One small point worth repeating from Rodriguez

Father Rodriguez reminds us that St. John the Baptist never sinned, but he took on great penances and mortifications.

Why? Why would one so innocent, without Original Sin or the results of Original Sin fast, pray, do physical mortification to his body?

All the prophets did penance for the Chosen People, so that God would turn away His wrath towards their sins. All the prophets did mortification in order to hear clearly the Word of God, and not merely hear themselves.

One must be purified to hear the Voice of God.

But, St. John the Baptist was pure, and He recognized Jesus as the Christ, pointing Him out to his own disciples, such as John.

But, St. John took on himself some of the suffering of Christ. He lived out the Cross before Christ's salvific action on Calvary.  He willingly suffered, offering up his interecessions for the Jews through suffering, showing those who would see and hear that this is what they had to do to meet the Messiah.

Too many Jews at the time of Christ turned away from the Lord, went on their merry way, doing what they had always done, not changing, not repenting, not being open to God in their midst.

St. John suffered for his people and for us, to show us the way. Mortification is NOT OPTIONAL.

Lately, as I have met more and more weak men and peter pans, I realize what satan was doing all these past years in undermining the spiritual strength of men who did not resist him.

I make this point--men could have resisted the feminization of the Church and could have resisted being raised peter pans, but many did not. That is their fault. That is their sin.

St, John the Baptist shows us a real man, the opposite of a weak one, a peter pan.

I repeat here Blessed John Henry Cardinal Newman's essay on the perfect gentleman. This essay describes what it will take to fight the evils coming upon men soon. A real man, like St. John the Baptist, takes on suffering gladly for others.

It is almost a definition of a gentleman to say he is one who never inflicts pain. This description is both refined and, as far as it goes, accurate. He is mainly occupied in merely removing the obstacles which hinder the free and unembarrassed action of those about him; and he concurs with their movements rather than takes the initiative himself. His benefits may be considered as parallel to what are called comforts or conveniences in arrangements of a personal nature: like an easy chair or a good fire, which do their part in dispelling cold and fatigue, though nature provides both means of rest and animal heat without them. The true gentleman in like manner carefully avoids whatever may cause a jar or a jolt in the minds of those with whom he is cast; — all clashing of opinion, or collision of feeling, all restraint, or suspicion, or gloom, or resentment; his great concern being to make every one at their ease and at home. He has his eyes on all his company; he is tender towards the bashful, gentle towards the distant, and merciful towards the absurd; he can recollect to whom he is speaking; he guards against unseasonable allusions, or topics which may irritate; he is seldom prominent in conversation, and never wearisome. He makes light of favours while he does them, and seems to be receiving when he is conferring. He never speaks of himself except when compelled, never defends himself by a mere retort, he has no ears for slander or gossip, is scrupulous in imputing motives to those who interfere with him, and interprets every thing for the best. He is never mean or little in his disputes, never takes unfair advantage, never mistakes personalities or sharp sayings for arguments, or insinuates evil which he dare not say out. From a long-sighted prudence, he observes the maxim of the ancient sage, that we should ever conduct ourselves towards our enemy as if he were one day to be our friend. He has too much good sense to be affronted at insults, he is too well employed to remember injuries, and too indolent to bear malice. He is patient, forbearing, and resigned, on philosophical principles; he submits to pain, because it is inevitable, to bereavement, because it is irreparable, and to death, because it is his destiny. If he engages in controversy of any kind, his disciplined intellect preserves him from the blunder. [From The Idea of a University, 1852]

On Graces Abounding

When Our Lady appeared to St. Catherine Laboure in 1830, she foretold long years of turmoil and even persecution of the Church in France. The 19th century saw some of the worst rebellions against Catholicism since the French Revolution. Our Lady wanted the French, and, indeed, all Catholics, to be protected from apostasy and even death. The Miraculous Medal remains a gift for all Catholics.

What is forgotten are the rings which Mary wore on her fingers in the visions. Some of the rings emanated great light, which represented graces coming upon the earth, but some were dim. When Catherine asked Our Lady why some rings were dim, she replied that those were the graces for which no one asked.

I have wondered lately what those graces are. One can only guess.. remember that St. Catherine is one of the many, over 100, incorruptibles.

However, seeing the times of which Mary warned, times of turmoil in France, revolutions against Catholicism and western values, the coming of the great tyrannies and all the isms of Modernism, I shall surmise what some of these graces could be for which we should ask of Mary.

Here is a list of graces which we may forget to ask of Mary:

1. The grace of final perseverance, a special grace given to the dying, as death can be a fearsome time.
2. The grace of detachment from family, so that we learn to love family members in Christ and not to become hooked into their problems which lead us away from God. Many things which families face are not of God and need to be left to God, and not our activities.
3. The grace of forgiveness towards our enemies, even those enemies inside the Church. The grace of forgiving ourselves and not being preoccupied with past sins.
4. The grace of generosity and flexibility with regard to God's Will in our lives. Only those who are generous of heart become perfected.
5. The grace to become perfected on earth, and to not aim for purgatory but sainthood.
6. The grace of daily courage to stand up for the Faith in all circumstances.
7. The grace to desire mortifications, suffering, and humility.
8. The grace of complete detachment not only from things, but from people.
9. The grace of self-knowledge and to see the predominant fault.
10. The grace to love Christ above all people and things of this world.

Notes on Mortification Again

Not a popular subject, but one I need to share before the persecution begins in earnest. Rodriguez is brilliant on this subject, being a spiritual director for Jesuits. I would like to make a few bullet points from his second volume of The Practice of Christian and Religious Perfection.

And, please note, that mortification is for all of us, not just nuns and priests. For many of us, it just comes into our lives without asking and this is a great grace. See this post...http://supertradmum-etheldredasplace.blogspot.com/2015/04/consolation-in-desolation.html

• Those who do not feel any interior war or struggle are in trouble. It means they have given up following the road to holiness. Rodriguez writes that this means the person is only following his own will, and giving in to sensual desires. 
• People in the world accept suffering in order to get ahead, make money, be comfortable; so, too the suffering of those seeking perfection through mortification is to gain eternal life.
• Those who have certain temperaments (see my previous posts on this) cannot use their temperaments as excuses for avoiding mortifications. However, some people who are more docile may not need as strict penances as those who have strong wills and strong characters.
• St. Ephraim writes that war for the soldier lasts a certain time, but the war of the soul lasts until one dies. St. Teresa of Avila notes this as well.
• The angel given to us at birth guides us like a governess guides children to obey and form character. Listen to this guardian angel daily.
• Sometimes one must tell the devil that a problem is his, a temptation and sin is his, not one's own. One can address the individual devil who follows us around and tell him that these belong to him, not the one under attack. 
• One must absolutely turn away from evil thoughts, fantasies, imaginations in order to combat sin and this is part of interior mortification. Interior mortification strengthens the will for choosing God's ways.
• One may think of the Passion and Death of Christ as part of turning away from sin and accepting mortification interiorly. Patiently accepting suffering and not complaining are part of interior mortification.
• Thinking on one's sins is also dangerous. Once forgiven, forget these. If not forgiven, go to confession asap. The devil can bring a person back into sin through the dwelling on sins. Those who live in the present moment are less likely to be attacked interiorly.
• Fear binds up the interior life and weakens the will. Fear creates problems in the imagination,leading to distractions and more sin. Fear must be combated by mortifications and the acceptance of suffering.
• We must not make decisions in times of great spiritual temptations and turmoil. God speaks to us in peace and tranquility, not in torment. Rodriguez notes that it is very dangerous to follow ideas and "lights" which come to us in times of great spiritual struggle. Stay quiet and focused, 

more later...

Consolation in Desolation

“The patient man is better than the valiant.” 27 God is pleased with a person who practices mortification by fasting, hair-cloths, and disciplines, on account of the courage displayed in such mortifications; but he is much more pleased with those who have the courage to bear patiently and gladly such crosses as come from His Own Divine hand. St. Francis de Sales said, "Such mortifications as come to us from the hand of God, or from men by His permission, are always more precious than those which are the offspring of our own will; for it is a general rule, that wherever there is less of our own choice, God is better pleased, and we ourselves derive greater profit." 28 St. Teresa taught the same thing: "We gain more in one day by the oppositions which come to us from God or our neighbor than by ten years of mortifications of self infliction." 

St Alphonsus wrote this.

All this time, I thought and had heard from spiritual fathers, that mortifications chosen were more worthy than those just given. but apparently some of the great saints tell us otherwise.

Suddenly, I feel blessed in all these trials which I have to face. Praise God, as I am learning patience.

St. Francis de Sales notes that these sufferings from God teach us patience and longsuffering. This is so true.

St. Teresa of Avila's comment brings consolation, as today was one of those days of oppositions from God, and even friends.

So be it.

" 29 Wherefore St. Mary Magdalene of Pazzi made the generous declaration, that there could not be found in the whole world an affliction so severe, but what she would gladly bear with the thought that it came from God; and, in fact, during the five years of severe trial which the Saint underwent, it was enough to restore peace to her soul to remember that it was by the will of God that she so suffered."

Generosity of spirit is key, not being stingy in one's attitude towards God.

"One day St. Gertrude asked our Lord what she could offer Him most acceptable, and He replied, "My child, thou canst do nothing more gratifying to Me than to submit patiently to all the tribulations that befall thee." Wherefore the great servant of God, Sister Victoria Angelini, affirmed that one day of crucifixion was worth a hundred years of all other spiritual exercises. And the Venerable Father John of Avila said, "One 'blessed be God' in contrarieties is worth more than a thousand thanksgivings in prosperity." Alas, how little men know of the inestimable value of afflictions endured for God! " http://www.basilica.org/pages/ebooks/St.%20Alphonsus%20Liguori-The%20Practice%20of%20the%20Love%20of%20Jesus%20Christ.pdf

Well, I am finally learning...praise God. Can I add up my days of crucifixion, the worst of which  or not seeing STS, or not being able to use one gifts, or not being able worship God as He deserves because of frailty, distance, poverty?

To be emptied of all desires is truly a gift from God.

One more quotation:

 "To attain union with God, adversities are indispensable; because by them God aims at destroying all our corrupt propensities within and without. And hence all injuries, contempts, infirmities, abandonment of relatives and friends, confusions, temptations, and other mortifications, all are in the highest degree necessary for us, in order that we may carry on the fight, until by repeated victories we come to extinguish within us all vicious movements, so that they are no longer felt; and we shall never arrive at Divine union until adversities, instead of seeming bitter to us, become all sweet for God's sake." It follows, then, that a soul that sincerely desires to belong to God must be resolved as St. John of the Cross 26 writes, not to seek enjoyments in this life, but to suffer in all things; she must embrace with eagerness all voluntary mortifications, and with still greater eagerness those which are involuntary, since they are the more welcome to Almighty God."

Prayer from St. Alphonsus for this intention:

My dear and beloved Jesus, my treasure, I have deserved by my offenses never more to be allowed to love Thee; but by Thy merits, I entreat Thee, make me worthy of Thy pure love. I love Thee above all things; and I repent with my whole heart of having ever despised Thee, and driven Thee from my soul; but now I love Thee more than myself; I love Thee with all my heart, O infinite good! I love Thee, I love Thee, I love Thee, and I have not a wish besides that of loving Thee perfectly; nor have I a fear besides that of ever seeing myself deprived of Thy love. O my most loving Redeemer, enable me to know how great a good Thou art, and how great is the love Thou hast borne me in order to oblige me to love Thee! Ah, my God, suffer me not to live any longer unmindful of so much goodness! Enough have I offended Thee. I will never leave Thee again; I wish to employ all the remainder of my days in loving Thee, and in pleasing Thee. My Jesus, my Love, lend me Thine aid; help a sinner who wishes to love Thee and to be wholly Thine own. O Mary my hope, thy Son hears thee; pray to Him in my behalf, and obtain for me the grace of loving Him perfectly!

On Free Will, Again, on Divine Mercy Sunday

Much was lost between the teaching of the Penny or Baltimore Catechism and the newer versions, until the CCC was published. One of the greatest losses which affects millions of Catholics under the age of sixty, must be the understanding of free will, a theme on this blog, sin and holiness.

Too many Catholics do not understand that the will is informed by the intellect. Please see my numerous posts on this point.

As the Catechism notes, one is freest when one is obedient to God's ways and His will. Those who are in slavery to sin have given up their wills to sin.

One of the footnotes in this section on freedom in the CCC is on Romans 6:7.

Romans 6:6-7Douay-Rheims 

6 Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.

7 For he that is dead is justified from sin.

The CCC states that, 

1731 Freedom is the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

The more one sins habitually, the more one puts the will under the power of Satan. Choosing one's own will over and over creates a will which has not been strengthened by prayer or mortification.

So, if one has allowed one's will to be weakened, by not reflecting, not studying, not praying, how does one go about strengthening the will? Sin and giving into the senses create chains which must be broken. 

On this Mercy Sunday, one can remember Jesus' words to St. Faustina:

"You will save more souls through prayer and suffering than will a missionary through his teachings and sermons alone."

and again, 

My daughter, you give Me most glory by patiently submitting to My will, and you win for yourself greater merit than that which any fast or mortification could ever gain for you. Know, My daughter, that if you submit your will to Mine, you draw upon yourself My special delight. This sacrifice is pleasing to Me and full of sweetness. I take great pleasure in it; there is power in it."

But, we must do mortification and submit to suffering without complaint. 

To overcome sin and strengthen the will, one must concentrate on our worst sins. Are you attached to things, money, certain persons? Are you attached to certain devotions and consolations in an excessive manner? Can you honestly give up anything?

St. Faustina noted that those nuns who chose the worst shoes or clothes as necessities were the most humble.

 "But I also came to recognize the great virtues of some sisters who always asked for the poorest things from the vestiary. I admired their spirit of humility and mortification."

Are you able to buy the least expensive shampoo, or the cheaper wine? Can you eat whatever is placed in front of you without complaint? Can you wear shoes and clothes which may not fit or be uncomfortable without complaint? Can you deny yourselves vacations for the sake of time with those who are less fortunate? Can you die to self even in relating with the most unattractive and lowly of God's creatures, recognizing Christ in them, in suffering?

My beloved St. Bernard wrote this: "small indeed must be the spiritual progress of the religious who is continually seeking physicians and remedies; who is sometimes not content with the prescription of the ordinary physician; and who, by her discontent, disturbs the whole Community."

Can we live with pain and not get extravagant operations, or seek long treatments, instead allowing God to use our suffering? This has been shown to some to be a way of mortification. The poor already follow these ways, as a poor person, or one alone, cannot always get the medical treatment one's needs.

Mortification is most perfect when the person is detached from his activities. Penance is the only thing which will strengthen the will, and if one is not open to seeking mortification, one simply will not grow spiritually. Those who continually give into their senses, will not become saints on earth, and, worst, risk falling back into the serious sins from which they were freed.

for more ideas on mortification, and for more quotations from the saints, look here at this good site. 

Follow Up from The Perfection Series-ακηδία

Long ago in the perfection series, and in the posts on St. Bernard, I referred to the sin of accidie. Here is the long definition. It is not what people think it is, simple sloth. It is becoming distracted with useless things so that we are taken away from prayer, meditation and contemplation.

Discussing this with a seminarian today, I was struck with the idea that the noon-day devil is not merely low-blood sugar or high-blood sugar before or after lunch, but a demon who distracts us from times of prayer we even schedule.

St. Philip Neri preached that the afternoon in Rome was "the dangerous part of the day", when youth fell into mortal sins of fornication and even gang fighting. ακηδία sets in.

Looking at Psalm 90, one has to reckon with the pleasures of falling into sin and fight these. The noon-day devil is not poetry, but a real demon.

Here is the psalm.

Psalm 90 Douay-Rheims 

90 The praise of a canticle for David. He that dwelleth in the aid of the most High, shall abide under the protection of the God of Jacob.

2 He shall say to the Lord: Thou art my protector, and my refuge: my God, in him will I trust.

3 For he hath delivered me from the snare of the hunters: and from the sharp word.

4 He will overshadow thee with his shoulders: and under his wings thou shalt trust.

5 His truth shall compass thee with a shield: thou shalt not be afraid of the terror of the night.

6 Of the arrow that flieth in the day, of the business that walketh about in the dark: of invasion, or of the noonday devil.

7 A thousand shall fall at thy side, and ten thousand at thy right hand: but it shall not come nigh thee.

8 But thou shalt consider with thy eyes: and shalt see the reward of the wicked.

9 Because thou, O Lord, art my hope: thou hast made the most High thy refuge.

10 There shall no evil come to thee: nor shall the scourge come near thy dwelling.

11 For he hath given his angels charge over thee; to keep thee in all thy ways.

12 In their hands they shall bear thee up: lest thou dash thy foot against a stone.

13 Thou shalt walk upon the asp and the basilisk: and thou shalt trample under foot the lion and the dragon.

14 Because he hoped in me I will deliver him: I will protect him because he hath known my name.

15 He shall cry to me, and I will hear him: I am with him in tribulation, I will deliver him, and I will glorify him.

16 I will fill him with length of days; and I will shew him my salvation.

Here is the definition from Ortho-Wiki.

Akedia (in Latin, accidie) is literally fatigue or exhaustion, but in technical usage refers to the spiritual and physical lethargy which can plague those pursuing the eremetic life. The reference in Psalm 90 (91 MT) to the "demon of noonday" is traditionally identified as akedia. It can take the form of listlessness, dispersion of thoughts, or being inattentively immersed in useless activity.

St.Thomas Aquinas calls it world-weariness, which causes a person to neglect both their physical and spiritual duties. This habit of thinking and feeling is a hard sinful habit to break, but one must do so.

One way to break the habit of negative and depressive thoughts it to constantly praise God all day.

The Office of the Hours is a perfect way to break this habit.

Also, the Chaplet of Divine Mercy, to be said at 3:00, is another way to break accidie.

Listlessness can also be expressed in restlessness, like someone feeling like they "just have to get out" and go shopping.

Accidie may be seen in the need to watch television as well. One breaks a habit of vice by practicing the opposite virtue.

More later...

On Mortification

It has been almost one year since I gave up chocolate, desserts and ales/beer for penance for three people who are agnostics. I share this with you to give you ideas on mortification.

Can you believe I have not lost any weight, and have actually gained weight while eating considerably less?

Well, when one chooses mortifications, the side-effects are up to God. I did not give up these things to lose weight.

I was talking to a friend about mortification recently. This is a misunderstood term. Mortification are things done over and above suffering. These must be voluntary and freely-chosen to gain merit.

Without mortification, we do not enter into the purgation of the senses or the spirit. We always will make an excuse for indulging in something.

Indulging one's self could be sin, or it could be an opportunity to stop and say "no".

One type of mortification could be not saying something in defense of one's self when one is in the right and the other person in the wrong. Another type of mortification could be serving someone one does not like. That irritable person at work? Buy them a cuppa.

Think about mortifications.

Perfection Series II:xvii--Mortification continued...

St. Bernard, after Our Lady, is the saint I love the most. His words have guided me most of my life.

He notes that the passions are like weeds, which keep reappearing even after we weed the garden.

Venerable Louis of Granada notes that St. Bernard tells us that there would be no need for hell if the passions did not exist in men and women. But, these do. The passions are connected to self-love.

Here is Louis' short reference found here.

Hence St. Bernard says that if we take away self-love, by which he understands all the movements of the sensitive appetite, there will be no longer any reason for the existence of Hell. (De Resurrectione Dni., Serm. 3).

Things which we consider "normal" and "good" many be hidden passions to be purged in the Dark Night.

Mortification, writes St. Alphonsus, who also refers to St. Bernard, rids us of the passions, the weeds of our souls. We are not animals, which live in passion, as our passions get in the way of purity of heart. St. Gregory compares the passions, found in a quotation used by St. Alphonsus, to raging beasts.

Do not confuse temptation with the passions which still rage in our souls. God gives us discernment to know the difference.

Pray for discernment daily.

Here is more "good stuff" from Venerable Louis Granada: his works on this website listed above is like a short version of Garrigou-Lagrange.

The Reformation of the Will

One of the most efficacious means of effecting this reformation is to strengthen and adorn the superior will that is, the rational appetite with humility of heart, poverty of spirit, and a holy hatred of self. If we possess these, the labor of mortification is easily accomplished. Humility, according to the definition of St. Bernard, is contempt of self founded on a true knowledge of our baseness. The effect of this virtue is to pluck from our heart all the roots of pride as well as all love of earthly honors and dignities. It inspires us to seek the lowest place, persuading us that had another received the graces we enjoy he would have been more grateful and would have used them more profitably for the glory of God. It is not sufficient that man cherish these sentiments in his heart; they should also be evident in his deportment and surroundings, which, regardless of the world's opinion, should be as humble and simple as his position will admit. And while he maintains the dignity due to his station his heart should ever be ready to submit not only to superiors and equals, but even to inferiors for the love of God.

The second disposition required to strengthen and adorn the will is poverty of spirit, which consists in a voluntary contempt for the things of this world, and in a perfect contentment in the position in which God has placed us, however poor and lowly it may be. This virtue effectually destroys cupidity, and affords us so great a peace and contentment that Seneca did not hesitate to affirm that he who closed his heart to the claims of unruly desires was not inferior in wealth or happiness to Jupiter himself. By this he signified that as man's misery springs from unfulfilled desires, he may be said to be very near the summit of happiness who has learned to subdue his desires so that they cannot disturb him.

The third disposition is a holy hatred of ourselves. "He that loveth his life shall lose it," says Our Saviour, "and he that hateth his life in this world keepeth it unto life eternal." (Jn. 12:25). By this hatred of self Our Lord did not mean that wicked hatred in which they indulge who yield to despair, but that aversion which the saints experienced for their flesh, which they regarded as the source of many evils and as a great obstacle to good. Hence they subjected it to the empire of reason, and denied its inordinate desires, that it might continue a humble servant and willing helper of the soul.

If we treat it otherwise we shall realize these words of the Wise Man: "He that nourisheth his servant delicately from his childhood, afterwards shall find him stubborn." (Prov. 29:21 ). This hatred of self is our chief instrument in the work of salvation. It enables us to uproot and cast from us all our evil inclinations, however much nature may rebel. Without it how could we strike rude blows, penetrate to the quick with the knife of mortification, and tear from our hearts objects upon which our affections are centered? Yes, the arm of mortification, which draws its force as much from hatred of self as from love of God, enables us to treat our failings with the firmness of a skillful physician, and relentlessly to cut and burn with no other thought than to rid the soul of every evil tendency. Having developed this subject in the Memorial of a Christian Life, we shall not here speak of it at greater length.

Perfection Series II: lxvi

Reading both SS. Alphonsus and Francis de Sales, one sees the reaffirmation for the need for physical mortifications.

As the saints tell us, without external mortifications, interior ones simply will not occur. We all can lie to ourselves in thinking we are holy by not eating chocolate in Lent and even fall into a spiritual pride. But, to deny ourselves sleep or even the common pleasures or even needs of daily life seem "over-the-top" for many.

I have prayed for a long time this year to be freed from asthma, which interferes with my sleep and my ability to work. I have prayed novenas, and a friend of mine is praying another novena at this time to St. Bernadette, who suffered from asthma.

Perhaps, I must admit, I shall not be healed. Purgatory on earth is a choice we can all make. I asked for my purgatory on earth a few years ago. Being homeless and without a stable place to live or a job may be part of that purgatory. Being looked down on by fellow Catholics because I am living out of suitcases may be part of that purgatory. I do not know, but I am resigned to this suffering.

One can decide to make up mortifications and one can decide to accept those which God in His Mercy sends to us.

St. Alphonsus quotes the Great Teresa: "Souls that truly love God have no desire for bodily rest and indulgence."

That I still would like a full night's rest means I simply do not love God enough. As I am a sinner, and have been a great sinner in my past, I accept such illness as part of my purgatory.

That I find myself alone, and derided by so many is also part of my purgatory. But, there is a sweetness in this suffering which brings a quiet joy. I know God loves me if He is bothering to chastise me.

But, I can accept such trials with a full will and say "yes". And, if some do not understand mortification, or judge those who find themselves publicly following such, proceed anyway.

Such is the Mercy of God in your life. A long time ago, I hear God say this, "The crown of glory is the crown of thorns". That was at a time that I was complaining to God that I had only a few of my plays, poems, short stories, essays published. I gave up trying to publish. Then, many years later, on this blog, I realized that God had a plan for my writing-for His work and His glory, not mine.

When we give up our thoughts on how to choose life, God comes up with something much more original and better.

Mortification helps us to focus on God, instead of ourselves.