A
prayer dictated by Jesus for the octave of His Kingship.
Jesus,
King of Love, have mercy on us.
Since
we want to love You, help us to love You.
Since
we recognize that You are the true King, help us to know You more and
more.
Since
we believe that You can do all, confirm our faith with your mercy.
You,
King of the world – have mercy on the poor world and on us who are
in it.
You,
King of peace – grant peace to the world and to us.
You,
King of heaven – grant that we may become its subjects.
You
know that we are weeping – console us.
You
know that we are suffering – relieve us.
You
know that we need everything – help us.
We
know we are suffering because of our sin, but we hope in You.
We
know that what we are suffering is still very little in comparison to
what we would deserve to suffer, but we trust in You.
We
know what we have done to You, but we also know what You have done
for us.
We
know that You are the Savior – save us Jesus!
King,
with the crown of thorns, for the sake of this loving martyrdom of
yours, be Love coming to our aid.
With
your pierced hands, open for us the treasures of Grace and graces.
Come
to us with your wounded feet. Sanctify the earth and us with the
blood dripping from your wounds: gems of your Kingship as Redeemer.
Open
our hearts to love with the flames of your heart, opened for us.
If
we love You we shall be saved here in the hour of death, and at the
Last Judgment.
May
your Kingdom come, Lord, on earth, in heaven, and in our hearts.
October
22, 1944. The Notebooks 1944, Maria Valtorta, pp. 602-603.
On
October 24, 1944, Our Lord said the following to Maria Valtorta -
“The
month devoted to the deceased is coming. Pray for them in the
following way:
“O
Jesus, who with your glorious Resurrection have shown us what the
“children of God” will be like eternally, grant a holy
resurrection to our loved ones who have died in your Grace and to us,
when our hour comes.
“For
the sake of the Sacrifice of your Blood, the tears of Mary, and the
merits of all the saints, open your Kingdom to their spirits.
“O
Mother, whose agony ended at dawn on Easter, before the Risen One,
and whose waiting to rejoin your Son ceased in the joy of your
glorious Assumption, console our sorrow by freeing from affliction
those whom we love even beyond death, and pray for us, who await the
time when we shall recover the embrace of those we lost.
“Martyrs
and Saints who rejoice in heaven, turn a gaze of entreaty towards God
and a fraternal gaze towards the deceased who are expiating, to pray
to the Eternal for them and say to them, “See: peace is opening out
for you.”
“Beloved
ones, who are dear to us, not lost, but separated, may your prayers
be for us the kiss we miss, and when, through our suffrages, you are
free in blessed Paradise with the saints, protect us by loving us in
Perfection, united to us through the invisible, active, loving
Communion of the Saints, a foretaste of that reunion of the “blessed”
which will be granted to us, in addition to the bliss of the vision
of God, on regaining you just as we had you, but rendered sublime by
the glory of Heaven.”
October
24, 1944, The
Notebooks 1944,
page 604, by Maria Valtorta.
View
my books Here.
Give
us this day our daily bread means to take
no thought for tomorrow.
Perfection
of conduct,
says He, I
require as great, not however freedom from passions; no, for the tyranny of nature permits it not: for it requires necessary food. But mark, I pray you, how even in things that are bodily, that which
is spiritual abounds. For it is neither for riches, nor for delicate
living, nor for costly raiment, nor for any other such thing, but for
bread only, that He has commanded us to make our prayer.
And for daily
bread,
so as not to take
thought for the morrow (Matthew 6:34).
Because of this
He added, daily
bread,
that is, bread for one day (Matthew 6:11).
And
not even with this expression is He satisfied, but adds another too,
saying, give
us this
day;
so that we may not, beyond this, wear ourselves out with the care of
the following day. For that day, the interval before which you know
not whether you shall see, wherefore do you submit to its cares? Take
no thought for the morrow.
He would have us be on every hand unencumbered and winged for flight,
yielding just so much to nature as the compulsion of necessity
requires of us.
Then
inasmuch as it comes to pass that we sin even after the washing of
regeneration, He, showing His love to man to be great even in this
case, commands us for the remission of our sins to come unto God who
loves man, and thus to say:
Forgive
us our debts, as we also forgive our debtors.
Do
you see surpassing mercy? After taking away so great evils, and after
the unspeakable greatness of His gift [of Baptism], if men sin again,
He counts them such as may be forgiven. For that this prayer belongs
to believers, is taught us both by the laws of the church, and by the
beginning of the prayer. For the uninitiated could not call God
Father. If then the prayer belongs to believers and they pray,
entreating that sins may be forgiven them, it is clear that not even
after the laver is the profit of repentance taken away. Since, had He
not meant to signify this, He would not have made a law that we
should so pray.
Now
He who both brings sins to remembrance, and bids us ask forgiveness,
and teaches how we may obtain remission and so makes the way easy; it
is perfectly clear that He introduced this rule of supplication, as
knowing, and signifying, that it is possible even after the font to
wash ourselves from our offenses; by reminding us of our sins,
persuading us to be modest; by the command to forgive others, setting
us free from all revengeful passion; while by promising in return for
this to pardon us also, He holds out good hopes, and instructs us to
have high views concerning the unspeakable mercy of God toward man.
For
if you forgive men their trespasses, your heavenly Father also will
forgive you (Matthew 6:14). So
that the beginning is of us, and we ourselves have control over the
judgment that is to be passed upon us. For in order that no one, even
of the senseless, might have any complaint to make, either great or
small, when brought to judgment; on you, who art to give account, He
causes the sentence to depend; and in
whatever way you have judged for yourself, in the same,
says He, do
I also judge you.
And if you forgive your fellow servant, you shall obtain the same
favor from me; though indeed the one be not equal to the other. For
you forgive in your need, but God, having need of none: thou, your
fellow slave; God, His slave: thou liable to unnumbered charges; God,
being without sin. But yet even thus does He show forth His loving
kindness towards man.
Since
He might indeed, even without this, forgive you all your offenses;
but He wills you hereby also to receive a benefit; affording you on
all sides innumerable occasions of gentleness and love to man,
casting out what is brutish in you, and quenching wrath, and in all
ways cementing you to him who is your own member.
For
what can you have to say? That you have wrongfully endured some ill
of your neighbor? But you too are drawing near to receive
forgiveness for such things, and for much greater. And even before
the forgiveness, you have received no small gift, in being taught to
have a human soul, and in being trained to all gentleness. And
herewith a great reward shall also be laid up for you elsewhere, even
to be called to account for none of your offenses.
What
sort of punishment then do we not deserve, when after having received
the privilege, we betray our salvation? And how shall we claim to be
heard in the rest of our matters, if we will not, in those which
depend on us, spare our own selves?
For
if you forgive men,
says He, your
heavenly Father will also forgive you. But if you forgive not,
neither will He forgive you.
And nothing makes us so like God, as being ready to forgive the
wicked and wrong-doers; even as indeed He had taught before, when He
spoke of His making
the sun to shine on the evil and on the good (Matthew 5:45). How
great punishment then must they deserve, who after all this, so far
from themselves forgiving, do even entreat God for vengeance on their
enemies, and diametrically as it were transgress this law; and this
while He is doing and contriving all, to hinder our being at variance
one with another?
For
since love is the root of all that is good, He removing from all
sides whatever mars it, brings us together, and cements us to each
other. For there is not, there is not one, be he father, or mother,
or friend, or what you will, who so loved us as the God who created
us. And this, above all things, both His daily benefits and His
precepts make manifest. But if you tell me of the pains, and of the
sorrows, and of the evils of life; consider in how many things you
offend Him every
day. Which
one has not been insolent, or vainglorious? Who has not spoken evil
of his brother, has not admitted a wicked desire, has not looked with
unchaste eyes, has not remembered things with hostile feeling, even
till he made his heart swell?
But
yet from our so great and so many sins, God has given us a short and
easy way of deliverance, and one that is free from all toil. For what
sort of toil is it to forgive him that has grieved us? Nay, it is a
toil not to forgive, but to keep up our enmity: even as to be
delivered from the anger, both works in us a great refreshment, and
is very easy to him that is willing. For there is no sea to be
crossed, nor long journey to be traveled, nor summits of mountains to
be passed over, nor money to be spent, no need to torment your body;
but it suffices to be willing only, and all our sins are done away.
But
if so far from forgiving him yourself, you make intercession to God
against him, what hope of salvation will you then have, if at the
very time when you ought rather to appease God, even then you provoke
Him; putting on the garb of a suppliant, but uttering the cries of a
wild beast, and darting out against yourself those shafts of the
wicked one? Wherefore Paul also, making mention of prayer, required
nothing so much as the observance of this commandment. And if when
you have need of mercy, not even then will you let go your anger, but
art rather exceedingly mindful of it, and that, although you know you
are thrusting the sword into yourself; when will it be possible for
you to become merciful, and to spew out the evil venom of this
wickedness?
Let
us cease then from this disease and madness, and that kindliness
which He commanded let us show forth towards them that have vexed us:
that we may become like our
Father which is in heaven.
And we shall cease therefrom, if we call to mind our own sins; if we
strictly search out all our misdeeds at home, abroad, and in the
market, and in church.
View
my Catholic books Here.
St. Padre Pio:
Do not let your heart become troubled by the sad spectacle of human injustice, even this has its value in the face of all else. And it is from this that one day you will see the justice of God rising with unfailing triumph.
From "Padre Pio Councils," p. 25, published by his Friary at San Giovanni Rotondo, Italy.
