last Supper and on the cross. 
 To hear Mass is to do what our Lady did at 
 the foot of the cross, where she shared the 
 dispositions of her Son, co-operated in the 
 
ordin the Eucharist 
 
 z for the glf^'y of God 
 )n, offering it otirselvcs 
 2 arc priests, or hearing 
 during the day present- 
 d, for the intentions for 
 d. 
 
 n here how this should 
 lavc treated of the sub- 
 , to which we refer our 
 e '• The Knoivlcdgc and 
 •US Christ: B. III. c. x. 
 
 his place that the Mass 
 hich our Lord performed 
 
 the Blessed Sacrament 
 lis Last Supper, an act 
 tself an infinity of won- 
 al with the one he per- 
 hen he sacrificed himself 
 or of his Father and the 
 should unite ourselves to 
 extraordinary devotion. 
 :in is contained both the 
 acrifice, js to do what our 
 
 Supper and on the cross, 
 do what our Lady did at 
 3s, where she shared the 
 Son, co-operated in the 
 
 From Corpus Christi to August. 389 
 
 offering he made of himself to God his Father, 
 and offered herself likewise to him. 
 
 Consider when you go to Mass that you arc 
 going to assist at the grandest and most ad- 
 mirable action that can be performed in hea- 
 ven or on earth ; you are going to witness the 
 execution, the murder, the putting to death 
 of the Son of God, the Creator of the universe, 
 and the King of kings, by representation in 
 his own person ; you are going to see him die 
 for your salvation and your love. Is not this 
 enough to dispose you to say or hear Mass in 
 a most .perfect manner .' 
 
 Therefore, in conclusion, let us attach our- 
 selves with the deepest affection to the holy 
 Eucharist, whether as a Sacrament or a Sacri- 
 fice. Let us'breathe our Lord and draw him 
 into us in this divine mystery; let us unite 
 ourselves to him by faith, respect, and adora- 
 tion, by frequent visits, by worthy sacramental 
 and spiritual communions, and by all the 
 means we can devise, so that in this union he 
 may communicate to us according to his de- 
 sires and the end for which he instituted tiie 
 l^ucharist, his divinity, his humanity, his merits, 
 his graces, and his gifts, which will enable us 
 to imitate his life. 
 
390 Union with Our Lord in the Eucharist 
 
 Consider the excellence of a consecrated 
 Host, and the perfection acquired by the acci- 
 dents of the bread and wine from their bein- 
 united to Jesus Christ in this sacrament, bo 
 long as they are united to bread and wine 
 they arc vile and abject ; their natural union 
 with their own substance constitutes their 
 vileness and meanness ; but by being sepa- 
 rated from it and united to our Lord, they are 
 ennobled, sanctified, and raised to an inesti- 
 mable dignity, and to a pou'cr of producing 
 marvelous effects which without this union 
 they could never possess. Even such is the 
 difference between a man consecrated by the 
 presence of and union with Jesus Christ in 
 the Blessed Sacrament, and the same man 
 when he is not so consecrated. 
 
 Finally, let us make the Blessed Sacrament 
 our school, our asylum, our altar of refuge, our 
 arsenal, our medicine, our banquet, our r'e- 
 li<rht, our happiness, our paradise, and our 
 heaven on earth, that we may draw from it 
 our instruction, our light, our defence, our 
 strength, our health, our nourisliment, and all 
 that we need, inasmuch as our Lord is thcu' 
 to confer upon us all these blessmgs. 
 
.ord in the Eucharist 
 
 llcncc of a consecrated 
 ion acquired by the acci- 
 ul wine from their beiiv,; 
 ,t in this sacrament. So 
 litcd to bread and wine 
 ,ect ; their natural union 
 stance constitutes tlicir 
 :ss ; but by being sepa- 
 ted to our Lord, they are 
 and raised to an incsti- 
 to a power of produeint,^ 
 ,'hich without this union 
 )ssess. Even such is the 
 
 I man consecrated by the 
 ion with Jesus Christ in 
 nent, and the same man 
 )nsecrated. 
 
 ke the Blessed Sacrament 
 jm, our altar of refuge, our 
 ne, our banquet, our r'e- 
 ;s, our paradise, and our 
 hat we may draw from it 
 ir hght, our defence, our 
 1, our nourishment, and all 
 nuch as our Lord is there 
 
 II these blessings. 
 
 From Corpus Christi to August. 391 
 
 IV. -MK I) IT AT IONS. 
 
 What nas been said may serve as subjects 
 for meditation ; if it is not sufficient, there are 
 several books from which you may select your 
 subjects. 
 
 V. -READING. 
 Again see this heading in Chapter III. 
 
 VI.— ASPIRATORV VERSE.S. 
 
 " My flesh is meat indeed, and my blood is 
 drink indeed." (Jno. vi. 56.) 
 
 " lie that cateth my flesh and drinketh my 
 blood, abidcth in me, and I in him." (Jno. vi. 
 57.) He that eateth my flesh and drinketh 
 my blood dwells in me, and I in him. Is this 
 so.' Can I testify this of mj-self with truth.' 
 Do I dwell in Jesus Christ by thoughts, de 
 Fires, love, and preference of him to all the 
 Uiings of earth .' And he, does he dwell in 
 me, in my body to purify it, in my soul to 
 sanctify it, in my understanding to enligliten 
 it, in my will to quicken it, in my passions to 
 rule them, in my eyes, in my cars, in my 
 tongue, and in all my senses to govern their 
 movements.' If I do not experience this, but 
 on the contrary am sure that the case is quite 
 

 392 Union ivith Our Lord in the Eucharist 
 
 different, what is the cause ? Is Jesus Christ 
 a liar, to promise a thing that is impossible ? 
 Or rather do I make it impossible by the ob- 
 stacles I interpose ? 
 
 " As the living Father hath sent me, and I 
 live by the Father, so he that eateth me, the 
 same also shall live by me." (Jno. vi. 58.) 
 As my Father has sent me and willed me to 
 lead his divine life, I communicate that life to 
 him that eateth me. Oh ! incomparable effect 
 of the Blessed Sacrament ! Me who receives 
 it must lead the life of the Son of God, if the 
 Son of God speaks truly. Where is that di- 
 vine life I lead? Is my life always even a 
 reasonable life ? It is not often a passionate 
 life, an animal life ? What then have so many 
 Communions during so many years accom- 
 plished in me, a single one of which, if it had 
 been excellently made, might have raised mc 
 to the highest sanctity? Henceforth let us 
 endeavor to bring to order so great an irreg- 
 ularity, and find an efficacious remedy for so 
 dangerous a disease. 
 
 " As often as you shall eat this bread, and 
 drink the chalice, you shall show the death 
 of the Lord until he come." (l Cor. xi. 26,) 
 As often as you shall communicate you shall 
 show forth the Lord's death. That is, accord- 
 
 f( 
 c 
 
 ( 
 a 
 ■\ 
 h 
 it 
 
 (1 
 ii 
 
 tl 
 h 
 
^rdin the Eucharist 
 
 cause ? Is Jesus Christ 
 ling that is impossible ? 
 it impossible by the ob- 
 
 icr hath sent me, and I 
 he that eateth me, the 
 by mc." (Jno. vi. 58.J 
 It me and willed me to 
 :omnmnicate that life to 
 Oh ! incomparable effect 
 nent ! Me who receives 
 f the Son of God, if tlic 
 uly. Where is that di- 
 my life always even a 
 i not often a passionate 
 Vhat then have so many 
 so many years accom- 
 e one of which, if it had 
 e, might have raised mc 
 ity? Henceforth let us 
 i order so great an irreg- 
 ^tlficacious remedy for so 
 
 shall eat this bread, and 
 u shall show the death 
 ; come." (I Cor. xi. 26.) 
 communicate you shall 
 ) death. That is, accord- 
 
 Froin Corpus Christi to August. 
 
 393 
 
 ing to St. Thomas, you shall represent in your 
 interior and exterior Jesus Christ crucified, and 
 shall express in yourself by imitation the vir- 
 tues he exercised in his passion and death. 
 
 Observe that each Communion should ac- 
 complish these effects in you ; and every time 
 that you have communicated remember to 
 say to yourself frequently during the day : 
 I must to-day represent in myself the death 
 of our Lord, and express in my actions Jiis 
 humility, his obedience, his patience, his meek- 
 ness, his charity, and the other virtues he prac- 
 ticed on the cross. 
 
 " But let a man prove himself, and so let 
 him cat of the bread and drink of the chalice ; 
 for he that eateth and drinketh unworthily, 
 eateth and drinketh judgment to himself." 
 (i Cor. xi. 28, 29.) Let him that desires to 
 approach this divine table, enter into himself, 
 and examine and see if he is worthy ; if he is, 
 let him eat this bread and drink this chalice ; 
 if he is not, let him beware of touching it, 
 otherwise he may be certain that he eats and 
 drinks his judgment and condemnation, that 
 instead of receiving life he will find death. 
 
 " The Lord wakeneth me in the morning, in 
 the morning he wakeneth my ear that I may 
 hear him as a master ; I do not resist." (Ex. 
 
394 Union ivith Our Lord in the Eucharist, 
 
 Is 1 4 5 ) Oar Lora rcsidins in the Blessed 
 Sacrament awakens me early in the morning 
 and seizes my ear. so that I may listen to h.m 
 as to my master who gives me excellent les- 
 sons in the practice of the virtues and m per- 
 fection. I do not contradict him, I do n-.t 
 resist him, I do not refuse to believe what he 
 tells me, nor to do what he teaches me. 
 
 In conclusion, owing, as you do, a smgular 
 ccvotion to the Blessed Sacrament, be careful 
 to practice it especially during the entire 
 octave of Corpus Christi, a season when wo 
 should keep as much as possible in our Lords 
 company, and for long periods expose our- 
 selves to the Sun of Justice to be illummed, 
 and to the Divine Fire to be warmed and con- 
 sumed. We should gaze in astonishment at 
 a God burning with love for us upon our altars, 
 we should thereon regard with eyes of veii- 
 cration this great mystery of our faith, thi- 
 powerful motive of our hope, this sharp stiiv. 
 of our love, this excellent pattern of ail vir- 
 tues, and this perfect model of all the actions 
 of our lives. We should likewise do the same 
 in due proportion during the other seasons ol 
 the year. 
 
ord in the Eucharist. 
 
 rcsiains i" ih'-' l^lcsscd 
 ne early in the murnini,' 
 that 1 may listen to him 
 gives me excellent Ics- 
 f the virtues and in pii- 
 mtradict him, I do nnt 
 cfuse to believe what he 
 lat he teaches mc. 
 g, as you do, a singular 
 cd Sacrament, be carclul 
 :ially during the entire 
 nisti, a season when wc 
 as possible in our Lord's 
 )ng periods expose our 
 ■ Justice to be illumined, 
 •e to be warmed and con- 
 gaze in astonishment at 
 ove for us upon our altars, 
 regard with eyes of vcn- 
 mystery of our faith, this 
 our hope, this sharp stiiv^ 
 ccUent pattern of all vir- 
 :t model of all the actions 
 lould likewise do the same 
 irinr the other seasons of 
 
 CHAPTER VIII. 
 
 PRACTICF. OF UNION WITH OUR LORD JESUS 
 CMRIST FOR TIIK MONTH OF AUGUST, BY 
 THE VIRTUE OF FAITH. 
 
 I.— THE SUBJECT. 
 
 Since the Holy Ghost descended upon the 
 disciples on the day of Pentecost to impress 
 on their hearts, and on the hearts of all men 
 who should come after them, the New Law, 
 the law of grace and perfection, and to make 
 them true Christians ; and since faith, hope, 
 and charity arc the three virtues by which 
 true Christians are especially made and formed, 
 and which they exercise more carefully than 
 all the others as being the most excellent and 
 most perfect ; we have judged it useful and 
 proper to adopt these virtues as the subject of 
 our exercises for the remainder of the year, re- 
 ferring them chiefly to the holy Eucharist in 
 order not to divert ourselves from that con- 
 sideration, but to ground us more and more in 
 the worship of our Lord, and to unite us more 
 and more closely with him in that adorable 
 mystery. We will begin with Faich. 
 
396 Union with Our Lord for August, 
 
 EXERCISE ON 1 Aini. 
 
 Faith is the first of the thn.c Theological 
 Virtues. It enables ur. to beliLve llrmly and 
 with an unalterable persuasion, all the truths? 
 that (iod has revealed to > s, either directly, 
 or through his or-jans, that is, the jiatriarehs. 
 the prophets, and tlic apostles of the Church. 
 Faith is the foundation and the commence- 
 ment, the gate-way of our salvation, the 
 source of our happiness, the principle, rule, 
 and measure of all our virtues ; for we will 
 have as much hope, as much charity, as much 
 humility, and as much patience as we shall 
 have lively faith. 
 
 Faith is the greatest ornament of our soul-, 
 the one that purifies and ennobles them more 
 than all human sciences. It has wondrou:; 
 eyes that do not rest on the exterior appear- 
 ance of things, but penetrate their interior 
 even to their depths ; that do not look upon 
 the present, but the future ; that do not con- 
 sider nature, but grace and glory— not time, 
 !)ut eternity. Gazing at the Eucharist they do 
 not notice the color, the figure, the odor, nnv 
 the taste, as the senses do, but pass beyond 
 and discover beneath these accidents the Son 
 of God who there hides himself for us. Neither 
 
 l!i( 
 no 
 th( 
 tio 
 
 in 
 as 
 
 .IS 
 
 i)la 
 for 
 pie 
 
 wh 
 lt\ 
 anc 
 virl 
 cor 
 u'o; 
 sah 
 seh 
 St. 
 wrc 
 V 
 cjre; 
 
 itS] 
 
 iuid 
 liev 
 how 
 thai 
 
.ord for August, 
 
 )N lAITll. 
 
 the thri '•■ Theological 
 
 to bclii-vc llrmly ;nul 
 
 auasion, all the truth'^ 
 
 to I s, cither directly, 
 
 that is, the patriarchs, 
 
 postlcs of the Church. 
 
 :m and the cominence- 
 
 of our salvation, the 
 
 S8, the principle, ruK, 
 
 ir virtues ; for we will 
 
 much charity, a«. much 
 
 I patience as we shall 
 
 ornament of our souls, 
 id ennobles them move 
 CCS. It has wondrous 
 )n the exterior appear- 
 lenctratc their interior 
 that do not look upon 
 ture ; that do not con- 
 c and glory— not time, 
 It the ICucharist theyclo 
 he figure, the odor, nor 
 es do, but pass beyond 
 these accidents the Son 
 s himself for us. Neither 
 
 Bj- the Virtiw of Faith. 397 
 
 the world ant! its noise, nor walls, nor doors, 
 nor tabernacles, nor veils, nor eiboriums, nor 
 the species, nor any other obstacle or parti- 
 tion, prevent them from behgldin^ our Lord 
 ill the Jllessed Sacrament ; they. see him there 
 .IS clearly and distinctly a hundred leagues oft 
 ;is at only two steps distance ; the distance of 
 places does not deprive them of their vision, 
 tor, far more than the eyes of the lynx, they 
 pierce everywhere. 
 
 Still more. Faith has powerful arms with 
 which it performs signal and heroic deeds. 
 It was with these arms that the saints attacked 
 ind overthrew their vices, that they acquired 
 virtues and exercised good works, that they 
 combated and gained the victory over the 
 uorld, the flesh, and all the enemies of their 
 salvation, and that they conquered to them- 
 selves the eternal kingdom. " Hy f^uth," says 
 St. Paul, "they conquered kingdoms and 
 vvrouglit justice." (Hebr. xi. 33.) " 
 
 Pure, naked, and blind faith is the faith of 
 threat souls, which in its whole and in each of 
 its pprts is faith and nothing else, which seeks 
 and desires no other support or rca.son for be- 
 lieving, and believing everything no matter 
 how elevated above our senses and our minds, 
 than God's word alone, to which it submits 
 34 
 
398 Union with Our Lord for August, 
 
 with closed eyes. This fixith is the principle, 
 rule, and measure of all the other virtues, and 
 its r.bsence is the source whence flow all our 
 miseries. " They believed not for his won- 
 drous works, and their days were consumed 
 in vanity," David said of the Israelites. (Ps. 
 Ixxvii. 32.) The same may be raid of Chris- 
 tians, because they have not firmly believed 
 the wonders he has worked in their favor, nor 
 siveu credence to his truths ; they have spent 
 ■their days in vanities, and have consumed 
 their lives in follies and in all sorts of vices. 
 
 The exercise, then, of this month will be to 
 •make earnest acts of this virtue in reference 
 to the principal doctrines of our religion, and 
 particularly in reference to the doctrine of the 
 Eucharist. 
 
 These principal doctrines are contained in 
 •the Apostles' Creed, and to them must be 
 added the doctrine of the presence of God 
 everywhere, both without us and within us, 
 •this doctrine being the broadest and most 
 ■universal principle of the spiritual life, ^ervin^ 
 as a foundation for all the actions of the pur- 
 gative, the illuminative, and the unitive states ; 
 that of the existence of God and of our 
 nothingness, which is the root of Christian 
 humility ; that of God's providence over us, 
 
 w 
 
 P' 
 in 
 
 m 
 al 
 til 
 e.\ 
 le( 
 mi 
 as 
 pe 
 of 
 
 JU( 
 
 sel 
 
 cei 
 un( 
 the 
 oaf 
 ten 
 the 
 po\ 
 tha 
 hav 
 the 
 his 
 
Lord for August, 
 
 s faith is the principle, 
 the other virtues, and 
 :e whence flow all our 
 :ved not for his won- 
 days were consumed 
 of the Israelites. (Ps. 
 may be raid of Chris- 
 ve not firmly believed 
 rked in their favor, nor 
 ruths ; they have spent 
 , and have consumed 
 I in all sorts of vices. 
 )f this month will be to 
 this virtue in reference 
 les of our religion, and 
 e to the doctrine of the 
 
 trines are contained in 
 and to them must be 
 r the presence of God 
 out us and within us, 
 le broadest and most 
 he spiritual life, =crvin;^ 
 
 the actions of the pur- 
 , and the unitive states ; 
 ; of God and of our 
 
 the root of Christian 
 i's providence over us, 
 
 By the Virtue of Faith. 399 
 
 which is the source of all the true joy wc can 
 possess in this life ; and others that wc have 
 indicated in those places where we have 
 spoken of this virtue. 
 
 But the chief object of these acts will be Uie 
 most holy sacrament of the altar, which among 
 all our mysteries is pre-eminently called mvs'- 
 tcrinmfidd, -the mystery of faith, because' it 
 e.vacts of us a very great submission of intel- 
 lect and demands that we renounce in the 
 most absolute manner all our natural, as well 
 as all our acquired knowledge, and all our ex- 
 perience, and that we close the eyes and ears 
 of our senses so as neither to see nor hear the 
 judgments they would form if left to them- 
 selves. 
 
 The truths of our religion are all equally 
 certain, but they are not all equally easy to be 
 understood. There are some that are clear, 
 tlie comprehension of wnich is not beyond the 
 capacity of our minds ; for example, the exis- 
 tence of a God who created the universe, that 
 there is but one God, and that he is good.'wise, 
 powerful, and just. There arc other truths 
 that have been made visible, palpable, that 
 have fallen under the sen.ses of men ; such arc 
 the mystery of our Lord's humanity, his birth, 
 liis circumcision, his miracles, his preachino-' 
 
400 Union with Our Lord for A ugJist, 
 
 his life, death, ascension, and the descent of 
 the Holy Ghost. Others, again, are obscure 
 and elevated far above and beyond the power 
 of our understanding and of our senses ; such 
 as the unity of one God in three equal persons, 
 and the incarnation of the Word ; still, these 
 arc not directly opposed to our understanding 
 and the Doctors of the Church teach that 
 ,n,ong natural phenomena there are things 
 analagous to these truths which by ceita 
 traits of resemblance facilitate our belief in 
 
 them. , ^ ; ^,„.„ 
 
 But of all our mysteries the most obscuic, 
 the one that is shrouded in the thickest dark- 
 ness, is the mystery of the Eucharist ; for it is 
 not only above our minds and senses, but is 
 seemingly against them, inasmuch as it pro- 
 poses to us a transubstantiation, the change 
 of one entire composite body into another ; a 
 body existing in several places at the same 
 title ; a body deprived of exterior extension 
 but preserving each member in its natural 
 place ; a body reduced to a point ; a body en- 
 tire in the whole and entire in each part of the 
 host, after the manner of spirits ; a body sen- 
 sible and palpable in itself, yet present insen- 
 "sibly and impalpably ; a body having eye» 
 
Lord for August, 
 
 on, and the descent of 
 hers, again, are obscure 
 : and beyond the power 
 and of our senses ; such 
 d in three equal persons, 
 )f the Word ; still, these 
 ied to our understanding:;, 
 the Church teach that 
 omcna there are things 
 truths which by certain 
 c facilitate our belief in 
 
 iteries the most obscure, 
 ided in the thickest dark- 
 of the Eucharist ; for it is 
 minds and senses, but is 
 hem, inasmuch as it pro- 
 ■.ubsiantiation, the change 
 )site body into another ; a 
 ;veral places at the same 
 ved of exterior extension, 
 h member in its natural 
 ced to a point ; a body en- 
 d entire in each part of the 
 ner of spirits ; a body sen- 
 in itself, yet present insen- 
 bly; a body having eyes 
 
 By the Virtue of Faith. 401 
 
 without sight,* ears without hearing, a tongue 
 without speech, and accidents without their 
 substance yet producing the effects of it. 
 
 These arc wonders tiiat astonish us, over- 
 throw all our scientific theories, and set at 
 naught all the evidences of our senses. If we 
 consult our sciences, if we ask our senses, their 
 judgment of a consecrated Host, whether they 
 consider that an entire man is contained in it, 
 they will reply that it is folly to think of sucii 
 a thing, that the body of a man is not so 
 formed and cannot be enclosed in such narrow 
 limits ; that certainly and evidently it is only 
 bread, and that the color, odor, and taste 
 show this beyond a doubt. 
 
 It is, then, chiefly in this adorable mystery 
 that fciith wins her greatest victories over our 
 judgment and our senses ; it is here she tri- 
 umphs with most glory and erects her most 
 magnificent trophies. 
 
 The beloved disciple tells us : "This is the 
 victory which overcometh the world, our 
 faith." (i Jno. v. 4.) Faith is the glorious 
 conqueror of the world and of the human 
 intellect. 
 
 The pious and learned William, Bishop of 
 Paris, supposes Faith to say in this connection :. 
 • This is an o^vxmw.— Vide Franzclin de Ench. 
 
402 Union with Our Lord for Angus t^ 
 
 " Whose eloquence will be adequate to praise 
 me accortlini^ to my merit ? Who can repeat 
 the si.srnal victories i gain, especially in the 
 Holy Sacrament of the altar ? There I sur- 
 mount so powerfully, and with a single blow, 
 the five senses, and with so great authority 
 keep them beneath me that they dare not 
 even breathe against the truth of this mys- 
 tery ; there I reduce so low the loftiest human 
 intelligence, and trample so deep in the earth 
 all the science and reasoning of nature, that 
 they know not where they are, and I hold 
 them for my enemies as declared and ready 
 to do me evil as Satan is, if they be not con- 
 quered and ranged under my obedience." 
 (William of Paris, L. de morib. c. I.) 
 
 The ancient representation of Faith was 
 very appropriate. It was pictured as a virgin 
 beautiful as the day, holding in her hand a 
 chalice with a Host, having at her feet 
 prostrate and loaded with chains a great 
 captain who bore upon his brow, pride and 
 insolence — that is, the human mind ; around 
 jier lay soldiers stiff in death— that is, the 
 senses'; below was the motto: Mysicrium 
 fuii-i—thc mj'stery of faith. 
 
 Verily, when we enter the presence of the 
 Blessed Sacrament, when we gaze at it, and 
 
 d 
 
 fi 
 n 
 
 d. 
 bi 
 
 ' i ^a. i |IH! Bl ^lll l l!W)m. ' --MtW i J^ ! WWI 
 
>rd for August, 
 
 be adequate to praise 
 it ? Wlio can repeat 
 ain, especially in the 
 altar ? There I siir- 
 d with a single blow, 
 h so great authority 
 
 that they dare not 
 le truth of this mys- 
 o\v the loftiest human 
 e so deep in the earth 
 soning of nature, that 
 ;hey are, and I hold 
 .s declared and ready 
 is, if they be not con- 
 nder my obedience." 
 
 morib. c. i.) 
 ■jtation of Faith was 
 as pictured as xi virgin 
 oldin;; in her hand a 
 
 having at her feet 
 
 with chains a great 
 n his brow, pride and 
 
 human mind ; around 
 
 n death — that is. the 
 
 u; motto: Mystcrimn 
 
 aith. 
 
 •r the presence of the 
 
 len we gaze at it, and 
 
 By the Virtue of Faith. 
 
 403 
 
 when we offer it our homage, we should recall 
 this picture ; we should see at one side Faith 
 in this guise and with these marks of her 
 power, and on the other behold her disdain- 
 fully trampling under foot the presumption of 
 our intellect and the rashness of our senses ; 
 then, with closed eyes, with most profound 
 respect, with deep humility, with perfect sub- 
 mission, and pure faith, we should adore the 
 Mystery on the altar ; and afterward, in the 
 same sentiments, proceed to the following 
 practice. 
 
 II.— PRACTICE OF FAITH. 
 This practice contains five points : 
 
 1. To believe all the truths of the Christian 
 religion, and particularly those we have in- 
 dicated. 
 
 2. To believe thcnxwith incomparably more 
 firmness than we do the evident truths of 
 nature. 
 
 3. To protest that we will die in a pure, 
 naked, and blind faith in these truths. 
 
 4. And this even were the whole world to 
 deny or doubt them. 
 
 5. So to believe in spite of whatever may 
 befall us in consequence of our faitli. 
 
 Thus : I believe all the truths of our holy 
 
404 Union with Our Lord for August, 
 
 relision ; I believe in the Trinity, the Incar- 
 nation, the omnipresence of God, his provi- 
 dence in my regard ; and especially in the 
 most holy and most adorable mystery of the 
 Eucharist, and I believe in it most firmly with- 
 out a doubt, and most simply without an ex- 
 amination, and with a pure, naked, and blind 
 faith, precisely because God has declared it. 
 
 Yes, I believe', and I hold for truth this 
 mystery, with greater firmness of mind and 
 more perfect repose of soul than I believe and 
 hold for truth what I see with my eyes, what 
 I touch with my hands, than 1 believe that the 
 sun shines at midday, or that I am alive ; I 
 believe it above all natural reasons, above all 
 evident demonstrations, all the infallible ex- 
 periences of the senses, all supernatural visions, 
 and all the other knowledge we can possess 
 in this life, the revelation of God alone taking 
 • for me the place, and performing the office of 
 reaj-)n, demonstration, experience, vision, and 
 every such thing, being without comparison 
 more than these. 
 
 I desire to live and die in this pure, naked, 
 and blind faith in the truth of this mystery ; 
 and I declare now, for the present, and for all 
 the future, before God, before the angels, be- 
 fore men, and before all creatures, my above 
 
\ord for August, 
 
 he Trinity, the Inc:u- 
 ce of God, his provi- 
 ;ind especially in the 
 lorablc mystery of the 
 in it most firmly with- 
 simply without an ex- 
 pure, naked, and blind 
 God has declared it. 
 I hold for truth this 
 firmness of mind and 
 soul than I believe and 
 ;ee with my eyes, what 
 than I believe that the 
 or that I am alive ; I 
 ural reasons, above all 
 s, all the infallible ex- 
 all supernatural visions, 
 wlcdcje we can possess 
 on. of God alone taking 
 Dcrforminij the office of 
 experience, vision, and 
 ng without comparison 
 
 die in this pure, naked, 
 : truth of this mystery ; 
 the present, and for all 
 I, before the angels, be- 
 all creatures, my above 
 
 By the Virtue of Faith, 
 
 405 
 
 said will and desire. I renounce all contrary 
 thought.'; I may have, I di-savow all contrary 
 words I may say, at whatever time, in what- 
 ever place, and upon whatever occasion, pro- 
 testing that they arc not in accordance with 
 my belief and my intention. 
 
 And when all men, and even all angels, if so 
 might be, shall deny this truth, or doubt it ; 
 when they shall deny and doubt it as much as 
 they wisli, as for me, I am irrevocably resolved 
 to live and die in its profession, and I desire 
 no other eucharist, no other sacrifice, no other 
 salvation than what I believe to be in it. 
 
 And when, in consequence of my so believ- 
 ing this truth, there shall arise some peril for 
 my honor, or my goods, or my life, or my 
 eternal salvation, I am determined to submit 
 to it willingly. 
 
 If necessary, I desire to be lost in this belief; 
 but I know it cannot be my loss ; that on the 
 contrary it will save me. 
 
 Let us apply these five points to the other 
 mysteries, and thus establish ourselves firmly 
 in faith in their truth ; let us accustom our- 
 selves to see things, not with the eyes of the 
 llesh, nor of the natural reason, but with the 
 eyes of faith, and to perform our actions under 
 its motives and principles. 
 
 wmSm& 
 
4oG Union with Our Lord for Anj^itst, 
 
 Take care that your faith be not an animal 
 faith, as TcrtuUian calls it (L. dc jcjun. c. i. 3.). 
 that leans greatly upon the senses, and is a 
 very mixed faith, but seek to have it a pure 
 and naked faith ; let it be not only habitual, 
 as in the greater part of Christians, but actual 
 and practical ; not sterile, but efficacious and 
 operative to produce good works, according; 
 to the manner in which they should be wrought 
 so as to prove useful for our salvation. 
 
 III.-MEDITATIONS. 
 
 The author recommends two meditations on 
 Faith, which are to be found in the work en- 
 titled " 7'/u' Illuminative Life of Jesus in the 
 Desert." 
 
 IV.-READING. 
 
 Sec this heading in Chapter III. 
 
 v.. VSriRATORY VERSES. 
 
 " My just man liveth by faith." (Ileb. x. 38.) 
 God says : He who is just before me lives and 
 is nourished by faith. 
 
 " I am the resurrection and the life. Be- 
 lievest thou this.'" (Jno. xi. 25.) Our Lord 
 said to St. Martha : I am the resurrection and 
 
^rd for August, 
 
 uth be not an aniin;il 
 it (L. dc jcjuu. c. i. 3), 
 the senses, and is a 
 ek to have it a pure 
 be not only habitual, 
 Christians, but actual 
 c, but efficacious and 
 ood works, according 
 ley should be wrought 
 our salvation. 
 
 ■ATIOXS. 
 
 ds two meditations on 
 found in the work en- 
 ■c Life of Jesus in the 
 
 iDING. 
 liapter III. 
 
 RY VERSES. 
 
 3y faith." (Heb.x.38.) 
 ist before me lives and 
 
 on and the life. Be- 
 no. xi. 25.) Our Lord 
 m the resurrection and 
 
 By the Virtue of Faith. 407 
 
 the life. Iklicvcst thou this .> And she re- 
 plied: '' Yea, Lord, I have believed tiiat thou 
 art Christ, the Son of the livinjj God." (lb. 
 •vi. 27.) Yes, Lord, I believe that thou art the 
 Messiah and the Son of the living God. 
 
 Wc ought to represent to ourselves that 
 our Lord addn^sses us the .same question re- 
 garding the same mystery, also regarding the 
 mystery of the Eucharist, and the other mys- 
 teries, and that we make the same reply : 
 "Yes, Lord, I believe." 
 
 "Lord, increase our faith." (Luke xvii. 5.) 
 Lord, increase faith within us, grant that we 
 may have a firm, simple, pure and naked faith, 
 that we may look at things with its eyes, and 
 perform our works with its hands. Amen. 
 
 «:&aa«Riisaa6iBiisa^Kw 
 
CHAPTER IX. 
 
 PRACTICE OK UNION WITH OUR LORD JKSr^ 
 CHRIST FOR THE MONTH OK SEPTEMIli;i<, 
 HY Tin'. VHiTUE OK HOl'K. 
 
 l._THE SUI5JKCT. 
 Hope is the Second Theological Virtue. It 
 causes us to hope to receive from God all 
 temporal and eternal blessings, all corporal 
 and spiritual blessings, the blessings of nature, 
 grace, and glory. It causes us to hope for 
 them, because he being omnipotent is able to 
 give them to us ; because being perfectly good 
 and goodness itself, he has an extreme incli- 
 nation to give them to us; because he i> 
 infinitely liberal and munificent ; and finally, 
 by reason of the deference he renders to the 
 life and death of his Son, our Lord Jesus 
 Christ, and because he has promised to give 
 them to us for the sake of his Son. 
 
 Hope is our balm, our cordial, and our con- 
 solation in all the sufferings of this life ; it is 
 a virtue that has powerful attractions and 
 ravishing charms to win us to its love, and 
 to inspire us with an ardent desire to exercise 
 its acts. 
 
By the Virtue of Hope. 
 
 409 
 
 ER IX. 
 
 I'lTH OUR LORD JF-Sl' 
 lONlII OK SKl'TKMHI-.K, 
 • HOPK. 
 
 sunjKCT. 
 Theological Virtue. It 
 
 receive from God all 
 
 blessings, all corporal 
 , the blessings of nature. 
 
 causes us to hope for 
 ig omnipotent is able to 
 use being perfectly good 
 e has an extreme incli- 
 
 to us ; because he is 
 munificent ; and finally, 
 rence he renders to the 
 s Son, our Lord Jesus 
 le has promised to give 
 cc of his Son. 
 5ur cordial, and our con- 
 fferings of this life ; it is 
 owcrful attractions and 
 win us to its love, and 
 ardent desire to exercise 
 
 Pure, naked, and blind hope is the hoi)e of 
 j,neat souls, the hope that remains unshaken 
 amid difficulties like a rock in the ocean amid 
 storms ; it hopes in the midst of despair ami 
 the absence of all human aid, and it rises up 
 to God in proportion as it sees itself cast down 
 an>ong creatures ; by a wise and fortunate 
 blindness it shuts its eyes to men, so as not to 
 see their weaknesses nor the strength of its 
 adversaries, and opens them only to look at 
 the power, goodness, and faithfulness of God, 
 and the merit of the blood of his Son ; finally, 
 in its whole, and in each of its parts, it is hope 
 only in God, and in no other. 
 
 We should exert all our efforts to rise to 
 this pure and perfect hope. 
 
 Truly, the sight of what God does for the 
 insects and the worms of the earth, the care he 
 takes to preserve them and provide for their 
 necessities should strongly move us to believe, 
 if we have not lost our reason, that he will 
 provide for our wants, and will watch over us 
 who are his images and the master-pieces of 
 his hand. Considering how he has made for 
 ^uir use the sun, the moon and the stars, the 
 i-lcmcnts, the animals, and all visible things ; 
 liDW he lias given us his angels to guide, as- 
 sist, and defend us ; how he has given us his 
 35 
 
 
4 1 o Union with Our Lord for ScpUmbir, 
 
 own Son to take our nature, to assume our 
 miseries, to teach us by his example and 
 words, to wash away our sins with his blood. 
 to tjain life for us by his death, and to make 
 us "eternally happy, considerinti all this that 
 God has done for us, we ought to confide and 
 
 trust in him. 
 
 But, added to all this, what takes place in 
 the most holy Kucharist is a lively incentive 
 to our perfect and entire confidence, because 
 our Lord there j^ives us assurances and tokens 
 of all the blessings he can impart to us, of all 
 that we can ask him, and of all we can need. 
 
 1. Our Lord gives himself to us in this ador- 
 able mystery under the species of bread and 
 
 wine. 
 
 2. He comes to us destroying substances, 
 str'cngthening the feebleness of accidents, dis- 
 uniting things naturally united, and over- 
 throwing the laws of nature. 
 
 3. He comes exercising humility, patience, 
 obedience, charity, and other virtues in a high 
 and eminent degree. 
 
 4. He comes to unite himself to us m the 
 manner of food which is the most intimate 
 union to be found in nature. 
 
 5. He comes, not passible and mortal, but 
 in a state far removed from the attacks of suf- 
 
ord for September, 
 
 nature, to assume our 
 by his example and 
 3ur sins with his blood, 
 ii3 death, and to maki: 
 onsideriny all this that 
 ,vc ought to coufulc and 
 
 hirt, what takes place in 
 rist is a lively incentive 
 tire confidence, because 
 is assurances and tokens 
 : can impart to us, of all 
 and of all we can need, 
 limself to us in this adur- 
 thc species of bread and 
 
 5 destroying substances, 
 bleness of accidents, dis- 
 rally united, and over- 
 f nature. 
 
 ;ising humility, patience, 
 tul other virtues in a high 
 
 nite himself to us in the 
 
 ich is the most intimate 
 
 nature. 
 
 passible and mortal, but 
 
 d from the attacks of suf- 
 
 MWPi.riiiw 
 
 By the Virtue of Hope. 
 
 411 
 
 fering and the power of death, and with a 
 a blessed soul and a glorious hotly. 
 
 We need physical and spiritual blessings, 
 temporal and eternal blessings, the blessings 
 of nature, grace and glory. Our Lord gives 
 them to us in the lilessed Sacrament, and 
 consequently gives us reason to ask them of 
 him, and a certain hope of obtaining them 
 from him in this adorable mystery. 
 
 First, physical blessings the most neces- 
 sary of which are food and drink ; he furnishes 
 us these by putting himself under the species 
 of bread and wine, which are the principal ali- 
 ments of our bodies. 
 
 Secondly, as to spiritual blessings, the state 
 of grace and perfection consists in three things: 
 The first is the reformation of our nature 
 spoiled by sin, the eradication of our vicious 
 inclinations and our bad habits, which is the 
 labor of the purgative life ; the second is the 
 practice of virtues, which is the cmi)loyment 
 of the illuminative life ; and tlie third is our 
 union with our Lord, and through him with 
 God, which is the occupation of the unitive 
 life. 
 
 Our Lord in the Blessed Sacrament does 
 these things in an admirable manner most 
 worthy of our meditation. 
 
413 
 
 Union with Our Lord for September, 
 
 First • he destroys the substances of the 
 bread and vvme ; he separates and djsumtes 
 things naturally united, that is. the substan c 
 and the accidents ; he strengthens the weak- 
 ness of the accidents so that they exist with- 
 out support ; he overthro.vs the laws ot 
 
 """secondly: he exercises in a most high and 
 eminent manner humility, obedience, patience, 
 and the other virtues, in order to give us ex- 
 amples, and at the same time communicate to 
 us grace to imitate them. Besides, he raises 
 the'accidents above themselves so that they 
 produce the effect, of their substances and 
 thus far surpass their own power. 
 
 Thirdly: he unites himself for love of us to 
 the accidents of the bread and wine which are 
 very mean things ; he unites himself to us, to 
 our bodies and souls, whence the Blessed 
 Sacrament is called Communion ; and he 
 unites himself to us in the quality of food, 
 which forms with the one who receives it the 
 .^ost intimate and perfect o all natura 
 unions, because after a very httle time .t 
 passes from union to unity. 
 
 Finally, with regard to the state of g ory 
 
 . and eternal recompense, the Luchanst is 
 
 called by the Fathers the seed of immortality 
 
or d for September, 
 
 the substances of the 
 separates and disunites 
 I, that is, the substance 
 ; strengthens the weak- 
 io that they exist with- 
 erthrows the laws of 
 
 ises in a most high and 
 Uty, obedience, patience, 
 , in order to give us ex- 
 mc time communicate to 
 hem. Besides, he raises 
 themselves so that they 
 of their substances and 
 
 own power. 
 
 himself for love of us to 
 jread and wine, which are 
 le unites himself to us, to 
 lis, whence the Blessed 
 d Communion ; and he 
 s in the quality of food, 
 e one who receives it the 
 perfect of all natural 
 er a very little time it 
 D unity. 
 
 ard to the state of glory 
 ipense, the Eucharist is 
 rs the seed of immortality 
 
 By the Virtue of Hope. 
 
 413 
 
 and a blessed resurrection ; our Lord < onus 
 to us in it, not passible and mortal, but ill a 
 state incapable of suffering and death, and 
 with his divinity and his blessed humanity 
 which are to constitute the beatitude of our 
 souls and bodies. 
 
 The Son of God. then, coming to us in such 
 a manner in the most holy Eucharist, invites 
 and even forces us to ask him with unshaken 
 confidence for all these blessings, and to hope 
 for them from his bounty ; to hope that he 
 will give us bread and wine, that is, nourish- 
 ment for our bodies and all that is necessary 
 for our life ; that he will give us courage to 
 destroy our vicious inclinations, to conquer 
 our passions, to detach and disunite ourselves 
 from cicatures that captivate us, to rise above 
 our nature in order to practice virtues excel- 
 lently, to unite ourselves with him, and at last 
 to see him and possess him eternally in the 
 state of glory. 
 
 Therefore, if the holy Eucharist is called 
 tlie mystery of our faith, it deserves most 
 justly to be also called the mystery of our 
 iu)pc, and the sacrament of our sweetest ex- 
 pectations. Truly, when we see our Lord 
 coming to us from heaven to earth with such 
 a disposition to give, we ought to go to him 
 
414 Union with Our Lord for ScpUmha; 
 
 to ask with hope, and to confess that if after 
 this we are still needy and miserable, it is not 
 his fault, but ours. 
 
 Consider again with what liberality and 
 prpfusion he gives himself to us. He gives 
 himself entirely ; he gives us his divinity, his 
 soul, his body. Does not one who gives an 
 object of an absolutely infinite value as 
 security for a promise of a few cents, furnish 
 great reason to hope, and an infallible cer- 
 tainty of obtaining from him Uie few cents >. 
 We, rdying upon the token our Lord gives 
 us, have much greater reason tf hope to re- 
 ceive from him all that is necessary for our 
 bodies and souls. 
 
 St. Thomas admiring God's liberality in this 
 mvstery, says : " God gave man heaven and 
 earth, and this was the first degree of his 
 bounty; he destined his angels to instruct 
 and defend us, this was the second degree ; 
 and the third is that he has given us himself, 
 and in several manners ; for he has given him- 
 self to accompany us in our pilgrimage, to 
 assist us in our necessities, and to makt- of his 
 blood the price of our ransom. But the high- 
 est degree of his liberality and magnificence 
 is that he has given himself to us to be our 
 food. The other gifts are somewhat apart 
 
'.ordfor September, 
 
 to confess that if after 
 and miserable, it is not 
 
 h what liberality and 
 mself to us. He gives 
 rives us his divinity, his 
 
 not one who ^ives an 
 itely infinite value as 
 : of a few cents, furnish 
 , and an infallible cer- 
 o:n him .he few cents ? 
 
 token our Lonl Liives 
 r reason tf- hope to re- 
 hat is necessary for our 
 
 ig God's liberality in this 
 I gave man heaven and 
 
 the first degree of his 
 I his angels to instruct 
 was the second degree ; 
 
 he has given us himself, 
 rs ; for he has given him- 
 13 in our pilgrimage, to 
 sities, and to maicr of his 
 r ransom. But th-- high- 
 lerality and magnificence 
 1 himself to us to be our 
 ifts are somewhat apart 
 
 By the Virtue of Hope, 
 
 415 
 
 from himself; this one is not, but produces an 
 intimate and inseparable union between him 
 and the receiver ; whence our Lord says : 
 "He who eats my flesh and drinks my blood 
 dwells in me, and I dwell in him." (Opusc. 
 58, c. 5 ) Having before us, by day and night 
 and in so many churches, so great and ad- 
 mirable a reason for perfect hopa in our Lord 
 in all our necessities, " let us hold fast the 
 confession of our hope without wavering," as 
 St. Paul says. (Heb. x. 23.) Let us strengthen 
 ourselves in an unshaken hope. " And hope 
 confoundeth not," says the same apostte. 
 (Rom. v. 5.) A hope so well founded, estab- 
 lished upon such strong reasons, and supported 
 by such excellent pledges of our Lord's exces- 
 sive love for us, cannot deceive us. 
 
 This is why St. Paul also says : " Let us go 
 therefore with confidence to the throne of 
 grace, that we may obtain mercy and find 
 grace in seasonable aid. ' (Heb. iv. 16.) Let 
 us "o with creat confidence to our Lord in the 
 Hlessed Sacrament where he is as on the 
 throne of his grace and liberality, to obtain 
 incrcy and a remedy for all our evils. 
 
 When you are afflicted, discomforted, or 
 •>ained (this is a very good counsel), go for 
 vour consolation, not to creatures who fre- 
 
41 6 Union with Our Lord for September, 
 
 quently instead of curing your disease will 
 make it worse, and in place of pourin-. hk. 
 the pious Samaritan (Luke x. 34). oil and wmc 
 upon your wound to heal it, will touch it with 
 fire to inflame it, but go straight, and witli faith 
 and confidence, to the Blessed Sacrament, as 
 to your asvlum and your altar of refuge. 
 
 Expose your affliction and pain to our Lord, 
 and supplicate him to help you ; and be cer- 
 tain that you will never come away from this 
 visit without fruit, and that you will always 
 find in some way in the Blessed Sacranjent 
 light for your doubts, strength for your weak- 
 nesses, consolation for your sorrows, and assist- 
 ance for all your needs, inasmuch as our Lord 
 is there on purpose to help you. and to pro- 
 duct in you these effects. The prophet Isaiah, 
 speaking figuratively, says : "There shall be 
 a tabernacle for a shade in the day-time from 
 the heat, and for a security and covert from 
 the whirlwind, and irom rain." (Is. iv. 6.) The 
 tabernacle where our Lord dwells shall serve 
 you as a shade from the fierceness of the sun, 
 and as a shelter from the whirlwind and the 
 ' rain, and from all sorts of storms. 
 
 Let us then hope strongly in God, and let us 
 put" all our confidence in him. " Hope in the 
 Lord God mighty forever," the same prophet 
 
.ordfor September, 
 
 iring your disease will 
 1 place of pourin;^, lik.: 
 
 .ukc X. 34). oil ^^^"^ ^^''"^' 
 leal it, will touch it with 
 straight, and with faith 
 ; Hlcssed Sacrament, as 
 :iur altar of refuge, 
 on and pain to our Lord. 
 > help you ; and be cer- 
 er come away from this 
 id that you will always 
 the Blessed Sacranjcnt 
 strength for your weak- 
 • your sorrows, and assist- 
 Js, inasmuch as our Lord 
 o help you, and to pro- 
 cts. The prophet Isaiah, 
 ', says : "There shall be 
 ade in the day-time from 
 security and covert from 
 •cm rain." (Is. iv. 6.) The 
 r Lord dwells shall serve 
 the fierceness of the sun, 
 )m the whirlwind and the 
 rts of storms, 
 trongly in God. and let us 
 CO in him. " Hope in the 
 arever," the same prophet 
 
 By the Virtue of Hope. 
 
 4J7 
 
 bids us. (Is. xxvi. 4.) Hope steadfastly in 
 the Lord, who is strong and all-powerful. 
 
 Let us not hope in creatures, but in our 
 Lord. " I have learned in the Catholic Church, 
 before ail things," says St. Augustine, " not to 
 put my hope in any man ; for I hear God tell- 
 ing us by Jeremiah : ' Cursed be the man that 
 trustcth in man.'" (Jer. xvii. 5.) William of 
 Paris says: "He who leans upon man, leans 
 upon a reed which, incapable of supporting 
 him, breaks beneath his weight and wounds 
 his hand." (William of Paris, L. de morib. c. 3.) 
 The pious bishop borrowed this simile from 
 the prophet E/.echiel, who says of l\gypt : 
 " Behold thou hast been a staff of a reed to 
 the house of Israel. When they took hold of 
 thee with the hand thou didst break and rend 
 all their shoulder." (Ezech. xxix. 6, 7.) Isa- 
 iah, also speaking of Egypt, had already ex- 
 pressed the same thought : " Lo ! thou trustest 
 upon this broken .staff of a reed, upon Egypt, 
 upon which if a man lean it will go into his hand 
 and pierce it ; so is Pharao, king of P^gypt, to 
 all that trust in him." (Is, xxxvi. 6.) 
 
 God tells us and repeats it many times, he 
 invites and solicits us with most pressing 
 words, to lean upon him and to establish in 
 him our hope. Do we believe that he speaks 
 
4i8 Union with Our Lord for September, 
 
 thus for nothing ? St. Augustine asks wisely, 
 and after him William of Paris, if we can en- 
 tertain the wicked thought that if, encouraged 
 by God's words, wc should lean upon him, he 
 would be so cruel and deceitful, he who is 
 goodness and truth itself, as to withdraw and 
 let us fall ? (Will, of Paris, lee. cit.) 
 
 Therefore, convinced and persuaded by these 
 reasons, let u.s lean boldly upon him, and let 
 us fearlessly place in him our hope for the re- 
 lief of all our necessities, and let us proceed to 
 the practice. 
 
 II. -THE PRACTICE. 
 Like the Practice of Faith, it should con- 
 sist in the following five points : 
 
 I hope my God and my Saviour, from thy 
 goodness, thy liberality, thy mercy, thy in- 
 violable fidelity to thy promises, from thy 
 power, and especially from seeing thee as I 
 do in the adorable mystery of the Eucharist, 
 that thou wilt deliver me from all evils, and 
 uilt load me with blessings. I hope that thou 
 ^vilt give me my food, and as many temporal 
 blesstngs as I need for my salvation. I hope 
 that thou wilt assist me with thy grace to 
 avoid sin, to withstand temptations, to con- 
 quer my passions, to correct my bad inclina- 
 
 fcr.i ' i.w^JMWiwitwi.." 
 
rdfor September, 
 
 \ugustine asks wisely, 
 of Paris, if we can cn- 
 ght that if, encouraged 
 )uld lean upon him, he 
 d deceitful, he who is 
 elf, as to withdraw and 
 •aris, lee. cit.) 
 and persuaded by these 
 ildly upon him, and let 
 im our hope for the rc- 
 s, and let us proceed to 
 
 PRACTICE. 
 
 )f Faith, it should con- 
 'e points : 
 
 i my Saviour, from thy 
 ity, thy mercy, thy in- 
 hy promises, from thy 
 r from seeing thee as I 
 y^stery of the Eucharist, 
 r me from all evils, and 
 5sings. I hope that thou 
 1, and as many temporal 
 ir my salvation. I hope 
 me with thy grace to 
 [id temptations, to con- 
 correct my bad inclina- 
 
 By the Virtue of Hope. 
 
 419 
 
 tions, and to destroy my corrupt nature. I 
 hope that thou wilt strengthen my weakness, 
 and (liable me to exercise the virtues to per- 
 fection and unite myself to thee ; and that at 
 last thou wilt open to me the gates of heaven, 
 and permit me to enjoy the eternal beatitude 
 of my body and soul. 
 
 Beholding thee in that Host, upon that 
 throne of goodness, liberality, and love, I hope 
 all these blessings from thee above all the 
 hope that can be placed in kings, in rich and 
 generous men, in kindred, in most intimate 
 friends, even for the least things. 
 
 I desire to live and die in this lofty confi- 
 dence, and in this unshaken hope for which in 
 the Blessed Sacrament thou dost give me so 
 much reason. 
 
 And when all men shall distrust thee, and 
 esteem that thou wilt not, or that thou canst 
 not assist and defend them, the sight of what 
 thou art, and of what thou dost for mo in the 
 Blessed Sacrament, shall always constantly 
 strengthen me in this hope. 
 
 And though even this hope should delay to 
 be fulfilled by my deliverance from my evils, 
 and I should be left to stagnate in my afflic- 
 tions and to be miserable in this world and in 
 the next, thou, nevertheless, wouldst always 
 
 
420 Union with Our Lord for September. 
 
 be through all, and in spite of all opposition, 
 my refuge and my support. 
 
 III.-MEDITATIONS. 
 
 Father Saint-Jure under this heading again 
 recommends, in addition to the matter of this 
 chapter, the work entitled -The Illuminative 
 life of Jesus in the Desert." 
 
 IV. -READING. 
 Sec this heading in Chapter III. 
 
 V.-ASPIRATORY VERSES. 
 " Offer up the sacrifice of justice, and trust 
 ■ in the Lord."' (Ps. iv. 6.) Offer to God the 
 ' sacrifice of justice and hope in the Lord ; sup- 
 ported by the sacrifice and sacrament of his 
 body and blood, trust in him. 
 
 " Thou, O Lord, art my hope." (Ps. xc. 9.) 
 Beholding, my Lord, how thou abidest for me 
 in this divine mystery, and what thou doest 
 in it for my salvation, thou art my hope. 
 
 "Yes, thou art truly all my hope and all 
 mv confidence." (St. August. Manual, cap. 12.) 
 '•'Thou hast prepared a table before me, 
 acrainst them that afflict me." (Is. xxii. 5) 
 Thou hast placed before me a table spread 
 with an admirable and divine food, to strength- 
 en me against all that afflict me. 
 
rd for September. 
 
 pite of all opposition, 
 ort. 
 
 FATIONS. 
 
 dcr this headincj apain 
 11 to the matter of this 
 led ''The Illiiminativt 
 ■ertr 
 
 ADING. 
 ;haptcr III. 
 
 )RY VERSES. 
 
 CO of justice, and trust 
 
 6.) Offer to God the 
 liope in the Lord ; sup- 
 ; and sacrament of his 
 in him. 
 
 my hope." (Ps. xc. 9.) 
 low thou abidest for me 
 7, and what thou doest 
 thou art my hope. 
 ly all my hope and all 
 Vugust. Manual, cap. 12.) 
 red a table before me, 
 ■flict me." (Is. xxii. 5.) 
 fore me a table spread 
 
 divine food, to strcngth- 
 : afflict me. 
 
 CHAPTER X. 
 
 J'RACriCE OF UNIOX AVITII OUR LORD JESUS 
 CHRIST FOR THE MONTHS OF OCTOHEU 
 AND NOVEMBER UNTIL ADVENT, I5V THE 
 VIRTUE OF CHARITY. 
 
 I.— THE SUl'., XT. 
 
 We will conclude the exercises of the year 
 by one on Charit}-, which is likewise the con- 
 clusion of the commandments of God, and as 
 St. Paul says, the queen of virtues, in the 
 l)racticc and perfection of which consists the 
 height of the perfection we can acquire in this 
 life. 
 
 This most noble and divine virtue, the third 
 and the most perfect of the theological vir- 
 tues, has for its object and effect to love God, 
 and to love ourselves, our neighbor, and all 
 that is outside of God, solely for the love of 
 God. 
 
 William of Paris says that this most excel- 
 lent virtue is called Charity because it renders 
 God very dear to us, and that without it he 
 is very vile to us since wc account him less 
 than a miserable creature, a vain honor, the 
 gain of a few pennies, or a beastly pleasure. 
 36 
 
422 Union with Our Lord until Advent, 
 
 It i3 pure and bears this name of charity 
 when it is unmixed with any other love ; it h 
 naked when it is not covered with any strange 
 affection ; it is simple when it is not divided 
 between two objects and docs not make pre- 
 tence of lovin^r God while it really loves 
 another ; finally, it is blind when it shuts its 
 eyes to all difficulties, when it considers no 
 trouble and has regard to nothin^j whatsoever 
 when there is question of loving God and 
 giving him proofs of love. 
 
 It 'is contained in the first commandment 
 of the Old and the New Law : Thou shalt 
 love the Lord thy God with thy whoh; heart, 
 and with thy whole soul, and with thy whole 
 mind, and with all thy strength ; that is, with 
 all thy will, with all thy affections, with dl 
 thy mind and all thy thoughts, with all tny 
 soul and all thy passions, and with all l.iy 
 interior and exterior {\icultics ; and thou shalt 
 love him in this manner because he is thy God 
 who merits it of himself alone, and because 
 he is thy Lord who is most worthy of it on 
 account of what he is to thee. These are 
 the motives of this love. 
 
 Truly it is a fearful thing for us to love God 
 so little when we have so much reason to love 
 him. 
 
 in 
 .11 
 h( 
 1 1; 
 ai 
 1)1' 
 ai 
 
 th 
 
 th 
 .ui 
 su 
 sa 
 
 an 
 
 no 
 to 
 us 
 sir 
 tin 
 Ik 
 scr 
 e\i 
 dis 
 
,ord until Advent, 
 
 . this name of charity 
 h any other love ; it is 
 ,verc-d with any strange 
 when it is not divided 
 \d does not make pre- 
 whilc it really loves 
 blind when it shuts its 
 , when it considers no 
 1 to nothing whatsoevci- 
 an of loving God antl 
 
 )ve. 
 
 the first commandment 
 New Law: Thou shalt 
 d with thy whole heart, 
 oul, and with thy whole 
 ' strength ; that is, with 
 
 thy affections, with ill 
 r thoughts, with all t ly 
 sions, and with all t.iy 
 acuities ; and thou shalt 
 jr because he is thy God 
 iself alone, and because 
 is most worthy of it on 
 
 is to thee. These are 
 
 )ve. 
 
 thing for us to love God 
 e so much reason to love 
 
 B_y the Virtue of Charity. 423 
 
 He merits our love because as God he is 
 infinitely perfect and consequently infinitely 
 amiable ; and as man, the Incarnate Word, 
 he is sovereignly worthy of it on account of 
 the sovereign perfections of his sacred body 
 and his most holy soul which are incompara- 
 bly beyond ail that is, or ever will be, beautiful 
 and attractive among creatures. 
 
 He has made the heavens, the earth, and 
 the whole visible universe for us. 
 
 He clothed himself with our nature, he lived 
 thirty-three years amid all kinds of poverty 
 and misery, and then died in an excess of 
 suffering and opprobrium on a cross for our 
 salvation. 
 
 He has heaped upon us the riches of grace, 
 and he is preparing for us those of glory. 
 
 He has created us, he preserves us, he 
 nourishes us, and keeps us in the world only 
 to love him. The commandment he has given 
 us to love him with all our heart and all our 
 strength is the first, the most important, and 
 the most imperative of all his commandments. 
 He promises us a thousand blessings if we ob- 
 serve it, and he threatens us with a thousand 
 evils, both in this life and in the next, if we 
 disobey it. 
 In addition, we cannot live without lovinfr 
 
 J 
 
424 Union with Our Lord until Advent, 
 
 somethinK ; and what do wc desire, or what 
 can wc love more amiable than he ? Whose 
 love will procure us more honor, more profit, 
 and more satisfaction than his ? 
 
 All these reasons show us the extreme a.ul 
 indispensable obligations we are under to love 
 God with all our heart, and therefore are very 
 capable of kindling in us the fire of chanty. 
 But. besides these, 1 find that the holy lui- 
 charist possesses a most particular and most 
 powerful virtue to produce this effect. 
 
 St. Ambrose, speaking of the Theological 
 Virtues, says that our Lord is our faith in 
 baptism, our hope in the resurrection, and our 
 charity in the Blessed Sacrament. (L. 3- '••'^ 
 Virgin.) The angelical Doctor. St. Thomas, 
 relates that this sacrament is sometimes called 
 Sacravuntum c/uiritatis — i\\c sacrament of 
 love (Opuse. 58 ; c. 3) ; a"'! before him, St. 
 Bernard all dazzled by its light and burnin- 
 with its flames, said : " Think you that you 
 arc able to esteem worthily enough, what. 
 and how great is this Holy of holies, this 
 Sacrament of sacraments, this Love of loves, 
 and this Sweetness that contains all sweets .' 
 (bcrm. id. etna. Dom.) 
 
 And St. Ephrcm earlier than cither calls it 
 fire, which has always been considered the 
 
 t 
 
 1 
 
 H 
 I 
 
 ;i 
 a 
 t 
 a 
 I 
 n 
 
 a 
 
 J' 
 a 
 
 n 
 
 e: 
 
 it 
 
ird until Advent, 
 
 lo wc desire, or what 
 ble than he ? Whose 
 re honor, more profit, 
 lan his ? 
 
 (W us the extreme a.ul 
 13 wc are under to love 
 and therefore arc very 
 us the fire of charity, 
 nd that the holy lui- 
 it particular and most 
 ucc this effect. 
 ng of the Theological 
 
 Lord is our faith in 
 le resurrection, and our 
 
 Sacrament. (L. 3- <^1^' 
 il Doctor, St. Thomas, 
 lent is sometimes called 
 is — the sacrament of 
 ) ; and before him, St. 
 y its light and burning 
 
 " Think you that you 
 .vorthily enough, what, 
 lis Holy of holies, this 
 nts, this Love of loves, 
 ;at contains all sweets .'" 
 
 ^•) „ . 
 
 irlier than either calls it 
 
 ys been considered the 
 
 liy the Virtue of Charity. 425 
 
 •symho! of love; this is how he .speaks: 
 " Truly, what God's only Son, our Saviour. 
 has done for us, is above all our admiration, all 
 our thoughts, and all our words. He has 
 given us for fooj and drink, fire and a spirit, 
 that is to s.iy, his body and his blood." (De 
 Nat. Dei non curiosc scrut.) He calls this 
 sacrament fire and a spirit because it is not a 
 material, but a spiritual fire. St. Chrysostom 
 also gives it the same name (Horn. 6 in Matth.); 
 and .several other writers explain in this sense 
 these words of Leviticus . " The fire on the 
 altar shall always burn." (Levit. vi. 12. cf. 
 Lorin. Ibid.) Fire, that is the Hlessed Sacra- 
 ment, shall always burn upon my altar. 
 
 The Council of Trent utters these beautiful 
 and remarkable words in reference to our sub- 
 ject : " Our Saviour being about to depart 
 and return to his Father, instituted this sacra- 
 II' nt, wherein he has manifested to men the 
 extreme affection he bears them, and has, as 
 it were, poured upon them the treasures of his 
 love, making this mystery the abridgment of 
 his wonders." (Sess. xiii. c. 2.) 
 
 Likewise St. John, speaking of its'institution, 
 says : "Jesus knowing that his hour was come 
 tliat he should pass out of this world to the 
 Father, having loved his own who were in the 
 
 1 
 
426 Union with Our Lord until A dvcnt, 
 
 world, he loved them unto the end " (Jno 
 xiii I), giving them his body and h.s blood 
 for their food. Now let us sec how this love 
 has been manifested. 
 
 Love has this characteristic, namely, to 
 seek and procure by all possible means the 
 union of the lover with the beloved ; it has a 
 uniting power, says St. Denis (L. de div.n. 
 nomin. c. 3); it causes the lover to give gene- 
 rously and profusely all he can to the beloved ; 
 it surmounts all obstacles that maybe opposed 
 to its designs, and it desires with unspeakable 
 earnestness their execution and spares nothing 
 to accomplish it. Our Lord has done all th>s 
 in the Blessed Sacrament in an admirable 
 manner that delights the angels and ought to 
 
 delight men. 
 
 Our Lord, urged by his infinite love for man, 
 united himself to him in the two most inti- 
 mate and perfect of all ways : First, by uniting 
 his person with an individual humanity in the 
 mystery of the Incarnation, wherein human 
 nature was elevated in that humanity, and 
 consequentlv all of us in a certain manner, to 
 the divine nature and to all its infinite pertec- 
 tions ; Secondlv. as only that single humanity 
 could be united to him in that mystery, and 
 ue-ertheless he desired to unite himselt with 
 
ord until Advent, 
 
 unto the end" (Jno. 
 s body and his blood 
 t us sec how this love 
 
 •acteristic, namely, to 
 ill possible means the 
 x the beloved ; it has a 
 it. Denis (L. de divin. 
 the lover to give gene- 
 he can to the beloved ; 
 Ics that maybe opposed 
 csires with unspeakable 
 ition and spares nothing 
 • Lord has done all this 
 iment in an admirable 
 the angels and ought to 
 
 his intinite love for man, 
 \ in the two most inti- 
 i ways : First, by uniting 
 iividual humanity in the 
 rnation, wherein human 
 
 in that humanity, and 
 5 in a certain manner, to 
 
 to all its infinite perfec- 
 mly that single humanity 
 lim in that mystery, and 
 cd to unite himself with 
 
 By the Virtue of Charity, 
 
 427 
 
 all men individually, he found out an expedient 
 truly admirable, an invention that surprises 
 and astonishes all minds, that is, the Blessed 
 Sacrament. 
 
 He unites himself intimately with all men 
 as far as is possible ; he unites himself as food, 
 which forms with the one who receives it, as 
 we have said, the closest, most inseparable, 
 and most perfect of all natural unions ; he 
 uin":s himself daily, and in some manner as 
 many times as there are atoms in the host to 
 contain him entire, because he is, like our 
 souls in our bodies, entire in the whole host, 
 and in each of its parts ; by this union he 
 gives himself to us, he gives us his body, his 
 soul, his divinity, his virtues, the labors of his 
 life, the fruits of his death, and all his posses- 
 sions; 'and by means of that multitude of 
 presences in the host, as we have remarked, 
 he unites and gives himself with all his pos- 
 sessions to us as many times as he is present 
 in the host. So great is his desire to unite 
 liimsc If to us, to apply to us his merits, to 
 communieaiJ to us his virtues, to bestow 
 upon us his blessings, and to render us hence- 
 forth as happy as he is able to do ! Our Lord 
 knows tliat our happiness in this life and in 
 the next consists in our union with God, and 
 
428 Union with Our Lord until Advent, 
 
 in our possessing him, and that it is ccrt;iin 
 that, no matter what God gives us, even 
 though he should give us millions of worlds, 
 we will not be happy unless he gives us him- 
 self, because he is our end and consequently 
 our beatitude ; so the extreme love he bears 
 us, infinitely ingenious, prompted him to in- 
 vent this wonderful means by which he unites 
 us to his humanity, and through his humanity 
 to his divinity ; and thus he makes us happy, 
 and gives us possession of the paradise we 
 may enjoy on earth, and prepares us for that 
 which awaits us in heaven. 
 
 Although our Lord is now impassible and 
 immortal, he nevertheless places himself in 
 the host as though he still suffered, and he is 
 there as if dead, since, by the power of the 
 words of consecration, his blood would be, if 
 it were possible, separated from his body to 
 teach us the excess of his love. It is as though 
 he said to us : " I have for thy sake endured 
 the a"-onies of my passion, and have suffered 
 the most ignominious death that ever was ; 
 I desire to apply to thee unceasingly the value 
 of my blood and the merit of my death ; and 
 if it were necessary for thy salvation that I 
 should die again, tliou maycst judge by the 
 state in which thou scest me, and by the love 
 
'^.ord until Advent, 
 
 , ami that it is certain 
 : God gives us, even 
 ; us millions of worlds, 
 unless he gives us him- 
 • end and consequently 
 extreme love he bears 
 !, prompted him to in- 
 sans by which he unites 
 d through his humanity 
 [lus he makes us happy, 
 ion of the paradise we 
 ind prepares us for that 
 iven. 
 
 1 is now impassible and 
 leless places himself in 
 : still suffered, and he is 
 e, by the power of the 
 1, his blood would be, if 
 irated from his body to 
 his love. It is as though 
 .ve for thy sake endured 
 .ssion, and have suffered 
 s death that ever was ; 
 lee unceasingly the value 
 merit of my death ; and 
 for thy salvation that I 
 ou maycst judge by the 
 ocst me, and by the love 
 
 Bj' tJw Virtue of Charity. 
 
 429 
 
 I testify toward thee, that 1 am ready to die 
 again once, and a thousand tin.es, and that I 
 would do it." 
 
 What appears most admirable in this mys- 
 tery, is our Lord's burning desire to institute 
 this divine sacrament, in order to be able to 
 unite himself to us, to give himself to us, and 
 to enrich us with his blessings. 
 
 Urged by this desire he said, before estab- 
 lishing it : " With desire I have desired to eat 
 this pasch with you before I suffer." (Luke~ 
 xxii. 15.) I have ardently desired to eat this 
 pasch with you before I suffer death. Our de- 
 sire of a thing is an evident and positive sign 
 of our affection for it ; we do not desire things 
 that are indifferent to us, but those we hold 
 dear. Our Lord says that he burned with the 
 desire to eat this pasch, because he was ex- 
 tremely anxious to unite and give himself to 
 us. 
 
 All that we have said above proves clearly 
 the vehemence of this desire. But in addition 
 to all that, is it not to desire with incredible 
 ardor, to come whence he comes, and in the 
 manner he comes, and to do what he does 
 that he may come and unite himself to us .' 
 
 He comes from the highest heaven, which is 
 almost infinitely remote from the earth. 
 
430 U7iion with Our Lord until Advent, 
 
 He comes in an instant, so anxious is he tc 
 come to us, and to come immediately. 
 
 If we should see some great personage, some 
 very wise man, some one filling the most ex- 
 alted position, a powerful, prudent, and aged 
 monarch, running with all his might through 
 the streets, what would we think ? What would 
 we say? We would say that he had cither 
 lost his senses, or was possessed with an inex- 
 plicable desire for the thing after which he 
 was running. It is a far greater wonder to see 
 the Son of God coming so quickly. 
 
 But the prodigies he performs in himself and 
 outside of himself, in order that he may come 
 and be united with us, make clearer than the 
 day his violent desire of this union. He puts 
 himself at the same time in heaven and on 
 earth ; he puts himself in two places and in 
 an innumerable number of places, since he is 
 in as many places as there are consecrated 
 hos:s in the whole Church ; he contracts him- 
 self and makes himself so little that he is 
 reduced to a point ; he deprives himself of 
 the use of his senses ; he abases his majesty, 
 he covers his glory with a vile exterior ; he 
 unites himself to the accidents ; he disguises 
 himself, and in such a manner that neither the 
 most ingenious poets, nor the most impas- 
 
,ord until Advent, 
 
 lilt, so anxious is he tc 
 le immediately. 
 : great personage, some 
 lie filling the most cx- 
 rful, prudent, and aged 
 I all his might through 
 we think ? What would 
 iay that he had cither 
 aossessed with an inex- 
 : thing after which he 
 r greater wonder to see 
 \ so quickly, 
 performs in himself and 
 irdcr that he may come 
 make clearer than the 
 )f this union. He puts 
 time in heaven and on 
 f in two places and in 
 er of places, since he is 
 
 there are consecrated 
 u'ch ; he contracts him- 
 ilf so little that he is 
 he deprives himself of 
 
 he abases his majesty, 
 'ith a vile exterior ; he 
 accidents ; he disguises 
 manner that neither the 
 , nor the most impas- 
 
 •■vp — - '.^'r^;''^^^^^ 
 
 By the Virtue of Charity. 431 
 
 sioned hearts have ever invented any artifice, 
 any subtlety, any transformation or meta- 
 morphose that resembles it. In addition, he 
 exposes himself to a thousand insults, and he 
 resolves to endure them for the gratification 
 of his desire ; and for the same purpose he 
 subjects himself to the word of a priest, who 
 may sometimes be his mortal enemy. 
 
 Outside of himself he overthrows the laws 
 of nature, destroying the substances, sustain- 
 ing the accidents without their natural sup- 
 port, and giving them strength to do the work 
 of their substance. 
 
 liehold whence our Lord comes, how he 
 comes, and what he does, in order to unite 
 himself to us ! And behold how he puts him- 
 self in the host, and how he remains in the 
 tabernacies often for whole days and nights 
 quite alone, waiting with invincible patience 
 for persons to come to visit him, to come to 
 speak to him, and to prepare themselves so 
 that he may unite himself with them, may give 
 himself to them, and do them good ; for this 
 is what he desires ardently, since he docs not 
 come so tar, nor so quickly, nor with so many 
 wonders, not to continue the ardor of his 
 desire ! Oh ! what a desire ! Oh ! what 
 love 1 
 
43^ 
 
 Umo7t ivith Our Lord until Advent, 
 
 Il.-TIIE AFFECTIONS. 
 
 If our Lord so ardently desires to come to 
 „s it is certainly most just that we should 
 desire to go to him. If he says to us : *• 1 
 have earnestly desired to eat this pasch with 
 you;" we, in view of the infinite inequality 
 of dignity and perfections between him and 
 us. have far greater reason to say to him: 
 "With desire I have desired to eat it with 
 thee." For what does he gain by it ? What 
 advantage does light receive from communi- 
 cating itself to darkness .' Wealth from giv- 
 ing irself to poverty." Beauty from unitin- 
 itsdf to ugliness .' Purity to corruption .' Wis- 
 dom to folly .?— which means, our Lord to us. 
 Are not all the gain and glory ours .' 
 
 If, then, being what he is, he desires and 
 seeks with such^ burning affection to come to 
 us. with what affection and what transports 
 ouVht not we, being what we arc, to desire to 
 <ro"to him .' St. Chrysostom says, speaking of 
 this: "Do you not see how eagerly babes 
 bound into their mothers' arms and take the 
 breast.' We .should do the same with re- 
 paid to the Holy Eucharist. For this reason 
 die early Christians called it Desiderata— \.\\c 
 things desired ; and when they baptized the 
 
'^ord until Adwnt, 
 
 FFECTIONS. 
 
 ntly desires to come to 
 ^t just that wc should 
 If he says to us : "I 
 to cat this pasch witli 
 f the infinite inequality 
 tions between him and 
 reason to say to him : 
 : desired to eat it with 
 IS he gain by it ? What 
 receive from communi- 
 less ? Wealth from ^w- 
 ? Beauty from unitin;; 
 irity to corruption ? Wis- 
 h means, our Lord to us. 
 and glory ours ? 
 at he is, he desires and 
 ling affection to come to 
 ion and what transports 
 what we are, to desire to 
 ,'sostom says, speaking of 
 ; see how eagerly babes 
 others' arms and take the 
 I do the same with re- 
 ucharist. For this reason 
 called it Desiderata — the 
 when they baptized the 
 
 />> the Virtue of Charity. 433 
 
 catechumens who received directly after tlicit 
 baptism, they were accustomed to sing Ps-.hii 
 XLI. : 'As the heart panteth after thr- foun- 
 tains of water, so my soul panteth after thee,. 
 C) my God.' As the hart runneth from the 
 l)ack, and parched with thirst seeks the foun- 
 tain' ;f water, so my soul, O my God, desires 
 thee, longs for thee, and sighs after thee." 
 
 The saints, for instance Catherine of Sienna 
 and Catherine of Genoa, languished and pincii 
 with the desire of Communion ; St. Catherine 
 of Genoa, as soon as she saw the host in the 
 liands of the priest, cried out with admirable 
 fervor: "Make haste, mak » haste; send it 
 to tlie depths of my heart, for it is mv 
 .strength." Cardinal James de Vitry say's. 
 of Blessed St. Mary d'Ognie : " It was her 
 life to receive the body of Jesus Christ, and 
 to be deprived of it for any length of time was 
 licr death ; for she experienced in herself the 
 trutii of these words of our Lord : ' ICxcept 
 you eat the flesh of the Son of Man, and drink 
 his blood, you shall not have life in you.' " 
 ijno. vi. 54.) 
 
 Therefore, wc ought to ardently desire to 
 communicate; but remark, concerning this 
 desire, two important things : 
 
 The first is, that however great is our Lord's 
 a? 
 
434 Union with Our Loni until A dvait, 
 
 desire of comiuR to us, it is always re-ulatcd 
 and (governed by obedience, for he is present 
 in the host only at the word of the priest. In 
 the same way, however stron- your affectuni 
 ;uul desire for Holy Communion is, it should 
 alwavs be subject to your spiritual superiors 
 to sr'ant or refuse it. according as they judge 
 to be most useful to your soul. 
 
 Frequently the refusal well accepted anc 
 borne, will be more glorious to God, and 
 more meritorious to you than the permission 
 because your desire will be annihilated, and 
 vour self-will destroyed by your submission to 
 God St. Luke relates that the disciples of 
 Kmmaus knew our Lord only in the breaking 
 of bread : "Their eyes were opened and they 
 knew him" in the breaking of bread. (Luke 
 xx-iv. 31.) Upon which St. Bernard wisely 
 remarks • " If vou would know our Lord, you 
 musl break yourself as he is broken, you must 
 break your will, renounce your desires, and 
 annihilate your sentiments ; after that you 
 shall know and enjoy our Lord. (Horn, de 
 . discip. eunt. in iMnmaus.) 
 
 The second thing is that this desn-e ought 
 to strongly animate us to prepare in an ex- 
 cellent manner to receive the Blessed Sacra- 
 ment, and to make our thanksgiving afterward 
 
 ""«S«»?'' 
 
\ord until Adi'cnt, 
 
 i, it is always rci^ulatcd 
 licncc, for ho is present 
 
 word of the priest. In 
 :r stroivjj your affection 
 :omnuinioii is, it shoulil 
 your spiritual superiors 
 I'ccordinf^' as they judge 
 our soul, 
 jsal well accepted and 
 
 glorious to God, and 
 'ou than the permission, 
 will be annihilated, and 
 id by your submission to 
 cs that the disciples of 
 3rd only in the breaking 
 23 were opened and they 
 caking of bread. (Luke 
 hich St. Bernard wisely 
 )uld know our Lord, you 
 IS he is broken, you must 
 lounce your desires, and 
 tiinents ; after that you 
 )y our Lord." (Horn, de 
 
 laus.) 
 
 is that this desire ought 
 
 us to prepare in an ex- 
 
 eceive the Blessed Sacra- 
 
 ,ur thanksgiving afterward 
 
 By the Virtue of Charity. 
 
 435 
 
 witii great perfection ; more especially because 
 the better we do tiiesL' things, the more our 
 Lord will l)c disposed to unite himself inti- 
 mately with us and enricii us, which i.s all he 
 desires. For we may well believe that he has 
 not so wonderful and burning a desire to come 
 to us only to do nothing for us, or to do us 
 harm, which however will be the case if we 
 do not receive him as we should ; rather his 
 purpose in coming is to communicate to us 
 abundantly the fruits of his life and death, and 
 to bestow upon us his treasures, and he e.\e- 
 cutcs this purpose always according as our 
 Communions are good. 
 
 Our desire then shoyld lead us to prepare 
 most carefully for Communion, and to ap- 
 proach with most firm and simple faith, with 
 singular humility and profound reverence, with 
 a lively sorrow for our sins, with a strong con- 
 fidence in our Lord, whose burning desire to 
 come to us and to do us good is a powerful 
 motive of this confidence ; with an ardent love 
 deriving it from his love for us and kindling 
 our fire from his, and with all the other dispo- 
 sitions we have indicated in their order. 
 
 As our Lord works prodigies in himself and 
 in nature in order to come to unite himself 
 with us, overturning the obstacles that oppose 
 
436 Union with Our Lord until A dvcnt, 
 
 his comin- and hi. union, so wc likewise 
 should do src.t thin,^s. dostroyinj^ our v.c.ous 
 nature and surmounting all difftcuU.es m order 
 to be f,t to go to unite ourselves to h.m. 
 
 It is also just as important to employ tin 
 ,ime after Communion in conversing w.th our 
 I ord in thanking him for his v.sit. and cspe- 
 •,: ; for th. extreme love he man.fes s 
 oward you. for the ardent desire he had to 
 ome to you. to unite himself with you. and 
 oTlo vou good, begging and conjurn.g h,m 
 LVc excess of that love and the ardor o 
 1 desire to truly unite himself to you and 
 
 vou to him. to purify you. sanct.ty you .IK - 
 ;^i„e you, uarm you. strengthen you. animate. 
 Tu with his spirit, and apply to you the 
 
 ^t;t:t;rS;^^tm::my dear Saviour. 
 .hatCvhich thou ha.t come Wouldst thou 
 
 U.ve come so far. and in such haste, to do 
 ,.,,ng. and to return just as thou cam^t^ 
 
 Hist thou produced such wonderful and p.o 
 "iious changes in thyself and in all nature 
 to change nothing in me and to leave mc as 
 thou fondest me ? I know not how to persuade 
 vsclf that tb .u hadst so great a dcsu-c to 
 ^ come and unite thyself to me and to g.ve m 
 
 thy divinity, thy humanity, the fruits of th> 
 
 T 
 
ord until AUi-iitt, 
 
 inion, so \vc likewise- 
 dcstroyinj:j our vicious 
 r all difficulties in order 
 ourselves to him. 
 iportant to employ the 
 in conversins with our 
 for his visit, and cspe- 
 nc love he manifests 
 rdcnt desire he had to 
 : himself with you, and 
 rins and conjuring him 
 ' love and the ardor of 
 litc himself to you and 
 • you, sanctify you, iUu- 
 stn-engthcn you, animate 
 and apply to you the 
 nd death. 
 
 in me. my dear Saviour, 
 ,a;',t come. Wouldst thou 
 nd in such haste, to do 
 ,rn just as thou camcst ? 
 such wonderful and pro- 
 :hyself and in all nature, 
 n me and to leave me as 
 enow not how to persuade 
 adst so great a desire to 
 ^elf to me, and to give me 
 nnanity, the fruits of thy 
 
 By the Virtue of Charity. 437 
 
 labors, the treasures of tl)\' Ijlood, and some 
 sliitre in thy virtues, if in reah'ty ihou dost not 
 !-',i\o them to me, but sufferest me to ever re- 
 main ia my imperfections and vices. 
 
 Let us thus fervently approach Ili»ly Com- 
 munion and receive our Lord, as nuicii for his 
 interest as for ours. For iiis intc-est let us 
 receive to give iiim pleasure ami to afford liim 
 a gratification he desires so much ; for on the 
 one hand it is clear that the more one desires 
 a thing the greater is the joy the pos.session 
 of it affords ; and on the other, that our Lord 
 desires with incredible affection to come to us, 
 to unite himself to us, to apply to us the 
 merits of hi.s blood and enable us to- enjoy the 
 fruit of his labors, and consequently that we 
 cannot do anything more agreeable to him 
 than to assist him to come to us and enricli 
 us, and thus satisfy his desire and accomplish 
 his wish, l-'or our interest, let us receive on 
 account of the inestimable blessings we will 
 derive from our Communion. 
 
 iM-om all this it must be inferred that for 
 most just reasons a faithful soul should never ' 
 be preventetl or deterred from communicating ; 
 because otherwise a singular displeasure will 
 be given our Lord by depriving him of some- 
 thing he desires so ardently, and a great wrong 
 
438 Union i^'ith Our Lord until A dvc nt, 
 
 will be done the soul by keeping fron, it bo 
 
 irreat a blcssiiv^'. 
 
 You will toll mc: A soul should be vurv 
 pure to communicate. 1 reply: It .s true; 
 but if we regard the inf.nile pur.ty of the (.<u 
 who is received, our purity, though we shou d 
 take a hundred years and an eternity to pun y 
 ourselves, and even the purity of the heraphnn 
 and Cherubim, will never be sulficently Krcat, 
 because, accordin;.^ to the maxim of ph.loso- 
 phv. there can be no proportion nor nV-aMU-e 
 heiween that which has limits and that wh.ch 
 has none. But we should learn to what one 
 is absolutely oblii^ed in order to communicate 
 worthilv. It is to be pure from all mortal sin 
 „Hl not from venial sin ; otherwise, who could 
 communicate, since those that are ^f^^' 
 ^s the wise man says, fall seven times ? (1 rov, 
 xsiv 16.) And an apostle. St. John the be- 
 U'ved disciple, renders this testimony with 
 ,osp;ct to himself, and to all men: "It we 
 sav that we have no sin. we deceive ourselves 
 and the truth is not in us." (i. Jno. i. 8.) 
 
 Most certainly we should endeavor to bnn^ 
 the most exact purity possible to the recep- 
 tion of this adorable mystery, and shouKl pre- 
 pare ourselves f^-r it. as we have already, said, 
 with very great dhi-cnce, in order to receive 
 
 !:'i^W!Wyifc,^J.M»t " 
 
ifd until Adi'iiit, 
 
 ly keeping from it so 
 
 soul shouUl be VL-ry 
 I reply. It is true; 
 niU- purity of the God 
 ■ity. though we sliould 
 id an eternity to purity 
 purity of the Seraphim 
 .;r be suflkiently k'''^-i^- 
 the maxim of philoso- 
 iroporliou nor measure 
 ^ limits and that wliich 
 luUl learn to what one 
 I order to communicate 
 »ure from all mortal sin, 
 ; otherwise, who could 
 osc that are most just, 
 all seven times? (I'rov. 
 i)ostle, St. John the he- 
 rs this testimony with 
 ul to all men : " If we 
 ,in, we deceive ourselves 
 I us." (i.Jno. i. 8.) 
 hould endeavor to biintj 
 y possible to the recep- 
 nystcry, and sliouhl pre- 
 as we have ahcadv* said, 
 Mice, in order to receive 
 
 liy the Virtui' of Charity. 
 
 439 
 
 fully its fruits according to our Lord's desire 
 and i)lau ; but we must not recjuire of our- 
 selves or of otiiers, angelical purity, nor im- 
 possible dispositions. 
 
 Two reasons drawn from the Jllesscil Sacra« 
 mcnt itself, show this to us plainly: the first, 
 the one St. Theresa used to excuse the faults 
 that the misery, frailty, and i.i,Miorance of men 
 commit toward our Lord in the Hlesscd Sacra- 
 ment, is that he is there hidden and unknown ; 
 for althou^^h he is trul>' there in body and 
 soul, we see nothini; of him any more than if 
 he were not there. On account, therefure, of 
 his being there thus disguised and invisible ; 
 of his being really there and )-et apparently 
 not tliere, the faults committed against him 
 in that state are less than if he were visible 
 in his majesty and glory. 
 
 The second reason is derived from the ex- 
 treme desire our Lord has of coming to us, 
 wiiich does not at all harmonize with' a pre- 
 paration so pure and perfect, and consecpicntly 
 ^o difficult ; because wIkii we greatly desire a 
 tiling we render the accpiisition of it as easy 
 as possible ; for example, if \ou an\iou-ly 
 desire a friend to visit you and tii;!t Ills coming 
 should afford you singular joy, \-ou do not till 
 liim tliat you do not want him to come ex- 
 
440 Uition ivith Our Lord until Advent, 
 
 rcptiii)^ when it rains in torrents, or when it 
 freezes hard, or at a very inconvenient time, 
 or wlien you know he cannot come, for this 
 would be to declare plainly, in the opinion of 
 eveO-body, that you do not care much about 
 his coming at all, since you appoint his visit so 
 he cannot make it, or' only with so much 
 trouble as to render it very difficult and 
 almost impossible. 
 
 Therefore our Lord, not consid..ing what 
 is due to himself, but what it is in our pow£r 
 to offer him, and his own desire to see us, does 
 'not require of us as a condition of visiting or 
 receiving the Blessed Sacrament a disposition 
 so extremely difficult, but such a one as may 
 be easy to all according to their capacities. 
 
 This is clearly shown in the parable the 
 Church uses as the Gospel of the Mass of the 
 Sunday in the octave of Corpus Christi. In 
 this parable our .Lord relates that those who 
 were invited to the feast, a figure of the Ku- 
 chaiist, having excused themselves most un- 
 civilly and rudely, the master commanded his 
 steward to go ciuickly through the streets and 
 lanes of the city, and to bring in the poor and 
 the feeble and the blind and the lame ; and it 
 was done. And because there was yet room 
 the master again commanded the steward to 
 
 
 "TSC?*" 
 
ord until Advent, 
 
 11 torrents, or when it 
 ;ry inconvenient time. 
 
 cannot come, for this 
 linly, in the opinion of 
 ) not care much about 
 you appoint his visit so 
 •r' only with so much 
 
 it very difficult and 
 
 not consid.iing what 
 ^'hat it is in our powx^-r 
 n desire to see us, does 
 condition of visitinj^ or 
 Sacrament a disposition 
 but such a one as may 
 g to their capacities, 
 wn in the parable the 
 spel of the Mass of the 
 
 of Corpus Christi. In 
 
 relates that those who 
 ast, a figure of the ICu- 
 :d themselves most un- 
 
 mastcr commanded his 
 through the streets and 
 to bring in the poor and 
 id and the lame ; and it 
 use there was yet room 
 manded the steward to 
 
 !n i .M, i jiji i iii]jm 
 
 By the Virtue of Charity. 
 
 441 
 
 go out ot the city and search the liighways 
 and hedges and invite the poor that he would 
 find lying by the roadside, and urge them to 
 come, and even compel them ; seeming b\- 
 tiiis to wish to force them. (Luke xiv. 16.) 
 
 What can be clearer and stronger than tiie 
 words of this parable } Go out quickly — exi 
 cito ; search everywhere, in the streets antl 
 public places, in tl fields, even among the 
 hedges — in platens et 7'icos civitatis, in vias et 
 sepes. And for whom .' For the poor, the 
 infirm, the weak, the blind, the lame — pati- 
 peres, ac debilcs, et ccecos, et elaudos ; bring 
 them, push them, compel them to come — in- 
 trodiic hue, eovtpelle intrarc. 
 
 In conclusion, I wish to place before the 
 eyes of all my readers an excellent picture of 
 many of the things we have said above, par- 
 ticularly of the desire of Communion, the pre- 
 paration for it, the benefit of receiving it, and 
 the thanksgiving after receiving ; thi;, picture 
 is found in the history of Tobias. (Tob. iv.) 
 It is related that Tobias the father having 
 sent his son to the city of Rages in the coun- 
 try of the Mcdes, to obtain from a man named 
 Gabelus a sum of money he had lent him sev- 
 eral years before, the young Tobias had no 
 sooner started than Anna his mother besran 
 
 -^tTBT' 
 
442 Union with Our Lord until Advent, 
 
 to wocp and to say to her husband: " Thov; 
 hast taken the staff of our old at;e and sent 
 him away from us. 1 wish the money lor 
 which thou hast sent him had never been. 
 l"or our poverty was sufficient for us, that we 
 mii;lit account it as riches that we saw our 
 son." (Tob. V. 23, 24, 25.) And when the sen 
 did not return on the day appointed, but was 
 absent much U^itjer than the period assigned 
 for his journey, the mother redoubled her 
 lamentations and tears, and her husband even 
 shared her apprehensions, and, as the history 
 relates, " they began both to weep together." 
 (Tola. X. 3.) But the mother whose tenderness 
 was greatest, could no longer endure the ab- 
 sence of this djar son, and overcome by her 
 grief, cried out: "Wo, wo is me, my son! 
 why did we send thee to go to a strange 
 country, the light of our eyes, the staff of our 
 old age, the comfort of our life, the hope of 
 our posterity ^ We having all things together 
 in thee alone, ought not to have let thee go 
 from us." (lb. x. 4, 5.) 
 
 Her husband endeavored to console her and 
 dry her tears, " but she could by no means be 
 consoled." (lb. x. 7.) She would receive no 
 consolation and was desolate in her sorrow. 
 Wliat grief, what regret for the absence of 
 
Lord until Advent, 
 
 ) her husband : " Then; 
 r our old age and sent 
 1 wish the money for 
 him had never been, 
 ufficicnt for us, tliat we 
 •iches that we saw our 
 25.) And when the sen 
 day appointed, but was 
 ion the period assi.tjned 
 mother redoubled her 
 5, and her husband even 
 ons, and, as the history 
 both to weep together." 
 lother whose tenderness 
 3 longer endure the ab- 
 n, and overcome by her 
 '"o, wo is me, my son ! 
 ee to go to a strange 
 lur eyes, the staff of our 
 of our life, the hope of 
 iving all tilings together 
 lot to have let thee go 
 
 •) 
 
 vored to console her and 
 
 le could by no means be 
 
 She would receive no 
 
 desolate in her sorrow. 
 
 gret for the absence of 
 
 By the Virtue of Cliarity. 
 
 443 
 
 1!S 
 
 this dear son ! How violent a desire for 
 return ! 
 
 Have we not certainly as much, and vastly 
 more reason to mourn the absence of our 
 Lord, and to desire his return in the Blessed 
 Sacrament .' Every word that this mother, 
 transported by her affection, says of her son, 
 may with much greater appropriateness be 
 applied to our Lord. This is the first object 
 in our picture. 
 
 The second is Anna's violent desire of her 
 son's return, a desire which prompted her to 
 leave her house every day to look all about to 
 see if he were not coming, and to go out of 
 the city into all the roads by which he might 
 return to behold him afar off if she could. 
 "Running out every day, she looked round 
 ab9ut, and went into all the ways by which 
 there seemed any hope her son might return, 
 that she might if possible see him coming afar 
 off"." (lb. X. 7.) More than tliis, she ascended 
 to the summit of a neighboring mountain 
 whence she could discern at a great distance 
 travelers that approached, and here she sat 
 alone and motionle^> for whole hours and 
 <iays, with her eyes fixed in the direction from 
 wliich .she believed Tobias would come. "Anna 
 sat beside the way daily, on the top of a hill. 
 
 I 
 
4.}4 Union tvitk Our Lord until Advent. 
 from whence she might see afar off." (Tob. 
 
 ^''considci- this second object in the picture. 
 The desire that inHames the soul for the re- 
 turn of our Lord in the Blessed Sacrament, 
 and for the possession of him. should incite U 
 to discover all the ways, and employ all the 
 means of preparing well to receive him should 
 prompt it to retire from creatures and enter 
 hito itself for recollection, and should move it 
 ifc ascend the mountains, that is to make ex- 
 cellent and exalted acts of faith, adoration, 
 humility, contrition, hope, love, and the other 
 virtues of which we have treated. 
 
 While this affectionate mother was on the 
 mountain watching for the arrival of her son, 
 "she saw him afar off, and presently per- 
 ceived it was her son coming ; and returning 
 she told her husband." (Tob. xi. 6.) She saw 
 him afar off, and as the eyes of love are very 
 quick, she recognized him immediately and 
 hastened to tell her husband. When at last 
 this beloved son so bitterly wept, so earnestly 
 <l,sired, and so long awaited, arrived ami en- 
 tered the house, who could describe the joy 
 and delight of the father'and mother .' " 1 he 
 father receiving him, kissed him, as did also 
 his wife, and they began to weep for joy. 
 
 WpBW^^- 
 
agm 
 
 Lord until Advent, 
 
 lit sec afar off." (Tob. 
 
 id object in the picture-, 
 mcs the soul for the rc- 
 thc Blessed Sacrament, 
 1 of him, should incite it 
 ■ays, and employ all the 
 ell to receive him, should 
 rom creatures and enter 
 ;tion, and should move it 
 ains, that is to make ex- 
 acts of faith, adoration, 
 hope, love, and the other 
 lave treated. 
 
 Miate mother was on the 
 for the arrival of her son. 
 off, and presently per- 
 in coming ; and returning 
 i." (Tob. xi. 6.) She saw 
 the eyes of love arc very 
 ;cd him immediately and 
 r husband. When at last 
 bitterly wept, so earnestly 
 g awaited, arrived and en- 
 ho could describe the joy 
 ather'and mother .' " The 
 m, kissed him, as did also 
 began to weep for joy." 
 
 By the Virtue of Charity. 
 
 445 
 
 (lb. xi. II.) They both wept, not now for 
 sadness, but for joy. 
 
 This third part of our picture reveals to us 
 the divine and exceeding satisfaction that well 
 jM-epared souls receive from the coming of our 
 Lord in the Blessed Sacrament, a satisfaction 
 which, as St. Bernard says, far surpasses all 
 the pleasures derived from creatures, and 
 which is only marred by its short duration. 
 
 The joy of Tobias and Anna was greatly 
 increased when they saw their son returning 
 with more goods than they had hoped for. 
 But what proportion did these goods bear to 
 the treasures of immense value, which ou 
 Lord brings to rejoice the soul that receives 
 them .? 
 
 Finally, as a model of thanksgiving after 
 Communion, the angel Raphael, who, by a 
 special favor of God, had visibly accompanied, 
 protected, and instructed the young Tobias 
 during his entire journey, said to him : " As 
 soon as thou shalt come into thy house, forth- 
 with adore the Lord thy God, and giving 
 thanks to him, go to thy father and kiss him." 
 (Tob. xi. 7.) We should do the same after 
 having received our Lord. 
 
 The angel continuing to instruct Tobias, 
 told him to put the gall of the fish he had 
 38 
 
 lli 
 
446 Union with Our Lord witil A dvcnt, 
 
 directed him to keep, upon the eyes of Im 
 blind father, assuring him that their s.ght 
 would be restored ; whicli truly happened 
 after he had annointcd them for about half 
 an hour. " He stayed about half an hour." 
 
 (Tob. xi. 14) ,, , . 
 
 What is signified by this fish s -all that must 
 be applied to blind eyes ? Assuredly the merits 
 of the bitter passion and painful death of our 
 Saviour Jesus Christ, who is that mysterious 
 fish so beautiful spoken of by the sibyls, and 
 which we must by prayer and by all other 
 means after Communion, apply to our under- 
 standing to enlighten it, and to our diseased 
 faculties to heal them. . 
 
 The half-hour of application of the remedy 
 indicates the time we should continue our 
 thanksgiving ; during this time we should do 
 all we 'can to thank our Saviour, and should 
 employ every invention to testify our grati- 
 tude For if, as the Scripture relates, the 
 two Tobiases desired to give as a recompense 
 ■ to the charitable traveling companion, whom 
 they as yet knew not. the half of all the goods 
 the vounn- Tobias had brought back, and il. 
 after' having learned from himself that he was 
 not a man, but one of the higliest archangels 
 they were so astonished and surprised that 
 
\ord until Advent, 
 
 , upon the eyes of his 
 him that their sight 
 whicli truly happened 
 d them for about half 
 d about half an hour." 
 
 this fish's 5;all that must 
 ; ? Assuredly the merits 
 md painful death of our 
 who is that mysterious 
 en of by the sibyls, and 
 rayer and by all other 
 on, apply to our under- 
 i it, and to our diseased 
 
 ^plication of the remedy 
 /c should continue our 
 ■ this time we should do 
 
 our Saviour, and should 
 ion to testify our grati- 
 c Scripture relates, the 
 
 to give as a recompense 
 veling companion, whom 
 , the half of all the goods 
 id brought back, and if, 
 from himself that he was 
 if the highest archangels, 
 shed and surprised that 
 
 "to" 
 
 By the Virtue of Charity. 447 
 
 trembling they fell to the ground on their 
 faces ; and if, even when reassured by the an- 
 gel, they remained prostrate for three hours, 
 blessing God and thanking him for such a 
 f.ivor (Tob. xii. 15 and 22) ; what should not 
 our sentiments be, what posture shouUI we 
 not assume to thank our Lord for the benefit 
 so greatly exceeding, for the favor so infinitely 
 surpassing the one he conferred upon Tobias, 
 with which he honors us in each Communion? 
 
 HI.— Til K rRACTICE. 
 
 It should be similiar to that of the preced- 
 ing virtues, Faith and Hope : 
 
 Yes, O my Lord and my God, I desire and 
 and I wish most ardently to love thee with 
 all my heart and all my strength, because thou 
 art worthy of being infinitely loved on account 
 of thy infinite perfections, and on account of 
 the innumerable benefits thou hast bestowed 
 upon me, thou dost daily bestow upon me, and 
 thou dost design to bestow upon me ; and es- 
 pecially on account of what thou dost do for 
 my salvation, and of what thou dost give me 
 in the Holy Eucharist. 
 
 1 desire and resolve to love thee more than 
 all else that is lovable in the whole universe. 
 I declare that I will live and die in this love 
 
448 Union ivith Our Lord until Advent, 
 
 which I owe thcc, and which I am resolved to 
 give to thcc. 
 
 And this even were none else to love thee. 
 
 And notwithstanding whatsoever may be- 
 fall me in consequence of it. 
 
 The love of our neighbor should follow and 
 flow from the love of God as from its true 
 source. 
 
 Our Lord in the Blessed Sacrament teaches 
 it to us in the most excellent manner, and 
 obliges us to it most effectively, because by 
 testifying so much love toward our neighbor 
 and doing for him such wonderful things, he 
 undoubtedly renders him most worthy of be- 
 ing loved ; and because he has instituted this 
 sacrament under the species of bread and wine, 
 symbols of fraternal charity and union, inas- 
 much as the bread is made of several grains 
 of wheat, and the wine of several fruits of the 
 vine united together. We ought thus to be 
 united in charity. St. Paul says: "We being 
 many, are one bread, one body, all that par- 
 take of one bread." (i Cor. x. 17.) Partici- 
 pating in one same bread which is the Blessed 
 Sacrament, we ought all to form one bread 
 and one body although we are many. 
 
 As when two things are united to a third. 
 
■m 
 
 7rd until Advent, 
 vhich I am resolved to 
 
 one else to love thee. 
 [ whatsoever may bc- 
 of it. 
 
 iibor should follow and 
 God as from its true 
 
 sed Sacrament teaches 
 excellent manner, and 
 effectively, because by 
 c toward our neighbor 
 h wonderful things, he 
 im most worthy of be- 
 e he has instituted this 
 ccies of bread and wine, 
 harity and union, inas- 
 made of several grains 
 ; of several fruits of the 
 
 We ought thus to be 
 Paul says : " We being 
 one body, all that par- 
 (i Cor. X. 17.) Partici- 
 ;ad which is the Blessed 
 
 all to form one bread 
 li we are many. 
 s arc united to a third. 
 
 By the Virtue of Charity. 
 
 449 
 
 thoy are also united between tlnMiiselvcs, ac- 
 cording to tlie maxim of pliilosophcrs, tlie 
 f.iithful being all united in heart and spirit to 
 our Lord in the IJlessed Sacrament, must of 
 necessity be united among themselves. 
 
 Moreover, as all the consecrated hosts tli.it 
 arc in I-'rance, Italy, Spain, and elsewliere, ;ire 
 very different in figure, taste, and the other 
 exterior accidents, but all nevertheless are one 
 same living and vivifying Bread, because the 
 same Jesus Christ is in all ; so vvliile all the 
 faithfid that communicate wortiiily may differ 
 in nation, condition, complexion, and other 
 natural qualities, they all agree in Jesus 
 Clirist, whom they receive, and by whom 
 they arc animated. 
 
 .'Vnd neither more nor less than all the hosts 
 lose Iw the consecration their own substance 
 to receive one common to all, that is our 
 Lord ; so those who communicate as they 
 should, humble tlicir own spirit, their own 
 will, and their individual sentiments, w'aich 
 are the ordinary sources of discussions and 
 quarrels, to follow the will and judgment of 
 others, and adopt sentiments common and 
 uniform in the spirit of Jesus Christ. 
 
 This is something that cannot be done with- 
 out difficulty, because in order to do it, it is 
 
450 Union with Our Lord until Advent, 
 
 necessary to break and bruise ourselves ; we 
 are just like the grains of wheat and the srai>es. 
 whicli cannot be united to form one same bread 
 and <.ne same wine without bein^r previously 
 broken and crushed. And as. if there is rup- 
 ture and division of this bread and wine after 
 the consecration, it is only in the species, and 
 not in Jesus Christ, who always remains invi- 
 olable and indivisible in his integrity ; so. if 
 sometimes there is some difference and dis- 
 union amon- the faithful, it must not affect 
 charity nor penetrate to the heart, but be 
 only in exterior matters that constrain them. 
 In order to practice worthily and constantly 
 charity toward our neighbor, it is absolutely 
 necessary to establish well in our memories 
 the presence of God. to know how to K:akc a 
 good use of everything, and to actiuire a great 
 depth of humility, patience, and annihilation 
 of our own caprices. 
 
 IV. -MEDITATIONS. 
 
 As before. Father Saint-Jure recommends 
 that these be taken from the work. " I'hc Il- 
 luminative Life of Jesus in the Desert r 
 
 V.-READINGS. 
 
 See Chapter III. 
 
.ord lilt ill Aih'citt, 
 
 1 limine ourselves ; we 
 if\vhc;it and thcfjrap.'s. 
 
 to form one sami: brcail 
 thoiit bcin^' previously 
 And as, if there is rup- 
 lis breail and wine after 
 only in the species, and 
 ho always remains invi- 
 in his integrity ; so. if 
 )me difference and dis- 
 hful, it must not affect 
 
 2 to the heart, but be 
 crs that constrain them, 
 worthily and c -nstantly 
 
 eighbor, it is absolutely 
 h well in oui memories 
 , to know how to ui.ikc a 
 g, and to acquire a great 
 iticncc, and annihilation 
 
 .nTATIONS. 
 
 Saint-Jure recommends 
 from the work, " J'lw 11- 
 isiis in the Dfsct." 
 
 EADINGS, 
 
 By the Virtiii- of Charity. 
 
 VI. .\Sl'li;.\l'()RY VERSES. 
 
 451 
 
 Charity toward God. 
 
 "Tliou shalt love the Lord thy God with 
 
 thy whole heart, and with thy whole soul, and 
 
 witli thy whoK; mind. This is the greatest 
 
 and tiie first commandment." (Matt, x.xii. 37, 
 
 38) 
 
 "With desire I have desired to cat this pasch 
 
 with \'ou." (I'>\. Luke xxii. 15.) I desire with 
 
 incredible ardor to eat tiiis passover witii you. 
 
 " Who will give us of his flesh that we may 
 be filled .'" (Job. xxxi. 31.) Ah ! who will 
 giv(; me of that virginal and divine flesh, the 
 flesh of my .Saviour, that I may be fed 1 
 
 "O Desire of the everlasting hills ! " (Gen. 
 xlix. 26.) O Desire of the eternal hills, Desire 
 of noble and sublime souls, and object of all 
 aspirations ! 
 
 "Thou art tlie only desirable, the only de- 
 sired." (Cant. v. 16 juxto text, hebr.) Thou 
 art the only desirable, and the one to whom 
 all our affections should tend as to their 
 centre. 
 
 " My soul hath desired thee in the night ; 
 yea, and with my spirit within me in the 
 morning early I will waU \\ to thee." (Is. 
 xxvi. 9.) My soul hath earnestly desired thee 
 
453 Union with Our Lord until Advent, 
 
 duiing the niyht; and in the p:vin of thy ab- 
 sence, my spirit, from a holy imp^itu-nce for 
 thy return, is afjitatcd and moved witlun me ; 
 my eyes shall always be open and my heart 
 turned toward thee, until thou dast return. 
 
 Charity toxoard our Nd^hbor. 
 <' \ new commandment I give unto you : 
 That you love o>.e another as I have loved 
 
 you." (Jno. xiii. 34') 
 
 •• This is my commandment : That you love 
 one another as I have loved you." fjno xv. 
 !•>) I give you a new commandment which 
 is'mine that I prefer to all the others : It is 
 that you should love one another as I have 
 
 loved you. 
 
 - By this shall all men know that you are 
 mv disciples, if you have love one for another. ' 
 (Jno. xiii. 35.) By this mark they wdl know 
 that you are my disciples. 
 
 " I pray that they all may be one, as thou, 
 Father, in me. and I in thee ; that they also 
 mav be one in us. That they may be one, as 
 we 'also are one. I in them, and thou in me, 
 that they may be made perfect in one." (Jno. 
 xvii. 21, 22, 23 ) I pray thee. Father, that all 
 those who believe in me may be united to us. 
 and among themselves, as we arc united ; that 
 
 ;o 
 
.ord until Aiimii, 
 
 in the piiin of thy nb- 
 ;i holy inip;xlionco (or 
 ami moved within mc ; 
 b(- open anil my heart 
 itil thou d')St return. 
 
 ,/ vnr Niij;/il>or. 
 
 ncnt I Rive unto you: 
 
 lothcr as I have loved 
 
 idmcnt : That you love 
 • loved you." (Jno. xv. 
 ;\v commandment which 
 to all the others : It is 
 one another as I have 
 
 men know that you are 
 vc love one for another." 
 is mark they will know 
 pies. 
 
 ill may be one, as thou, 
 in thee ; that they also 
 hat they may be one, as 
 n ihiMii, and thou in me, 
 de perfect in one." (Jno. 
 ray thee, leather, that all 
 me may be united to us, 
 cs, as we arc united ; that 
 
 /)> (/li Virtue of Charity. 453 
 
 I may be in them by jjrace and love ; by na- 
 tural and adoptive fraternity founded upon my 
 incarnation ; by imitation and resemblance as 
 a master in jiis disciples ; by the mystical 
 union of the head with its members, which is 
 that of my Church with me ; and by a real and 
 intimate penetration as their food and tlieir 
 life in the Sacrament of my Body and IMood. 
 .As thou art in me by nature and by grace, 
 may they also contract with us and amoncj 
 themselves, the holiest, the most divine, and 
 the most perfect union possible on earth. 
 
 " My little children, let us not love in word, 
 nor in tons,'ue, but in deed, and in truth." (i. 
 Jno. iii. 18.) My children, let us not love God 
 nor our neighbor, with only words and tongue, 
 but let us love them effectually and truly. 
 
 VII. -CONCLUSION. 
 
 In conclusion of all that relates to the three 
 Theological Virtues, 1 desire to add a point of 
 great consequence concerning their practice 
 in order to still further encourage to it those 
 who shall read this book. 
 
 I suppose, in the first place, that a thing is 
 never perfect nor complete until it has reached 
 its first principle ; for, as it is from it that it 
 derives its being, it is also in it that it must 
 
454 UnioJi with Our Lord until Advent, 
 
 find the perfection of it ; from whicli follows 
 that, accordinEr as it approaches its first prin- 
 ciple it becomes perfect, and according as it 
 departs from it, it becomes imperfect and 
 vicious. Thus we see that heat is always 
 diminished in proportion as it leaves the fire 
 and is increased according as it approaches i . 
 and in the fire it is perfected and consummated. 
 The same holds true of light with regard to 
 the sun; and of man in respect to God since 
 his union with God constitutes his excellency 
 and all his happiness, and on the contrary his 
 separation from God is the source of his faults 
 and his ruin. This is conformable to these 
 words of the Prophet-king : " Behold, they 
 that go far from thee shall perish ; it is good 
 for m'^e to adhere to my God." (I's. Ixxn. 27, 
 
 ^^l the second place, I suppose that, accord- 
 in- to this truth, as God is our first pnnc.plo 
 who has produced us, and as our dnderstand- 
 in<T is a participation in his understanding, ou. 
 memory in his memory, and our will m his 
 will, in order to procure for these faculties of 
 our soul th „lory and perfection of which 
 they are capable, we must of necessity unite 
 them to God, we must unite our understand- 
 
 I 
 
Lord until Advent, 
 
 it ; from which follows 
 oproaches its first prin- 
 ;ct, and according as it 
 )ecomcs imperfect and 
 e that heat is always 
 ion as it leaves the fire 
 ding as it approaches it. 
 icted and consummated. 
 
 of light with regard to 
 in respect to God, since 
 institutes his excellency 
 
 and on the contrary his 
 ,s the source of his faults 
 is conformable to these 
 2t-king: "Behold, they 
 ; shall perish ; it is good 
 my God." (I's. Ixxii. 27, 
 
 e, I suppose that, accord- 
 jod is our first principle 
 ;, and as our understand- 
 in his understanding, our 
 lOry, and our will in his 
 :ure for these faculties of 
 and perfection of which 
 J must of necessity unite 
 ist unite our understand- 
 
 ~% 
 
 By the Virtue of Charity. 
 
 455 
 
 ing to his understanding, our memory to his 
 memory, and our will to his will. 
 
 This being granted, I say that this union 
 is effected by the three Theological Virtues ; 
 that our understanding is united to God's un- 
 derstanding by faith, our memory to his mem- 
 ory by hope, and our will to his will by 
 charity. 
 
 ]>ut I say further that, in order to bring 
 about this union, these faculties of our soul 
 must be prepared for it by the annihilation of 
 their natural modes of action, so that God 
 finding them void of their own acts, and con- 
 sequently fit for him and his operation.-, may 
 unite himself to them and render them perfect 
 and divine. 
 
 Now, the natural modes of action of these 
 three faculties are as follows : The under- 
 standing has naturally a great inclination for 
 knowledge which causes it to constantly seek 
 for something that it does not know ; and 
 liaving found this, it regards it, considers and 
 studies it, reasons upon it, draws conclusions 
 and passes judgment, and makes experiments 
 of it ; it desires to know things from the ex- 
 perience of the senses, is not willing to trust 
 to others, but would know for itself and by its 
 own light. 
 

 456 Union ivith Our Lord until A dvcnt. 
 
 The memory preserves images of all the 
 things upon which we rely, which are our- 
 selves and creatures. For we naturally cher- 
 ish, if we do not watch ourselves very closely. 
 a certain secret confidence in ourselves, in our 
 mind, our knowledge, our industry, our riches, 
 and the other advantages we may possess. 
 Wc also trust much in our relatives, our 
 friends, in remedies for our diseases, and \\\ 
 other creatures for all our wants. 
 
 Our will is naturalh" inclined to love itself 
 and us exceedingly, and to love nothing else 
 save for love of us. 
 
 All these modes of action are to these facul- 
 ties hindrances to their union with God, and 
 consequently must be utterly destroyed. This 
 ,s done perfectly by the three Theological 
 Virtues Faith chases from the understanding 
 all natural methods of knowledge, and ban- 
 ishes from it even all the other means ol 
 learning; it extinguishes all its lights, and 
 produces in it a night of profound darkness 
 ;.nd a great void, which puts it in a state cap- 
 able of fully receiving God and fundamental 
 truth. God communicating himself to the 
 understanding thus denuded of its o.vn know- 
 ledge, and uniting himself to it by faith, ele- 
 vates and ennobles it in an admirable manner, 
 
■a until Advent, 
 
 :s images of all the 
 rely, which are our- 
 or wc naturally chcr- 
 urstlves very closely, 
 ce in ourselves, in our 
 ir industry, our riches, 
 Tcs we may possess, 
 in our relatives, oiu" 
 our diseases, and in 
 ar wants. 
 
 nclined to Inve itself 
 1 to love nothing else 
 
 tion are to these facul- 
 r union wiUi God, and 
 tterly destroyed. This 
 bhe three Theological 
 rom the understanding 
 ■ knowledge, and ban- 
 1 the other means of 
 lies all its lights, and 
 of profound darkness 
 ;i puts it in a state cap- 
 God and fundamental 
 icating himself to the 
 nuded of its o^vn know- 
 [isclf to it by faith, ele- 
 n an admirable manner, 
 
 By the Virtue of Citarity. 457 
 
 and renders it perfect and divine in the highest 
 degree possible on earth. To speak truly, tlie 
 real effect of faith is to elevate the mind to 
 I'irst Truth to receive its instructions, and to 
 believe is nothing else than to unite our under- 
 standing to God's by means of submission, ac- 
 (juicscence, ;, .d respect. 
 
 Hope divests the soul of all reliance upon 
 itseli and upon creatures, and produces in the 
 memory a forgetfulncss of all created supports, 
 and by this means renders it capable of being 
 united to the omnipotence of God, and of re- 
 ceiving his assistance and strengtli. 
 
 Finally, charity deprives the will of all its 
 n;itural fashions of willing and loving, nnd 
 disposes it to union with God, who by tliis 
 union enables it to vvill as he wills, and im- 
 parts to it a portion of the love witli wjiicli he 
 loves himself and all things. 
 
 When, therefore, you would practice faith, 
 you must raise your understanding above itself 
 and all its own modes of act-on, and must 
 renounce your knowledge, your experience, 
 and all otlicr methods of learning, and in this 
 c levation and blindness must produce, first, in 
 ;,^eneral, the five acts of which we have spo- 
 ken in the chapter on Faith, and then refer 
 tliem to some particular truths, such as the 
 
458 Union loitli Our Lord until Advent. 
 
 existence of God and your own nothinsness, ' 
 his presence everywhere, his providence, or 
 others that you will find in the same place. 
 
 You must employ the same method to 
 practice hope and charity, renderin^^ your 
 iviemory and your will, by separatu.g them ■ 
 from the obstacles and disinchnations tluy 
 have to union with God. fit for this un.on and 
 consequently for their perfection, as we have- 
 just explained ; and you must then make ac s 
 if these two virtues according to the models 
 we have given in the chapters which treat of 
 them. 
 
 The End. 
 
 82 5 
 
 KW^'W^i^aM 
 
■d until Advent. 
 
 )ur own nothingness, 
 ;, his pi-ovidcnce, or 
 in the same place, 
 le same method to 
 rity, rendcrin'^ your 
 by separating them • 
 disinclinations they 
 fit for this union, and 
 :)crfection, as we have 
 \ must then make acts 
 ording to the models 
 lapters which treat of 
 
 End. 
 
 5 ' 
 
 ttww.iiin«>is»w 
 
i 
 
 1