CAPG's Blog 

"Our catechism teaches us, my children, that prayer is an elevation, an application of our mind and heart to God, to make known to Him our wants and to ask for His assistance.

We do not see the good God, my children; but He sees us, He hears us, He wills that we should raise towards Him what is most noble in us - our mind and our heart. When we pray with attention, with humility of mind and of heart, we quit the earth, we rise to heaven, we penetrate into the Bosom of God, we go and converse with the angels and the saints.

It was by prayer that the saints reached heaven; and by prayer we too shall reach it. Yes, my children, prayer is the source of all graces, the mother of all virtues, the efficacious and universal way by which God wills that we should come to Him.

He says to us: "Ask, and you shall receive." No one but God could make such promises and keep them. See, the good God does not say to us, "Ask such and such a thing, and I will grant it;" but He says in general: "If you ask the Father anything in My name, He will give it to you."

O my children! Ought not this promise to fill us with confidence, and to make us pray fervently all the days of our poor life? Ought we not to be ashamed of our idleness, of our indifference to prayer, when our Divine Savior, the Dispenser of all graces, has given us such touching examples of it? for you know that the Gospel tells us He prayed often, and even passed the night in prayer? Are we as just, as holy, as this Divine Savior? Have we no graces to ask for? Let us enter into ourselves; let us consider. Do not the continual needs of our soul and of our body warn us to have recourse to Him who alone can supply them? How many enemies to vanquish! the devil, the world, and ourselves.

How many bad habits to overcome, how many passions to subdue, how many sins to efface! In so frightful and painful a situation, what remains to us, my children? The armor of the saints: prayer, that necessary virtue, indispensable to good as well as to bad Christians. Within the reach of the ignorant as well as the learned, enjoined to the simple and to the enlightened, it is the virtue of all mankind; it is the science of all the faithful! Everyone on the earth who has a heart, everyone who has the use of reason, ought to love and pray to God; to have recourse to Him when He is irritated; to thank Him when He confers favors; to humble themselves when He strikes.

See, my children, we are poor people, who have been taught to beg spiritually, and we do not know how to beg. We are sick people, to whom a cure has been promised, and we do not know how to ask for it. The good God does not require of us fine prayers, but prayers which come from the bottom of our heart.

St. Ignatius was once traveling with several of his companions; they each carried on their shoulders a little bag, containing what was most necessary for them on the journey. A good Christian, seeing that they were fatigued, was interiorly excited to relieve them; he asked them as a favor to let him help them to carry their burdens. They yielded to his entreaties. When they had arrived at the inn, this man who had followed them, seeing that the Fathers knelt down at a little distance from each other to pray, knelt down also. When the Fathers rose again, they were astonished to see that this man had remained prostrate all the time they were praying; they expressed to him their surprise, and asked him what he had being doing. His answer edified them very much, for he said: "I did nothing but say, Those who pray so devoutly are saints; I am their beast of burden; O Lord! I have the intention of doing what they do; I say to Thee whatever they say." These were afterwards his ordinary words, and he arrived by means of this at a sublime degree of prayer.

Thus, my children, you see that there is no one who cannot pray, and pray at all times, and in all places; by night or by day; amid the most severe labors, or in repose; in the country, at home, in traveling. The good God is everywhere ready to hear your prayers, provided you address them to Him with faith and humility."

Source: The Spirit of the Curé of Ars by Abbé Monnin, p. 259, 1865

Prayer for Lent: O Lord who, for our sake, didst fast forty days and forty nights; give us grace to use such abstinence that, our flesh being subdued to the spirit, we may worthily lament and acknowledge our wretchedness, and may obtain perfect remission and forgiveness of Thee, the God of all mercy, who livest and reignest with the Father and Holy Ghost, one God, world without end. Amen

St. John of God saving the Sick from a Fire at the Royal Hospital in 1549 by Manuel Gómez-Moreno González (1880)

The Lord said also to Moses : Speak to the priests and say to them: They shall be holy to their God, for they offer the bread of their God, and therefore they shall be holy.—Lev. 21:6.

Was it Saint Philip Neri who thought a single Mass sufficient to make an ordinary being a saint? Certainly it was the same kindly but shrewd ascetic who declared that, if he had twelve good priests, he would convert the world. What, then, are the elements that enter into the fashioning of the ideally good priest? Personal holiness, of course, which consists in the union of the priest with the Master, his exemplar and personal friend and his High-Priest. And this intimate union can be suggested in no more fitting way than by the word "communion "-union with unio cum Christo. “I am the vine; you the branches." The nearer the tendril is to the main portion of the plant, the more sap it will receive, the greater and more luxuriant will be its growth. In proportion as the priest is near to Christ, the holier he will be. “I am the vine and my Father is the husbandman. Every branch in Me that beareth not fruit, He will take away: and everyone that beareth fruit, he will purge it, that it may bring forth more fruit. Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in Me. He that abideth in Me, and I in him, the same beareth much fruit: for without Me you can do nothing".

What deed is it that unites us priests in so intimate a union with Christ whereby He abides with and in us, and we with and in Him? It is that deed which recalls the daring words of St. John Chrysostom, "nos sibi coagmentat," ? and which made St. Augustine say in the person of the Blessed Christ: “Nec tu me mutabis in te, sicut cibum carnis tuae, sed tu mutaberis in me." The union at Mass of the Christ and His priest is unique. At this Agape, the " vinculum amoris " -the Eucharistic bond of love—is forged in the "Burning Furnace of Charity.” In the immense depths of the Eucharistic "centre of all hearts," the " fountain of life and holiness,"
and the “abyss of all virtues” the priest's heart becomes submerged.

This union of the human soul and the Divine Personality may be viewed from different angles. There is the union of affection, the close bond of friend with friend. The Divine Friend assures His priests: "You are my friends . . . I have called you friends ... I have chosen you.” There is also the union or identity of purpose. In this unity, Christ shares with His priests the great desire to save souls. “Behold I come,". He says, and to His chosen ministers: “I have appointed you that you should go !” Again, there is the union or likeness between the model and its copy. The Divine Model admonishes those who would be like unto Him: "Be you therefore perfect, as also your heavenly Father is perfect." Moreover, there is also the union of the disciple and his Master. The servant delights to dwell near his lord. He anticipates the latter's wishes and avoids what is displeasing to him. “It is enough," says Christ," for the disciple, that he be as his Master, and the servant as his lord.” And finally, there exists that sacred relationship of the lover and his beloved which is aptly expressed by the singer of the Canticle of Canticles: “I to my beloved, and my beloved to me who feedeth among the lilies.” (C. 6: 2.)

Each of these various forms of union must solicit our admiration and stimulate our zeal. Nevertheless, in the hurry and bustle of this sadly distracting workaday world of ours, the heart of the ideally good priest can hardly fail to hunger after some simple formula, some clearly expressed symbol, some unique and outstanding fact, that may possibly assemble and coordinate these different kinds of union. Is there anywhere such a formula, such a symbol, such an outstanding fact? Fortunately there is. The one thing that assembles all these figurative, moral and spiritual ideas of union into one simply understood and clearly expressed symbol and fact of union, is, undoubtedly, the Sacrament of the Altar. There results from this coagmentation (to quote the thought of St. John Chrysostom again) a double gain. Not only does the priest become united with Christ, but he also becomes a symbol and fact of union between the real body of Christ and that mystical body which we call the Church. For it is the Mass that makes the priest the efficient fountain from which gush forth the waters of the Saviour unto all the thirsting children of men.

This is the ascetical theory of the priest's relation to Christ's real body on the one hand and to His mystical body on the other. And this ascetical theory, as theory we may call it, is a fact of Catholic doctrine. Is it any wonder that the Angel of the Schools, meditating the theory and practicing the fact, should have seen in this ineffable relationship those wondrous fruits to which he calls attention? The effects of the Holy Eucharist, says St. Thomas, are to give us a pledge of our future glory with God, to preserve the soul from sin, to purify it and free it from the punishment due to sin, to imbue us with a hatred for things earthly, to elevate the mind to God, to illumine the intellect, to give fervor to the affections, to refine the faculties of soul and body, to produce interior peace and holy joy. All these are the Eucharistic treasure trove of what Father Faber calls the “ Citadel of Divine Love”.

If such are truly the effects of supping at this Divine Table, we need not marvel at the words of St. Philip Neri : “Give me twelve good priests and I will convert the world”. There must assuredly be something wanting to us. Is it possible that to us may be applied the words of the Prophet Aggeus: “ You have eaten and are not filled, you have drunk and you are not inebriated ", since apparently we do not measure up to the standard of St. Philip's “good priests”? May it not be that we need to be reminded of St. Paul's admonition to St. Timothy: Renew thy first fervor.

If the preacher strongly conscious that his sermon may be the last, encourages himself to renewed efforts and speaks as a dying man to dying men, should not the priest with still greater reason stimulate his first fervor by a similar thought. This Holy Mass which he is about to celebrate may indeed be his last, for we know not the day nor the hour when the Son of Man cometh. The priest—that other Christ—truly offers a sacrifice of death for a dead world. If that world is to live again, it must be by the revivifying power of the Sacrifice of Calvary. And in this great recreative drama the priest must regard himself not so much as the minister of Christ, but as the Christ Himself of Calvary." Nearly every priest, even among those of venerable age, can probably recall with little effort the almost apocalyptical splendors that glorified his first Holy Mass. He would have been happy and satisfied if that first Mass had also been his last. This is no mere figure of speech. This is not fiction or fantasy. It has happened, ho ever, that the good God has prolonged his life and has granted him the priceless boon of many, many Masses during his priestly life. If, then, before each Mass or at his morning meditation he should recall the days that shortly preceded his ordination, surely his youth would be "renewed like the eagle's."  “I thought," sang the Psalmist,“ upon the days of old: and I had in mind the eternal years. And I meditated in the night with my own heart: and I was exercised and I swept my spirit. . . And I said, Now have I begun: this is the change of the right hand of the most High. ... I will be mindful of Thy wonders from the beginning. And I will meditate on all Thy works." Thus the priest is moved to meditate: If this Mass which I am about to offer were my last Mass, as it may be, I should offer it as a dying man for dying men.” With what a glow of enthusiasm would he ascend the steps of the altar to offer the Clean Oblation for the living, the dying, and the dead. He is not only offering the Holy Sacrifice for himself, a dying man, but he also offers it for that dying world for which Christ died.

Of course we have to face the fact, which in some respects is a terrible one, that we are after all children of nature. As such we are subject inevitably to that otherwise kindly process of nature by which she gradually and insensibly converts into a kind of automatism those activities which at first we had to learn to perform with anxious care. Whatever we do repeatedly, nature more and more tries to make automatic. A habit we call it. And the proverb warns us that habit is a second nature. But call it what we will automatism, habit or routine-slowly but surely and alas, all unconsciously, we fall under the sway of our natural inclinations."

Meanwhile, children of nature though we be, we are by our very profession striving to lead, not a natural, but a supernatural life. Grace is battling with nature. To which side should our sympathies lean? Certainly of all men the priest must once for all range himself on the side of grace. Now it is a fortunate circumstance that the very powers of intellect, will, and passion, which nature subtly strives to gain to her side, can be marshalled against her. For after all the intellect can be aroused by meditation before Holy Mass, the will can be quickened to its fullest zeal by the contemplation of Christ's initial Sacrifice on Calvary, and the emotions can be warmed into a glowing fervor at the thought of that heavenly Bread which is to sustain the life of the priest's own soul and, through his ministration, the souls committed to his care.

Reverting to the effects of Holy Communion as indicated by St. Thomas, we of course know that these are partly due to the opus operatum but also very largely to the opus operantis." We cannot add to the former, but by the kind of meditation I have indicated, we can immeasurably increase the latter, and so at least approximate to the ideally good priest of whom St. Philip speaks.

While the Holy Mass combines for the priest the two aspects of sacrifice and communion, the completion of the whole divine drama consists in the assembling of the faithful to eat the Body of Christ. In this way, the Holy Sacrifice is a means and help to that heavenly feasting—the priest preparing for it by the sacrifice and then eating of the Bread and drinking of the Chalice at Communion time. Such was the thought of the sublime poet of the Blessed Sacrament when in his “Sacris Solemniis ” he sang: "Sic sacrificium istud instituit”.

Continuing this view we shall find that our meditation stimulates the intelligence, quickens the will, and enflames the emotions in a worthy preparation for the Holy Sacrifice and for this supreme drama itself as a further preparation for the climax to be attained in Holy Communion. Thus meditation, sacrifice and communion are but links in the chain of personal sanctification.

In all that has been so far said the writer has but endeavored to give expression to the thought crystallized in the ancient proverb: “Quidquid agas, prudenter agas et respice finem.” The end, which is the last thing to be attained, is the first thing to be conceived. The end, of course, must be our sanctification; "for this,” says St. Paul, “is the will of God: your sanctification." Respice finem! It will represent to our minds the one great purpose of our creation. It will also enable us "prudenter agere ", for the end is not only the first thought conceived in the mind, it is also the rudder which is to steer us to the destined port—it is the “ guide, philosopher, and friend” always at our side, whispering into our ear words of counsel, of warning, and of kindliest encouragement. Our ancient proverb is a pagan one, and we are reminded alas ! how much the children of this world are wiser in their generation than the children of light.

V. F. KIENBERGER, O.P. Washington, D. C.
The American Ecclesiastical Review, Volume 63
edited by Herman Joseph Heuser

"Anger is an emotion of the soul, which leads us violently to repel whatever hurts or displeases us.

This emotion, my children, comes from the devil; it shows that we are in his hands; that he is the master of our heart; that he holds all the strings of it, and makes us dance as he pleases. See, a person who puts himself in a passion is like a puppet; he knows neither what he says, nor what he does; the devil guides him entirely. He strikes right and left; his hair stands up like the bristles of a hedgehog; his eyes start out of his head, he is a scorpion, a furious lion...

Why do we, my children, put ourselves into such a state? Is it not pitiable? It is, mind, because we do not love the good God. Our heart is given up to the demon of pride, who is angry when he thinks himself despised; to the demon of avarice, who is irritated when he suffers any loss; to the demon of luxury, who is indignant when his pleasures are interfered with...

How unhappy we are, my children, thus to be the sport of demons! They do whatever they please with us; they suggest to us evil-speaking, calumny, hatred, vengeance; they even drive us so far as to put our neighbor to death. See, Cain killed his brother Abel out of jealousy; Saul wished to take away the life of David; Theodosius cause the massacred of the inhabitants of Thessalonica, to revenge a personal affront...

If we do not put our neighbor to death, we are angry with him, we curse him, we give him to the devil, we wish for this death, we wish for our own. In our fury, we blaspheme the holy Name of God; we accuse His Providence...What fury, what impiety! And what is more deplorable, my children, we are carried to these excesses for a trifle, for a word, for the least injustice! Where is our faith? Where is our reason? We say in excuse that it is anger that makes us swear; but one sin cannot excuse another sin. The good God equally condemns anger and the excesses that are its consequences.

How we sadden our guardian angel! He is always there at our side, to send us good thoughts, and he sees us do nothing but evil. If we did like St. Remigius, we should never be angry. See, this saint, being questioned by a Father of the desert how he managed to be always in an even temper, replied: "I often consider that my guardian angel is always by my side, who assists me in all my needs, who tells me what I ought to do and what I ought to say, and who writes down, after each of my actions, the way in which I have done it."

Philip II, King of Spain, having passed several hours of the night in writing a long letter to the Pope, gave it to his secretary to fold up and seal. He, being half asleep, made a mistake; when he meant to put sand on the letter, he took the ink-bottle and covered all the paper with ink. While he was ashamed and inconsolable, the king said, quite calmly, "No very great harm is done; there is another sheet of paper" and he took it, and employed the rest of the night in writing a second letter, without showing the least displeasure with his secretary."

Source: The Spirit of the Curé of Ars by Abbé Monnin, p. 247 1865

Prayer for Lent: O Lord who, for our sake, didst fast forty days and forty nights; give us grace to use such abstinence that, our flesh being subdued to the spirit, we may worthily lament and acknowledge our wretchedness, and may obtain perfect remission and forgiveness of Thee, the God of all mercy, who livest and reignest with the Father and Holy Ghost, one God, world without end. Amen

Saint Thomas, St. Patrick Catholic Church, Columbus, Ohio

"In his younger years having taken the habit of the Dominicans, his relations seized upon him, and by all arts endeavoured to dissuade him from his pious design. But they prevailed nothing; and after a long confinement he made his escape, and returning to his monastery, finished what he had before begun. Pray for all those who resolve upon a religious state, that they may undertake it for the best motives of God's honor, and the securing their eternal salvation. Those parents are to blame, who oppose so good a work; but those are still more criminal, who force their children into a state to which they are not called.

St. Thomas, having applied to study, arrived at that eminent degree of learning, as to be called the Angelical Doctor. He began his studies always with prayer; and for expounding difficult places of Holy Scripture, he added fasting to prayer. Thus he ever acknowledged his learning not to have been the effect of his own labor, but the blessing of Heaven. Follow this method as far as it falls within your sphere, and since reading spiritual books is a duty common to all, begin this always with prayer, that so through the blessing of Heaven you may receive benefit from what you read, to the improvement of your soul. Fail not to do this as often as you take the Holy Scripture to read; that so the Divine Spirit, which was the guide in writing it, may assist you in reading it, and secure you against the ill effects of ignorance, presumption, or rashness.

Pray for all universities, colleges, and places of learning, that they may follow the method of this saint, in taking God for their helper in studies, that they may advance in virtue as well as in learning. Many in their studies, take great pains to little purpose, often to draw from them the poison of vanity or error; or at least to drain their affections, and rather to nourish pride and other vices, than to promote true virtue. Sincere humility and simplicity of heart are essential for the sanctification of studies, and for the improvement of virtue by them." The Catholic Year by Rev. Fr. John Gother

We are gluttonous, my children, when we take food in excess, more than is required for the support of our poor body; when we drink beyond what is necessary, so as even to lose our senses and our reason. . . Oh, how shameful is this vice! How it degrades us! See, it puts us below the brutes: the animals never drink more than to satisfy their thirst: they content themselves with eating enough; and we, when we have satisfied our appetite, when our body can bear no more, we still have recourse to all sorts of little delicacies; we take wine and liquors to repletion! Is it not pitiful? We can no longer keep upon our legs; we fall, we roll into the ditch and into the mud, we become the laughing stock of everyone, even the sport of little children. If death were to surprise us in this state, my children, we should not have time to recollect ourselves; we should fall in that state into the hands of the good God. What a misfortune, my children! How would our soul be surprised! How would it be astonished! We should shudder with horror at seeing the lost who are in Hell.

Do not let us be led by our appetite; we shall ruin our health, we shall lose our soul. See, my children, intemperance and debauchery are the support of doctors; that lets them live, and gives them a great deal of practice. We hear every day, such a one was drunk, and falling down he broke his leg; another, passing a river on a plank, fell into the water and was drowned. Intemperance and drunkenness are the companions of the wicked rich man. A moment of pleasure in this world will cost us very dear in the other. There they will be tormented by a raging hunger and a devouring thirst; they will not even have a drop of water to refresh themselves; their tongue and their body will be consumed by the flames for a whole eternity.

O my children! We do not think about it; and yet that will not fail to happen to some amongst us, perhaps even before the end of the year! St. Paul said that those who give themselves to excess in eating and drinking shall not possess the kingdom of God. Let us reflect on these words!

Look at the saints: they pass their life in penance, and we would pass ours in the midst of enjoyments and pleasures. St. Elizabeth, Queen of Portugal, fasted all Advent, and also from St. John Baptist's day to the Assumption. Soon after, she began another Lent, which lasted till the feast of St. Michael. She lived upon bread and water only on Fridays and Saturdays, and on the vigils of the feasts of the Blessed Virgin and of the Apostles. They say that St. Bernard drank oil for wine. St. Isidore never ate without shedding tears!

If we were good Christians, we should do as the saints have done. We should gain a great deal for Heaven at our meals; we should deprive ourselves of many little things which, without being hurtful to our body, would be very pleasing to the good God; but we choose rather to satisfy our taste than to please God; we drown, we stifle our soul in wine and food.

My children, God will not say to us at the Day of Judgment, "Give Me an account of thy body"; but, "Give Me an account of thy soul; what hast thou done with it?" . . . What shall we answer Him? Do we take as much care of our soul as of our body? O my children! Let us no longer live for the pleasure of eating; let us live as the saints have done; let us mortify ourselves as they were mortified. The saints never indulged themselves in the pleasures of good cheer. Their pleasure was to feed on Jesus Christ! Let us follow their footsteps on this earth, and we shall gain the crown which they have in Heaven."

Source: The Spirit of the Curé of Ars by Abbé Monnin, 1865

Prayer for Lent: O Lord who, for our sake, didst fast forty days and forty nights; give us grace to use such abstinence that, our flesh being subdued to the spirit, we may worthily lament and acknowledge our wretchedness, and may obtain perfect remission and forgiveness of Thee, the God of all mercy, who livest and reignest with the Father and Holy Ghost, one God, world without end. Amen

" Luxury is the love of the pleasures that are contrary to purity.

No sins, my children, ruin and destroy a soul so quickly as this shameful sin; it snatches us out of the hands of the good God, and hurls us like a stone into an abyss of mire and corruption. Once plunged in this mire, we cannot get out, we make a deeper hole in it everyday, we sink lower and lower. Then we lose the faith, we laugh at the truths of religion, we no longer see heaven, we do not fear hell. O my children! how much are they to be pitied who give way to this passion! How wretched they are! Their soul, which was so beautiful, which attracted the eyes of the good God, over which he leant as one leans over a perfumed rose, has become like a rotten carcass, of which the pestilential odor rises even to His throne.

See, my children; Jesus Christ endure patiently, among His Apostles, men who were proud, ambitious, greedy, - even one who betrayed Him; but He could not bear the least stain of impurity in any of them; it is of all vices that which He has most in abhorrence: "My Spirit does not dwell in you," the Lord says, "if you are nothing but flesh and corruption."

God gives up the impure, then, to all the wicked inclinations of his heart. He lets him wallow, like the vile swine, in the mire, and does not even let him smell its offensive exhalations.

The immodest man is odious to everyone, and is not aware of it. God has set the mark of ignominy on his forehead, and he is not ashamed; he has a face of brass and a heart of bronze; it is vain you talk to him of honor, of virtue: he is full of nothing but arrogance and pride. The eternal truths, death, judgment, paradise, hell, - nothing terrifies him, nothing can move him.

So, my children, of all sins that of impurity is the most difficult to eradicate. Other sins forge for us chains of iron, but this one makes them of bull's -hide, which can be neither broken nor rent; it is a fire, a furnace, which consumes even to the most advanced old age.

See those two infamous old men who attempted the purity of the chaste Susannah; they had kept the fire of their youth even till they were decrepit. When the body is worn out with debauchery, when they can no longer satisfy their passions, they supply the place of it, oh, shame! by infamous desires and memories.

With one foot in the grave, they still speak the language of passion, till their last breath; they die as they have lived, impenitent; for what penance can be done by the impure, what sacrifice can he impose on himself at his death who during his life has always given way to his passions? Can one at the last moment expect a good confession, a good Communion, from him who has concealed one of these shameful sins, perhaps, from his earliest youth - who has heaped sacrilege on sacrilege? Will the tongue, which has been silent up to this day, be unloosed at the last moment? No, no, my children; God has abandoned him; many sheets of lead already weigh upon him; he will add another, and it will be the last..."

Source: The Sermons of the Curé of Ars, 1960 (Public Domain)

Prayer for Lent: O Lord who, for our sake, didst fast forty days and forty nights; give us grace to use such abstinence that, our flesh being subdued to the spirit, we may worthily lament and acknowledge our wretchedness, and may obtain perfect remission and forgiveness of Thee, the God of all mercy, who livest and reignest with the Father and Holy Ghost, one God, world without end. Amen