Pentecost Wednesday

Gifts Of The Holy Ghost

Preparation. - "Grant Thy seven gifts to the faithful trusting in Thee." Thus the Church prays to the Holy Ghost. Let us consider, first, the wonderful effects of the gifts of the Holy Ghost, and secondly, how we may increase them in us. We shall then resolve to beseech the divine Paraclete to communicate Himself to us as He did to the first Christians.

I. The Effects Of The Gifts Of The Holy Ghost.

Some men are able without much trouble and in a short time to execute difficult enterprises, which the majority of mankind with all their efforts could not achieve in their lifetime. How can this be explained? The former possess natural gifts that are wanting to the latter; for instance, a happy memory, a sharp and clear intellect, a lively and well-regulated imagination, a firm will, a sure and exquisite taste. Thence proceed great orators, celebrated writers, famous artists, able statesmen.

In like manner, in the supernatural order the saints, enlightened by God, understand the highest mysteries, easily rise to the contemplation of the Deity, gain over themselves signal victories, and lead a life so far superior to human strength, that we are content with  admiring without imitating it. How do they become capable of doing such wonderful things? By means of the gifts of the Holy Ghost. Blessed Bro. Giles needed only to hear the word paradise, in order to fall into an ecstasy, so quick was he absorbed by its beauties. The martyrs, weak of themselves, became heroes through the power of Him who sanctified the apostles and the first Christians.

Were we, like the saints, enriched with the gifts of the divine Paraclete, we should, like them, be filled with the thought of God's grandeurs, of the inestimable value of His benefits, and we would, like them, experience an ardent desire to devote ourselves to the services of so good a Master. O how precious and worthy of our ambition are these gifts! We received then in baptism, and confirmation consolidated them in our heart. Whence comes it that we are so little enlightened in our meditations, so weak in spiritual combats, so averse to suffering, penance and self-denial? It is, without doubt, because we failed to increase in ourselves the heavenly gifts as much as is done by Christ's genuine disciples. This should urge us to pray for them with fervor, confidence and perseverance.

O my God, Spirit of holiness, do not permit me to be always rebellious to the inspirations of Thy grace, but deign to render me more submissive and dependent towards Thee, so that, with Thy help, I may know my evil inclinations together with their hideousness and malice, and may be strong enough to repress them, by overcoming my aversions, forgiving injuries and practicing solid virtue, after the example of the saints.

II. Means of Increasing The Gifts Of The Holy Ghost In Us.

Since the gifts of the Holy Ghost, in some manner, emanate from sanctifying grace and are proportionate to it, they will increase in our heart  with the divine friendship, with our love of God. They are, according to St. Francis de Sales, only properties of divine love. What is wisdom, if not the love which enables us to know and take delight in God? Understanding is the luminous flame which sheds light on the beauty of the truths of faith and the mysteries of religion. Knowledge is only love careful to rise to the Creator by means of creatures; and counsel is the ingenious charity which procures us the best means to be united to the Lord by doing His will in all things.

Is not fortitude the love, strong as death, which bursts every bond, overthrows every obstacle to unite us to the supreme Good? Piety is also a childlike love for the heavenly Father, and a fraternal affection for His children. The fear of the Lord is an affectionate care to shun the very shadow of offending the Beloved. Hence, the more we love the Lord, the greater the perfection will the gifts of the Holy Ghost acquire in our soul.

Wherefore, let us resolve to flee the least faults, to retrench from our heart every natural attachment, every too eager and lively desire. All these obstacles to divine love prevent the growth of the heavenly gifts in us. In like manner, dissipation of mind, love of ease, good cheer and pleasure, and the proud sensitivities that will bear nothing; for all these defects keep the Holy Ghost away from us. Nor does He put up with our attachment to our habits, notions, and ways of doing things, for all this often exposes us to resist His lights and attractions.

Most pure Virgin, worthy Spouse of the Spirit of grace, purify my heart and enkindle it with the fire of charity. I am resolved often to repeat with loving confidence: "Lord, grant to my soul and to the souls of all Christians, the gifts of wisdom, understanding, knowledge and counsel to help us to know Thy infinite loveliness. Impart to us the gifts of piety, fortitude and childlike fear to enable us faithfully to love and serve Thee without reserve until our last breath. Give to Thy faithful trusting in Thee Thy sacred sevenfold gift."

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Pentecost Monday

Sanctuaries Of The Holy Ghost

Preparation. - "Know you not," says St. Paul, "that you are temples of God, and that the Spirit of God dwelleth in you?" (1 Cor. 3. 16). We shall consider tomorrow, first, our great happiness in being the abode of the Holy Ghost, and secondly, the duties this privilege entails. The fruit of our meditation will be often to recall the presence of Him who finds in us His favorite dwelling, solely in order to benefit us and hear our prayers.

I. We Are The Temples Of The Holy Ghost.

What feeling of joy should fill our hearts when we reflect that within us lives and dwells the Spirit of sanctification, who renewed the face of the earth! That exalted privilege so frequently mentioned by Christ to His disciples as if it were the object of His coming upon earth, the complement of His preaching, the fruit of His death, resurrection and ascension into heaven.

"I will ask the Father," He says, "and He will give you another Paraclete, that He may abide with you for ever. The Spirit of truth ... will bring all things to your minds, whatsoever I shall have said to you" (John 14. 16, 17, 26). "If I go not, the Paraclete will not come to you" (John 16. 7). The ancient prophets foretold the coming of Christ; and here Christ becomes the prophet of the Holy Ghost, foretelling His dwelling in our souls.

With what gratitude and love should we not receive Him as our adorable Guest and pay Him our homages. He comes personally to build for Himself a mysterious sanctuary within us by means of the theological and moral virtues, which form, as it were, the shell of the edifice, and His seven gifts, which are its columns, adornments and completion. The acts of virtue the divine Paraclete enables us to perform, embellish our interior temple more and more, rendering it pleasing to the three divine Persons abiding together therein: "We will make our abode with him (John 14. 23). What is sweeter to think and more enrapturing to believe and meditate than the truth of one God in three Persons abiding in hearts possessed of such sanctifying grace? What is better calculated to induce us to flee sin and sanctify ourselves?

O my God, I will say to Thee with David: "Holiness becometh Thy house" (Ps. 92. 5). It is befitting that my soul, in which Thou abidest, should be free from every fault, from every human attachment, from every imperfection. Deign to adorn it with humility, meekness and resignation to Thy will. Scent it with chastity, innocence and docility, and close its entrance to every creature by means of recollection and mortification of the senses. But that Thou mayst forever secure the possession of this dwelling, support it with the columns of Thy seven gifts, which render immovable in me the theological and cardinal virtues, that is, faith, hope and charity, prudence, justice, fortitude and temperance. "Send forth Thy Spirit, and they shall be created."

II. The Duties Flowing From The Dwelling Of The Holy Ghost In Us.

First, a profound respect for and a continual confidence in the Spirit of sanctification, who not only comes Himself to dwell in us, but also brings along with Him the Father and the Son, from whom He is inseparable. Should we not then be constantly overwhelmed with the conviction of our baseness and nothingness, and with the thought of being under the eyes of the Blessed Trinity, which sees all our thoughts, intentions and desires, and before which the powers of heaven tremble, as the Church expresses it? But, at the same time, what should not our confidence be? the Holy Ghost abides in us to enlighten, strengthen and console us, and to hear our prayers. We would greatly displease Him, if we did not hope everything from His mercy, just as a child has every confidence in his most loving father.

Secondly, as the Lord's temple is principally destined for prayer and sacrifice, we should also in our interior sanctuary make acts of gratitude, love and submission to the Father and the Son, and especially to the Holy Ghost, to whom belongs the work of our sanctification. Let us, then, say to Him with David: "I will sing praise to Thee in the sight of the angels; I will worship, ... and will give glory to Thy holy name" (Ps. 137. 1, 2); "Let my prayer be directed as incense in Thy sight" (Ps. 140. 2).

To prayer let us add self-denial, or the sacrifice, first, of every feeling of pride, vanity, self-love, by means of humility; secondly, of every motion of anger, bitterness, impatience, resentment, by means of self-denial; and thirdly, of all sensuality, effeminacy, of all attachment to creatures and self-satisfaction, by the practice of mortification, and an entire fidelity to grace. These acts frequently repeated will be as the sweet-scented perpetual sacrifice, which should honor in us the Deity, like the perpetual sacrifice in the temple of Jerusalem.

O my God, fill me with the spirit of prayer, which will obtain for me a profound respect for Thy infinite Majesty ever present in my soul. Grant me a childlike fear of displeasing Thee and an unwavering confidence in Thy divine mercy. I am resolved to conquer myself, to overcome human respect and to profit by the occasions of suffering, in order to make progress in Thy love. Through the Blessed Virgin Mary's intercession, enable me to live closely united to Thee in my inmost being, wherein Thou hast established Thy abode. "And we will abide with him."

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Vigil of Pentecost

Mary And The Holy Ghost

Preparation. - The intercession of Mary is one of the most efficacious means to dispose us for the feast of Pentecost. We shall see to how great a degree the Immaculate Virgin was filled with the Holy Ghost, first, for her own self, and secondly, for us, and then we shall beseech her to help us to be animated with sentiments of humility and confidence, as she was on the day of Pentecost when she received so perfect a fulness of the Spirit of love. "The Holy Ghost shall come upon thee" (Luke 1. 35).

I. Mary Was Filled With The Holy Ghost.

Already at her Immaculate Conception the Blessed Virgin had received a fulness of the Spirit of God, far superior to that which sanctified all the angels and saints combined; when He came upon her at the moment when the Eternal Word became incarnate in her through His operation, this plenitude surpassed all our conceptions. The spotless Virgin became, in fact, the Mother of God, a dignity more sublime than any created greatness, and requiring an unspeakable perfection, worthy, in some manner, of the uncreated Being. Mary, at the same time, received the noble and difficult mission to contribute to the Redemption of fallen man; this secured for her the light, gifts and privileges due to so important a vocation. Hence St. Bernardine of Siena says that God alone can conceive the capital of graces invested, so to speak, in Mary on the fortunate day of the Incarnation.

Nevertheless, Mary's incomprehensible holiness went on increasing at every moment of her earthly pilgrimage, and particularly at the epochs of the principal mysteries of Christ's life and death. What virtues did shoe not practice during her Son's Passion? How great her courage on the way to Calvary! How grand her fortitude and constancy at the foot of the cross! These more than heroic acts drew upon her the most precious favors until the moment when the Holy Ghost, descending upon the apostles, concentrated Himself more especially in the soul of their amiable Queen.

Do we wish, after her example, to prepare in our heart a pleasing dwelling to the divine Paraclete? Let us then strive to unite innocence to penance, the fear of God to confidence in Him, humility to greatness of soul, delicacy of conscience to generosity of sacrifice. Let us endeavor, with Mary, to ascend to God through the different degrees of recollection, purity of heart and mental prayer, degrees which will enable us to die wholly to ourselves in union with Jesus crucified.

O Spirit of grace and truth, Thou delightest to dwell in hearts wholly purified from the old leaven of the passions; deign to impart to me the courage to combat self-esteem, the desire of praise, love of ease and comfort and sensuality, so that Thou mayst reign in me, Thou who didst reign so perfectly in the most pure soul of the august Mary, the Mother of Jesus and mine forever.

II. Mary, Channel Of The Graces Of The Holy Ghost.

When Mary was raised by the Spirit of love to the fulness of sanctity in becoming the Mother of God and the Mother of men, she received, at the same time, the means of feeding her spiritual children and enabling  them to resemble Jesus Christ. She manifested this privilege, when her salutation imparted the prophetic spirit to Elizabeth, and suddenly sanctified the soul of John the Baptist. Every where and in every circumstance we behold her intervention, when there is question of dispensing to souls the benefits of the Redemption.

On the day of Pentecost, says the saintly Father Olier, the Holy Ghost descended first on our Blessed Mother, and then spread over the apostles under the form of fiery tongues. Was not the apostolic ministry, indeed, which was destined to impart grace, to receive its final completion through the channel of her who is its dispensatrix? Nevertheless, the apostles undoubtedly owed to the prayers of their lovely Sovereign, as much as to their own dispositions, the plenitude of wisdom and holiness which they received on that great day.

To her we also are indebted for the abundant helps the divine Paraclete prepares for us. "All gifts, virtues and graces," says St. Bernardine of Siena, "are dispensed through the hands of Mary to whom she wishes, when she wishes, and as she wishes." She is more eager to lavish her favors upon us, than we can be desirous of receiving them. Moreover, according to St. Ildephonsus , as fire penetrates and wholly heats iron, so also did the sanctifying Spirit take possession of Mary's soul. Hence she has only to stoop towards us to fill us with the same Spirit.

Let us examine whether there are not certain obstacles in us that render us unworthy of her maternal benevolence. Are we not conceited because of our pretended merits, and instead of humbling ourselves at mental prayer, do we not cherish a high opinion of ourselves? Are we not then often distracted, cold, indifferent and without any desire of uniting ourselves with God?

My most amiable Lady, how little love and confidence accompany the prayers I venture to address to thee! Deign to be mindful of thy mercies, and as sick-nurses are destined to care for the sick, mayst thou, the queenly nurse of mankind, condescend to dress and heal the wounds of my soul and restore it to perfect health. Wherefore, draw to me the Spirit of consolation, who is the efficacious remedy of every ill and every wound. Help me to repeat frequently today with the holy Church this invocation: "Holy Ghost, deign to irrigate what is parched in me, and heal what is sore."

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Friday Before Pentecost

Dispositions For Pentecost.

Preparation. - Since the Holy Ghost is the Sanctifier of souls, let us ardently desire His coming. Wherefore we shall consider, first, how He draws and unites us to Himself, and secondly, in which hearts He delights to dwell, and we shall then adopt the custom of frequently repeating these days: "Come, Spirit Creator, and visit the minds of Thy servants."

I. How The Holy Ghost Draws Us To Himself.

Before the Redeemer's coming, men, having strayed away from God, refused to obey Him. Far from seeking Him, they shunned Him and turned to creatures. The Lord then, instead of inflicting punishments, resolved to win our hearts by means of love, saying: "I will draw them with the bands of love" (Osee 11. 4). And, indeed, these bands of love, that is the prodigies of the Incarnation, the Redemption, the Church, the Blessed Eucharist, the descent of the Holy Ghost upon the apostles, converted the world and brought men's souls back to God.

And what better means could He have chosen? Is not charity, as St. Paul says, "the bond of perfection"? (Col. 3. 14). It disengages us from the earth and from ourselves, and enables us to make progress in every virtue, and reach the closest union with the supreme Good. Who then would refuse to bear the sweet fetters of love, which produces such effects in us? As we know, the bonds of the world are chains of death, but those of the Holy Ghost are chains of life and salvation (Eccli. 6. 31). As the divine Paraclete unites through love the Father and the Eternal Word, so also He unites our hearts to God with the bonds of divine charity, which imparts to us a new life, superior to that of all the beings God could create, for it enables us to participate in the nature of the supreme and uncreated Being. O how beautiful the life which renders us sharers in the Lord's power, wisdom and holiness! then God is in us, and we are in Him. He supports and directs us and makes us live by His Spirit.

O my God, essential Charity, grant that my union with Thee be the continual object of all my thoughts, projects and aspirations. Hitherto, instead of seeking Thee alone, I have had no other object in view than the interests and gratification of my self-love. Even yet daily do I worry , complain and grieve, when some duty is disagreeable to me, or requires some sacrifice of me. Does not this prove, O my god, that I love myself more than Thee, that I prefer my own satisfaction to Thy infinitely amiable will? Through the merits of Jesus and Mary, impart to me, O Holy Ghost, Thy most precious gifts which will lift up my soul above herself, and enkindle in her the desire of immolating herself for Thee. Give me those bright lights with which Thou enlightenest Thy saints, so that, knowing Thy infinite perfections and boundless benefits, I may unreservedly cling to Thee until my last breath.

II. In Which Hearts The Holy Ghost Delights To Dwell.

The state of grace is an indispensible condition for receiving the Holy Ghost, for our Saviour says, "If you love Me, keep My commandments, and I will ask the Father, and He will give you another Paraclete" (John 14. 15, 16). The Holy Ghost enters the soul that desires Him and attracts Him by her pious affections, even if she possessed but one degree of sanctifying grace.

He lavishes His gifts on those who seek Him in retreat. Why does Scripture praise the soul that, like a turtle-dove, keeps herself concealed from the world? (Cant. 1. 9). Because solitude and the recollection enjoyed therein render us more attentive to the voice of the Spirit of God, to His interior attractions and aspirations. He, in fact, formed the prophets in the desert, and made of John the Baptist a burning and shining light. Was it not in the solitude of the Supper-room that the apostles were changed into new men? For the saints, retreat was always a heaven here below; they knew, indeed, by experience, the choice graces and sweet consolations that God imparts therein to those who love Him.

From them He specially requires a submissive and docile heart. "If you love Me," says our Saviour, "keep My commandments, and I will ask the Father, and He will give you another Paraclete, that He may abide with you forever." Just as if He said: "You shall have the Holy Ghost in you inasmuch as you love Me, keep My commandments, submit to My will, are docile to My graces and carefully abstain from grieving Him by resisting His inspirations." "God," says St. Peter, "giveth the Holy Ghost to all that obey Him" (Acts 5. 32).

O Holy Ghost, I will always keep my soul prepared to receive Thee. Wherefore, I will strive to adorn it with the flowers that please Thee and are cultivated in solitude, silence and prayer. I will fill it with faith, purity, and devotion, and will banish therefrom whatever may be displeasing to Thy divine eyes, and especially the defect which is most hurtful to me, and which I have to confess most frequently. Finally, with the help of Thy Grace, I am resolved, from now till next Sunday, first, carefully to heed the voice of Thy reproaches and inspirations, and sceondly, to make generously, not withstanding my repugnance, all the sacrifices Thou mayst require of me. I place these resolutions under the protection fo the Blessed Virgin Mary, Thy ever faithful Spouse.

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Thursday Before Pentecost

Dispositions For Pentecost

Preparation. - The feast of Pentecost being of great importance for our soul, we should be urged to celebrate it with fervor by considering, first, the graces the Holy Ghost wishes to grant us, and secondly, the means we should use to obtain them, and then we shall resolve often to address the divine Paraclete in the words of the Chruch: "Come, thou Father of the poor; come, Thou giver of gifts; come, Thou Light of hearts."

I. The Graces The Holy Ghost Will Bring To Us.

"When the Paraclete cometh," said our Saviour to His apostles, "whom I will send you from the Father, the Spirit of truth, who proceedeth from the Father, He shall give testimony of Me" (John 15. 26). Thus did Jesus promise them the Holy Ghost to induce them to prepare for His coming. He calls Him the Spirit of truth proceeding from the Father, who will, consequently, make Him known, and will give testimony of the Son , that is, He will enable us to understand His grandeur and the excellence of His teaching. In this knowledge, says our Lord, eternal life consists: "This is eternal life, that they may know Thee, the only true God, and Jesus Christ, whom Thou hast sent" (John 17. 3).

Not content in teaching in general what is necessary for salvation, the Spirit of truth will suggest to each one of us what specially concerns him. Hence He will enlighten us as to our nothingness, point out to us our evil inclination, and all that needs to be corrected and reformed in us. He will enlarge the horizon of our soul, and enable us to see more clearly the infinite malice, so to speak, of sin, and the boundless perfections of Him whom we ought to love with our whole heart. He will help us to penetrate more deeply into the mysteries of the Crib, the Cross and the Tabernacle, to appreciate better the benefits of faith, grace and the sacraments, and to testify our gratitude to the Saviour for them.  He will strengthen our hope in the divine promises made to prayer, to our good will, to our repentance and to our good works to secure our salvation.

In fine, He will disclose to us new ways to be explored, fresh progress to be made in the difficult practice of humility, self-denial and sacrifice; of recollection, watchfulness, and mental prayer; in the perfection of meekness, devotedness, zeal, and of all that charity inspires to souls eager for their sanctification. To facilitate our fidelity to His guidance, the Holy Ghost will impart to us His sweet unction, which is calculated to render our will more tractable and docile, and also the victorious fortitude shown by the apostles and the early Christians in defying not only human respect, but even torments and death for the glory of Jesus!

O my God, Spirit of holiness, show me my deep misery and enable me to desire Thy presence within me with the same ardor as the disciples assembled in the Supper-room. And thou, O Mary , beseech the divine Paraclete to perfect my understanding and my will; my understanding with the gifts of wisdom, understanding, knowledge, and counsel, and my will with the gifts of piety, fortitude and fear of God.

II. Means Of Preparing Ourselves For The Coming Of The Holy Ghost.

"It is expedient for you that I go," said our Lord to His disciples, "for if I go not, the Paraclete will not come to you" (John 16. 7). "By these words," says St. Bernard, "Jesus teaches us not to mingle vanity with truth, fleeting goods with those that are eternal, the material with the spiritual; the mean with the sublime, so as to wish to enjoy both the earthly and the heavenly." In other words, our Saviour recommends to us detachment as a necessary disposition to the reception of the Holy Ghost. What, in fact, did He ask of His disciples, unless that they should not love Him with a natural love? Thus He taught us to disengage ourselves from everything, even from the sensible relish of piety, so that we may possess the Holy Ghost Himself, His gifts, His graces and His love in preference to His consolations.

Moreover, let us, like the apostles, enter into a deep solitude and a serious recollection. "Stay you in the city," said Jesus to them, "till you be endued with power from on high" (Luke 24.49). "Then they returned to Jerusalem, ... went up into the upper room, ... persevering with one mind in prayer, ... with Mary, the Mother of Jesus" (Acts 1. 12-14). Let us follow their example by employing the days preceding Pentecost in the practice of watchfulness and the interior life. Let us often repeat with the Church:

Come, Holy Ghost, Father of the poor, come, Giver of gifts and light of hearts. O best of consolers, sweet Guest of the soul, sweet refreshment against the heat of our passions. Be our rest in labor, our peace in agitation, our consolation in tears, Most Blessed Light, fill the inmost hearts of Thy faithful servants, for without Thee, without Thy grace man is nought and wickedness.

Wash what is defiled in us, irrigate what is parched, heal what is wounded. Bend what is stiff and haughty , warm up what is frigid, and straighten what is crooked. Impart to all the faithful trusting in Thee, the sacred sevenfold gift, the merit of virtue, the outcome of salvation and endless bliss. O Mary, Spouse of the God of love, help me to prepare well for the great feast of Pentecost.

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Wednesday Before Pentecost

The Gift Of Wisdom

Preparation. - "Lord of mercy," said Solomon, "give me wisdom, that sitteth by Thy throne" (Wis. 9. 4). The gift of wisdom inspires us, first, with a profound disgust for things perishable, and secondly, with a most pure relish for eternal treasures. Is not our progress hindered by some attachment? Let us, from this day forth, renounce it, so that we may secure the effect of our prayers, when we say to Thee with Solomon: "Give me wisdom that sitteth by Thy throne."

I. The Gift Of Wisdom Fills Us With Disgust For Transitory Goods.

After the fall man lost all relish for virtue, and the yoke of the Lord appears to us sad and heavy. But, says St. Bernard, the gift of wisdom stifles in us all carnal instincts, purifies our understanding and heals the taste of our diseased heart. It inspires us with disgust for all perishable goods, contrary to the pretended wisdom of the world, which eagerly seeks the riches, pleasures and honors of this life, "for," says St. Paul, "the wisdom of this world is foolishness with God" (1 Cor. 3. 19).

Such were also the sentiments of the saints. They had learnt from holy Job (28. 13), that "wisdom is not found in the land of them that live in delights," and that "it does not dwell in a body subject to sins" (Wis. 1. 4). The reason St. Paul gives for this is that the flesh and the spirit war with each other, and "the sensual man perceiveth not these things which are of the Spirit of God" (1 Cor. 2. 14). Whence it follows that we cannot follow both God and our senses, or unite a perfect life with an effeminate and sensual life, and that "the wisdom from above, first indeed is chaste" (James 3. 17). The gift of wisdom, moreover, keeps us aloof from every thing that leads to pride, presumption, vain-glory, envy, harshness and aversion to our neighbor, for the wisdom that is from God is also "peaceable, modest, consenting to the good, full of mercy and good fruits" (James 3. 17).

Are these our dispositions? Do we cause self-esteem, self-attachment, love of ease and comfort and pleasure to die in us? Do we abhor praise, popularity, ambition, as contrary to the humility prescribed by the Gospel? Let us henceforth take a dislike for the spirit of the world, which is a spirit of pride, covetousness and sensuality. As our Lord counseled St. Francis of Assisi, let us look upon as bitter what is sweet and as sweet what is bitter to nature.

O my God, Spirit of love, detach me from all sensual gratifications, from transitory  enjoyments, the pleasures of life and from all that flatters self-love. Enable me to say with St. Paul, that as to all earthly goods "I count then but as dung, that I may gain Christ" (Phil. 3. 8).

II. The Gift Of Wisdom Causes Us To Relish The Goods Of Eternity.

As the gift of understanding, according to St. Thomas, helps us to penetrate the mysteries of faith, that of knowledge to judge of things created, so does the gift of wisdom enable us to judge truly of divine things, and to find in them a sweet taste surpassing every other sweetness. The soul, adorned with this precious gift, enjoys so great a pleasure in loving God and His divine Son, that she can say with St. Bernard: "I confess that a book has no attraction for me, if it does not contain the name of Jesus, nor can a conversation afford me any pleasure unless this holy name is mentioned. This name is honey in my mouth, a melody to my ears, and a joyous hymn to my heart." St. Augustine and many other holy penitents, far from regretting worldly enjoyments, found greater pleasure in weeping over their sins than worldlings ever experienced in sensual gratifications.

The gift of wisdom, in fact, imparts so great sweetness to divine love, as to render the practice of virtues pleasant and agreeable, so that as, the Imitation says, "he who loves, runs, flies and is delighted; he is free, and nothing hinders him; he spares no labor, and finds nothing to difficult; hence he executes many things successfully, whildst the carnal man is disheartened and easily desponds." Those who possess the gift of wisdom in this degreee, rejoice even, with St. Paul, in the midst of tribulations.

Why do the exercises  of piety and the service of God seem wearisome to us? Because we lack the perfection of this gift which sweetens all bitterness. We find it so difficult to conquer ourselves, to bear our neighbor's defects, to sacrifice our views and submit to others, because we are deprived of that heavenly relish enjoyed by docile hearts.

O my God, spirit of consolation, deign to come to me with the fulness of Thy gifts, and to impart to me the delicious knowledge of things divine considered in Thee, the supreme Good. Thou hast said that he who wants wisdom should pray for it (James 1. 5). Do not, then reject my humble supplications; and through the intercession of the most pure Virgin, the seat of the Incarnate Wisdom, impart to me a spiritual relish for what mortifies my senses, opposes my perverse inclinations, and leads me to the most intimate union with Thy infinite goodness. "Give me wisdom that sitteth at Thy throne, that it may be with me and work with me."

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Tuesday Before Pentecost

The Gift Of Understanding

Preparation. - This gift, according to St. Thomas, is a habit or quality coming from the Holy Ghost to enable us to grasp the supernatural truths. Let us consider, first, the bright lights it imparts to us, and secondly, by what means we may deserve them. Let us ask of God the grace to perform all our actions by the light of a lively faith and in a spirit of prayer, so that we may increase the gift of understanding we received in baptism. "Give me understanding, and I will search Thy law" (Ps. 118. 34).

I. The Lights Of The Gift Of Understanding.

We belong to the Church as well as the saints; we have the same belief; and the doctrines of the Church make but little impression on us, whilst they deeply charmed those true disciples of Jesus. How should we explain this? As we cannot contemplate the grand decorations of a splendid palace, except according to the amount of light we have, so also we can perceive the truths imparted to us by grace and a Christian education, only according to the brightness of the gift of understanding enlightening us. The saints received it in a higher degree than we; hence its wonderful effects in their souls and in their works.

St. Antony, the abbot, after spending the whole night in mental prayer, would complain that the rising sun came so soon to interrupt him in that pious exercise. Being more enlightened than we, he understood better than we the sublimity of our mysteries and the value of contemplation. "I know a man," said Blessed Giles of Assisi, "who, when reciting the psalms, receives a hundred interpretations of each verse." This man was no other than Bl. Giles himself, that illiterate Franciscan friar, who grasped more thoroughly than theologians the supernatural truths of Holy Writ.

The Holy Ghost not only enlightens faithful souls in the speculative mysteries, but also reveals to them what will most contribute to their sanctification. In her last moments St. Mary Magdalen de Pazzi exclaimed: "I die without having been able to understand how anyone could ever commit a mortal sin." And, indeed, if, like her, we knew God's greatness, His infinite perfections, the riches of His grace, the importance of salvation, could we ever consent to the slightest fault? St. Teresa considered herself absolutely safe from all vain-glory, so clearly did she perceive its nothingness and deceit. If we wish to be filled, like these saints, with unlimited horror of the least faults, and to be acquainted with the treasures hidden in humility , a life of obscurity and the bearing of the wounds of our self-love, let us earnestly ask of God the gift of understanding, so that it may enable our faith to be like that of the saints.

O Lord, what a darkness exists in my mind, and prevents me from realizing the nothingness and vanity of the world and its goods! My reason is conceited and filled with worldly prejudices and maxims, and I am far from considering the all-importance of eternal bliss, and allowing myself to be governed entirely by the truths of our holy religion. Deign, O holy Spirit, to show me clearly, first, Thy grandeurs, Thy infinite perfections, Thy indefeasible rights and countless benefits; and secondly, my obligations towards Thee, flowing from Thy divine attributes and the sublime mysteries taught me by the Church, Thy Spouse. "Give us understanding, and I will search Thy law and keep it with my whole heart" (Ps. 118. 34).

II. Means Of Obtaining, Like The Saints, The Gift Of Understanding.

We shall dispose ourselves to receive this precious gift, first, by means of a practical faith. "Believe," says St. Augustine, "and you will deserve to understand." "If you will not believe," says Isaias (7. 9), "you shall not continue," you shall not be enlightened from above. Our act of submitting to God in exercising and practicing our faith deserves for us more vivid lights to enable us to see, as in full noon-day, the most hidden mysteries.

But our faith is nourished and strengthened especially in our communions with the Lord. The Angelic Doctor declared that he had obtained the knowledge of the revealed truths less by study than by the light he received at mental prayer. The same was the case with St. Bonaventure. How many illiterate saints acquired in meditation a deeper knowledge of the most sublime mysteries than the most learned theologians by long and constant study. If we wish to obtain the gift of understanding, let us endeavor always to act through supernatural principles, and often beseech the Lord to impart to us His divine lights.

To the spirit of faith and prayer let us join purity of heart. The sun's rays act more powerfully through a clear crystal and a clear sky than through a soiled glass and a cloudy sky. In like manner, the Holy Ghost more easily influences the hearts that are wholly purified. Hence our divine Saviour says: "Blessed are the clean of heart, for they shall see God" (Mat. 5. 8), and the mysteries in Him.

Do we carefully shun even imperfections, remove from our soul the thought of and affection for creatures, and live by the remembrance of the Lord, as if we were alone with Him on earth? Do we devote all our leisure moments to prayer, to reflecting on the truths of salvation , in order to conform therewith our whole conduct? Do we obey grace when it requires from us some sacrifice? Perhaps we fear lest self-denial should rob us of our rest and tranquility; let us undeceive ourselves, for the more unreservedly we seek God, the more will He impart to us His lights and consolations.

O my God, through the merits of Jesus and Mary, inspire me with the resolutions, first, to act in all things through motives of a lively faith; secondly, to keep myself vividly in Thy presence and to pray to Thee unceasingly; and thirdly, not to attach myself to any thing here below, but to strive constantly to esteem and seek Thy infinite beauty which enraptures the angels and the saints.

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Monday Before Pentecost

The Gift of Knowledge

Preparation. - The prophet says of our Lord: "The Spirit of knowledge shall rest upon him" (Is. 11. 2). We shall meditate on what the gift of knowledge teaches us, first, concerning creatures, and secondly, concerning ourselves, and we shall in future endeavor to behold the Creator in all created objects and remain very humble in His presence. This practice is an effect of the knowledge that distinguishes the saints. "The Spirit of knowledge shall rest upon him."

I. The Gift Of Knowledge In Relation To Creatures.

This gift shows us not only what creatures are in themselves, but also and especially what they are in relation to God. It, therefore, teaches us to make use of them without attachment, but only as a means to bring us nearer to the sovereign Good. Creatures resemble the keys of an organ; if they are ill-played, they give out discordant sounds; that is, they cause us to offend their Creator. If, on the contrary, we make us of them as the saints do, they produce a harmony elevating our thoughts and desires. "All nature," says St. Laurence Justinian, "forms a marvelous concert, a sweet harmony for the glory of its Creator." Happy the souls that hear it and are delighted with it.

The saints, the most ignorant according to the world, understood better than the worldly wise the divine secret of the creation. The abbot St. Antony, although illiterate,  read in the universe, as in a great book,  the perfections of the Creator. Had we such a science, we would say with David: "How great are Thy works, O Lord? Thou hast made all things in wisdom: the earth is filled with Thy riches; so is this great sea, which stretcheth wide its arms...O Lord my God, Thou are exceedingly great" (Ps. 103. 24, 1).

Are we accustomed to consider material and sensible things with the eyes of faith and of a supernatural science? Alas, perhaps before the painting of a great master, we think of the artist, and in presence of creatures we forget the Creator! And nevertheless, all the works of God are benefits of His goodness, claiming our gratitude. The sun that gives us His light, the air we breathe, the food that supports us, the clothing that covers us, all proclaim the Lord's power, wisdom and charity towards us. Why are we insensible to this touching language? Instead of making use of the exterior world to raise us to God, are we not of the number of those who abuse it in order to offend Him? What a deplorable ingratitude!

Sanctifying Spirit, deign to enlighten me and to show me the Creator in his creatures. May every aspect of nature be to me as a mirror reflecting Thy adorable perfections. Grant that in the use of created things I may be mortified and grateful; mortified, that is careful to sacrifice to Thee all sensual gratifications; grateful, or faithful in thanking Thee for Thy benefits and in referring all to Thy glory.

II. The Gift Of Knowledge In Relation To Ourselves.

Without this gift all natural knowledge, or learning, usually serves to inspire pride, for, says St. Paul, "Knowledge puffeth up" (1 Cor. 8. 1). The evil spirits are more learned than we, and are not the less cursed of God. How many haughty philosophers have lived and died in unbelief! Supernatural knowledge, preserves us from that frightful misfortune by imparting self-knowledge to us. However great the genius of the saints, they never lost sight of their nothingness, and referred to God all the glory of their talents, eloquence and virtues. Who taught them thus to humble themselves? The Holy Ghost Himself by means of the infused gift of knowledge.

"Humility," says St. Laurence Justinian, "enlightens the soul in all she sees, by showing her all her wretchedness, and persuading her of it. It imparts to her the true science, which consists in the conviction that God alone is every thing and we are nothing." Humility is therefore the knowledge of ourselves in relation to God. As a stone could not be rational without being endowed with reason, so also our soul cannot produce an act of faith or any supernatural knowledge without the light of the Holy Ghost. Once convinced of this truth, can we yet have any self-esteem, or glory in our success? Should we not rather lead a hidden and retired life, as preferable for humility, perfection and salvation?

The gift of knowledge enables us to look upon all events as directed by an infinitely wise Providence seeking only our welfare; it thus aids us to embrace without complaint whatever wounds our pride, our self-love, our natural haughtiness. Are these our dispositions? Are we more eager to be forgotten than to be popular? And when we happen to be humbled, do we bear it patiently? By these signs we can ascertain how far the gift of knowledge enlightens our soul and subjects us to God's guidance.

O Mary, Spouse of the Holy Ghost, teach me to humble myself under the look of the sovereign Majesty filling the universe. Enable me to live constantly faithful in His presence, to thank Him for His benefits, and to pray to Him without intermission for the helps necessary for my spiritual progress. I am resolved, first, to make use of creatures as so many steps to rise heavenward, and secondly, to receive from God, with calm and resignation, every kind of hardship and trial, as directed by His paternal Providence seeking only my happiness, or my sanctification.

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Sunday After the Ascension

The Gift of Counsel

Preparation. - Of the gifts that perfect our understanding we shall begin with the gift of counsel and consider, in the first place, its necessity and usefulness, and secondly, the means of increasing it in our soul. Let us strive by means of these considerations to renew within us the spirit of docility, which will cause us to pray, reflect, consult, in our doubts and faithfully follow the guidance of the grace. "My son, do thou nothing without counsel" (Eccli. 32. 24).

I. Necessity And Usefulness Of The Gift Of Counsel.

Prudence is a virtue of practical reason, which indicates what we should do or omit, in order to act according to God. This virtue is assisted and perfected by the gift of counsel, which renders us docile to the direction of the Holy Ghost, particularly in difficult matters.

Without this gift what can we become, unless hasty in judging, heedless in our words, inconsiderate in our proceedings, rash in danger? Without it we are wanting in precaution and watchfulness in our conduct; we are, at one time, too eager in our actions, at another, very neglectful, and therefore we become inconstant, following our momentary taste, whim or impulse, rather than the light of the Holy Ghost.

With this gift, on the contrary, we are able to flee danger, to avoid sin, to employ the best means of sanctification (Prov. 2. 11, 12). Then our deeds and words are not the outcome of feeling or passion, but are always calm, circumspect and sufficiently deliberate. Witness St. Vincent de Paul, who, when consulted, would give his answer only after long prayer and reflection. In fact, the saints rely more on the light of grace than on the natural resources of our weak reason.

Let us always act thus when we have to resolve upon any matter. Thereby we shall do every thing calmly, without inordinate haste, and carefully fulfill our duties, without worry, without feverish excitement to get through in a hurry. Why do our occupations not afford us time for prayer? Is it not because of our lack of order and foresight in what we do? If we were recollected and submissive to the guidance of the Holy Ghost, how many apparent impossibilities would vanish in the performance of our duties!

O my God, give me the grace to avoid all the defects opposed to the gift of counsel, that is, excessive slowness and excessive activity, the multiplicity of thoughts and desires, preoccupation and anxiety, in a word, whatever prevents in me the calm and serenity so necessary for deliberation. Deign to enlighten me in my ways, so that I may in all things accomplish Thy holy will.

II. Means Of Increasing In Us The Gift Of Counsel.

We all received this gift in baptism. To increase and perfect it in us, let us not merely ask it of God, but also fulfill certain conditions favorable to its exercise. The first is to renounce the inclinations hindering the calm of our soul and the maturity of our judgement. The saints were always masters of themselves. St. Francis de Sales had made this agreement with himself: "When my heart is disturbed, my lips shall not utter a word." He thought, not without reason, that when we are under the influence of anger, impatience of any violent emotion, we are unfit to speak wisely or to impart good advice. We must first become calm, or withdraw ourselves from the influence of passion. Because passion is a cloud that prevents us from seeing the truth, whilst interior peace disposes us to reflect and pray, in order to act in accordance with reason and faith.

Another condition to be enlightened in difficult cases is to consult those who are animated with the Spirit of God. "My son," says the Holy Ghost, "do nothing without counsel, and thou shalt not repent when thou hast done" (Eccli. 32. 24). In fact, do we not thereby practice humility and docility? And what better means to draw down on us the light of grace! When we cannot have recourse to a prudent adviser, let us implore the help of heaven. Let us, for instance, make a visit to the Blessed Sacrament to seek light from Him that "enlighteneth every man coming into the world." In this way we shall imitate the conduct of the saints.

Do we not perhaps do the contrary by being presumptuous in our judgments, by being obstinate in our decisions, so far as to be unwilling to refer the matter to others? Are we not indiscreet, too quick in speaking and answering, and incapable of keeping a secret? How many undertakings have failed in consequence of our rash speech, so opposed to the Spirit of God! Numberless are the faults committed through lack of prudence and counsel.

O my God, Spirit of truth, preserve me from the false prudence of the world and the flesh, which considers merely transitory goods. Enable me above all to seek all the treasures of grace and the accomplishment of Thy holy will. Through the intercession of Our Lady of Good Counsel, deign to enlighten and instruct me concerning my obligations, and to direct, lead and govern me in the paths leading to Thee. I am resolved, first, to mistrust myself, to pray and to act calmly; and secondly, to consult in matters of importance, so that I may never have cause to regret the course I take. "Do nothing without counsel, and thou shalt not repent when thou hast done."

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Saturday After the Ascension

Gifts of the Holy Ghost

Preparation. - Among the graces we should ask of the Holy Ghost, His gifts are foremost. We shall consider the nature and effects, first, of the gifts that perfect our understanding, and secondly, of those that perfect our will, and then we shall ask them of the divine Paraclete with ardent supplications, as did the Blessed Virgin and the apostles, and as the Church herself does in her liturgy: "Deign to bestow Thy sevenfold gift on the faithful trusting in Thee.”

I. The Gifts That Perfect Our Understanding.

These gifts may be viewed as the light with which the Holy Ghost enlightens us, and which is diversified according to the effects He wishes to produce in us. Thus wisdom is an experimental knowledge of God, which enables us to taste and to judge accordingly of all created things. Understanding causes us to behold as if in full daylight the truths of faith. Knowledge makes known to us in general the means of sanctifying ourselves, and counsel enables us to apply them to our conduct in particular cases.

The Holy Ghost pours these lights or gifts into our soul together with sanctifying grace, but in different degrees. If we posses them in an eminent degree, as the Saints did, we are inundated with so much light, that it becomes impossible for us to attach ourselves to the earth, and to keep from seeking heavenly goods. “Then shalt thou see and abound,” says the prophet, “and thy heart shall wonder and be enlarged” (Isaiah 60. 5). Such was the condition of the apostles on the day of Pentecost; they were looked upon as men inebriated or delirious, so fervently and enthusiastically did they speak.

Is our faith as lively as theirs? Do we look with contempt on that which is transitory, in order to esteem solely the goods of eternity? Can we say with St. Bernard and other saints that our tongue does not suffice for our heart, so great are the lights we receive on revealed truths? How far are we from these great models, we who cannot meditate for even a quarter of an hour without being several times distracted!

Let us beseech the Holy Ghost to take possession of our understanding by shedding thereon the streams of light we call wisdom, understanding, knowledge and counsel. Then shall the life of faith be strengthened in our soul against worldly prejudices and maxims and the vain pretexts of human respect. Then we shall realize how false are all transitory goods, how vain earthly enjoyments, and how frivolous is self-love with its pretensions and sensitiveness. The mystery of the cross shall then be no longer a folly or a scandal; and our thoughts shall be great, our views exalted, our sentiments noble; we shall be charmed with the beauties of religion, the riches of grace and the rewards of glory, and our heart shall super abound in love, happiness and hope. “Thy heart shall wonder and be enlarged.”

O my God, grant that it may be so, through the merits of Jesus and Mary’s intercession, and make me faithful in corresponding until death with the visits and lights of the Holy Ghost.

II. The Gifts That Perfect Our Will.

These gifts are nothing else than a supernatural strength imparted to our soul by the Holy Ghost, which is applied to different objects. Thus piety is the firm and sincere affection, which prompts us to render to God the love and worship due to Him, either in Himself or in His images. Fear of God is a sincere respect for the divine Majesty and a childlike horror of every thing that offends God. Fortitude is a gift, which enables us to act and suffer nobly, through motives of faith, without weakness or inconstancy.

During Christ’s Passion the apostles were timid and cowardly. But scarcely had they received the Holy Ghost than they became courageous and intrepid. The same was the case with the first faithful; fortified by the Holy Ghost, they were enabled to face torments and death to defend their faith.

Have we any resemblance to those fervent souls who dread no obstacle, when there is question of pleasing Jesus? How we hesitate and weaken when it behooves us to conquer human respect, to undergo confusion, to give up some notion, to stifle an aversion, to forgive an injury! How little do we struggle against ourselves, when we are required to repress our ill humor, our peevishness, our harshness, our self-will, and our whims! What is the cause of our lack of earnestness in the practice of self-denial, of patience and the other virtues? It is because we are more full of ourselves than of the Holy Ghost.

Let us then profoundly humble ourselves before God, acknowledging our wretchedness, and implore of Him the gifts that perfect our heart and our will; first, a childlike fear inspiring us with a horror of sin and with respect for His divine presence; secondly, interior fortitude, which helps us to bear our trials and overcome temptations; and thirdly, the most sincere piety, which will enable us to discharge all our duties towards Him and our neighbor.

O my sovereign Lord, Spirit of power and holiness, grant me that tenderness of conscience, which may keep me from even the smallest faults and cause me to revere Thy adorable Majesty. Impart to me self-denial and patience in all that contradicts my pride and my self-love, and also that tender and impressive piety, which comprises a relish for prayer and the homage’s due Thy infinite goodness and adorable perfections.

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Friday After the Ascension

The Novena to the Holy Ghost

Preparation. - The novena to the sanctifying Spirit, says St. Alphonsus, is the most important of all. Let us consider, first, the motives of this importance, and secondly, the means of making this novena with fruit. Let us during these days keep ourselves united to the dispositions of the apostles and the Blessed Virgin, by persevering with them in prayer to draw within us the sanctifying Spirit. “They were persevering with one mind in prayer (Acts 1. 14).

I. Importance of the Novena to the Holy Ghost.

The Church has consecrated the custom of making novenas in preparing for the liturgical feasts. That to the Holy Ghost is of greater importance, for in it we honor the third Person of the Blessed Trinity, who intervened in all the works of God, and especially in that of the Redemption. In fact, is it not the Holy Ghost who applies the Savior’s merits to us? “Unless a man be born again of water and the Holy Ghost,” says our Lord, “he cannot enter into the kingdom of God’ (John 3. 5). It is the divine Paraclete who causes us in baptism to be born to grace; who fills us with heavenly gifts in confirmation and unites us to the God man in the Eucharist by the charity He pours into our hearts (Romans 5. 3). He intervenes even in the sacrifice of our altars as the prayers of the Mass indicate. “Come, Almighty Sanctifier.”

And how does the Church sanctify the world, unless through the Holy Ghost, who gives life to her? He is, according to St. Thomas, her heart, as Jesus is her Head. He pours supernatural life into all the faithful, which is like the blood of souls, whence they derive strength for doing good. How grateful should we be to Him for having given us the light of faith, made us children of God, partakers of His nature, enriched us with infused virtues and precious gifts, the least of which surpasses in value all the wealth of the universe. Thanks to Him we are endowed with the power of meriting, and of every moment increasing our spiritual and eternal treasure.

Let us do this especially during this novena with an earnestness like that of worldlings for accumulating perishable goods, or rather with the constant fervor of the greatest saints. Is there in our heart or conduct some defect to be rooted out, or some virtue to be strengthened? The occasion is now favorable. The divine Paraclete, wishing to sanctify us, is ready to load us with His benefits. He will increase in our soul habitual grace, the intensity of our faith, the firmness of our hope, the generosity of our devotedness. If we invoke Him with fervor and perseverance, He will cause us to fear God more profoundly, to meditate and pray more attentively, to correspond more faithfully to His attractions and to advance more rapidly in the mysterious ways of interior life. Is it not, then, of great importance for us to make this novena efficacious?

O my God, I will do so by means of recollection and mental prayer. Wherefore I unite myself with the Virgin Mother and the apostles in retreat in the Supper room until Pentecost. “They were persevering with one mind in prayer.”

II. How to Profit by the Novena to the Holy Ghost.

Let us adopt the sentiments of the apostles, preparing themselves in the Supper room to receive the Holy Ghost. With what deep humility they recalled there past ignorance, their weakness during the Passion, and Christ’s reproaches for their unbelief after His resurrection!

As for us, how many motives of confusion have we not? Not only can we say with the Church: “O Holy Ghost, without Thy operation, there is nothing good in man, nothing that is undefiled”; not only can we make this humiliating avowal, but we can also make many other personal admissions. With how many faults and imperfections we can reproach ourselves! With how much resistance and infidelity to the graces of the Holy Ghost! And how slothful we are in His service, how cold in His love, how forgetful of His presence and benefits! Do not all these obstacles to the perfect reign of the divine Paraclete require of us frequent acts of self-abasement and of a loving contrition?

To these acts the apostles added their prayers and their wishes. Persuaded of their helplessness and their need of grace, how ardently they longed for the Holy Ghost! And should we not also long for Him likewise, we who have so many defects to correct, so many weaknesses to heal, so many virtues to consolidate! How we are filled with vain thoughts at mental prayer, at holy Mass, and even when partaking of the Eucharistic banquet! How many natural and selfish motives defile even our holiest actions! So many unmortified propensities, ignoble, ungenerous sentiments, a patience and a self-denial which have scarcely taken a little root; does not all this spiritual poverty compel us to call to dwell in us the Author of the heavenly gifts, and to do so with the dispositions of a starving beggar imploring most earnestly a little food to save his life?

O my God, Spirit Creator, source of living water, refresh my heart consumed by its passions. Glowing furnace of divine charity, inflame me with zeal in the search of perfection. I am resolved, first, to offer Thee daily during this novena some acts of mortification and some special prayers; secondly, to combat my defects more strenuously and to observe my rule, my rule of life more faithfully, and thirdly, to perform more carefully my pious exercises, and to recommend myself particularly to the Mother of God and the holy apostles meditating and praying together at Jerusalem, with an ever new fervor.

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