CAPG's Blog 

"They (priests) are My anointed ones, and I call them My Christs, because I have given them the office of administering Me to you, and have placed them like fragrant flowers in the mystical body of the holy Church. The angel himself has no such dignity, for I have given it to those men whom I have chosen for My ministers, and whom I have appointed as earthly angels in this life." -- St. Catherine de Siena, Dialogue

Prayer for Priests (St. Catherine of Siena)

Sanctify to Thyself, [Father,] I beseech You, direct the hearts and wills of the servants of Your Bride, the Holy Church, unto Yourself so that they may follow the poor, bleeding, humble, and gentle Lamb of God on the way of the Cross.

Make them angels in the shape of men; for after all, they have to administer and distribute the Body and Blood of Your Only Begotten Son! Amen.

Source: CAPG

"If some one could say to the damned,"We are going to place a priest at the gate of Hell, and all who wish to confess have but to go thither," do you believe that even one soul would hesitate to profit by the opportunity? Oh, how quickly Hell would be emptied and Heaven filled!
Well, now, let us remember that we have the time and means that these poor reprobates have not."

Source: Thoughts of the Cure of Ars

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

Prescribed days of prayer and penance in spring. Two sets of rogation days were kept since early Christian times: the Major Rogation on April 25, the Feast of St. Mark; and the Minor Rogations on the last three days before Ascension Thursday. They were instituted to appease divine justice, ask for protection, and invoke God's blessing on the harvest. (Catholic Dictionnary, Catholic Culture)

Rogation is simply an English form of the Latin rogatio, which comes from the verb rogare, which means "to ask". The Monday, Tuesday, and Wednesday before Ascension day, were called Rogation days or days of solem supplication and prayer. On these days the priest and people went in procession, singing the litanies, to beg God’s blessing upon the fruits of the earth, and be preserved from pestilence, famine, ect. (Right Rev. Dr. Challoner)


Litany of the Saints

Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.

God the Father of Heaven, have mercy on us.
God the Son, Redeemer of the world,
God the Holy Spirit,
Holy Trinity, one God,

Holy Mary, pray for us.
Holy Mother of God,
Holy Virgin of Virgins,
St. Michael,
St. Gabriel,
St. Raphael,
All ye holy Angels and Archangels,
All ye holy orders of blessed spirits,
St. John the Baptist, pray for us.
St. Joseph,
All holy Patriarchs and Prophets,
St. Peter,
St. Paul,
St. Andrew,
St. James,
St. John,
St. Thomas,
St. James,
St. Philip,
St. Bartholomew,
St. Matthew,
St. Simon,
St. Thaddeus,
St. Matthias,
St. Barnabas,
St. Luke,
St. Mark,
All holy Apostles and Evangelists,
All holy Disciples of the Lord,
All Holy Innocents,
St. Stephen,
St. Lawrence,
St. Vincent,
SS. Fabian and Sebastian,
SS. John and Paul,
SS. Cosmas and Damian,
SS. Gervase and Protase,
All holy Martyrs,

St. Sylvester,
St. Gregory,
St. Ambrose,
St. Augustine,
St. Jerome,
St. Martin,
St. Nicholas, p
All holy Bishops and Confessors,
All holy Doctors, pray for us.

St. Anthony,
St. Benedict,
St. Bernard,
St. Dominic,
St. Francis,
All holy Priests and Levites,
All holy Monks and Hermits,

St. Mary Magdalen,
St. Agatha,
St. Lucy,
St. Agnes,
St. Cecilia,
St. Catherine,
St. Anastasia,
All holy Virgins and Widows,
All holy Saints of God, intercede for us.

Be merciful, spare us, O Lord.
Be merciful, graciously hear us, O Lord.
From all evil, deliver us, O Lord.
From all sin,
From Thy wrath anger,
From sudden and unprovided death,
From the snares of the devil,
From anger, and hatred, and all ill will,
From the spirit of fornication,
From lightning and storms,
From the scourge of earthquake,
From plague, famine, and war,
From everlasting death,
Through the mystery of Thy holy Incarnation,
Through Thy Coming,
Through Thy Nativity,
Through Thy Baptism and holy Fasting,
Through Thy Cross and Passion,
Through Thy Death and Burial,
Through Thy holy Resurrection,
Through Thy admirable Ascension,
Through the coming of the Holy Ghost, the Paraclete,
In the day of Judgment,
We sinners, We beseech Thee, hear us.
That Thou wouldst spare us,
That Thou wouldst pardon us, .
That Thou wouldst bring us to true penance,
That Thou wouldst govern and preserve Thy holy Church,
That Thou wouldst preserve our Holy Pope and all orders of the Church, in holy Religion,
That Thou wouldst humble the enemies of holy Church,
That Thou wouldst give peace and true concord to Christian kings and princes,
That Thou wouldst grant peace and unity to all Christian people,
That Thou wouldst recall all who have wandered from the unity of the Church, and lead all unbelievers to the light of the Gospel,
That Thou wouldst confirm and preserve us in Thy holy service,
That Thou wouldst lift up our minds to heavenly desires,
That Thou wouldst give eternal blessings to all our benefactors,
That Thou wouldst deliver our souls, and the souls of our brethren, relations, and benefactors from eternal damnation,
That Thou wouldst give and preserve from harm the fruits of the earth,
That Thou wouldst grant eternal rest to all the faithful departed,
That Thou wouldst graciously hear us, Son of God,

Lamb of God, who takest away the sins of the world, spare us, O Lord.
Lamb of God, who takest away the sins of the world, graciously hear us, O Lord.
Lamb of God, who takest away the sins of the world, have mercy on us.

Christ, hear us,
Christ, graciously hear us.
Lord, have mercy on us. Lord, have mercy on us.
Christ, have mercy on us. Christ, have mercy on us.
Lord, have mercy on us. Lord, have mercy on us.

Our Father, who art in heaven, ....

Psalm 69

O God, come to my assistance; O Lord, make haste to help me.
Let them be confounded and ashamed that seek my soul.
Let them be turned backward, and blush for shame that desire evils to me.
Let them be presently turned away blushing for shame that say to me: ‘tis well, ‘tis well.
Let all that seek Thee rejoice and be glad in Thee. And let such as love Thy salvation say always: The Lord be magnified.
But I am needy and poor; O God, help me.
Thou art my helper and my deliverer: O Lord, make no delay.
V. Glory be to the Father, and to the Son, and to the Holy Ghost.
R. As it was in the beginning, is now, and ever shall be, world without end. Amen.
V. Save thy servants.
R. Who hope in Thee, O my God.
V. Be unto us, O Lord, a tower of strength.
R. From the face of the enemy.
V. Let not the enemy prevail against us.
R. Nor the son of wickedness have power to hurt us.
V. O Lord, deal not with us according to our sins.
R. Neither requite us according to our iniquities.
V. Let us pray for our Sovereign Pontiff N....
R. The Lord preserve him, and give him life, and make him blessed upon the earth, and deliver him not up to the will of his enemies.
V. Let us pray for our benefactors.
R. Vouchsafe, O Lord, for Thy Name’s sake, to reward with eternal life all those who do us good. Amen.

V. Let us pray for the faithful departed.
R. Eternal rest give unto them, O Lord, and let perpetual light shine upon them.
V. May they rest in peace.
R. Amen.
V. For our absent brethren.
R. Save thy servants who hope in Thee, O my God.
V. Send them help, O Lord, from thy holy place.
R. And from Sion protect them.
V. O Lord, hear my prayer.
R. And let my cry come unto Thee.

Prayer

Let us pray.
O God, whose property is always to have mercy and to spare, receive our humble petition: that we, and all Thy servants who are bound by the chain of sin, may be the compassion of Thy goodness mercifully be absolved.
Graciously hear, we beseech Thee, O Lord the prayers of Thy suppliants, and forgive the sins of those that confess to Thee: that, in Thy bounty, Thou mayest grant us pardon and peace.
In Thy clemency, O Lord, show Thine unspeakable mercy to us: that Thou mayest both loose us from all the punishments which we deserve for them.
O God, who by sin art offended, and by penance pacified, mercifully regard the prayers of Thy people making supplication to Thee, and turn away the scourges of Thine anger, which we deserve for our sins.
Almighty, everlasting God, have mercy upon Thy servant N, Our Sovereign Pontiff, and direct him according to Thy clemency into the way of everlasting salvation, that by Thy grace he may both desire those things that are pleasant to Thee, and perform them with all his strength.
O God, from Whom are all holy desires, right counsels, and just works, give unto Thy servants that peace which the world cannot give: that both our hearts, given over to Thy commands, and our times, the fear of our foes removed, may by Thy protection be peaceful.
Inflame, O Lord, our reins and hearts with the fire of the Holy Ghost: that we may serve Thee with a chaste body and please Thee with a clean heart.
O God, the Creator and redeemer of all the faithful, grant to the souls of Thy servants departed the remission of all their sins: that through pious supplications they may obtain that pardon which they have always desired.
Prevent, we beseech Thee, O Lord, our actions by Thy inspirations, and further them by Thy assistance: that every word and work of ours may begin always from Thee, and by Thee be likewise ended.
Almighty, everlasting God, who hast dominion over the living and the dead, and art merciful to all, of whom Thou fore-knowest that they will be Thine by faith and good works: we humbly beseech Thee, that they for whom we intend to pour forth our prayers whether this present world still detain them in the flesh, or the world to come hath already received them out of their bodies, may, through the intercession of all Thy Saints, by the clemency of Thy goodness, obtain the remission of all their sins, Through our Lord Jesus Christ Who liveth and reigneth with Thee, in the unity of the Holy Ghost, world without end.
May the almighty and merciful Lord graciously hear us. Amen
And may the souls of the faithful departed, through the mercy of God rest in Peace.

 1. The Priest’s Saturday brings about an intimate union between priests and people. Surely the people will welcome with great joy the opportunity thus given to co-operate, by prayer and sacrifice, with the priest in all the work that he does for the parish. They will thus merit to have, and will efficaciously make, zealous and holy priests. Experience shows that also the children easily understand the Priest’s Saturday and enter with joy upon this apostolate.

2. Especially the sick, the convalescent, and the body disabled. Who are often so deeply pious and abounding in virtue, will find Priest’s Saturday a great and apostolic field of holy endeavor and their lonely days will take on a new and profound significance as they realize that a marvelous life-work lies open before them. Such unselfish and holy effort in behalf of priests, such prayers and sacrifices, will yield most glorious fruits and the world will soon feel the blessed influence of the Priest’s Saturday.

3. New vocations to the priesthood will be aroused and fostered, and surely in many a woman’s soul, as she prays and sacrifices for the sanctification of priests, the hidden wish will be felt: “ Oh, if I myself might become the mother of a priest!”

4. God grant that all take part in this great “apostolate to the apostles”! Surely it is a thing most pleasing to God and most fruitful in blessings here upon earth even as it redounds to the salvation of countless souls. Spread this idea wherever and whenever you can. Be a promoter. Get others to spread and promote it. Remember that concern for the sanctification of priests is most dear to the Sacred Heart of the Divine Savior and to the Sweet Heart of His Blessed Mother. It is their concerns. (Tr. W. H. , S.D.S.)

imprimatur: +Paulus Petrus, Epps. Sinus Viridis 22 Jan. 1935. The Salvatorian Fathers.

Image source: Cathedral Saint-Pierre de Vannes, Brittany, France

Without faith, one is blind. He who does not see, does not know; he who does not know, does not love; he who does not love God, loves himself, and, at the same time, his pleasures. He attaches his heart to things that vanish like smoke. He can know neither the truth nor aught of good. He can know only falsehood because he has not the light. Had he the light, he would see clearly that all that he loves can bring him only death everlasting.

Except the good God there is nothing solid. As to life, it passes away; fortune may take wings, health be lost, reputation attacked. Everything slips from our grasp.

How greatly are they to be pitied who place their affections upon such things! They do this because they love them too much; but it is not with a reasonable love, it is with love of self and of the world, by seeking self and creatures more than God. Wherefore, they are never tranquil, never happy, but ever restless, harassed, tormented in mind.

Source: Thoughts of the Cure of Ars.1896

Prayer for Priests Who Have Become Unfaithful to Their Vocation

Divine Savior Jesus Christ, Thou are the Good Shepherd who gives His life for His sheep. Oh, be in a very special way the Good Shepherd of those poor lost priests who are also appointed by Thee to be leaders of Thy people, but who have broken the oath of their holy ordination and have become unfaithful to their exalted calling. Bestow upon these poorest of the poor the very fullness of that pastoral solicitude with which Thou dost so faithfully seek the sheep that are lost! Touch their hearts with the irresistible ray of grace which emanates from Thine all-merciful love! Enlighten their minds and strengthen their wills, that they may turn away from all sin and error and come back to Thy holy altar and to Thy people. O most compassionate Savior! Remember that Thou didst once redeem the souls of Thine erring priests with Thy Precious Blood and in infinite preferential love didst impress upon them the indelible character of the priesthood. Put wholly to shame those miserable helpers of Satan who lay snares for the virtue of priests and endanger the holy ideal of the priesthood. Most graciously accept our prayers and sacrifices for poor priests who have gone astray and hear our earnest petition. Amen

St. Anthony of Padua, defender of the Holy Eucharist, obtain for us holy priests.
St. John-Mary Vianney, model of sacerdotal holiness, obtain for us holy priests.
St. Francis Xavier, patron of missionary priests, obtain for us holy priests.
St. Therese of the Child-Jesus and of the Holy Face, victim offered for the sanctification of priests, obtain for us holy priests.
Saints and Servants of God, obtain for us holy priests.
Imprimatur - Bishop John F. Null (April 18, 1948)

Source:CAPG

"We have always two secretaries, the demon who writes down our bad deeds, in order to accuse us, and our Guardian Angel who records the good in order to justify us at the Day of Judgment.

The demon amuses us until the last moment, just as one amuses a culprit, while awaiting the arrival of the officers who are to arrest him. When they seize him, he cries out, he struggles against them but, nevertheless, they hold him fast."

Source: Thoughts of the Cure of Ars, 1896

This wonderful apostle, the "Angel of the Judgment," was born in Valencia in Spain, in 1350, and at the age of eighteen professed in the Order of Saint Dominic. After a brilliant course of study he became master of sacred theology. For three years he read only the Scriptures, and knew the whole Bible by heart. He converted the Jews of Valencia, and their synagogue became a church. Grief at the great schism then afflicting the Church reduced him to the point of death; but Our Lord Himself in glory bade him go forth to convert sinners, " for My judgment is nigh." This miraculous apostolate lasted twenty-one years. He preached throughout Europe, in the towns and villages of Spain, Switzerland, France, Italy, England, Ireland, Scotland. Everywhere tens of thousands of sinners were reformed; Jews, infidels, and heretics were converted. Stupendous miracles enforced his words. Twice each day the "miracle bell" summoned the sick, the blind, the lame to be cured. Sinners the most obdurate became saints speaking only his native Spanish, he was understood in all tongues. Processions of ten thousand penitents followed him in perfect order. Convents, orphanages, hospitals, arose in his path. Amidst all, his humility remained profound, his prayer constant. He always prepared for preaching by prayer. Once, however, when a person of high rank was to be present at his sermon he neglected prayer for study. The nobleman was not particularly struck by the discourse which had been thus carefully worked up; but coming again to hear the Saint, unknown to the latter, the second sermon made a deep impression on his soul. When Saint Vincent heard of the difference, he remarked that in the first sermon it was Vincent who had preached, but in the second, Jesus Christ. He fell ill at Vannes in Brittany, and received the crown of everlasting glory in 1419.

Reflection: "Whatever you do," said Saint Vincent, "think not of yourself, but of God." In this spirit, he preached, and God spoke by him; in this spirit, if we listen, we shall hear the voice of God.

Source: Little Pictorial Lives of the Saints, 1925