CAPG's Blog 

It is out of the abundance of the heart that the mouth speaks. Hearts possessed with God, speak of God: and where there is a solicitude for truth and salvation, this cannot be smothered, but will discover itself, either for the help of others, or in hopes of being improved by some new light. Mary Magdalen seeks her Lord, and not finding Him at the sepulchre, her uneasy mind speaks its wants, and makes enquiry of those whom she meets. These two disciples have their desires on their Lord; and they communicate their concern to a stranger, who presents himself on the way. And who is this stranger but Christ Himself, Who knowing their solicitude, answers the earnestness of their desires, in offering Himself both to Magdalen and to these disciples, and in being His own discoverer? So that they not only find Him by seeking, but even then possess Him, while they are looking for Him.

This is not an encouragement to discover all our sentiments or uneasiness of mind to every one who is thrown in our way by accident; for this cannot be done without great indiscretion: but it ought to excite in Christians a just solicitude for all that belongs to eternity, and to encourage them to manifest this concern, in conferring with those persons, whose charity fits them for being instruments of good. This method of conferring with others is particularly necessary for those states, which have difficult duties to discharge. This necessity is grounded on the general narrowness and weakness of the human mind, which meeting with the infirmities of constitution, as in want of vigour, weakness of memory, excess of some passion, niceness, sloth or self-love, or in want of reflection, is the occasion of many considerable branches of duty being neglected, and sometimes no more thought of than if they were no part of their concern. Add to these the general partiality to which we are subject, in our own affairs: and that though we study others closely, we see ourselves only by halves. From these heads, there will appear a necessity for all, in difficult states, to confer with others; that they may receive the benefit of other men's reflections, and by a communication of thoughts be helped to discover their oversights, and to amend.

For what condition of life is there, which has not many obligations, both as to spirituals and temporals? And are not all these subject to great oversights, neglects, and injustices, such as are injurious to God, our neighbour, and ourselves? And is not the infirmity of our nature such, that we go on very often blinded by passion, sloth, or interest, in such ways as are either dangerous, scandalous, or unwarrantable; obvious enough to others, and yet either not at all discerned by ourselves, or so little regarded, as not to be thought worth our care? And what is more effectual for remedying this evil, than frequent conferring with others upon our state? Such discourses will awaken and enlighten. They will raise doubts, suggest matter for consulting, discover the subtle workings of self-love, interest, and passion, and oblige us to make many reflections, and see plainly what we really are. Is not this motive enough to recommend the practice of these two disciples, in discoursing together, since it may be so much to our advantage, both of soul and body? Why then is not this practice more extended? Because few are really solicitous to do well; many are afraid of being reproved, and are unwilling to take advice of those who, they fear, will make them uneasy by freely censuring what they see deserves it. But they who will not make use of those means, which are proper for receiving light and visits from heaven, must perish at last in the darkness, which they love." The Catholic Year by Fr. John Gother

Forbid it, O good Lord, forbid it that I should be to my brethren an occasion of death, that I should be to them a stone of stumbling and rock of offence. For it is enough and more than enough that I should be an offence unto myself; mine own sin is sufficient for me. Thy servant entreateth Thee for his fellow-servants that they should not on my account offend so great and good a Master, but be reconciled to Thee, and agree with me according to Thy will for Thy sake. This is the vengeance which my inmost heart desireth to ask of Thee upon my fellow-servants, mine enemies and fellow-sinners. This is the punishment which my soul asketh upon my fellow-servants and enemies, that they should love Thee and one another, according to Thy will and as is expedient for us, so that we may satisfy our common Master both as concerning ourselves and as concerning one another and serve our common Lord in unity by the teaching of charity to the common good. This vengeance I, Thy sinful servant, pray may be prepared against all those that wish me evil and do me evil. Do Thou prepare this also, most merciful Lord, against Thy sinful servant likewise.

Come then, O my good Creator and merciful Judge, and by Thy mercy which passeth all reckoning, forgive me all my debts as I in Thy presence forgive all my debtors. And if not yet, because hitherto my spirit doth not so forgive perfectly according to Thy measure but willeth so to do and accomplisheth by Thy help what it can, doing violence to itself, this imperfect forgiveness I offer to Thee as it is, that Thou mayest be pleased perfectly to forgive me my sins and according to Thy power, be gracious unto my soul.

Hearken unto me, hearken unto me, O great and good Lord, with desire for the love of whom my soul is fain to feed herself, but cannot satisfy her hunger for Thee, to call upon whom my mouth findeth no name that sufficeth my heart. For there is no word that expresseth unto me that which by Thy grace my heart conceiveth concerning Thee. I have prayed, O Lord, as I could, but my will was greater than my power. Hearken unto me, hearken unto me, according to Thy power, who canst do whatsoever Thou dost will. I have prayed as one weak and sinful, hear me, O hear me, as one mighty and merciful; and grant unto my friends and unto mine enemies not only what I have prayed, but what Thou knowest to be expedient for each one, and agreeable to Thy will. Grant to all, both living and dead, the help of Thy mercy; and ever hear me not according to the desires of my heart or the requests of my lips, but as Thou knowest and willest that I ought to will and to ask, O Saviour of the world, who with the Father and the Holy Ghost livest and reignest God, world without end. Amen.