THIRD SUNDAY AFTER THE EPIPHANY – St. Alphonsus Liguori

SERMON VIII THIRD SUNDAY AFTER THE EPIPHANY – ON THE REMORSE OF THE DAMNED.

 ” But the children of the kingdom shall be cast out into the exterior darkness; there shall be weeping and gnashing of teeth.” MATT. viii. 12.  IN the Gospel of this day it is related that, “when Jesus Christ entered into Capharnaum, there came to him a centurion beseeching him”

IN the Gospel of this day it is related that, “when Jesus Christ entered into Capharnaum, there came to him a centurion beseeching him” to cure his servant, who lay sick of the palsy. Jesus answered: “I will come and heal him.” No,” replied the centurion, ”I am not worthy that thou shouldst enter under my roof; but only say the word, and my servant shall be healed.” (v. 8.) Seeing the centurion’s faith, the Redeemer instantly consoled him by restoring health to his servant; and, turning to his disciples, he said: ”Many shall come from the east and the west, and shall sit down with Abraham and Isaac and Jacob in the kingdom of Heaven. But the children of the kingdom shall be cast out into the exterior darkness; there shall be weeping and gnashing of teeth.” By these words our Lord wished to signify, that many persons born in infidelity shall be saved, and enjoy the society of the saints, and that many who are born in the bosom of the Church shall be cast into Hell, where the worm of conscience, by its gnawing, shall make them weep bitterly for all eternity. Let us examine the remorses of conscience which, a damned Christian shall suffer in Hell.

 First remorse of the damned Christian:  Arising from the thought of the little which he required to do in order to save his soul. 1 . A damned soul once appeared to St. Hubert, and said, that two remorse’s were her most cruel executioners in Hell: the thought of the little which was necessary for her to have done in this life to secure her salvation; and the thought of the trifles for which she brought herself to eternal misery. The same thing has been said by St. Thomas. Speaking of the reprobate, he says: “They shall be in sorrow principally because they are damned for nothing, and because they could most easily have obtained eternal life.” Let us stop to consider this first source of remorse; that is, how few and transitory are the pleasures for which all the damned are lost. Each of the reprobate will say for eternity: If I abstained from such a gratification; if in certain circumstances I overcame human respect; if I avoided such an occasion of sin such a companion, I should not now he damned; if I had frequented some pious sodality; if I had gone to confession every week; if in temptations I had recommended myself to God, I would not have relapsed into sin. I have so often proposed to do these things, but I have not done them. I began to practise these means of salvation, but afterwards gave them up; and thus I am lost.

2. This torment of the damned will be increased by the remembrance of the good example given them by some young companions who led a chaste and pious life even in the midst of the world. It will be still more increased by the recollection of all the gifts which the Lord had bestowed upon them, that by their co-operation they might acquire eternal salvation; the gifts of nature health, riches, respectability of family, talents; all gifts granted by God, not to be employed in the indulgence of pleasures and in the gratification of vanity, but in the sanctification of their souls, and in becoming saints. So many gifts of grace, so many divine lights, holy inspirations, loving calls, and so many years of life to repair past disorders. But they shall for ever hear from the angel of the Lord that for them the time of salvation is past. “The angel whom I saw standing, swore by Him that liveth for ever and ever. . . . that time shall be no longer.” (Apoc. x. 6.)

3. Alas! what cruel swords shall all these blessings received from God be to the heart of a poor damned Christian, when he shall see himself shut up in the prison of Hell, and that there is no more time to repair his eternal ruin! In despair he will say to his wretched companions: “The harvest is past; the summer is ended; and we are not saved.” (Jer. viii. 20.) The time, he will say, of gathering fruits of eternal life is past; the summer, during which we could have saved our souls, is over, but we are not saved: the winter is come; but it is an eternal winter, in which we must live in misery and despair as long as God shall be God.

4. O fool, he will say, that I have been! If I had suffered for God the pains to which I have submitted for the indulgence of my passions if the labours which I have endured for my own damnation, had been borne for my salvation, how happy should I now be! And what now remains of all past pleasures, but remorse and pain, which now torture, and shall torture me for eternity? Finally, he will say, I might be for ever happy and and now .[ must be for ever miserable. Ah! this thought will torture the damned more than the fire and all the other torments of Hell.

Second remorse of the damned, arising from the remembrance of the trifles for which they lost their souls.

5 Saul forbid the people, under pain of death, to taste food. His son Jonathan, who was then young being hungry, tasted a little honey. Having discovered that Jonathan had violated the command, the king declared that he should die. Seeing himself condemned to death, Jonathan said with tears: ”I did but taste a little honey, and behold I must die.” (1 Kings xiv. 43.) But the people, moved to pity for Jonathan, interposed with his father, and delivered him from death. For the unhappy damned there is no compassion; there is no one to intercede with God to deliver them from the eternal death of Hell. On the contrary, all rejoice at the just punishment which they suffer for having wilfully lost God and Paradise for the sake of a transitory pleasure.

 6. After having eaten the pottage of lentiles for which he sold his right of primogeniture, Esau was tortured with grief and remorse for what he had lost, and “roared out with a great cry.” (Gen. xxvii. 34.) Oh! how great shall be the roaring and howling of the damned, at the thought of having lost, for a few poisonous and momentary pleasures, the everlasting kingdom of Paradise, and of being condemned for eternity to a continual death!

7. The unfortunate reprobate shall be continually employed in reflecting on the unhappy cause of their damnation. To us who live on earth our past life appears but a moment ~ but a dream. Alas! what will the fifty or sixty years which they may have spent in this world appear to the damned, when they shall find themselves in the abyss of eternity, and when they shall have passed a hundred and a thousand millions of years in torments, and shall see that their miserable eternity is only beginning, and shall be for ever in its commencement? But have the fifty years spent on this earth been full of pleasures? Perhaps the sinner, living in enmity with God, enjoyed uninterrupted happiness in his sins? How long do the pleasures of sin last? Only for a few minutes; the remaining part of the lives of those who live at a distance from God is full of anguish and pain. Oh! what will these moments of pleasure appear to a damned soul, when she shall find herself in a pit of fire?

 8. ”What hath pride profited us? or what advantage hath the boasting of riches brought us? All those things have passed away like a shadow.” (Wis. v. 8.) Unhappy me! each of the damned shall say, I have lived on earth according to my corrupt inclinations; I have indulged my pleasures; but what have they profited me? They have lasted but for a short time; they have made me lead a life of bitterness and disquietude; and now I must burn in this furnace for ever, in despair, and abandoned by all.

 Third remorse of the damned, arising from the knowledge of the great good which they have lost by their own fault.

 9. A certain queen, blinded by the ambition of being a sovereign, said one day: ”If the Lord gives me a reign of forty years, I shall renounce Paradise.” The unhappy queen reigned for forty years; but now that she is in another world, she cannot but be grieved at having made such a renunciation. Oh! how great must be her anguish at the thought of having lost the kingdom of Paradise for the sake of a reign of forty years, full of troubles, of crosses, and of fears! ”Plus cœlo torquetor, quam gehenna,” says St. Peter Chrysologus. To the damned the voluntary loss of Paradise is a greater loss than the very pains of Hell.

10. The greatest pain in Hell is the loss of God, that sovereign good, who is the source of all the joys of Paradise. ”Let torments,” says St. Bruno, ”be added to torments, and let them not be deprived of God.” (Serm, de Jud. fin.) The damned would be content to have a thousand Hells added to the Hell which they suffer provided they were not deprived of God; but their Hell shall consist in seeing themselves deprived for ever of God through their own fault. St. Teresa used to say, that when a person loses, through his own fault, a trifle a small sum of money, or a ring of little value the thought of having lost it through his own neglect afflicts him and disturbs his peace. What then must be the anguish of the damned in reflecting that they have lost God, a good of infinite value, and have lost him through their own fault?

11. The damned shall see that God wished them to be saved, and had given them the choice of eternal life or of eternal death. “Before man is life and death, that which he shall choose shall be given to him.” (Eccles.” xv. 18.) They shall see that, if they wished, they might have acquired eternal happiness, and that, by their own choice, they are damned. On the day of judgment they shall see many of their companions among the elect; but, because they would not put a stop to their career of sin, they have gone to end it in Hell. “Therefore we have erred,” they shall say to their unhappy associates in Hell; we have erred in losing Heaven and God through our own fault, and our error is irreparable. They shall continually exclaim: “There is no peace for my bones because of my sins.” (Ps. xxxvii. 4.) The thought of having been the cause of their own damnation produces an internal pain, which enters into the very bones of the damned, and prevents them from ever enjoying a moments repose. Hence, each of them shall be to himself an object of the greatest horror. Each shall suffer the pain threatened by the Lord: “I will set THEE before thy face.” (Ps. xlix. 21.)

12. If, beloved brethren, you have hitherto been so foolish as to lose God for a miserable pleasure, do not persevere in your folly. Endeavour, now that you have it in your power, to repair your past error. Tremble! Perhaps, if you do not now resolve to change your life, you shall be abandoned by God, and be lost for ever. When the Devil tempts you, remember Hell, the thought of Hell will preserve you from that land of misery. I say, remember Hell and have recourse to Jesus Christ and to most holy Mary, and they will deliver you from sin, which is the gate of Hell.

 Sermons for All the Sundays in the Year by St Alphonsus Liguori 

Remedies Against Temptations

Remedies Against Temptations

by St Alphonsus

Let us come now to the means which we have to employ in order to vanquish temptations. Spiritual masters prescribe a variety of means; but the most necessary, and the safest (of which only I will here speak), is to have immediate recourse to God with all humility and confidence, saying: Incline unto my aid, O God; O Lord, make haste to help me! This short prayer will enable us to overcome the assaults of all the devils of hell; for God is infinitely more powerful than all of them. Almighty God knows well that of ourselves we are unable to resist the temptations of the infernal powers; and on this account the most learned Cardinal Gotti remarks, “that whenever we are assailed, and in danger of being overcome, God is obliged to give us strength enough to resist as often as we call upon him for it.”

And how can we doubt of receiving help from Jesus Christ, after all the promises that he has made us in the Holy Scriptures? Come to Me, all you that labor and are heavy laden, and I will refresh you? Come to me, ye who are wearied in fighting against temptations, and I will restore your strength. Call upon Me in the day of trouble: I will deliver thee, and thou shalt honor Me. When thou seest thyself troubled by thine enemies, call upon me, and I will bring thee out of the danger, and thou shalt praise me. Then shalt thou call, and the Lord shall hear: thou shalt cry and He shall say, Here I am. Then shalt thou call upon the Lord for help, and he will hear thee: thou shalt cry out, Quick, O Lord, help me! and he will say to thee, Behold, here I am; I am present to help thee. Who hath called upon Him, and He despised him? And who, says the prophet , has ever called upon God, and God has despised him without giving him help? David felt sure of never falling a prey to his enemies, whilst he could have recourse to prayer; he says: Praising, I will call upon the Lord: and I shall be saved from my enemies? For he well knew that God is close to all who invoke his aid: The Lord is nigh unto all them that call upon Him? And St. Paul adds, that the Lord is by no means sparing, but lavish of graces towards all that pray to him: Rich unto all that call upon Him.

Oh, would to God that all men would have recourse to him whenever they are tempted to offend him; they would then certainly never commit sin! They unhappily fall, because, led away by the cravings of their vicious appetites, they prefer to lose God, the sovereign good, than to forego their wretched short-lived pleasures. Experience gives us manifest proofs that whoever calls on God in temptation does not fall; and whoever fails to call on him as surely falls: and this is especially true of temptations to impurity. Solomon himself said that he knew very well he could not be chaste, unless God gave him the grace to be so; and he therefore invoked him by prayer in the moment of temptation: And as I knew that I could not otherwise be continent, except God gave it, . . . I went to the Lord and besought Him. In temptations against purity (and the same holds good with regard to those against faith) we must take it as a rule never to strive to combat the temptation hand to hand; but we must endeavour immediately to get rid of it indirectly by making a good act of the love of God or of sorrow for our sins, or else by applying ourselves to some indifferent occupation calculated to distract us. At the very instant that we discover a thought of evil tendency, we must disown it immediately, and (so speak) close the door in its face, and deny it all entrance into the mind, without tarrying in the least to examine its object or errand. We must cast away these foul suggestions as quickly as we would shake off a hot spark from the fire.

If the impure temptation has already forced its way into the mind, and plainly pictures its object to the imagination, so as to stir the passions, then, according to the advice of St. Jerome, we must burst forth into these words: “O Lord, Thou art my helper.” As soon, says the saint, as we feel the sting of concupiscence, we must have recourse to God, and say: “O Lord, do Thou assist me;” we must invoke the most holy names of Jesus and Mary, which a wonderful possess efficacy in the suppression of temptations of this nature. St. Francis de Sales says, that no sooner do children spy a wolf than they instantly seek refuge in the arms of their father and mother; and there they remain out of all danger. Our conduct must be the same: we must flee without delay for succor to Jesus and Mary, by earnestly calling upon them. I repeat that we must instantly have recourse to them, without giving a moment's audience to the temptation,or disputing with it. It is related in the fourth paragraph of the Book of Sentences of the Fathers that one day St. Pacomius heard the devil boasting that he had frequently got the better of a certain monk on account of his lending ear to him, and not instantly turning to call upon God. He heard another devil, on the contrary, utter this complaint: As for me, I can do nothing with my monk, because he never fails to have recourse to God, and always defeats me.

Should the temptation, however, obstinately persist in attacking us, let us beware of becoming troubled or angry at it; for this might put in it the power of our enemy to overcome us. We must, on such occasions, make an act of humble resignation to the will of God, who thinks fit to allow us to be tormented by these abominable temptations; and we must say: O Lord, I deserve to be molested with these filthy suggestions, in punishment of my past sins; but Thou must help to free me. And as long as the temptation lasts, let us never cease calling on Jesus and Mary. It is also very profitable, in the like importunity of temptations, to renew our firm purpose to God of suffering every torment, and a thousand deaths, rather than offend him; and at the same time we must invoke his divine assistance. And even should the temptation be of such violence as to put us in imminent risk of consenting to it, we must then redouble our prayers, hasten into the presence of the Blessed Sacrament, cast ourselves at the feet of the crucifix, or of some image of our Blessed Lady, and there pray with increased fervor and cry out for help with groans and tears. God is certainly ready to hear all who pray to him; and it is from him alone, and not from our own exertions, that we must look for strength to resist; but sometimes Almighty God wills these struggles of us, and then he makes up for our weakness, and grants us the victory. It is an excellent practice also, in the moment of temptation, to make the sign of the cross on the forehead and breast. It is also of great service to discover the temptation to our spiritual director. St. Philip Neri used to say, that a temptation disclosed is half overcome.

Here it will be well to remark, what is unanimously admitted by all theologians, even of the rigorist school, that persons who have during a considerable period of time been leading a virtuous life, and live habitually in the fear of God, whenever they are in doubt, and are not certain whether they have given consent to a grievous sin, ought to be perfectly assured that they have not lost the divine grace; for it is morally impossible that the will, confirmed in its good purposes for a considerable lapse of time, should on a sudden undergo so total a change as at once to consent to a mortal sin without clearly knowing it; the reason of it is, that mortal sin is so horrible a monster that it cannot possible enter a soul by which it has long been held in abhorrence, without her being fully aware of it. We have proved this at length in our Moral Theology. St. Teresa said: No one is lost without knowing it; and no one is deceived with out the will to be deceived.

Wherefore with regard to certain souls of delicate conscience, and solidly rooted in virtue, but at the same time timid and molested with temptations (especially if they be against faith or chastity), the director will find it sometimes expedient to forbid them to discover them or make any mention of them; because, if they have to mention them they are led to consider how such thoughts got entrance into their minds, and whether they paused to dispute with them, or took any complacency in them, or gave any consent to them; and so, by this too great reflection, those evil imaginations make a still deeper impression on their minds, and disturb them the more. Whenever the confessor is morally certain that the penitent has not consented to these suggestions, the best way is to forbid him to speak any more about them. And I find that St. Jane Frances de Chantal acted precisely in this manner. She relates of herself, that she was for several years assailed by the most violent storms of temptation, but had never spoken of them in confession, since she was not conscious of ever having yielded to them; and in this she had only followed faithfully the rule received from her director. She says, “ I never had a full conviction of having consented.” These words give us to understand that the temptations did produce in her some agitation from scruples; but in spite of these, she resumed her tranquillity on the strength of the obedience imposed by her confessor, not to confess similar doubts. With this exception, it will be generally found an admirable means of quelling the violence of temptations to lay them open to our director, as we have said above.

But I repeat, the most efficacious and the most necessary of all remedies against temptations, is that remedy of all remedies, namely, to pray to God for help, and to continue praying as long as the temptation continues. Almighty God will frequently have decreed success, not to the first prayer, but to the second, third, or fourth. In short, we must be thoroughly persuaded that all our welfare depends on prayer: our amendment of life depends on prayer: our victory over temptations depends on prayer; on prayer depends our obtaining divine love, together with perfection, perseverance, and eternal salvation.

http://www.archbishoplefebvre.com/1/post/2014/01/remedies-against-temptations.html

FEAST OF THE HOLY NAME OF JESUS - JANUARY 5

                                             

FEAST OF THE HOLY NAME OF JESUS

Morning Meditation

THE NAME OF JESUS A NAME OF GLADNESS

The Name of Jesus was given to the Incarnate Word, not by men, but by God Himself. And Thou shalt call his name Jesus. It is the Name of our Saviour, a Name of Gladness, a Name of Hope, a Name of Love. Thy Name, then, O Jesus, will always be my defence, my comfort, a fire to keep me always burning with Thy love.

I.

Consider that the Holy Name of Jesus is not a Name invented by man, but it comes from God, Who wished it to be made known by the Archangel Gabriel, as St. Luke testifies: His name was called Jesus ... by the angel (Luke ii. 21). St. Bernard also says that this Name is not a simple figure of things, or a shadow without reality. Jesus is a Name that expresses perfectly the hypostatic union of the Divine nature and the human nature. The world could not have been saved by God, for God could not suffer, nor by a mere man, because man is limited and finite. This is the reason why the Holy Name Jesus, which signifies the same as Saviour, as the Angel declares, has been given to the Son of God, made Man through Mary, to show that it was both as God and Man He accomplished the redemption of mankind by delivering men from the slavery of sin. In short, Jesus is a Name that comprises Infinity, Eternity, Immensity, Wisdom, Justice, Mercy, and all the adorable Perfections of God. What happiness for us to be reconciled with the Eternal Father through the merits of this divine Mediator Who of His infinite goodness paid our debt in His precious Blood! Adorable Jesus! if Thou hadst sacrificed Thyself to deliver Thy people from the hands of their enemies in order to acquire an eternal Name, it would be but fair that this Name should surpass and eclipse every other name, even that of the Seraphim, as St. Paul says: Being made so much better than the angels, as he hath inherited a more excellent name than they (Heb. i. 4). And if the Eternal Father has wished that this Name should be that of His Son, mayest Thou grant that, having experienced on earth its happy effects, we may arrive at the complete happiness of Heaven to praise Thee and to bless Thee for all eternity.

II.

The Name of Jesus is a Name of Gladness, a Name of Hope, a Name of Love. It is a Name of Gladness, because if the remembrance of past transgressions afflicts us, this Name comforts us in the remembrance that the Son of God became Man for this purpose-to make Himself our Saviour. In fact, as soon as the Name of Jesus passes from the heart to the tongue, by the light of this divine Name darkness is dispersed, the mind is calmed, the heart is strengthened, the faculties brighten up, and everything returns to life. There is no name in the world equal to the Name of Jesus in sweetness. "Nothing is sweeter to chant," says St. Bernard, "nothing more agreeable to hear, nothing more charming to think of, than the Name of Jesus, the Son of God."

Oh, how happy shall we be if in all our trials, in all occasions of sorrow, we take care to invoke the glorious Name of Jesus, and while invoking it with our lips to consecrate our hearts to Jesus !

It is a Name of Hope, because he that prays to the Eternal Father in the Name of Jesus may hope for every good he asks for. If you ask the Father anything in my name he will give it to you (Jo. xvi. 23).

It is a Name of Love. It is a sign that represents to us how much God has done for the love of us. The Name of Jesus brings to our remembrance all the sufferings which Jesus endured for us in life and in death. Therefore a devout writer exclaims: "O Jesus, how much it cost Thee to be Jesus-that is, my Saviour!"

O sweet Jesus, our Love and our Hope! Do Thou write Thy Name on my poor heart and on my tongue, in order that when I am tempted to sin, I may resist by invoking Thee; so that if I am tempted to despair I may trust in Thy merits; and that if I feel myself tepid in loving Thee, Thy Name may inflame my heart at the recollection of how much Thou hast loved me. Thy Name, then, will always be my defence, my comfort, and the fire that shall always keep me inflamed with Thy love. Make me, therefore, always to call Thee my Jesus, and to live and die with Thy Holy Name on my lips, saying even with my last breath: "I love Thee, my Jesus; my Jesus, I love Thee." O Mary, my Queen, make me when I am dying invoke thee continually, together with thy Son Jesus.

Spiritual Reading

THE NAME OF JESUS OUR DEFENCE

The Name of Jesus defends us. Yes, it defends us against all the deceits and assaults of our enemies. For this reason the Messias was called God the Mighty (Is. ix. 6); and His Name was called by the Wise Man a strong tower: The name of the Lord is a strong tower (Prov. xviii. 10); that we may know that he who avails himself of this powerful Name will not fear all the assaults of hell. St. Paul writes thus: Christ humbled himself, becoming obedient unto death, even to the death of the cross (Phil. ii. 8). Jesus Christ during His life humbled Himself in obeying His Father, even to die on the Cross; which is as much as to say, as St. Anselm remarks, He humbled Himself so much that He could humble Himself no more; and therefore His divine Father, as a reward for the humility and obedience of His Son, raised Him to such a sublime dignity that there could be no higher: God hath given him a name which is above all names; that in the name of Jesus every knee should bow, of those that are in heaven, on earth and under the earth (Phil. ii. 9, 10). God gave Him a Name which is so great and powerful that it is venerated in Heaven, on earth, and in hell. A Name powerful in Heaven, because it can obtain all graces for us; powerful on earth, because it can save all who invoke it with devotion; powerful in hell, because this Name makes all the devils tremble. These rebel angels tremble at the sound of this most Sacred Name, because they remember that Jesus Christ was the Mighty One Who destroyed the dominion and power they formerly had over man. They tremble, says St. Peter Chrysologus, because at this Name they have to adore the whole Majesty of God "In this Name the whole majesty of God is adored." Our Saviour Himself said that through this powerful Name His disciples should cast out devils. In my name they shall cast out devils (Mark xvi. 17). And, in fact, the Church in her Exorcisms always makes use of this Name in driving out the infernal spirits from those who are possessed. And priests who are assisting persons dying call to their aid the Name of Jesus, to deliver them from the assaults of hell, which at that last moment are so terrible.

In the Life of St. Bernardine of Sienna, we see how many sinners the Saint converted, how many abuses he put an end to, and how many cities he sanctified, by trying, when he preached, to induce the people to invoke the Name of Jesus. St. Peter says that there is no other Name given to us by which we can find salvation but this ever-blessed Name of Jesus: For there is no other name under heaven given to men whereby we must be saved (Acts iv. 12). Jesus is He Who has not only saved us, but continually preserves us from the danger of sin by His merits, each time we invoke Him with confidence: Whatsoever you shall ask the Father in my name, that will I do (Jo. xiv. 13).

In temptations, then, I repeat with St. Laurence Justinian, "whether you are tempted by the devil, or are attacked by men, invoke the Name of Jesus." If the devils and men torment you and urge you to sin, call on Jesus, and you will be delivered; and if temptations do not cease to persecute you, continue to invoke Jesus, and you will never fall. Those who practise this devotion have experienced that they keep themselves safe, and that they always come off victorious.

Let us always add the holy Name of Mary, which is likewise terrible to hell, and we shall always be secure. "This short prayer -- Jesus and Mary -- is easy to remember," says Thomas a Kempis, "and powerful to protect; is strong enough to deliver us from all the assaults of our enemies."

Evening Meditation

THE NAME OF OUR SAVIOUR A NAME OF GREAT POWER

I.

Consider that the Name Jesus signifies Saviour; and St. Peter (Acts, iv. 12) assures us that the Eternal Father has not given to men any other Name by which they may be saved amidst the snares of this deceitful world, than the adorable Name of Jesus. It is this Name that makes the truth of Faith shine everywhere, and that calls all men from the abyss of darkness, to the adorable light of the Gospel. It is by virtue of this adorable Name that the Apostle gave light to the blind, made the lame walk, healed the sick, raised the dead to life, and filled the whole world with wonder. And if the Angel at first announced that Jesus would bring life into the world by delivering it from the cruel slavery into which Adam had plunged it, this good Saviour confirmed this promise Himself when He declared that He had come so that His sheep might have life, and might have it more abundantly (Jo. x. 10). By virtue of His Name we see idolatry overthrown, to the great confusion of pagan princes and priests, who did all in their power to uphold it.

O amiable and Holy Name of Jesus, may the Seraphim of Heaven give Thee suitable thanks for me, and never cease to praise Thee by ever repeating that Thou dost merit all glory, all honour, and all power. My sweet Saviour, I hope to obtain, by virtue of Thy Name, the salvation of my body and soul; I hope that with this glorious Name in my heart and on my lips, victorious over the world and the flesh, I shall have the happiness to sing Thy praises and to bless the august Trinity for ever and ever.

II.

Consider also the efficacy of the adorable Name of Jesus in making our prayers pleasing to God, and in obtaining all that we ask of Him. This Name opens for us the way to arrive promptly at the feet of the Most High, and to have our prayers heard at once. The Gospel attests that the prayers of Jesus Himself have always been heard by virtue of His great Name, and that He authorizes us to say, when speaking to God: "Our Father, Who art in Heaven." In consideration of the Name of Jesus, God looks with a favourable eye upon our petition. For this reason Jesus exhorted the Apostles, and exhorts us all, that we should ask of His Father in His Name, in order to be sure that we shall obtain what we seek: If you ask the Father anything in my name, he will give it to you (Jo. xvi. 23). It is enough for Him to hear the petition, and He will bestow upon us the favours that have been asked of Him in the Name of His Beloved Son, with Whom He is well pleased, and Who, in order to satisfy His offended justice, has shown Himself obedient even unto death. We should, then, know how to profit by the efficacious power of the Holy Name of Jesus; being sure that our prayers will be heard, we should often, every hour of the day, repeat our prayers to the Eternal Father, and we shall advance in perfection on the road of the divine precepts, until we attain the happiness of seeing and possessing Him for all eternity in Heaven.

O Sweet Jesus, our Love and our Hope, since Thou hast deigned to assume mortal flesh, in order to open to us the gate of mercy, and to render our prayers efficacious by virtue of Thy glorious Name, grant that our prayers for the grace of perseverance may be heard, so that, faithful to the Divine law to the end of our lives, we may, with Thy Holy Name on our lips, pass from this valley of tears to the glory of Paradise.