NOVENA TO OUR LADY OF THE ROSARY OF FATIMA - THIRD DAY

 

                       Day 3  

Devotion to the Immaculate Heart of Mary and World Peace

Jesus wishes to use you in order to make me known and loved. He wishes to establish devotion to my Immaculate Heart in the world. I promise salvation to those who embrace it; and these souls will be beloved of God like flowers arranged by me to adorn His throne. Our Lady of Fatima

“Tell everybody that God grants us His graces through the Immaculate Heart of Mary, that they should ask her for them, that the Heart of Jesus wants the Immaculate Heart of Mary to be honored along with Him, that they should ask the Immaculate Heart of Mary for peace because God has placed it in her keeping.” - Jacinta

Prayer

O Mary Immaculate, who at Fatima made known to Lucia, Francisco, and Jacinta God’s request for devotion to thy Immaculate Heart to obtain peace in the world, restore in our souls that “tranquility of order” of which Saint Augustine speaks. We do not seek rest from our labors or the cessation of turmoil in our surroundings, but that true interior peace of which thou art Queen.

O Queen of Peace, restore harmony in our families, order in our society, so ravaged by the evils of sin. Through thy powerful intercession with the Prince of Peace, Who assumed our human nature in thy virginal womb, obtain for us perseverance in virtue, patience in trial, courage in persecution, zeal for His glory, enthusiasm in loving and serving our God, and confidence in the public defense of His Holy Name and of His divine and natural laws.

         (Here mention your request)

Our Father, Who art in heaven, Hallowed be Thy Name. Thy Kingdom come. Thy Will be done, on earth as it is in Heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

Hail Mary, full of grace, the Lord is with thee; Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of death. Amen.

Glory be, to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Our Lady of the Rosary of Fatima, pray for us.

Prayer to St. Joseph

 

          Prayer to St. Joseph

           October Devotions

Especially recommended to be said with the Rosary during October.

Ordered by Pope Leo XIII to be said as Part of the Devotions for the Month of October.

To thee, O blessed Joseph, do we fly in our tribulation, and having implored the help of thy most holy spouse, we confidently crave thy patronage also. Through that charity which bound thee to the immaculate virgin Mother of God, and through the paternal love with which thou didst embrace the child Jesus, we humbly beseech thee graciously to regard the inheritance which Jesus Christ hath purchased by His blood, and with thy power and strength to aid us in our necessities.

O most watchful guardian of the Divine Family, defend the chosen children of Jesus Christ; O most loving father, ward off from us every contagion of error and corrupting influence; O our most mighty protector, be propitious to us and from heaven assist us in this our struggle with the power of darkness; and, as once thou didst rescue the child Jesus from deadly peril, so now protect God's holy Church from the snares of the enemy and from all adversity: shield, too, each one of us by thy constant protection, so that, supported by thine example and thine aid, we may be able to live piously, to die holily, and to obtain eternal happiness in heaven. Amen.

Indulgences: i. Seven years and seven quarantines, if said after the Rosary in October. ii. 300 days, once a day, at other times (and in this case the words in italics are omitted).

Leo XIII, Enc, August 15, 1889; Indul. September 21, 1889.

The Raccolta (1910 Edition).

NOVENA TO OUR LADY OF THE ROSARY OF FATIMA - SECOND DAY

 

For the Conversion of Sinners

"If men knew what eternity is, they would do everything to change their lives.”

“Confession is a sacrament of mercy. Therefore, one must approach the confessional with confidence and joy. Without confession there is no salvation.” - Jacinta

Prayer

O Mary Immaculate, who at Fatima confided to three little children the anguish and pain of a true mother’s heart with the plea, “Let them offend Our Lord no more for He is already much offended,” obtain for sinners the grace of repentance. Mindful of our own sinfulness and unworthiness, graciously accept our desire to pray and sacrifice for the conversion of sinners.

O Refuge of Sinners, obtain for them and for us the pardon of so many sins. A word from thee will obtain grace and forgiveness for all.

Hasten, O Lady, the conversion of sinners that they may love Jesus and cease to offend God, already so much offended, and thus avoid eternal punishment. Turn thine eyes of mercy towards us so that henceforth we may love God with all our heart while on earth and enjoy Him forever in Heaven.

     (Here mention your request) 

Our Father

Our Father, Who art in heaven, Hallowed be Thy Name. Thy Kingdom come. Thy Will be done, on earth as it is in Heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

Hail Mary

Hail Mary, full of grace, the Lord is with thee; Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of death. Amen.

Glory Be

Glory be, to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Our Lady of the Rosary of Fatima, pray for us.

OUR LADY OF THE ROSARY OF FATIMA NOVENA - DAY 1

 

OUR LADY OF THE ROSARY OF FATIMA NOVENA

          September 29  

              Day 1

   A Plea for Reparation

“Do you wish to offer yourselves to God to endure all the sufferings that He may be pleased to send you, as both an act of reparation for the sins with which He is offended and an act of supplication for the conversion of sinners?” - Our Lady of Fatima

Prayer

O Mary Immaculate, who appeared at Fatima to Lucia, Francisco, and Jacinta to ask for the conversion of a sinful world, I beg thee for the grace to grieve sincerely over my own sins and over those that weigh so heavily upon the souls of men, sins that crushed thy Divine Son beneath the Cross and then nailed Him to it upon the heights of Calvary.

O Advocate of Sinners, compenetrate my heart with true contrition and an intense gratitude and love for so good a God. In union with thy Sorrowful and Immaculate Heart, I offer my poor heart, such as it is, with all its miseries, its weakness and good desires, in reparation to the Most Sacred Heart of Jesus – thy Son and our God – for the many sins, outrages, blasphemies, sacrileges, and offenses by which He is so grievously offended.

 (Here mention your request)

Our Father

Our Father, Who art in heaven, Hallowed be Thy Name. Thy Kingdom come. Thy Will be done, on earth as it is in Heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

Hail Mary

Hail Mary, full of grace, the Lord is with thee; Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of death. Amen.

Glory Be

Glory be, to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

       

Our Lady of the Rosary of Fatima, pray for us.

EIGHTEENTH SUNDAY AFTER PENTECOST - ON BAD THOUGHTS

 

EIGHTEENTH SUNDAY AFTER PENTECOST
 
ON BAD THOUGHTS

“Why do you think evil in your hearts?” 

Matt. ix. 4.

In the gospel of this day, it is related that a paralytic was presented to Jesus Christ so that he might heal him. The Lord healed not only his body, but also his soul, and said to him:  Be of good heart, son; thy sins are forgiven thee (verse 2). Some of the Scribes, as soon as they heard these words, said in their hearts: He blasphemeth. But our Saviour soon let them know that he saw their evil thoughts, saying, “Why do you think evil in your hearts?”  Let us come to the subject of this discourse. God sees the most secret evil thoughts of our hearts; he sees and punishes them. Human judges forbid and chastise only external crimes; for men only see what appears externally. Men seeth those things that appear; but the Lord beholdeth the heart." (1 Kings xvi. 7.) God prohibits and punishes bad thoughts. We shall examine, in the first point, when bad thoughts are sinful; in the second, the great danger of bad thoughts when indulged; and in the third, the remedies against bad thoughts.

First Point. When bad thoughts are sinful.

In two ways men err regarding bad thoughts. Some who have the fear of God, are scrupulous, and are afraid that every bad thought that presents itself to the mind is a sin. This is an error. It is not the bad thought, but the consent to it, that is sinful. All the malice of mortal sin consists in a bad will, in giving to a sin a perfect consent, with full advertence to the malice of the sin. Hence St. Augustine teaches, that where there is no consent there can be no sin.  Nullo modo sit peccatum, si non sit voluntarium." (De Vera Rel, cap. xiv.) Though the temptation, the rebellion of the senses, or the evil motion of the inferior parts, should be very violent, there is no sin, as long as there is no consent.  Non nocet sensus, says St. Bernard, ubi non est consensus." (De Inter. Domo., cap. xix.)

Even the saints have been tormented by temptations. The devil labours harder to make the saints fall, than to make the wicked sin: he regards the saints as more valuable prey. The Prophet Habacuc says, that the saints are the dainty food of the enemy.  Through them, his portion is made fat, and his meat dainty. (Hab. i. 16.) And therefore, the prophet adds that the evil one stretches out his net for all to deprive them of the life of grace: and that he spares no one.

For this cause, therefore, he spreadeth out his net, and will not spare continually to slay the nations. ” (Ibid., v. 17.) Even St. Paul, after he had been made a vessel of election, groaned under temptations against chastity. There was, said he, given me a sting of the flesh, an angel of Satan to afflict me. (2 Cor. xii. 7.) He three times prayed to the Lord, to deliver him from these temptations; but in answer the Lord told him, that his grace was sufficient for him.  For which thing thrice I besought the Lord, that it might depart from me. And he said: My grace is sufficient for thee. (ver. 8, 9.) God permits even his servants to be tempted, as well to try their fidelity, as to purify them from their imperfections. And, for the consolation of timid and scrupulous souls, I will here state that, according to the common opinion of theologians, when a soul that fears God and hates sin is in doubt whether she gave consent to a bad thought, she is not bound, as long as she is not certain of having given consent, to confess it: for it is then morally certain that she has not consented to it. Had she really fallen into grevious sin she would have no doubt about it; for mortal sin is so horrible a monster, that it is impossible for him who fears God to admit it into the soul without his knowledge.

Others, who are not scrupulous, but are ignorant, and have lax consciences, think that evil thoughts, though wilfully indulged, are not mortal sins, unless the act is consummated. This is an error worse than the former. What we cannot lawfully do, we cannot lawfully desire. Hence it is, that a bad thought to which a person consents, has the same malice as the bad act. As sinful works separate us from God, so also do sinful thoughts. Perverse thoughts separate us from God. (Wis. i. 3.) And as all bad actions are known to God, so also he sees all evil thoughts, and will condemn and punish them. ” The Lord is a God of all knowledge, and to him are thoughts prepared." (1 Kings ii. 3.)

However, all bad thoughts are not equally sinful: nor have all those that are sinful equal malice. In a bad thought we may consider three things: the suggestion, the delectation, and the consent. The suggestion is the first bad thought that is presented to the mind: this is no sin, but, when rejected is an occasion of merit.  As often, says St. Antonine, as you resist, you are crowned. The delectation takes place when the person stops, as it were, to look at the bad thought, which, by its pleasing appearance, causes delight. Unless the will consents to it, this delectation is not a mortal sin; but it is a venial sin, and, if not resisted, the soul is in danger of consenting to it: but, when this danger is not proximate, the sin is only venial. But it is necessary to remark, that, when the thought which excites the delight is against chastity, we are, according to the common opinion of theologians, bound under pain of mortal sin to give a positive resistance to the delectation caused by the thought; because, if not resisted, the delight easily obtains the consent of the will.  Unless a person repels delectations, says St. Anselm,  the delight passes to consent, and kills the soul." (S. Ans. Simil., c. xl.) Hence, though a person should not consent to the sin, if he delight in the obscene object, and do not endeavour to resist the delectation, he is guilty of a mortal sin, by exposing himself to the proximate danger of consent.  How long shall hurtful thoughts abide in thee. (Jer. iv. 14.) Why, says the Prophet, do you allow hurtful thoughts to remain in the mind? Why do you not make an effort to banish them from the heart? God wishes us to watch over the heart with great care; because on the heart that is, the will our life depends. With all watchfulness, keep thy heart, because life issueth out from it. (Prov. iv. 23.) Finally, the consent, which is the cause of mortal sin, takes place when the person clearly knows that the object is mortally sinful, and embraces it perfectly with the will.

A person may sin grievously by thought in two ways: by desire, and by complacency. A person sins by desire when he wishes to do the bad act which he desires, or would wish to do it if he had the opportunity: the desire is a mortal or a venial sin, according as the act which he desires to do is mortally or venially sinful. However, in practice, the commission of the external act always increases the malice of the will, either because it ordinarily increases the complacency which the will indulges, or causes it to continue for a longer time. Hence, if the act followed, it is necessary to mention it in confession. A person sins by complacency, when he does not desire to commit the sinful act, but delights in it as if he had committed it. This complacency is called morose delectation. It is called morose, not because the complacency in the thought of the unchaste acts lasts for a considerable time, but because the will dwells with delight on the thought. Hence, the sin of complacency may, as St. Thomas teaches, be committed in a moment. Dicitur morosa, says the holy doctor, non ex mora temporis, sed ex eo quod ratio deliberans circa eam immoratur, revolvens libenter quo statim respondi debuerent. (1, 2, qu. 74, a 1 ad. 3.) He says  libenter  (wilfully) to remove scruples from persons of timorous conscience, who suffer against their will certain carnal motions and delights, although they do all in their power to banish them. Though the inferior part should feel a certain delight, as long as the will does not consent, there is no sin, at least no mortal sin. I repeat with St. Augustine, that what is not voluntary is by no means sinful.  Malum nullo modo sit peccatum, si non sit voluntarium. (De Vera Rel., c. xiv.) In temptations against chastity, the spiritual masters advise us, not so much to contend with the bad thought, as to turn the mind to some spiritual, or, at least, indifferent object. It is useful to combat other bad thoughts face to face, but not thoughts of impurity.

Second Point. The great danger of bad thoughts.

 It is necessary to guard with all possible caution against all bad thoughts, which are an abomination to God.  Evil thoughts are an abomination to the Lord. ” (Prov. xv. 26.) They are called "an abomination to the Lord," because, as the holy Council of Trent says, bad thoughts, particularly thoughts against the ninth and tenth commandments, sometimes inflict on the soul a deeper wound, and are more dangerous than external acts. Nonnunquam animam gravius sauciant, et periculosiora sunt iis quæ in manifesto admittuntur. (Sess. 14, de Pæna, cap. v.) They are more dangerous on many accounts; first, because sins of thought are more easily committed than sins of action. The occasions of sinful acts are frequently wanting; but sins of thought are committed without the occasion. When a soul has turned her back on God, the heart is continually intent on evil, which causes delight, and thus multiplies sins without number.  All the thoughts of their hearts were bent upon evil at all times. (Gen. vi. 5.)

Secondly, at the hour of death, sinful actions cannot be committed; but we may then be guilty of sins of thought; and he who has had a habit of consenting to bad thoughts during life will be in danger of indulging them at death; for then the temptations of the devil are most violent, knowing that he has but little time to gain the soul, he makes great efforts to bring her into sin. The devil has come down unto you, having great wrath, knowing that he hath but a short time. ” (Apoc. xii. 12.) Being in danger of death, St. Eleazar, as Surius relates, was so severely tempted with bad thoughts, that, after his recovery, he said: ” Oh! how great is the power of the devils at the hour of death! The saint conquered the temptations, because he was accustomed to reject bad thoughts. But miserable the man that has contracted the habit of committing them. Father Segneri relates that a certain sinner indulged evil thoughts during life. At death he made a sincere confession of all his sins, and was truly sorry for them; but, after death, he appeared to a person and said he was damned. He stated, that his confession was valid, and that God had pardoned all his sins: that, before death, the devil represented to him, that should he recover from his illness, it would be an act of ingratitude to forsake a certain woman who had a great affection for him. He banished the first temptation: a second came, which he also rejected; but having continued to think on it for a little, he was tempted a third time, yielded to the temptation, and thus he was lost.

Third Point. On the remedies against had thoughts.

The Prophet Isaias says that to be freed from bad thoughts, we must take away the evil of our thoughts. Remove the evil from our devices. (Isa. i. 16.) What does he mean by taking away the evil of our devices? He means that we should take away the occasions of evil thoughts, avoid dangerous occasions, and keep at a distance from bad company. I knew a young man who was an angel; but, in consequence of a word which he heard from a bad companion he had an evil thought, and consented to it. He was of opinion that this was the only grievous sin which he committed in his whole life; for he afterwards became a religious, and, after some years, died a holy death. Thus, it is also necessary to abstain from reading books that are obscene, or other wise bad. You must, moreover, avoid dances with females and profane comedies: at least when the dances or comedies are immodest.

Some young men will ask, “Father, is it sinful to make love?” I say: I cannot assert that of itself it is a mortal sin; but persons who do so are often in the proximate occasion of mortal sin; and experience shows that few of them are found free from grievous faults. It is useless for them to say that they neither had a bad motive nor bad thoughts. This is an illusion of the devil; in the beginning he does not suggest bad thoughts; but when, by frequent conversations together, and by frequently speaking of love, the affection of these lovers has become strong, the devil will make them blind to the danger and sinfulness of their conduct, and they shall find that, without knowing how, they have lost their souls and God by many sins of impurity and scandal. Oh! how many young persons of both sexes does the devil gain in this way! And of all those sins of scandal God will demand an account of fathers and mothers, who are bound, but neglect, to prevent these dangerous conversations. Hence, they are the cause of all these evils, and shall be severely chastised by God for them.

Above all, in order to avoid bad thoughts, men must abstain from looking at women, and women must be careful not to look at men. I repeat the words of Job, which I have frequently quoted:  I made a covenant with my eyes, that I should not so much as think upon a virgin." (Job xxxi. 1.) He says that he made a covenant with his eyes that he would not think. What have the eyes to do with thinking? The eyes do not think; the mind alone thinks. But he had just reason to say that he made a covenant with his eyes that he would not think on women; for St. Bernard says, that through the eyes the darts of impure love, which kills the soul, enter into the mind. Per oculos intrat in mentem sagitta impuri amoris. Hence the Holy Ghost says, "Turn away thy face from a woman dressed up." (Eccl. ix. 8.) It is always dangerous to look at young persons elegantly dressed; and to look at them purposely, and without a just cause, is, at least, a venial sin.

When thoughts against chastity, which often occur without any immediate occasion, present themselves, it is, as I have said, necessary to banish them at once, without beginning to argue with the temptation. The instant you perceive the thought reject it, without giving ear to it, or examining what it says or represents to you. It is related in the book of the sentences of the fathers, (4), that St. Pachomius one day saw a devil boasting that he often made a certain monk fall into sin; because, when tempted, the monk, instead of turning to God, listened to his suggestions, and began to reason with the temptations. But the saint heard another devil complaining, that he could gain nothing from the monk whom he tempted; because the monk immediately had recourse to God for help, and thus he was always victorious. This is the advice of St. Jerome: As soon as lust shall suggest evil, let us exclaim: The Lord is my helper. Statim ut libido titillaverit sensum, erumpamus in vocem: Domine auxiliator meus. (Epist. 22, ad Eustoch.

Should the temptation continue, it will be very useful to make it known to your confessor. St Philip Neri used to say that a temptation disclosed is half conquered. In assaults of impurity, some saints have had recourse to very severe mortifications. St. Benedict rolled his naked body among thorns. St. Peter of Alcantara threw himself into a frozen pool. But I consider the best means of overcoming these temptations to be, to have recourse to God, who will certainly give us the victory.  Praising, I will call on the Lord, said David, and I shall be saved from my enemies. (Ps. xvii. 4.) And when, after asking aid from God, the temptation continues, we must not cease to pray, but must multiply prayers: we must sigh and groan before the most holy sacrament in the chapel, or before a crucifix in our own room, or before some image of most holy Mary, who is the mother of purity. It is true, all our efforts are useless unless God sustains us by his own hand; but he sometimes requires these efforts on our part, that he may supply our deficiency, and secure to us the victory. 

In such combats with hell, it is useful in the beginning to renew our purpose never to offend God, and to forfeit life rather than lose his grace; and then, we must make repeated petitions to him, saying: Lord give me strength to resist this temptation: do not permit me to be separated from thee: deprive me of life rather than allow me to lose thee.

THE LOVE OF GOD - SEVENTEENTH SUNDAY AFTER PENTECOST

 

THE LOVE OF GOD

“Thou shalt love the Lord thy God with thy whole heart.” Matt. 22:37

But one thing is necessary. (Luke x. 42.) What is this one thing necessary? It is not necessary to acquire riches, nor to obtain dignities, nor to gain a great name. The only thing necessary is to love God. Whatever is not done for the love of God is lost. This is the greatest and the first commandment of the divine law. To the Pharisee who asked what is the greatest commandment of the law, Jesus Christ answered: “Thou shalt love the Lord thy God with thy whole heart….” This is the greatest and first commandment.” (Matt. 22. 37, 38.) But this, which is the greatest of the commandments, is the most despised by men: there are few who fulfill it. The greater part of men love their relatives, their friends, and even brute animals, but do not love God. Of these St. John says that they have not life, that they are dead. He that loveth not abideth in death. (I John iii. 14.) St. Bernard writes that the reward of a soul is estimated by the measure of her love for God. Quantitas animæ æstimatur de mensura charitatis quam habet.” (Serm. xxvii., in Cant.) Let us consider today, in the first point, how dear this command of loving God with our whole heart ought to be to us; and, in the second, what we ought to do in order to love God with our whole heart.

First Point

How dear this command of loving God with our whole heart ought to be to us. Thou shalt love the Lord, thy God, with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and first commandment.

What object more noble, more magnificent, more powerful, more rich, more beautiful, more bountiful, more merciful, more grateful, more amiable, or more loving than himself could God give us to love? Who more noble than God? Some boast of the nobility of their family for five hundred or a thousand years; but the nobility of God is eternal. He is the Lord of all. Before God, all the angels in heaven or all the nobles on earth are but as a drop of water or a grain of dust. Behold, the Gentiles are as a drop of a bucket; behold, the islands are as a little dust. (Isa. xl. 15.) Who more powerful than God? He can do whatsoever he wills. By an act of his will he has created this world, and by another act he can destroy it when he pleases. Who more wealthy? He possesses all the riches of heaven and earth. Who more beautiful? Before the beauty of God all the beauties of creatures disappear. Who more bountiful? St. Augustine says, that God has a greater desire to do good to us than we have to receive it. Who more merciful? If the most impious sinner on earth humble himself before God, and repent of his sins, God instantly pardons and embraces him. Who more grateful? He does not leave unrewarded the smallest act we perform for his sake. Who more amiable? God is so amiable that, by barely seeing and loving him in heaven, the saints feel a joy which makes them perfectly happy and content for all eternity. The greatest of the torments of the damned arise from knowing that this God is so amiable, and that they cannot love him.

Finally, who is more loving than God? In the Old Law, men might doubt whether God loved them with a tender love; but, after seeing him die on a cross for us, how can we doubt of the tenderness and the ardent affection with which he loves us? Let us raise our eyes and look at Jesus, the true Son of God, fastened with nails to a gibbet, and let us consider the intensity of the love which he bears us. The cross, the wounds, says St. Bernard, cry out, and proclaim to us that he truly loves us. “Clamat crux, clamat vulnus, quod ipse vere dilexit.” And what more could he do to convince us of his great love than to lead a life of sorrow for thirty-three years, and afterwards die in torments on the infamous tree of the cross, in order to wash away our sins with his own blood? “Christ also hath loved us, and hath delivered himself up for us.” (Eph. v. 2.)  Who hath loved us, and washed us from our sins in his own blood.” (Apoc. i. 5.) How, says St. Philip Neri, is it possible for him who believes in God to love anything but God?

 Contemplating God’s love towards men, St. Mary Magdalene de Pazzi began one day to ring the bell, saying that she wished to invite all the nations of the earth to love so loving a God. St. Francis de Sales used to say with tears: “To love our God it would be necessary to have an infinite love; and we throw away our love on vain, contemptible things.” Crucified, dead and buried  Cristo-de-la-Clemencia

O! Inestimable value of divine love, which makes us rich before God! It is the treasure by which we gain his friendship. He is an infinite treasure to men, and those who use it become the friends of God. (Wis. vii. 14.) The only thing we ought to fear, says St. Gregory of Nyssa (de Vita Moysis) is the loss of God’s friendship; and the only object of our desires should be its attainment. 

Unum terribile, arbitror, ab amicitia Dei repelli: unum solum expectibile, amicitia Dei. It is love that obtains the friendship of God. Hence, according to St. Lawrence Justinian, by love the poor become rich, and without love the rich are poor. No greater riches than to have charity. In charity the poor man is rich, and without charity the rich man is poor. (S. Laur. Just, in Matt. xiii. 44.) How great is the joy which a person feels in thinking that he is loved by a man of exalted rank! But how much greater must be the consolation which a soul derives from the conviction that God loves her!”I love them that love me.” (Prov. viii. 17.) In a soul that loves God the Three Persons of the Adorable Trinity dwell. ”If any one love me he will keep my word; and my Father will love him; and we will come to him, and will make our abode with him.” (John xiv. 23.) St. Bernard writes, that among all the virtues charity is the one that unites us to God. Charitas est virtus conjungens nos Deo. St. Catherine of Bologna used to say, that love is the golden chain that binds the soul to God. St. Augustine says that love is a joint connecting the lover with the beloved. Hence, were God not immense, where should he be found? Find a soul that loves God, and there God is certainly found. Of this St. John assures us. He that abideth in charity abideth in God, and God in him.” (1 John iv. 16.) A poor man loves riches, but he does not therefore enjoy them; he may love a throne, but he does not therefore possess a kingdom. But the man that loves God possesses God. He abideth in God, and God in him.

St. Augustine used to say,  Love, and do what you wish. He that loves God can only do what is good,   if he does evil, he shows that he has ceased to love God. And when he ceases to love him, all things can profit him nothing. If, said the Apostle, I give all my possessions to the poor, and my body to the flames, and have not charity, I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing.” (1 Cor. xiii. 3.)

Love also prevents us from feeling the pains of this life. St. Bonaventure says that the love of God is like honey; it sweetens things the most bitter. And what is more sweet to a soul that loves God than to suffer for him? She knows that by cheerfully embracing sufferings she pleases God, and that her pains shall be the brightest jewels in her crown in Paradise. And who is there that will not willingly suffer and die in imitation of Jesus Christ, who has gone before us, carrying his cross, to offer himself in sacrifice for the love of us, and inviting us to follow his example? If any man will come after me, let him take up his cross and follow me.” (Matt. xvi. 24.) For this purpose he has condescended to humble himself to death, and to the opprobrious death of the cross, for the love of us. He humbled himself, becoming obedient unto death, even to the death of the cross. (Phil. ii. 8.)

Second Point: 

What we ought to do in order to love God with our whole heart.

St. Teresa used to say that in calling a soul to his love, God bestows upon her an exceedingly great favor. Since, then, most beloved brethren, God calls us all to his love, let us thank and love him with our whole heart. Because he loves us intensely, he wishes to be tenderly loved by us. When, says St. Bernard, God loves; he desires nothing else than to be loved; for he loves only that he may be loved. (Serm. lxiii., in Cant.) It was to inflame us with his divine love that the Eternal Word descended from heaven. So he himself has declared, adding that he only desires to see this fire lighted up in our hearts. I am have come to cast fire on the earth, and what will I but that it be kindled? (Luke xii. 49.) Let us now see what means we ought to adopt in order to love God.

In the first place, we ought to guard against every sin, whether mortal or venial. If, says Jesus Christ, any one loves me, he will keep my word. (John xiv. 23.) The first mark of love is to endeavour not to give the smallest displeasure to the beloved. How can he be said to love God with his whole heart, who is not afraid to commit deliberate venial offences against God? St. Teresa used to say to her spiritual children, From deliberate sin, however small, may God deliver you. But some will say: Venial sin is a small evil. Is it a small evil to displease a God who is so good, and who loves us so tenderly?

In the second place, to love God with the whole heart, it is necessary to have a great desire to love him. Holy desires are the wings with which we fly to God; for, as St. Lawrence Justinian says, a good desire gives us strength to go forward, and lightens the labor of walking in the way of God. Vires subministrat, posnam exhibet leviorem. According to the spiritual masters, he that does not advance in the way of the Lord goes back; but, on the other hand, God cheerfully gives himself to those who seek after him. The Lord is good to the soul that seeketh him. (Lamen. iii. 25.) He fills with his own good things all who desire him through love. He hath filled the hungry with good things. (Luke i. 53.)

In the third place, it is necessary to resolve courageously to arrive at the perfect love of God.

Some persons desire to belong entirely to God, but do not resolve to adopt the means. It is of them the Wise Man says, “Desires kill the soul.” (Prov. xxi. 25.) I would wish, they say, to become a saint; but still, with all their desires, they never advance a single step. St. Teresa used to say that of these irresolute souls the devil is never afraid. Because, if they do not resolve sincerely to give themselves to God without reserve, they shall always continue in the same imperfections. But, on the other hand, the saint says that God wishes only from us a true resolution to become saints; he himself will do the rest. If, then, we wish to love God with our whole heart, we must resolve to do without reserve what is most pleasing to him, and to begin at once to put our hands to the work. Whatsoever thy hand is able to do, do it earnestly. (Eccl. ix. 10.) What you can do today, do not put off till tomorrow; do it as soon as possible. A certain nun in the convent of Tori degli Speechi, in Rome, led a tepid life; but, being called by God, in a retreat, to his perfect love, she resolved to correspond immediately to the divine call and said to her director, with a sincere resolution: “Father, I wish to become a saint, and to become one immediately.” And from that moment, with the aid of God’s grace, she lived and died a saint. We must, then, resolve to acquire the perfect love of God, and must immediately adopt the means of becoming saints.

The first means is to detach the heart from all creatures and to banish from the soul every affection which is not for God. The first question which the ancient fathers of the desert put to everyone who sought admission into their society was: Do you bring an empty heart, so that the Holy Ghost may be able to fill it? If the world is not expelled from the heart, God cannot enter it. St. Teresa used to say: Detach the heart from creatures; seek God, and you shall find him. St. Augustine writes that the Romans worshipped thirty thousand gods; but, among these gods, the Roman Senate refused to admit Jesus Christ. Because, said they, he is a proud God, who requires that he alone should be adored. This they had reason to say; for our God wishes to possess our whole souls. He is, as St. Jerome says, a jealous God. ”Zelotypus est Jesus.” And therefore lie will have no rival in the affections of our heart. Hence, the Spouse in the Canticles is called “an enclosed garden. My sister, my spouse is an enclosed garden.” (Cant. iv. 12.) The soul, then, that wishes to belong entirely to God, must be shut against all love which is not for God.

Hence, the Divine Spouse is said to be wounded by one of the eyes of his eyes. Thou hast wounded my heart, my sister, my spouse; thou hast wounded my heart with one of thy eyes.” (Cant. iv. 9.) One of her eyes signifies that, in all her thoughts and actions, the only end of the spouse is to please God; while, in their devout exercises, worldlings propose to themselves different objects—sometimes their own interest, sometimes to please their friends, and sometimes to please themselves. But the saints seek only to please God, to whom they turn, and say, “What have I in heaven?” And, besides thee, what do I desire upon earth? Thou art the God of my heart, and the God that is my portion forever.” (Ps. Ixxii. 25, 26.) We should do the same if we wished to be saints. If, says St. Chrysostom, we do some things pleasing to God, what else but his pleasure do we seek? “Si dignus fueris agere aliquid, quod Deo placet, aliam præter id mercedem requiris ?” (Lib. 2, de Compunct. Cord.) What greater reward can a creature obtain than to please its Creator? Hence, in all we desire or do, we should seek nothing but God. A certain solitary, called Zeno, walking through the desert, absorbed in thought, met the Emperor Macedonius going to hunt. The emperor asked him what he was doing. In answer, the solitary said: You go in quest of animals, and I seek God alone. St. Francis de Sales used to say that the pure love of God consumes all that is not God.

Moreover, to love God with our whole heart, it is necessary to love him without reserve. Hence we must love him with a love of preference. We must prefer him before every other good, and must be resolved to lose a thousand lives rather than forfeit his friendship. We must say with St. Paul: Neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor any other creature, shall be able to separate us from the love of God.” (Rom. viii. 38, 39.) We must also love him with a love of benevolence, desiring to see him loved by all: and therefore, if we love God, we should seek as much as possible to kindle in others the fire of his love, or, at least, should pray for the conversion of all who do not love him. We must love him with a love of sorrow, regretting every offence offered to him more than every evil which we could suffer. We must love him with a love of conformity to the divine will. The principal office of love is to unite the will of lovers and to make the soul say, Lord, what wilt thou have me to do? (Acts ix. 6.) Lord, tell me what thou dost wish from me; I desire to do it. I wish for nothing; I wish only what thou wiliest. Hence, we ought frequently to offer ourselves to God without reserve, that he may do with us, and with all we have, whatever he pleases. We must love God with a love of patience. This is that strong love by which true lovers are known. ”Love is strong as death.” (Cant. viii. 6.)  There is nothing too difficult,  says St. Augustine, to be conquered by the fire of love. (Lib. De Mor. Eccl, c. xxii.) For, adds the saint, in doing what we love, labor is not felt, or, if it be felt, the very labor is loved. In eo quod arnatur, aut non laboratur, aut labor amatur. St. Vincent of Paul used to say, that love is measured by the desire of the soul to suffer and be humbled, in order to please God. Let God be pleased, though it should cost us the loss of our life and of all things. To gain all, it is necessary to leave all. All for all, said Thomas a Kempis. The reason we do not become saints is, as St. Teresa says, because, as we do not give God all our affections, so he does not give us his perfect love. We must then say with the spouse in the Canticles: “My beloved to me, and I to him.” (Cant. ii. 1 6.) My beloved has given himself entirely to me: it is but just that I give myself without reserve to him. St. John Chrysostom says, that when a soul has given herself entirely to God, she no longer cares for ignominies and sufferings; she loses the desire of all things; and not finding repose in any creature, she is always in search of her beloved; her sole concern is to find her beloved.

To obtain and to preserve divine love, three things are necessary: meditation, communion, and prayer. First, meditation is necessary. He who thinks but little on God, loves him but little. In my meditation, says David, a fire shall flame out. (Ps. xxxviii. 4.) Meditation, and particularly meditation on the passion of Jesus Christ, is the blessed furnace in which the love of God is kindled and fanned. He brought me into the wine cellar; he set in order charity in me. (Cant. ii. 4.) The souls that are introduced into this heavenly cellar, by a single glance of Jesus Christ crucified and dying for the love of us, are wounded and inebriated with holy love. For St. Paul says, that Jesus Christ died for us all, that each of us may live only to love him. And Christ died for all, that they also may not now live to themselves, but unto him who died for them.” (2 Cor. v. 15.) The communion is another holy furnace, in which we are inflamed with divine love. The holy Eucharist, says St. Chrysostom is a fire which inflames us, that, like lions breathing fire, we may retire from the holy table, being made terrible to the devil.  (Hom, xli., ad Pop.) Above all, prayer (the prayer of petition) is necessary. It is by means of prayer that God dispenses all his favors, but particularly the great gift of divine love. To make us ask this love, meditation is a great help. 

Without meditation, we shall ask little or nothing from God. We must, then, always, every day, and several times in the day, ask God to give us the grace to love him with our whole heart. St. Gregory says, that God wishes to be compelled and importuned by our petitions to bestow upon us his graces. God wishes to be entreated to be compelled: he wishes, in a certain manner, to be overcome by importunity. Let us, then, continually ask of Jesus Christ his holy love; and let us ask his divine mother Mary, who is the treasurer of all his graces, to obtain it for us. Thesauraria gratiarum (Idiota). She is called by St. Bernardino, the dispensatrix of God’s graces. All graces are dispensed through her hands. It is through her intercession that we must obtain the great gift of divine love.