5th Thursday after Pentecost

Summary of the Morrow’s Meditation

After having meditated upon what God has done for us since His incarnation in the womb of Mary down to His daily presence in our tabernacles, we will meditate now upon what we ought to do for Him, that is to say, upon the Christian life it is incumbent on us to lead for His sake. We will begin by meditating successively upon its general principles. The first principle is, that to advance in the Christian life or in the perfect life we must desire ardently and constantly to do so. We will endeavor to make this principle sink deeply into us, by considering: 1st, that it is supremely just ardently and constantly to desire to lead a perfect life; 2d, that this great desire is the best means for becoming perfect. We will then make the resolution: 1st, every morning when we awake to say to God, and often to repeat during the day, the following aspiration, accompanied by a great desire that it should be granted to us: “My God, give me grace to lead to-day a really Christian life;” 2d, to watch over ourselves during the day, in order to avoid everything that may be contrary to the perfection of a Christian life. Our spiritual nosegay shall be the words of the Psalmist: “My soul hath coveted to long for Thy justifications” (Ps. cxviii. 20).

Meditation for the Morning

Let us adore Our Lord Jesus Christ teaching us that the first thing to desire and to seek after is the Christian life, which is nothing else but the reign of God within us (Matt. vi. 33), and that those are blessed who are devoured by this desire to such an extent that they hunger and thirst after it (Matt. v. 6). Let us thank Him for so precious a lesson, and ask of Him the understanding and the love of it.

FIRST POINT

We ought to Desire Ardently and Constantly for Perfection in the Christian Life

The Christian life is the sole good desirable in this world, for it is the only one which is necessary, since without it there is no heaven, but only hell eternal; it is the only solid good, because without it all is vanity, uselessness, and trifles. Vanity of vanities (Eccles. i. 2), Solomon, who had enjoyed all the good things of this life, exclaims, “All is vanity,” adds the author of the Imitation, “except to love God and serve Him alone” (I. Imit. i. 3). What, in fact, do all other goods result in? What is the use, at the hour of death, of having been rich, great, wise, a man of ability, an illustrious man enjoying great renown? (Matt. xvi. 26.) All that is of no value in the eyes of God, of no value for eternity. All that, consequently, does not merit the least of our desires. But the true Christian life, that is what infinitely merits to be ardently desired and sought after every day and at each moment of our life, because it is that which saves, which consoles us in this world, which rejoices us in eternity, and puts the soul in possession of God, who of Himself alone is all good, as God said to Moses (Ex. xxxiii. 19). All the goods of this world, says St. Paul, seem to me to be vile and but as dust, compared with the possession of Jesus Christ in my heart, through the practice of the Christian life (Philipp. iii. 8). “As the hart panteth after the fountains of waters,” exclaims David, “so my soul panteth after Thee, O God” (Ps. xli. 2). Is it thus that we aspire after the perfect life, that is to say, after the true Christian life? Is all that forms us to it, all that leads us thither, dear and precious above all things? Do we prefer our spiritual exercises to everything beside? Do we look upon the moments of our life which we consecrate to them as the best employed of all our moments? Do we not imitate those tepid Christians who regret, as though it were lost time, the moments which they give to the care of their salvation, who willingly abridge their spiritual exercises; who, given up entirely to outward things, and to a perpetual dissipation, scarcely ever live within themselves with God and their soul; who, lastly, make but small account of grace, desire it little, and are not afraid of losing it?

SECOND POINT

The best Means for being Perfect is to have a great Desire to become so

When we have not a great desire for anything, we do not take any great pains to obtain it. The least dislike makes us stop; the smallest difficulty repels us. It is the story of the idler with his sterile desires which are the cause of his death (Prov. xxi. 25), with his weak intentions of which hell is full; who says sometimes, I should like; never, I will, I am resolved (Prov. xiii. 4; Ps. lxvi. 11). But, on the contrary, when we desire anything ardently, this great desire, this strong will increases a hundredfold the strength and the energy of the soul in striving to attain to it. With what does not an ardent desire for riches, honor, and glory inspire a man of the world? Neither labors, nor watchings, nor perils of death, cost him anything if he may but acquire his object. Oh, if we desired as ardently, if we willed as resolutely to raise ourselves to the true Christian life, in the same proportion as the man of the world desires and pursues the false goods of the world, how quickly should we become perfect! We should precipitate ourselves along the path of perfection, like a spark in a place filled with reeds, says the Holy Spirit (Wis. iii. 7); and we should need to be moderated rather than encouraged. It would then be that heaven would come powerfully to our aid, and would second our enthusiasm. When God sees at His feet a soul which ardently desires to love Him, which hungers and thirsts to love Him more and more, He pours down upon it torrents of graces (Apoc. xxi. 6). Wisdom, it is written, allows herself to be seen by those who love her; she allows herself to be found by those who seek her; she preventeth them that desire her (Wis. vi. 13, 14). God fills with good things those who thirst after a better life (Luke i. 53), and Daniel owed the visit of the archangel Gabriel solely to the ardor of his desires (Dan. ix. 23). Hence it was that St. Thomas, being questioned by his sister as to how she could save herself, “By willing it,” he answered. It is enough really to will it; that is to say, to will it with our whole heart, with all the vehemence of our desires. Have we this firmness of will, this decided resolve to become a saint, and do we burn with the desire to become better every day?

Resolutions and spiritual nosegay as above.