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Feast of Saint Benedict
In the fifth century, the young Benedict was sent to Rome to finish his education with a nurse/housekeeper. The subject that dominated a young man’s study then was rhetoric — the art of persuasive speaking. A successful speaker was not one who had the best argument or conveyed the truth, but one who used rhythm, eloquence, and technique to convince. The power of the voice without foundation in the heart was the goal of the student’s education. And that philosophy was reflected in the lives of the students as well. They had everything — education, wealth, youth — and they spent all of it in the pursuit of pleasure, not truth. Benedict watched in horror as vice unraveled the lives and ethics of his companions.
Afraid for his soul, Benedict fled Rome, gave up his inheritance and lived in a small village with his nurse. When God called him beyond this quiet life to an even deeper solitude, he went to the mountains of Subiaco. Although becoming a hermit was not his purpose in leaving, there he lived as a hermit under the direction of another hermit, Romanus.
One day, during his time living in a cave above a lake as a hermit, the Devil presented Benedict’s imagination with a beautiful, tempting woman. Benedict resisted by rolling his body into a thorn bush until it was covered in scrapes. It is said through these body wounds, he cured the wounds of his soul.
After years of prayer, word of his holiness brought nearby monks to ask for his leadership. He warned them he would be too strict for them, but they insisted — then tried to poison him when his warning proved true. The story goes, the monks attempted to poison Benedict’s drink, but when he prayed a blessing over the cup – it shattered.
So Benedict was on his own again — but not for long. The next set of followers were more sincere and he set up twelve monasteries in Subiaco where monks lived in separate communities of twelve.
He left these monasteries abruptly when the envious attacks of another hermit made it impossible to continue the spiritual leadership he had taken.
But it was in Monte Cassino he founded the monastery that became the roots of the Church’s monastic system. Instead of founding small separate communities he gathered his disciples into one whole community. His own sister, Saint Scholastica, settled nearby to live a religious life.
After almost 1,500 years of monastic tradition his direction seems obvious to us. However, Benedict was an innovator. No one had ever set up communities like his before or directed them with a rule. What is part of history to us now was a bold, risky step into the future.
Benedict had the holiness and the ability to take this step. His beliefs and instructions on religious life were collected in what is now known as the Rule of Saint Benedict — still directing religious life after 15 centuries.
In this tiny but powerful Rule, Benedict put what he had learned about the power of speaking and oratorical rhythms at the service of the Gospel. He did not drop out of school because he did not understand the subject! Scholars have told us that his Rule reflects an understanding of and skill with the rhetorical rules of the time. Despite his experience at school, he understood rhetoric was as much a tool as a hammer was. A hammer could be used to build a house or hit someone over the head. Rhetoric could be used to promote vice … or promote God. Benedict did not shun rhetoric because it had been used to seduce people to vice; he reformed it.
Benedict did not want to lose the power of voice to reach up to God simply because others had use it to sink down to the gutter. He reminded us “Let us consider our place in sight of God and of his angels. Let us rise in chanting that our hearts and voices harmonize.” There was always a voice reading aloud in his communities at meals, to receive guests, to educate novices. Hearing words one time was not enough — “We wish this Rule to be read frequently to the community.”
Benedict realized the strongest and truest foundation for the power of words was the Word of God itself: “For what page or word of the Bible is not a perfect rule for temporal life?” He had experienced the power of God’s word as expressed in Scripture: “For just as from the heavens the rain and snow come down and do not return there till they have watered the earth, making it fertile and fruitful, giving seed to him who sows and bread to him who eats, so shall my word be that goes forth from my mouth; It shall not return to me void, but shall do my will, achieving the end for which I sent it” (Isaiah 55:10-11).
For prayer, Benedict turned to the psalms, the very songs and poems from the Jewish liturgy that Jesus himself had prayed. To join our voices with Jesus in praise of God during the day was so important that Benedict called it the “Work of God.” And nothing was to be put before the work of God. “Immediately upon hearing the signal for the Divine Office all work will cease.” Benedict believed with Jesus that “One does not live by bread alone, but by every word that comes forth from the mouth of God’ ” (Matthew 4:4).
But it wasn’t enough to just speak the words. Benedict instructed his followers to practice sacred reading — the study of the very Scriptures they would be praying in the Work of God. In this lectio divina, he and his monks memorized the Scripture, studied it, and contemplated it until it became part of their being. Four to six hours were set aside each day for this sacred reading. If monks had free time it “should be used by the brothers to practice psalms.” Lessons from Scripture were to be spoken from memory not read from a book. On Benedict’s list of “Instruments of Good Works” is “to enjoy holy readings.”
In one story of Benedict’s life, a poor man came to the monastery begging for a little oil. Although Benedict commanded that the oil be given, the cellarer refused — because there was only a tiny bit of oil left. If the cellarer gave any oil as alms there would be none for the monastery. Angry at this distrust of God’s providence, Benedict knelt down to pray. As he prayed a bubbling sound came from inside the oil jar. The monks watched in fascination as oil from God filled the vessel so completely that it overflowed, leaked out beneath the lid and finally pushed the cover off, cascading out on to the floor.
In Benedictine prayer, our hearts are the vessel empty of thoughts and intellectual striving. All that remains is the trust in God’s providence to fill us. Emptying ourselves this way brings God’s abundant goodness bubbling up in our hearts, first with an inspiration or two, and finally overflowing our heart with contemplative love.
Benedict died on 21 March 543, not long after his sister. It is said he died with high fever on the very day God told him he would. He is the patron saint of Europe and students.
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Saint Aloysius Gonzaga
The Servant of God Luisa Piccarreta, the Little Daughter of the Divine Will, baptismal name was after St. Aloysius (St. Luis). “Luisa” means “mighty in warfare.”
Luisa was born on April 23rd, the Feast of St. George the Martyr, in the province of Apulia, which is located on the heel of the Italian “boot”—which points to Jerusalem. In Genesis 3:15 God promised to crush the serpent’s head. In 1868, within 3 years after Luisa’s birth, the Church of the “Pater Noster” in Jerusalem was rebuilt for the third time, recalling the only prayer taught by Jesus: “Thy Kingdom come, Thy Will be done on earth as It is in Heaven.”
Luisa was born and died in the Diocese of Trani-Nazareth, in the town of Corato, whose name in its original Latin, cor datum, means “a heart given.” This recalls the words of the Prophet Ezekiel:
“A new heart I will give you, and a new spirit I will put within you; and I will take out of your flesh the heart of stone and give you a heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes and be careful to observe my ordinances. You shall dwell in the land which I gave your fathers; and you shall be my people, and I will be your God. (Ezekiel 36:27-28)
The Feast day of St. Aloysius, June 21st, was the same day of the release of the Baltimore Catechism.
St. Aloysius Gonzaga—Feast Day June 21st. He is known for his purity and the performance of great austerities and religious practices. St. Aloysius joined the Jesuits in Rome in 1585. He has been declared Protector of young students and Patron of Catholic Youth.
St. Aloysius Gonzaga is known for his purity and the performance of great austerities and religious practices. Aloysius is the Latin form of Gonzaga’s given name, Luigi. In English, the equivalent form would be Louis. The Gonzaga name is well known in Italy. Aloysius Gonzaga was born at Castiglione near Mantua, Italy, in 1568 to a celebrated family of wealth and prestige. As the first born son of his father, Ferrante, and his mother, Marta, he was in line to inherit his father’s title of Marquis. He grew up amid the violence and brutality of the Renaissance Italy and witnessed the murder of two of his brothers. In 1576, Aloysius’ parents sent him to attend the court of the Grand Duke of Tuscany, Francesco de’Medici, in Florence. Later, accompanied by his parents, he traveled to Spain to join the court of Philip II in Madrid.
In Spain, Aloysius decided he wanted to join the newly founded religious order, The Society of Jesus. His father resisted his decision and there followed a struggle of wills that continued after his return to Castiglione in 1584. But Aloysius eventually prevailed. Renouncing his right to the title of Marquis and to the vast wealth he was destined to inherit, he entered the Society of Jesus in Rome on November 25, 1585. During his early studies in Rome, he would regularly go out into the streets of the city to care for victims of the plague. He himself contracted the disease as a result of his efforts for the suffering and died on June 21, 1591, at the age of twenty-three, six years short of his ordination as a Jesuit priest.
Even before his time as a Jesuit, Aloysius was known for his love of prayer and fasting. He received his First Communion from St. Charles Borromeo. As a Jesuit at the Roman College, he continued to devote his time to prayer and practices of austerity. His spiritual director was Robert Bellarmine, who later was canonized and declared a doctor of the church. When Robert was dying, he asked to be buried next to the grave of Aloysius. Today, they rest next to each other in the church of St. Ignatius Loyola in Rome. Pope Benedict XIII canonized Aloysius in 1726, and three years later declared him to be the patron of youth in the Catholic Church, an honor later confirmed by Pope Pius XI in 1926.
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Our Lady of America
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“Adorable Trinity, hurry, delay no more;
we pray You, we press You, that Your Will descend upon earth,
make Itself known and Reign on it as It does in Heaven!”
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by Dr. Mark Miravalle and Richard L Russell on September 24, 2013
Pope Francis will be welcoming the Our Lady of Fatima statue from Portugal to the Vatican next month. He plans to use the occasion to consecrate the world in to the Immaculate Heart of Mary—as Pope John Paul II had done in 1984 and 2000—just as the Blessed Mother had requested in her 1917 apparition to three shepherd children at Fatima, Portugal in order to foster world peace. Indeed, with the crises in Syria and Egypt boiling and threatening to spillover to neighboring states, the looming crisis over Iran’s suspected nuclear weapons program, and Russia’s growing anti-western foreign policy stance and a more assertive role in the rapidly deteriorating Middle East, Pope Frances’ consecration to Our Lady of Fatima is urgently needed.
While the Marian apparition at Fatima is widely and rightly acknowledged among Catholics for its heavenly offer of assistance to humanity, another and more recent apparition with an offer of another mighty weapon for the Church’s spiritual arsenal goes unused. Just as the Fatima apparitions occurred at the closing stages of World War I, other and just as significant apparitions occurred at the ending of World War II in Amsterdam, The Netherlands. Those apparitions had even more to say about the future of international politics than those at Fatima and were given by the Blessed Mother in some 56 appearances to a humble Dutch woman from 1945 to 1959. The apparitions after investigation and discernment were courageously declared in 2002 by the bishop of Amsterdam, Jozef Marianus Punt, as worthy of belief. Tragically, Bishop Punt’s declaration has been largely ignored by much of the Church hierarchy and the faithful.
The Blessed Mother in the Amsterdam apparitions called herself “The Lady of All Nations” and warned of a coming age of “degeneration, disaster, and war.” But she offered help if Catholics would petition the Holy Father to proclaim the fifth and final Marian dogma with Mary as “advocate, mediatrix, and co-redemptrix.” That proclamation would be the capstone of the Church’s four “dogmas” or solemnly pronounced doctrines about the Virgin Mary. First, Mary is the Mother of God (Council of Ephesus, 431). Second, she is a Perpetual Virgin (Lateran Council, 649). Third, Mary was conceived without original sin, or her “Immaculate Conception” (Bl. Pius IX, 1854). And fourth, Mary was assumed body and soul into heaven, or her “Assumption” (Pius XII, 1950).
The Lady of All Nations promised that the proclamation of the fifth and final Marian dogma would bring about a descent of the Holy Spirit in a fashion akin to the Pentecost and the founding of the Holy Catholic Church after Christ’s Ascension from earth to heaven. To prepare the world for this mysterious new Pentecost, the Lady of All Nations asked the faithful to share the image of her apparition in Amsterdam and to daily recite a short prayer:
Lord Jesus Christ, Son of the Father, send now your Spirit over the earth. Let the Holy Spirit live in the hearts of all nations, that they may be preserved from degeneration, disaster, and war. May the Lady of All Nations, the Blessed Virgin Mary, be our Advocate. Amen.
When one takes a glance at the world stage today, one sees the world in a state of degeneration, disaster, and war just as the Lady of All Nations had warned in Amsterdam decades ago. She revealed, for example, that the world’s climate would drastically change long before anyone ever uttered the words “climate change” as we commonly do today. Climate change is now on pace to happen 10 times faster than any change recorded in the past 65 million years, according to a team of Stanford University professors. Meanwhile, societies are crumbling, economies are failing such as the European Union’s monetary experiment, political chaos and violence are increasing, especially in the Middle East where Syria has used chemical weapons against civilians, all of which seems to be tearing the world apart. Social scientists have impressively harnessed information technology to graphically show the growing frequency and intensity of turmoil, protests, and violence since 1979 in the world. All of these events conform to the warnings of those given by the Lady of All Nations in Amsterdam to prove the authenticity of the apparitions there.
With the world’s descent into political, military, economic, environmental, and societal chaos, it behooves Catholics to contemplate the fifth Marian dogma as an unused weapon in the Church’s arsenal. The popes of Catholic Church, based on scripture and tradition, have officially taught over the course of centuries that the Virgin Mary, Mother of Jesus, is also the Spiritual Mother of All Peoples. Mary performs this role as spiritual mother to humanity in three basic ways: as advocate, mediatrix, and co-redemptrix.
Our Lady’s role as advocate simply confirms that this mother intercedes for our wants and needs with a maternal perseverance and power beyond that of any of the other saints. Mary brings the needs of mankind to the throne of Christ. She is the principal intercessor on behalf of her earthly children, and as queen, she has the greatest possible intercessory power to Jesus, the king of the kingdom of God, for humanity’s needs. In the Old Testament, the queen mother of the king had the greatest power of intercession to her son, the king in the line of David, on behalf of the Jewish people. In the New Testament, Mary is the new queen mother who gives birth to the “king of kings,” and is crowned as the queen and advocate in the kingdom of God to become the greatest intercessor for the people of God to Christ the King. For this role of interceding for humanity, Mary is called the “advocate,” her most ancient title, dating back to the 2nd Century.
Mary is the mediatrix for humanity who spiritually nourishes her earthly children by dispensing the graces of salvation. At the Wedding of Cana, Mary interceded to bring the graces of Jesus to all of humanity. She “mediated” or interceded to bring Jesus himself, the source of all graces, into the world. Mary too was appointed by Jesus himself at the climax of his redeeming sacrifice on the cross to become the spiritual mother of all peoples and to dispense to humanity heavenly graces when he said to Mary, “Behold, your son.” Jesus then told John, and all those who seek to become beloved disciples of Jesus, to “behold your Mother.” For these roles in dispensing the saving graces of Jesus to her earthly children, Mary is called the “mediatrix of all graces.” As Bl. John Paul II explained, “mediatrix is implicit in the term, mother.” The papal Magisterium of the last two centuries has consistently taught this Marian role as mediatrix of all graces, and Pope Benedict XVI Emeritus published this same title on 11 February 2013, the day he announced his resignation.
Some readers at first glance of the proposed fifth dogma would understandably baulk at the concept of Mary as “co-redemptrix.” They might object that Mary was human while only her divine son Jesus could redeem humanity with his crucifixion. But taking a deeper look at the proposed dogma, one sees that it reinforces—and does not contradict— Church beliefs and teachings. Mary uniquely shared in the work of Jesus to redeem the human family, both by giving Jesus his body, the very instrument of redemption, and by suffering with Him at Calvary in a way unparalleled by another other creature. For this extraordinary role with Jesus in saving souls, Mary has been called the “co-redemptrix” in the Church since the 14th century. The prefix “co” means “with,” not “equal.” It must be stressed that Mary is not a goddess on a level or equality with Jesus, but rather she is the unique immaculate human co-redeemer with Jesus, just as every Christian is called to be a “co-redeemer in Christ,” as Bl. John Paul II was fond of saying.
It is clear then that the recognition of the Blessed Mother as advocate, mediatrix, and co-redemptrix, has a long tradition in the Church even if it has not yet been proclaimed dogma. Likewise, the petitioning of the Holy Father for the declaration of dogma is a Church tradition. Petition drives for Marian dogmas are simply Catholic precedence. They are not democratic power plays seeking to force the Pope’s hand. Instead, petition drives are to be seen as manifestations of the sensus fidelium (the “common consensus of the faithful”) in encouraging the Holy Father to a particular course of action which the faithful discern to be for the good of the Church.
Authentic Catholic petition drives must be a request of something that conforms to the faith and moral teachings of the Church and must be submitted with an unconditional obedience to the ultimate discernment and decision of the Vicar of Christ. The Marian dogmas of her Immaculate Conception and her Assumption, for example, were solemnly proclaimed only after a lengthy petition drive from the Catholic faithful to the Holy Father. Before the papal definition of the Immaculate Conception by Blessed Pius IX in 1854, millions of petitions from the Catholic world were sent to the Vatican, with particular perseverance coming from Spain and its Catholic government. In the case of the Assumption, infallibly declared by Pius XII in 1950, over 8 million petitions spanning 95 years were documented by the Holy Office in support of this Marian dogma.
History shows that graces have been poured on the Church after Marian dogmas are proclaimed. The historic situation of the papacy and the Church was bleak, for example, just before the proclamation of the Immaculate Conception. Pope Pius IX had been chased out of the Vatican by Masonic forces from southern Italy. While in exile in Gaeta, two cardinals approached the beleaguered Holy Father with the remedy to this dire situation: proclaim the dogma of the Immaculate Conception. Pius IX acquiesced to their request and from exile wrote to the world’s bishops to state his intention to proclaim the new Marian dogma. The dogma was proclaimed, the papacy was restored, the Vatican and Church were secured, and the Marian dogma of the Immaculate Conception was subsequently declared infallible by the Holy Father.
The proclamation of the fifth Marian dogma would satisfy God’s condition of never forcing grace upon us. The Holy Father’s free acknowledgement and solemn announcement of Mary’s roles as advocate, mediatrix, and co-redemptrix would allow her to fully enact these motherly roles of intercession on behalf of humanity. Since Mary’s motherly titles also are her motherly functions of grace for the Church, the more solemnly we acknowledge these motherly roles, the more powerfully she can exercise them. If these roles were to be infallibly proclaimed by the Holy Father as the highest authority of the world, this proclamation would inextricably lead to the fullest possible release of heavenly graces through our Blessed Mother.
The proclamation of the dogma of Mary “Advocate, Mediatrix, and Co-redemptrix” by the Holy Father would enable the Mother of Jesus to shower the world with a historic outpouring of grace, redemption, and peace in a new and dynamic way—an event which Marian apparitions like Fatima refer to as the “Triumph of the Immaculate Heart of Mary.” Pope Francis has been on a blessed tirade of Marian teaching and witness starting with his very first papal act going to St. Mary Major’s Basilica in Rome to thank and honor Our Lady, to his return visit there in early Mary, and to his request to have his papacy consecrated to Our Lady of Fatima on 13 May. The Holy Father will be wielding a powerful spiritual weapon in one hand in October when he consecrates in the world to Our Lady of Fatima. We hope and pray that Pope Francis will soon pick up with his other hand the spiritual weapon the Lady of All Nations offered the Church in Amsterdam by proclaiming the fifth and final Marian dogma. The Holy Father and the Holy Catholic Church will need the weapons of both Fatima and Amsterdam to combat the onslaught of evil as evidenced by the world’s heavier, intensifying, and quickening degeneration, disaster, and war.
For further relections on the Virgin Mary, see Professor Miravalle’s Meet Mary, available from Sophia Institute Press
By Dr. Mark Miravalle and Richard L Russell
Dr. Mark Miravalle is Professor of Theology and Mariology at Franciscan University of Steubenville. He is the author of Meet Mary: Getting To Know The Mother of God among numerous other books pertaining to Mariology. Along with his international travels, he has appeared on radio, television, and a number of conferences. Richard L. Russell, a Catholic convert, holds a Ph.D. in Foreign Affairs from the University of Virginia and specializes in foreign policy and international security. He is the author of three books: Sharpening Strategic Intelligence (Cambridge University Press); Weapons Proliferation and War in the Greater Middle East (Routledge); and, George F. Kennan’s Strategic Thought (Praeger).
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Chaplet of the Holy Spirit
Day by day, little by little, expanded and enriched in the light of the Truths contained in the Volumes of Luisa, it has become a wonderful source of meditation and a “navette” which guides through and around the mysteries of the Third Fiat (the “rounds of Sanctification”). But before starting the “trip”, as Jesus says in Volume 17, we are called to fuse ourselves in His Will (like Jesus taught Luisa, part by part—first our intellect, memory and will, then our senses, our breathing, our heartbeat, our motion and all of our being) and enter the “Order of Grace”—that is, the immense, incalculable, supernatural field of Action of the Holy Spirit.
And so, we can travel through the mysteries…in the sphere of Grace, offering glory, love and adoration to God the Holy Spirit, for all and in the hearts of all…
Come, Holy Spirit, enlighten my mind!
Come, inflame my heart!
- Take your beads (the Blessed Virgin’s Rosary) and recite the “Apostles’ Creed.”
- After the Creed, very slowly and devoutly, the “Glory Be to the Father.”
- Then say the “Our Father.”
- Now, very fervently, say this ejaculation: “Father, send us the promised Paraclete, through Jesus Christ our Lord, Amen.”
- Now, on each bead, instead of the Hail Mary, say with a burning heart: “Come, Holy Spirit, fill the hearts of Your faithful and kindle in them the fire of Your love!”
- After the tenth bead, recite the following official prayer: “Send forth Your Spirit and they shall be created, and You shall renew the face of the earth.
“Oh God Who did instruct the hearts of the faithful by the light of the Holy Spirit, grant us by the same Spirit to be truly wise and evermore to rejoice in His consolations, through Christ our Lord. Amen.”
- Then recite the second decade and all the others in the same way as explained (beginning at 3): “Our Father”.
- After the seventh and last decade, recite the “Hail, Holy Queen”, in honor of the Blessed Virgin, our Heavenly Queen, who presided in the Cenacle on the Great Sunday of Pentecost.
A few short reflections may be made on ! seven glorious mysteries relating to seven wonderful operations of the Paraclete. These meditations should be made briefly, between every ten beads.
1st Mystery: Let us honor the Holy Spirit and adore Him Who is love substantial, proceeding from the Father and the Son, and uniting Them in an infinite and eternal charity.
In all the interior acts of the Holy Trinity (acts “ad intra”) as the Spirit proceeds continually and perpetually from the Father and the Son in perfect unity of Love and Will, let us ask Him to make us one with the Them as They are One
2nd Mystery: Let us honor the operation of the Holy Spirit and adore Him in the Immaculate Conception of Mary, sanctifying her, from the first moment with plenitude of grace.
We honor the Holy Spirit in the act of the Immaculate Conception of Our Celestial Mother, conceived within immense oceans of Sanctity, Beauty, Love, Wisdom, …and all of the Divine qualities, so that Her little seed might remain intact and immaculate. These oceans of Divine qualities in which, through the Spirit, Mary was conceived, are still in Her power—and much more… They were continuously expanded by Her acts in the Divine Will, and now She ardently desires to share them with us. And we pray to be inundated by them to be renewed and transformed in the Life of the Divine Will
3rd Mystery: Let us honor the operation of the Holy Spirit and adore Him in the Incarnation of the Spirit and adore Him in the Incarnation of the Word, the Son of God, by His Divine Nature, and the Son of the Virgin by the flesh.
Let us honor the operation of the Holy Spirit in the Mystery of the Incarnation of the Word, conceived not within seas of Grace and Divine qualities which emanate from the Spirit, but within the Source Itself of those seas—God. In Him we were conceived and through Him we pray to be reborn to New Life, here on earth—Life in the Divine Will
4th Mystery: Let us honor the operation of the Holy Spirit and adore Him giving birth to the Church on the glorious day of Pentecost in the Cenacle.
In the Mystery of the Pentecost, we ask Him to renew this prodigy today, through Mary, in each creature, that we may become true apostles of His Holy Will
5th Mystery: Let us honor the operation of the Holy Spirit and adore Him dwelling within the Church and assisting Her faithfully according to the Divine promise, even to the consummation of the world.
Let us honor the continuous action of the Spirit of guidance of the Church of Christ, from the first little seeds in the Upper Room through growth, persecutions, expansions, tribulations, …even through the great apostasy, in order to reach purification and the final triumph
6th Mystery: Let us honor the wonderful operation of the Holy Spirit creating within the Church that other Christ, the priest, and conferring the plenitude of the priesthood on the Bishops.
In the ministry of Priesthood and in all the Sacraments, we unite our will to His to redo, repair and offer each one of them in His Divine Will
7th Mystery: Let us honor the operation of the Holy Spirit and adore Him in the heroic virtue of the saints in the Church, that hidden and marvelous work of the “Adorable Sanctifier”.
We honor the Holy Spirit in all graces of sanctification—the prime act which the Holy Spirit brings to each soul for her sanctification (Vol 17): the Will of God—in all the saints, and in the Great Gift which He desires to bestow now: the Will of God as Life operating in us. And so we can open the doors of every heart, accept the gifts of the Spirit in each one, repair for all the rejections on the part of creatures, which cause His “unspeakable moans” (Vol 17). We ask for all that each one needs…for some conversion, for some repentance, for some mercy, for some consolation, for some healing, for some reconciliation,… and we implore Him to dispose us and each creature the Greatest Gift of the Divine Will.
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