Saturday, November 14, 2020
Saturday, October 24, 2020
Invoking the Holy Wounds of Christ for the triumph of the Church, as revealed to the mystic of the Holy Wounds, Mary Martha Chambon.
The triumph of the Church will come from offering the Holy Wounds of Jesus, and through His Immaculate Mother, but it will not be a visible triumph. "They do not know what is demanded in asking its triumph... My Church will never triumph visibly."
The following account is taken from the pamphlet that initially made public the graces granted to Sister Mary Martha Chambon (Imprimatur, 1923):
Our Lord often renewed to Sister Mary Martha the promise of the triumph of the Holy Church through the power of His Wounds and of the Immaculate Virgin: "My daughter, perform your charge well, which is to offer My divine Wounds to My Eternal Father, because from them must come the triumph of the Church, which will come to pass through My Immaculate Mother." But from the beginning our Lord anticipated every illusion and ambiguity. There could be no question of the material, visible triumph which was the dream of some. Never will the waves flow with perfect docility about the barque of Peter; one may sometimes tremble at the fury of their agitation... To struggle, always to struggle, is a law of the life of the Church: "They do not know what is demanded in asking its triumph... My Church will never triumph visibly." However, through all the struggles and anguish there is accomplished in the Church, and by the Church, the work of our Lord Jesus Christ: the salvation of the world.
The work of our Lord Jesus Christ is accomplished all the better, as prayer - which has its place in the divine plan, more urgently implores the help of heaven. And surely heaven is specially moved when invoked in the name of the redeeming Wounds. Jesus frequently insists: "The invocations of the holy Wounds will obtain an incessant victory for the Church." "You must incessantly draw from these Sources for the triumph of My Church."
"My good Master, it is a long time since you told me to do this ... and the triumph comes not!" she exclaimed in her usual simplicity. "My daughter," answered our benign Savior, "you should be well satisfied that there is not more chastisement, - you restrain My arm. I promise to give the triumph, but little by little." And the Holy Founder came [a vision of St. Francis de Sales] to complete the lesson of the Master: "Even though our Lord promises the triumph through Mary Immaculate, you must not relax in prayer and the offering of the holy Wounds."
At the period of a great persecution of the Church, Sister Mary Martha often asked Jesus to cover the Sovereign Pontiff with the protection of His holy Wounds. This prayer was very pleasing to our Lord. He caused our Sister to see that grace super-abounded over the Holy Father Pius IX, and that the prayers of the Community had greatly contributed to it: "A special grace was imparted to him from My Wounds." Towards the end of 1867, our Lord revealed to her that "His Holiness would have still more to suffer, he would have no more peace, but, thanks to prayer, he would be maintained in the Holy See in tribulation."
It is plain that our Lord wishes no illusion. However, this does not prevent Him from requiring constant prayers: "I wish the Community to be the support of the Holy See by prayer and above all by the invocation of My holy Wounds. You will thus oppose a barrier to its enemies.” Nor from expressing His satisfaction for the prayers offered: "I am contented with the prayers of the Community for the support of the Church. You will have an extra degree of glory for having been good soldiers of the Holy Father. You will always have occasion to be so, and you must pray much for the Holy Church." Nor from giving assurance of a protection against which nothing could prevail: "Whilst guarded by My Wounds there is nothing to be feared either for yourself or the Church. Should this benefit fail you would then understand what you possess.”
The booklet that made public the revelations to Mary Martha Chambon can be read Here. The primary invocations taught by Jesus are two: “Eternal Father, I offer Thee the Wounds of Our Lord Jesus Christ, to heal those of our souls,” (on the large beads). “My Jesus, pardon and mercy, by the merits of Thy holy Wounds,” (on the small beads). They can be prayed as the Rosary of the Holy Wounds (indulgenced), as explained in the pamphlet. The booklet was later greatly expanded into a book by the Visitation Sisters (Imprimatur 1928). This book was excellently translated from the French in 2019, Mysticof the Holy Wounds, the Life and Revelations of Sister Mary MarthaChambon.
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Wednesday, October 7, 2020
As the author of St. Francis of Assisi and the Conversion of the Muslims, I would be remiss if I remained silent, if by such silence it should seem that I consent to what is alleged in the papal encyclical Fratelli Tutti. St. Francis of Assisi did not preach a passive Christianity that must show a humble subjection to those of other faiths. This idea of subjection is taken completely out of context from the Franciscan Rule of 1221, which is the source cited by the encyclical. However, the encyclical does properly underscore the fact that St. Francis did not want his friars to directly criticize or oppose the tenets of the Muslim religion.
Paragraph 3 of the encyclical states:
Unconcerned for the hardships and dangers involved, Francis went to meet the Sultan with the same attitude that he instilled in his disciples: if they found themselves “among the Saracens and other nonbelievers”, without renouncing their own identity they were not to “engage in arguments or disputes, but to be subject to every human creature for God’s sake”. In the context of the times, this was an extraordinary recommendation. We are impressed that some eight hundred years ago Saint Francis urged that all forms of hostility or conflict be avoided and that a humble and fraternal “subjection” be shown to those who did not share his faith.
The footnote indicated by  refers to the Franciscan Rule of 1221. The quote given is that Franciscans were “to be subject to every human creature for God's sake.” However, the last part of the sentence is omitted, which states, “. . . and confess themselves to be Christians.” However this is a minor omission compared to what follows. The Rule actually proposes two ways that the friars can conduct themselves among unbelievers. The first is what is presented in the encyclical. The second and most important way is completely ignored, for obvious reasons. The second way is that they should announce the word of God to unbelievers, even at the risk of their own lives, “so that they may be baptized and become Christians.”
The encyclical instead focuses entirely on the first recommendation, and alleges that St. Francis urged that his friars should humbly subject themselves and their Christianity to those who did not share the Catholic Faith. This is a total mis-representation of the intentions of St. Francis. This subjection, or the first way of meeting unbelievers, primarily applied to any brothers who were neither inclined, nor called, nor ready to preach the faith at the risk of martyrdom.
It is in the second way that true Franciscanism shines, when courageous Christian men of the Friars Minor willingly risked death or torture in order to preach Jesus Christ and the Catholic Faith to unbelievers. Five hundred Franciscans have been martyred for the Faith in the Holy Land – are we to ignore their memory? However, rather than continuing with my own words, you can decide for yourself. Quoted below is the relevant section of the Rule of 1221; Chapter XVI On traveling among Saracens and other infidels, from pages 87-88 of my book:
The Lord says: "Behold I send you as sheep in the midst of wolves. Therefore be prudent as snakes and simple as doves." (Matthew 10:16). Whence let whatever friar wants to go among the Saracens and other infidels, go in accord with the permission of his minister and servant. And let the minister give them permission and not forbid them, if he has seen that they are suitable to be sent; for he will be bound to render an account to the Lord (cf. Luke 16:2), if in this or in other things he will have proceed(ed) indiscreetly. Indeed the friars, who go, can conduct themselves spiritually among them in two manners. One manner is, that they cause no arguments or strife, but be subject "to every human creature for God's sake" (1 Peter 2:13) and confess themselves to be Christians. The other manner is, that, when they have seen that it pleases God, they announce the word of God, so that they may believe in God the Omnipotent, Father and Son and Holy Spirit, the Creator of all things, (and) in the Redeemer and Savior, the Son, and that they may be baptized and become Christians, because "he who has not been reborn of water and the Holy Spirit, cannot enter the Kingdom of God." (cf. John 3:5). These things and others, which have pleased the Lord, they can say to them and to others, because the Lord says in the Gospel: "Every man, who confesses Me before men, him I will confess also before My Father, who is in Heaven." (Matthew 10:32). And: "He who is ashamed of Me and My discourses, of him the Son of man will also be ashamed, when He will have come in His Father's majesty and (that) of the Angels." (cf. Luke 9:26).
And let all the friars, wherever they are, remember, that they have given themselves and surrendered their bodies to the Lord Jesus Christ. And on behalf of His love (amor) they ought to confront their enemies both visible and invisible; because the Lord says: "He who will have lost his life for My sake, shall save it (cf. Luke 9:24) for eternal life." (Matthew 25:46). "Blessed are those who suffer persecution on account of justice, since theirs is the Kingdom of Heaven." (Matthew 5:10). "If they have persecuted Me, they will persecute you also." (John 15:20). And: If they persecute you "in one city, flee to another." (cf. Matthew 10:23). "Blessed are you" (Matthew 5:11), "when men have hated you" (Luke 6:22) "and cursed you" and do persecute you (cf. Matthew 5:11) "and have separated you and reproached you and cast your name out as evil," (Luke 6:22) "and when they have said every evil against you, lying, on account of Me." (Matthew 5:11). "Rejoice on that day and exult" (Luke 6:23), "since your wage is great in heaven" (cf. Luke 12:4), and I "say to you My friends, do not be afraid of them" (cf. Luke 12:4), "and do not fear those who kill the body" (Matthew 10:28) "and after that have nothing more to do." (Luke 12:4). "See, that you are not disturbed." (Matthew 24:6). · For "in your patience you shall possess your souls" (Luke 21:19), · and the one who "will have persevered until the end, he shall be saved." (Matthew 10:22; 24:13).
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Friday, September 25, 2020
As he was led to the executioner, St. Pionius was taunted and urged to worship the pagan gods by the idolators. They tempted him by mentioning the many compromised Catholics had given in to the Roman threats of torture, or were unable to withstand the torture itself. The saint replied: “Each one is master of his own will.” Among these fallen Christians was the Roman Catholic Bishop Eudæmon, Bishop of Smyrna, who had apostatized from the Faith and offered sacrifice to the false gods, to obey the edict of the Emperor. What is the analogy to today's Church almost 2000 years later, when we are not ordered to sacrifice to pagan gods? I think it would be the apostasy of bishops and clerics who falsely proclaim that Catholics may vote in good conscience for those who promote the heartless destruction and sacrifice of human babies during all nine months and even after birth, as long as that is not the reason they are voting for them!
St. Pionius was a priest of the church of Smyrna; he was exceedingly learned, and inflamed with the love of Jesus Christ, and a zeal for the conversion of souls, which was successfully exercised in the conversion of many infidels and abandoned sinners. In his time, that is, about the year 250, the persecution of Decius was raging, and the saint by continual prayer prepared himself for martyrdom, in case such should be his lot. One day, as he was engaged in prayer with Asclepiades and Sabina, two pious Christians, it was revealed to them that, on the day following, they would be arrested for the faith; they therefore made an offering of their lives to Jesus Christ, and placed halters about their necks in order to signify to the soldiers that they were ready to undergo martyrdom.
On the following morning, Palemon, the guardian of the temple, came with a troop of soldiers, and said to them: “Are ye aware of the orders of the emperor, that ye are all to sacrifice to the gods of the empire?” Pionius answered: “That which we know is the order of God—which is, not to sacrifice to any but himself, the sovereign Lord of all.” Upon this reply they were all arrested and led into a great square, where St. Pionius, turning to the enemies of the faith, said that they were vainly rejoicing on account of the apostasy of some few bad Christians, and protested that no species of torture would ever compel him to adore those whom they impiously called gods.
Palemon said to him: “And why wilt thou, Pionius, regardless of life, deprive thyself of the beauteous light of the day which thou enjoyest?” The saint replied: “This light is beauteous, but there is another light more glorious, and a life more estimable, to which Christians aspire.” The people called upon him to sacrifice, but he answered: “Our resolve is to persevere in the faith.” The people desired that the saint should speak in the theatre, in order that they might all hear him conveniently, but some told Palemon that if he gave him liberty to speak, a tumult might follow; he therefore said to Pionius: “If thou wilt not sacrifice, come with us at least to the temple.” The saint said: “Our entrance into your temple cannot benefit your gods.” “Then,” said Palemon, “thou wilt not be persuaded?” Pionius replied: “Would to God I could persuade ye all to become Christians. Some of the idolaters exclaimed: “Thou canst never induce us to that; we would rather be burned alive.” The saint re-joined: “But it will be worse for you to burn eternally after death.”
Palemon, who was anxious to save the life of Pionius, ceased not to importune him; but the saint resolutely answered: “Thou hast orders to persuade or to punish me; thou canst not persuade, therefore punish.” Hereupon Palemon, being enraged, asked: “But why wilt thou not sacrifice?” Pionius: “Because I am a Christian.” Palemon: “What is the God whom thou adorest?” Pionius: “I adore the Almighty God, who, having made all things, created us also, as I have learned from Jesus Christ.” Palemon: “Sacrifice to the emperor at least.” Pionius: “I shall never sacrifice to a man.” The judge then judicially inquired his name, and to what church he belonged. The saint replied: “I am a Christian, and belong to the Catholic Church.” His companions gave the same answer, and they were all sent to prison.
On the road thither, some of the idolaters observed that many Christians had sacrificed. The saint answered: “Each one is master of his own will: my name is Pionius.” By this he meant to encourage the others to imitate his example, and remain constant in the faith. When they came to the prison, many Christians offered them refreshments, but Pionius said: “I have not time to think of anything but the martyrdom which awaits me.” The guards, seeing so many Christians coming to visit the saint, brought him and his companions to a more remote and obscure place, for which they gave thanks to God, as their more solitary confinement enabled them to commune more freely with God. Notwithstanding the change, however, many Christians, who had abandoned the faith on account of the violence of the torments, came to Pionius, who wept over their fall, and exhorted them to do penance, and hope for pardon, through the mercy of Jesus Christ.
Palemon then arrived with a troop of soldiers, and orders from the proconsul to take the confessors to Ephesus. The saint desired to see the order, but the commanding officer put a halter round his neck, and dragged him so violently as almost to suffocate him. He was thus led to the square; and when the martyrs arrived at the temple, they cast themselves on the ground in order not to enter, but the soldiers dragged them in, and placed them erect before the impious altar. They there met Eudæmon, the unhappy Bishop of Smyrna, who had miserably sacrificed to the gods, and the idolaters vainly hoped that they might be moved by his example to prevaricate also. One of the idolaters wished to place on the head of St. Pionius a crown which had been worn by one of the apostates, but the saint broke it in pieces, and cast it from him. Not knowing what to do to pervert the confessors, they brought them back to prison, and while Pionius was entering, one of the soldiers smote him on the head. The saint bore it with patience, but God chastised his assailant by causing not only his hand but his side to become swollen and inflamed, so that he could not breathe.
After some days, the proconsul arrived at Smyrna, and having summoned Pionius, asked him to what sect he belonged. The saint replied: “I am a priest of the Catholic Church.” The proconsul re-joined: “Then art thou a doctor and a professor of folly.” Pionius: “No. but of piety.” Proconsul: “And of what piety?” Pionius: “Of that piety which has for its object the God who made heaven and earth.” The proconsul then commanded him to sacrifice, but the saint replied: “I have learned to adore one only living God.” The tyrant then ordered him to be tortured, during which having in vain importuned him to sacrifice, he finally condemned him to be burned.
In proceeding to the place of execution, St. Pionius walked quickly and with joyous countenance; having arrived at the place, he undressed without assistance, and offered himself to be nailed to the stake, after which the pagans exclaimed: “Repent, O Pionius; promise to obey, and thou shalt be saved.” But he replied: “I have not felt the pain of the nails; I desire to die, that the people may know that death shall be followed by resurrection.” The pile having been fired, the saint closed his eyes, so that the spectators thought he was already dead, but he was only praying; he opened his eyes, and having concluded the prayer with the usual “Amen,” placidly gave up the ghost, saying: “Lord Jesus, receive my soul.” The end of his companions is not upon record, but it is piously believed that they also received the crown of martyrdom.
From Victories of the Martyrs, by St. Alphonsus de Liguori.
Tuesday, September 15, 2020
Power Prayers from the Revelations of St. Gertrude the Great.
Taken from the “Life and Revelations of St. Gertrude the Great.” Written in part by St. Gertrude herself, largely compiled by the religious of her monastery, with other sources.
“Ah!” exclaimed St. Gertrude, “teach me, O best of teachers, how to perform even one action perfectly in memory of Thy Passion.” Our Lord replied, “When you are praying, extend your arms to represent the manner in which I extended mine to God my Father in My Passion; and do this for the salvation of every member of the Church, in union with the love with which I stretched out My arms upon the cross.” “If I do this,” she replied, “I must hide myself hide myself in a corner, for it is far from being customary.” Our Lord replied, “If anyone prays thus with his hands extended, without fear of contradiction, he pays Me the same honor as one would do who solemnly enthroned a king.” Life of St. Gertrude; Part 4, Chapter 13.
The Apostles and Evangelist St. John appeared to this virgin as she prayed one day during Advent. He was clothed in a gold-colored habit, covered with golden eagles; which signified that, though this Saint was elevated to the highest contemplation, even while in the body, he always sought to humble himself by the consideration of his own unworthiness. He had also two golden lilies on his two shoulders. On the right was written, in marvelous characters, the words of the Gospel Discipulus quem diligebat Jesus (The disciple whom Jesus loved); and on the left, Iste custos Virginis (This is the guardian of the Virgin); to mark the singular advantage which he enjoyed of being called, and of being, the disciple whom Jesus loved above the rest of His Apostles, and of having been found worthy by Christ Himself to receive from Him the charge of His Mother before He expired, on account of his surpassing purity.
Then St. Gertrude said to our Lord: “O most loving Lord, why is Thy beloved one manifested to a creature so unworthy as I am” Our Lord answered: “I have done this that he may be united to you by a special friendship; and as you have no apostle, I have appointed him to be ever your faithful advocate with Me in heaven.” “Teach me, then, my sweetest Lord,” she replied, “how I can show my gratitude to him.” Our Lord answered: “If any person says a Pater Noster daily in honor of this Apostle, reminding him of the sweet fidelity with which his heart was filled when I taught this prayer, he will not fail to obtain for whoever prays thus the grace of persevering faithfully in virtue, even to the end of his life.” Life; Part 4 Chapter 4.
|By Miguel Cabrera, Mexico|
“There is infinitely more merit in meditating attentively on the Passion of Jesus than in any other exercise.”
As this Saint touched the crucifix devoutly, she learned that if any one only looks on the image of the cross of Jesus Christ with a holy intention, God regards him with such goodness and mercy, that he receives in his soul, as in a spotless mirror, an image which is so agreeable that the whole court of heaven delights therein; and this serves to increase his eternal glory in the life to come in proportion as he has practiced this act of devotion in this life.
On another occasion she learned that when any one turns towards a crucifix, he ought to persuade himself that our Lord speaks thus lovingly to his heart: “Behold how, for your love, I have been fastened to this cross, naked, despised, torn and wounded in My Body, and in all My members; and still My Heart has such tender charity for you, that were it necessary for your salvation, and were there no other means of saving you, I would even at this moment suffer for you alone all that I have suffered for the whole world.” By this reflection man ought to excite himself to gratitude, because it never happens that any one looks at a crucifix without a particular providence. There is no Christian, therefore, who is not guilty, if he is so ungrateful as to neglect the adorable price of his salvation, since we can never look at a crucifix thoughtfully without receiving great benefit thereby.
On another occasion, as she was occupied in considering the Passion of our Lord, it was made known to her that there is infinitely more merit in meditating attentively on the Passion of Jesus than in any other exercise. For as it is impossible to handle flour without attaching it to yourself, so also is it impossible to meditate devoutly on the Passion of the Lord without deriving great fruit thereby. And when any one reads anything concerning the Passion, they at least dispose their souls to receive the fruit of it, as it is more meritorious to meditate on it than on any subject. Let us, then, endeavor to reflect constantly on it, that it may be honey to your lips, music to our ears, and joy to our hearts. Life; Part 3, Chapter 34.
From The Life and Revelations of St. Gertrude the Great available online Here.
The following efficacious prayer which is traditionally associated with St. Gertrude is not in the above book. She did produce other works, but most have been lost.
“Eternal Father, I offer Thee the Most Precious Blood of Thy Divine Son, Jesus, in union with the Masses said throughout the world today, for all the Holy Souls in Purgatory, for sinners everywhere, for sinners in the universal Church, for those in my own home and in my family. Amen.”
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Tuesday, September 8, 2020
Do some of the looters and rioters seem possessed? The cure of the possessed child by Jesus offers some insights and observations on the actions of the evil spirit; from an ancient spiritual manual.
“He 'throws them to the ground' by making them fix their affection on earthly things. He makes them foam at the mouth and gnash their teeth, by inducing them to make use of foul and unbecoming language. He throws them into the fires of concupiscence . . .”
The Possessed Child. (See below, St. Mark 9: 16-28).
A. Reflect on the great tyranny which the devil exercises on the bodies of those whom God permits him to possess. In the case of the possessed child, he threw him to the ground, made him foam at the mouth, cast him often into the fire, and often into the water. If he is so tormenting in this life, what will he be in the next? In this world his hands are tied, but in the next he has complete possession of the poor sinner. Of this terrifying reign in hell the prophet says, The streams thereof shall be turned into pitch, and the ground thereof into brimstone, and the land there of shall become burning pitch (Isa. 34:9).
B. The devil exercises a similar power in this world over sinners who are subject to him. He makes them inconstant like the moon in their resolutions of reforming. He renders them deaf to the inspirations of God and dumb in his praises. He 'throws them to the ground' by making them fix their affection on earthly things. He makes them foam at the mouth and gnash their teeth, by inducing them to make use of foul and unbecoming language. He throws them into the fires of concupiscence, and extinguishes every kindling spark of virtue by throwing them into the watery gulfs of worldly pleasures. Follow the advice of St. Paul and be one of those who recover themselves from the snare of the devil, to whose will they are held captive (2 Tim. 2:26).
C. The possessed child was presented first to the Apostles, but they could not cure him. We too should have recourse to every human means before expecting a miracle from God. The disciples were not permitted to cure this youth probably to increase and preserve their humility. Cherish this virtue, and say with the pious David, It is good for me that thou hast humbled me, that I may learn thy justifications (Ps. 118:71).
D. When Christ was requested to cure this youth He scolded the disciples for their unbelief. O unbelieving generation, how long shall I put up with you (Mark 9:18). Learn from this how hateful are unbelief and obstinacy in the sight of God. When the possessed child was brought before Him, the spirit immediately threw the boy into convulsions, and he fell down on the ground, and rolled about foaming at the mouth (Mark 9:19). How bold and insolent is this infernal spirit even in the presence of Christ. Do not, therefore, wonder if he assails you during your most sacred devotions or when you approach the Sacrament of the altar.
E. The command of Christ deprived the devil of the power he had possessed over this young man from his infancy. Thou deaf and dumb spirit, I command thee, go out of him and enter him no more (Mark 9:24). O Lord, speak with the same efficacy to my soul. Observe how the devil crying out and violently convulsing him, went out of him (Mark 9:25). While he possessed this young man, he behaved more mildly toward him; but when he was forced to depart, he began to convulse him. The devil is always more spiteful when we abandon his service.
F. The boy's disease was difficult to cure, because it was inveterate and had grown with him from his infancy. If is difficult to abandon vices to which you have been long accustomed. A long sickness is troublesome to the physician (Eccl. 10:11). Christ said of this evil spirit, This kind can be cast out in no way except by prayer and fasting (Mark 9:28). Learn to appreciate the value of these spiritual weapons, and to use them successfully against the devil.
Gospel of Mark Chapter 9: 16-28.
And one of the multitude, answering, said: Master, I have brought my son to thee, having a dumb spirit. Who, wheresoever he taketh him, dasheth him, and he foameth, and gnasheth with the teeth, and pineth away; and I spoke to thy disciples to cast him out, and they could not. Who answering them, said: O incredulous generation, how long shall I be with you? how long shall I suffer you? bring him unto me. And they brought him. And when he had seen him, immediately the spirit troubled him; and being thrown down upon the ground, he rolled about foaming. And he asked his father: How long time is it since this hath happened unto him? But he said: From his infancy:
And oftentimes hath he cast him into the fire and into waters to destroy him. But if thou canst do any thing, help us, having compassion on us. And Jesus saith to him: If thou canst believe, all things are possible to him that believeth. And immediately the father of the boy crying out, with tears said: I do believe, Lord: help my unbelief. And when Jesus saw the multitude running together, he threatened the unclean spirit, saying to him: Deaf and dumb spirit, I command thee, go out of him; and enter not any more into him. And crying out, and greatly tearing him, he went out of him, and he became as dead, so that many said: He is dead.
But Jesus taking him by the hand, lifted him up; and he arose. And when he was come into the house, his disciples secretly asked him: Why could not we cast him out? And he said to them: This kind can go out by nothing, but by prayer and fasting.
From Eternal Thoughts from Christ the Teacher, Volume 1, pp. 320-323, St. Paul Editions, 1961. An Old English version of this book, translated from the original Latin, was gifted to Richard Cardinal Cushing. He was so impressed by it that he rendered it into contemporary English and had it published at his own expense. The author or authors remain unknown.
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Wednesday, September 2, 2020
When we ask someone to pray for us because we trust in their holiness or merits, the Lord revealed to St. Gertrude the Great that should that person neglect or forget to do so, the Lord Himself will provide the graces asked for.
From the Revelations of St. Gertrude the Great.
Of the value and importance of recommending ourselves to the
prayers of others. As the Saint prayed for a person who had requested her prayers
with great humility, both personally and through others, she saw our
Lord approach this person, encompassing her with celestial light,
and pouring forth on her in the midst of this splendour all the graces
which she had hoped to receive through the merits of the prayers of
Our Lord taught her by this, that when any one confides in the
prayers of another, with a firm confidence that through their
intercession they will receive grace from God, the Lord in His
goodness pours forth His benedictions on them according to the
measure of their desires and their faith, even when he to whose
prayers they have recommended themselves neglects to pray for them.
The Life and Revelations of St. Gertrude the Great, Part 3, Chapter 61,
from the Internet.
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