Search This Blog

Tuesday, May 21, 2013

"Morning Offering Prayer" by Sr. Mary of the Holy Trinity, PCC

MY JESUS, Here is my tongue that You may watch over it; that it may not utter more than pleases You; and that my silence may speak to You. Here are my ears that they may listen only to the voice of duty; and to Your Voice, O Jesus! Here are my eyes that they may not cease to behold You in every face and in every work. Here are my hands and my feet that You may make them agile, that they may be riveted to Your service alone, to the execution of Your desires. Here are my thoughts that Your Light may possess them. Here is my heart that Your Love, O Jesus! may reign and rest in it.

+ + +

"Renew this offering every morning, at every Holy Communion. And I, I give you, My little daughter, I give you TODAY." - Jesus to Sr. Mary

Above is the "Morning Offering" composed by Sister Mary of the Trinity, Poor Clare Colettine of Jerusalem, and Our Lord’s response. This prayer is prayed every morning by Poor Clare Colettines.

Sr. Mary of the Holy Trinity - Poor Clare Colettine Nun and Mystic of the 20th Century

Sister Mary of the Holy Trinity (1901-1942)

Sister Mary of the Holy Trinity, a Poor Clare Colettine of Jerusalem, has left us an extraordinary diary of our Lord's words, as they were spoken to her. This remarkable manuscript is revealed in the book "The Spiritual Legacy of Sister Mary of the Holy Trinity" published by Tan books (see end of this post for link to buy this book).

Sister Mary of the Holy Trinity (Louisa Jaques) was born in 1901 in Pretoria, Transvaal to French-Swiss Protestant parents. Her mother died while giving birth to her. Her father, who was a Protestant missionary, took her back to Switzerland with her two elder sisters, and there they were brought up by her Aunt, whom she calls her "little mother". She was raised Protestant in an average christian home.

Her crisis of faith and call to the religious life
On February 13, 1926, at age 25, Louisa had a terrible crisis of faith. Concerning this she writes:

"There is no God-what people say about Him is nothing but a farce-life is not worth living." Such was the conclusion which I had been forced to reach after a long series of unavailing sacrifices and conflicts: "There is no God!" It made me feel utterly crushed, nailed to the bed on which I had just lain down. I was not able to cry or say a word or make a gesture-I felt annihilated. My friend had just turned out the light. There was silence. It was not altogether dark because there was snow outside. Yes, I felt despair. Oh, to die, to die ...
And then, just as I was repeating to myself:

"There is no God," I saw the shadowy form of a woman coming into the room through the casement as through a French-window. She approached quickly and noiselessly. There she stood, near the foot of my bed, without touching it. She had wide sleeves, and her hands were crossed inside them. I could not see her face because she seemed to have a sort of cowl on her head, something I had never seen before. She may simply have had her veil lowered. She was tall and straight-out of breath and panting as if she had been running, and from time to time she turned her head towards the window by which she had entered, as though someone were waiting for her outside. It seemed to me that she wore a plain cord as a belt. She had no cloak. Her robe fell straight. I believe it was dark brown, but I may be mistaken. I saw an outline rather than specific details. "

"...The nun who came near to my bed in that way frightened me very much. I thought it was death in person who had come for me! It was not a ghost or an illusion. It was a human being. I could have touched her. I saw her breathe and turn her head. I was petrified with fear. I was just able to turn my head to the other side and shut my eyes, so that I would no longer be able to see her. She must have stayed part of the night, for later when I awoke after having dozed awhile, it seemed to me that she was still there. I quickly closed my eyes again in order not to see her any more! She said nothing-yet a ray of light had penetrated into my despair: "Before losing all hope in God, there is still one thing I can do: I will go and pray in a convent. I will go when my aunt, my little Mother (she who brought us up), no longer needs me-and when my father dies-there is no use causing him that sorrow."

"The decision was taken, in my mind and in my will. Henceforth, I kept some plain underclothing in the bottom of a trunk, and never touched it: it was set aside for the time when I would enter the convent. That was definitely settled.-But I did not say a word about it to anyone. The next morning all I said to my friend was that during the night I had seen a statue at the foot of my bed-a nun. "

"Was it a vocation? It was the exclusive cause of an irresistible attraction towards the cloister, which was not thought out, but experienced. It changed my life. How many times have I wished that I had not that attraction which cost me so many journeyings and so many sacrifices! It was the will of God. I could have escaped from it, because I did not at all see it as the will of God, which I was seeking in a groping way. But then I would have lost an inner peace deep within myself.-A peace without which I could not live. "

Thus began her difficulty spiritual journey into the Catholic church and later into religious life as a Poor Clare Nun. Eventually, she began being guided by an "Inner Voice", Who was full of love and concern for her, and who led her,little by little, into a greater union with Him. Asked by her spiritual director to faithfully write all the words that our Lord spoke to her, thankfully we now have a most edifying and inspirational treasure of spiritual direction as given to us by our Lord Himself.

Words of our Lord to Sister Mary of the Holy Trinity
"To find Me, to know Me, to receive Me, then to come to Me -that is the only meaning of every life. All activities, all zeal are subordinate to that, and have only the value of means, in the measure in which they lead to Me. I am the Alpha and Omega, your God and your All. How is it then that in so many lives, I am accepted and treated merely as something supplementary?
"People come to Me in distress, beseeching... and I always, always give...Where are those who love Me simply because I am the Savior, because I am your God and your All?..because I am the Alpha and the Omega...?"

"Oh, if you would leave Me to act; I would wonderfully transform each one of your lives. But you oppose Me by your desires, your tastes, your resistance. My omnipotent Love is limited by the limit of your generosity.
At least, do not you resist, My little daughter; be generous to the end ... "

“My enemies are lying, especially that lack of sincerity which paralyzes so many souls, because they will not acknowledge to themselves their most hidden intentions; carelessness and ignorance due to laziness; agitation, disorder; noise: noise of words, noise of selfish desires, the noise that men invent to distract themselves and to forget Me. My friends are: truth; sincerity; silence; order, and that respect which discovers Me in all creatures."

(November 6,1941) "You should believe what I say; why do you doubt? Have I ever deceived you on even one single occasion? Yes, believe Me, in spite of all appearances; then your soul will be free and happy."

"Those who love Me a little, have a little confidence in Me. Those who love Me much, have great confidence in Me. Those who place no limit to their love have a confidence in Me without bounds or limit. I cannot disappoint them. You honor Me more by the confidence you show Me than by all that you could give Me. And notice, I respond at once by putting joy into the heart that honors Me with confidence."

"As I am happy, yes, happy to show you the marks of My Passion -see how your God has loved you! -Will you not also be happy to show Me the marks of your love...? "Oh, if you knew how I long for you! Not to reproach you, but to overwhelm you with joy in showing you the marks of My love... "

"People have a false idea of Me. They take Me for a master who distributes his favors at his caprice and who enforces His will. Do you understand that I enforce nothing? I am powerless before your liberty. It is I who beg for your love. Look at Me gasping for breath upon the Cross; behold My royalty! I have expiated your sins, but I do not even force you to believe it. I show you My Passion -does it speak to you? -and I wait. Behold My Divinity; -an indefatigable patience. Throughout the centuries I await souls. I never refuse them. Ask to know Me better.
Do the same with your life. Make reparation; expiate; love without asking for anything in return; and wait patiently until you too are loved. Never refuse to give love. It is I whom you honor and serve so tenderly; I have such need of it."

“I passed through the world doing good-I brought peace, order, kindness, an easy kindness. I healed the sick; I forgave sins; I gave joy, true joy, tranquil joy. I brought the Beatitudes. I revealed God. It is because men do not know Him that they do not love God. You must reveal God. That is charity.”

"I am sought as so far away, whereas I am so near. You have only to descend into your heart and listen. Do you understand how much I am with you, in you? As soon as you call me, I answer. I am always present. What do you lack?"

"Happy are the families and convents that have sick members! Because by being visited, the sick safeguard the practice of gentleness and patience; they expiate; they bear My likeness, the image of Christ suffering in His Church. To comfort them in the spirit of faith is to perform a work of reparation in the Church -the reparation I expect from those who love Me. A house where there are no sick runs the risk of living more for itself than for Me. I am always more sensitive, more active where there is suffering, because there I am welcomed, I am listened to...”

"Just as storms are necessary in nature, so are they necessary in every living soul. Do not lose your serenity on account of those who are being tried. Pray for them; offer the sufferings of My Passion and some acts of self-denial, some self-imposed sufferings for them."

"I ask only for love. Ah, what are you doing about it?... Give Me your heart -your whole heart. And do you not also wish to give Me your life? I desire it, I have need of it. It is such a great thing to belong to Me! What does anything else matter to you? Be full of joy at belonging to Me. I want you to be altogether Mine!"

"Love, love your Sisters. Love your Superiors much; they have need of it. But in silence...."
"The pettinesses of the cloister are inevitable, but those who love Me take no notice of them. Your real cloister, without boundaries, is My Heart; it is your refuge and your cradle. It is always open; it is always awaiting you. It will give you joy, strength, meekness, love. For I wish you to be joyous and strong, irresistibly loving, and very meek."

"Am I not enough for You? Is it not sufficient for you to know that your Jesus loves you?”

"Oh, how full I am of compassion! and how I desire -I need- the generosity of some to make reparation for others. It is love that makes reparation"

"I love you because you are so, so wretched. Do you not feel how much I love you? I love you because you cannot do without me, and because I long to see you happy; I love you because I have given my life for you."

"Do not be disturbed at repeating to your Father [spiritual director –editor] what I say to you; there is nothing extraordinary in it. I speak to each soul; if there are some who do not hear Me, it is because they do not listen to Me. There must be a profound silence, because My Voice is soft. The soul must be freed from all engrossing thoughts; I must be loved in spirit and in truth -the whole being must be in the truth. Yes, it is I who speak to you; why do you not believe Me? Have I ever deceived you? All that I have told you has come to pass."

"You have too many little things: give them away, simplify your belongings -to just what is necessary. Leave to others what is unnecessary, the care of trifles. As for yourself, love Me! I wish you to be poor, altogether Mine.”

"The Saints attracted many souls to My Church by the radiance of their sanctity. You cannot do that. It does not matter. Give Me everything; I will use what you give Me to attract many souls to My Church."

(Good Shepherd Sunday, 2nd Sunday after Easter, 1940). "Make Me a present, My little fiancee, of all the unnecessary words you do not speak, of every object that is not indispensable, that you can do without, even if allowed, of all weariness, suffering, that others will never guess, and which you will hide, to prove your love to Me, and because I have such need of your gifts!"

(April 27, 1940. Holy Communion). "Kindness .. Indulgence ... Keep your soul free and trans¬parent, above the troubles, cares, and misunderstandings which the cloister produces... Teach, only by example. Silence, silence in the Heart of your God."

(After my Profession, August 29th 1940; “You are Mine- you are altogether Mine ... Do not go away. Stay with Me, in Me who never leave you. I have waited so long for you. This is the only reality: I love you and I take care of you. And that is for now and for eternity.”

"If you give Me nothing, I am not able to do the good which I leave to your initiative. Give Me the tiny seed of your sacrifices, of your efforts; I will make it fruitful. But give Me the seed. Do not lose a moment, not a single occasion of offering to Me all that I send you. My grace does not leave you for an instant: welcome it. I want My heaven to fill your soul, your cell, your convent."

"I am happy because you have come at last. I await many others like yourself in My Church, in My house. To attract them, do all that I tell you."

"The future is Mine, what do you fear?"
'The night, the night of faith when I am alone.'
"I have given you My Mother to enlighten your way. Look at Her, the Morning Star."

Sister Mary of the Holy Trinity died a holy death in the Poor Clare Colettine convent in Jerusalem in 1942, at the age of 41. ~Sister Mary of the Holy Trinity, pray for us!
"Yes, I have made Myself so truly your Brother that I have willed that you should have the same Father as I, and that my Mother should become your Mother. Love does not keep for Itself those whom It loves; It gives them away."

-Jesus to Sister Mary of the Holy Trinity

"The Spiritual Legacy of Sister Mary of the Holy Trinity" published by Tan books, copyright 1981. Edited by her Confessor, Rev. Silvere Van Den Broek, O.F.M. This great book is available at Amazon - here. 


Servant of God Sr Consolata Betrone, Poor Care Capuchin Nun - Victim Soul

Servant of God, Sister Consolata Betrone (1903-1946) -Mystic and Victim Soul

“There is a beautiful supplication, a quick prayer that our Lord gave to Sister Maria [Consolata] Betrone. It says- ‘Jesus and Mary, I love You. Save souls.’ It is very simple, but oh it carries a lot of weight.” -Mother M Angelica of EWTN

Birth and early life
Sister Consolata Betrone was born in Saluzzo, Italy on April 6, 1903, and was named Pierina Betrone. She was the daughter of Pietro Betrone and Giuseppina Nirino, who were the owners of a bakery in Saluzzo, who later became managers of a restaurant in Airasco (Turin). Pierina was the second of six daughters born of her father's second marriage.

Nothing in the early life and background could foretell that this young girl would become one of Jesus’ beloved victim souls. She seemed to live a normal childhood up until the age of 13 when one remarkable day our Lord cast His loving gaze upon her. It so happened that while she was hurrying to do her errands in the village when, unexpectedly, an intense prayer suddenly came forth from her heart: "My God, I love you!" and a unusual spiritual fervor overcame her. It was the beginning of her extraordinary experiences with the Lord.

On December 8 1916, which was the Feast of the Immaculate Conception, Pierina dedicated herself to the Virgin. After receiving Holy Communion, she distinctly heard within her the words "Do you want to be Mine?"
Deeply moved by this extraordinary grace, she wept with tears of emotion, and without understanding the extent of the question, she replied “Yes” to Jesus, entrusting herself to Him.

As the weeks and months progressed, Pierina began to feel God calling her to the religious life. During the same time, and continuing for several years, she began a period of spiritual doubts, dryness and temptations, which were surely sent by the Lord to purify her soul. Our Lord first led her out into the spiritual desert in order to prepare her for her mission as victim soul.

Three failed attempts at entering the religious life
It was not until she was age 21 before she was finally able to realise the religious vocation that God was calling her to.
"Nothing attracts me about the Capuchins", she said, after three failed attempts to take the veil in “open” religious orders [ie- not cloistered], It was her confessor, Don Accomasso, who, enlightened by God as all sincere confessors are, advised her to enter the Convent of the Poor Clares (Order of Franciscan Capuchins) in Turin, Italy. This was an on April 17, 1929. After the normal period of preparation and discernment she gratefully received the Veil on February 28, 1930, taking the name of Sister Maria Consolata,

The new name, “Consolata”, chosen by young Pierina is indicative of the spiritual path and life that Jesus was calling her to, for the word “Consolata” means consoler, and it was she who soon became the consoler of the Heart of Jesus. On this very day of the Ceremony of taking the Veil, she received an inner locution from Jesus that indicated to her what His will was for her. Jesus said-
"I do not call you for more than this: an act of continual love." And for more than 16 years of enclosed Capuchin life this “act of continual love” would be the foundation on which she concentrated all her spiritual efforts.
On April 8 1934, she took her perpetual vows, working in the convent as a humble cook, doorkeeper and cobbler. She was transferred on July 22 1939 to the new foundation of Moriondo, Moncalieri Turin, where she was also a nurse and secretary. Her exterior life was one lived out in daily sacrifices, penances and self denial, hidden to the world, in fulfilment of the tasks assigned her by her superiors. Although her exterior life was similar to her fellow religious sisters, in her interior life she was receiving exceptional and extraordinary graces from God, which unfolded unnoticed in the intimacy of her spirit. She became the confidante of Jesus and His Sacred Heart.

The confidante of the Sacred Heart of Jesus

On November 9, 1934 Sister Consolata writes:
"Jesus reveals to me the intimate sufferings of His Heart caused by the faithlessness of souls consecrated to Him". After this, she began to have a burning desire to make reparation for the sins of the world, and to lead sinners to Jesus. And thus began the intense spiritual relationship, and intimacy between Jesus and Consolata: together in love, together in pain, together to deliver a countless number of souls to the Father, who seeks them in His infinite love, mercy and compassion. After all it was the Lord Himself who told her:
"Do not think of me as a harsh God, because I am foremost the God of love!".

Jesus, Mary, I love You! Save souls!
It was then that our Lord also inspired Sister Consolata with this important universal prayer, "Jesus, Mary, I love you! Save souls!"

Remembering what Jesus had told her on the day that she took the Veil-
"I do not call you for more than this: act of continual love”, Sister Consolata began to thus repeat this one prayer, over and over again, during all her waking hours, in every form of work as she went about her daily duties. For it was Christ himself, who instructed her in the practice of what He called the “unceasing act of love” expressed in the words- "Jesus, Mary, I love you! Save souls!"

Concerning this prayer, our Lord said,
"Tell me, what more beautiful prayer do you want to offer me? ---'Jesus, Mary, I love you! Save souls!'--- Love and souls! What more beautiful prayer could you desire?’"

Her littleness and humility
Though Sister Consolata was blessed with these extraordinary interior enlightenment's by God, she remained very humble and still felt small, and she saw herself as the “even smaller one” which Saint Therese of Lisieux had referred to in her diary. This feeling of littleness that Consolata felt within her soul was confirmed by our Lord in the following words:
"I have found that still weaker soul who has abandoned herself with complete faith to My infinite mercy: it is you, Consolata, and through you I will perform marvels which will far exceed your fondest desires."
And later Jesus tells her: -‘You are to love. You are too small to climb to the summit: I will carry you on My shoulders'
Here are some of the revelations given to her by Jesus:
‘Write this down Consolata, for I demand it of you under obedience, that for one act of love from you, I would create heaven.’

‘The soul that is dearest to Me is the one who loves me the most.’

‘Transform everything that is disagreeable to you into little roses, and gather them with love, and then offer them to Me with love”

‘See Consolata, the enemy will make every effort to shake your blind faith in me. But you must never forget that I am and love to be always kind and merciful. Understand my heart Consolata; understand my love, and never permit the enemy to gain entrance into your soul, even for an instant, with a thought of a lack of confidence in Me. Believe Me, I am solely and always kind; I am solely an always like a parent to you! So, imitate the children who at every little scratch of the finger, run at once to mother to have it bandaged. You should always do the same and remember that I will always cancel out and repair your imperfections and faults, just as a mother will always bandage the child's finger, whether it is really hurt or only seems so in his imagination. And if the child were to really hurt his arm, or his head, how tenderly and affectionately would he be cared for and bandaged by the mother! Well, I do this very same thing with regard to your soul when you fall, even though I may do so in silence. Do You understand Consolata? Therefore, never, never, never have even a shadow of doubt; a lack of confidence wounds My heart to the quick, and makes Me suffer.

“Love Me and you will be happy, and the more you love Me the happier you will be. Even when you will find yourself in utter darkness, love will produce light; love will produce strength, and love will produce joy.”

“I prefer an act of love, and a Communion of love to any other gift. I thirst for love”

"I delight to work in a soul. You see, I love to do everything Myself; and from this soul I ask only that she love Me."

"You see, even in good thoughts which creep in, there is always a bit of self-love, of complacency; and it is easy to see how they will spoil the act of love. But if you will complete trust in Me, that I am attending to everything and will continue to do so, and if you will not permit even one other thought to enter, then your act of love will possess a virginal purity."

"You see, Consolata, sanctity means self-forgetfulness in everything, in thoughts, desires, words....Allow Me to do it all! I will do everything; but you should, at every moment, give Me what I ask for with much love!"

"Consolata, place no limits on your confidence in Me, then I will place no limits on My graces for you!"

"Trust always in Jesus! If you only knew how much pleasure that gives Me! Grant Me this solace to trust in Me even in the shadow of death."

‘When suffering is accepted with love, it is no longer suffering, but is changed into joy.”

"If you are in Me and we are one then you will bring forth much fruit and will become strong, for you will disappear like a drop of water in the ocean; My silence will pass into you, and My humility, My purity, My charity, My gentleness, My patience, My thirst for suffering, and My zeal for souls whom I wish to save at all costs!"

"You must think only of loving Me! I will think of everything else, even to the smallest details!"

“ ‘Jesus, Mary, I love You. Save souls’ encompasses everything, the souls in Purgatory and the souls in the Militant Church; the innocent soul and the guilty soul; the dying, the atheist, etc… Do not lose time; remember that every act of love is a soul. Of all the gifts, the best gift you can offer me is a day full of love. I desire an uninterrupted Jesus, Mary I love You, save souls! from when you get up in the morning till when you go to bed at night.”

Her holy death
In June 1939 she wrote "It is my fate to die in little pieces". In November 1944 she noted:
"For many days my soul has halted on this divine phrase - 'sacrificial victim for the Sacrificial Victim'". It is in this way that, for the peace of the world [for World War II was raging], for the dying and for the conversion of souls she many times repeated the offer of herself as the sacrifice of expiation for the sins of humanity

In the winter of 1944 her corpse-like color betrayed her. In obedience to her Suprior she subjected herself to a visit from the doctor. The doctor's reply was : "This sister is not ill, she is destroyed". On September 24 1945 Sister Consolata asked for half a day of rest and she laid down. The Mother Abbess took her temperature --39° C (102.2 F)! ‘How long has she been carrying on like this?’ it was asked. On October 25, 1945 and X-ray was taken revealing damage to her lungs; thus she was officially diagnosed with tuberculosis. On November 4, 1945 she left for the sanatorium. She remained there until July 3 1946, when an ambulance returned her, in the last stages of consumption, to the Convent of Moriondo. Now, "everything was finished", except to begin a new and eternal life forever united with God in Heaven. Sister Consolata died at dawn on July 18, 1946 in the Convent of the Sacred Heart of Moriondo Moncalieri Turin, Italy.

Her afterlife

“The life of the Saints is a example of life for others"----It was with these words that on on February 8, 1995, Archbishop Cardinal Giovanni Saldarini in started the canonical process for five causes of beatification, one of these being the Capuchin Poor Clare nun, Sister Maria Consolata Betrone, in Turin Italy, in the Sanctuary of Our Lady Help of Christians.

For more information about the heroic and holy life of the Servant of God, Sister Consolata Betrone, there is an excellent book entitled “Jesus Appeals to the World” written by Sister Consolata’s spiritual Director, Father Lorenzo Sales, IMC, available here: fact, special merit lies with Father Lorenzo Sales (1889-1972), who was Sr. Consolata’s confessor and spiritual director from September 1935, for all his help with wisdom, discernment and guidance for the Work of God in the life of Sister Consolata.

"Words of Love" by Father Bartholomew Gottemoller O.S.C.O. is another excellent book containing many of the revelations of our Lord as given to Sr. Consolata. It is availible through Tan Books here:

For more info online, see the page on Sr. Consolata at the Monastery of the Sacred Heart website, located here:

Servant of God Sr. Consolata Betrone, pray for us!
(The above taken from -/servant-of-god-sr-consolata-betrone.html - which is a great site with many other mystics on it.)

Quote from Brother Giles

St. Francis said of Brother Giles that he more than any other had arrived at the perfection of contemplative prayer. And Brother Giles himself used to say, "The contemplative life is to leave behind all earthly things for the love of God, to seek only the things of heaven, to pray without tiring, to read often and with concentration, to praise God continually with hymns and canticles. To contemplate is to be separated from all and to be united to God alone."

The Anonymous of Perugia - Chapter 3:14
The Mirror of Perfection - 85
The Golden Sayings of Brother Giles - Chapter XIII

"A Treatise on Prayer and Meditation" compiled by St. Peter of Alcántara

A Treatise on Prayer and Meditation

compiled by

St. Peter of Alcántara


Chapter I.

Of the Fruit to be Derived from Prayer and Meditation
SINCE this short treatise speaks of prayer and meditation, it will be well to state in a few words what is the fruit which may be derived from this holy exercise, so that men may give themselves to it with more willing heart.  It is a well known fact that one of the greatest hindrances we have to attaining our final happiness and blessedness, is the evil inclination of our hearts, the difficulty and dullness of spirit we have in respect to good rules; for, if this was not in the way, it would be the easiest thing possible to run in the path of virtues, and attain to the end for which we were created.  Concerning which the Apostle says, "I delight in the Law of God, according to the inward man; but I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin." (Rom. 7:22-23)  This, then, is the universal cause of all our evil.  One of the most efficacious means for overcoming this dullness and difficulty, and for facilitating this matter, is devotion; for as St. Thomas says, "Devotion is nothing else than a certain readiness and aptitude for doing good."  For this takes away from our mind all that difficulty and dullness, and makes us quick and ready for all good.  It is a spiritual refection, a refreshment, like the dew of Heaven, a breath and inspiration of the Holy Spirit, a supernatural affection.  It so orders, strengthens, and transforms a man's heart, that it imparts a new taste and inspiration for spiritual things, a new distaste and abhorrence for sensible things.  The experience of every day shows us this.  For when a spiritually minded person rises from deep devout prayer, then straight away all his good resolutions are renewed, together with fervor and determination to do good; the desire then to please, and to love, a Lord so good and kind as He has then shown Himself to be, a willingness to endure fresh troubles, and chastenings, even to shedding blood for His sake, then, finally, all the freshness of soul is renewed and blooms again. If you ask me, by what means so powerful and noble an affection of devotion is attained, the same holy teacher answers that it is by meditation and contemplation of diving things;  for from deeply meditating and pondering over these things there springs up this disposition, and affection in the will, which is called devotion;  and this stirs and moves us to all good.  It is on this account that this holy and religious exercise is so extolled and commended by all the Saints, as being The Means of acquiring devotion, which, though it is but one virtue only, yet it disposes and moves one to all the other virtues, and exists as a general stimulus to them all.
If you would see how true this is, hear how plainly St. Bonaventure declares it in these words:
"If you would suffer patiently the adversities and miseries of this life, be a man of prayer.  If you would gain power and strength to overcome the temptations of the enemy, be a man of prayer.  If you would mortify your will with all its affections and lusts, be a man of prayer.  If you would understand the cunning devices of Satan, and defend yourself against his deceits, be a man of payer.  If you would live joyfully, and with sweetness walk in the path of penitence and sorrow, be a man of prayer.  If you would drive out the troublesome gnats of vain thoughts and cares from your soul, be a man of prayer.  If you would sustain your soul with the richness of devotion, and kept it ever full of good thoughts and desires, be a man of prayer.  If you would strengthen and confirm your heart in the pilgrimage with God, be a man of prayer.  Lastly, if you would root out from your soul every vice and in their place plant the virtues, be a man of prayer, for in this is obtained the unction and grace of the Holy Spirit who teaches all things. "And besides all this, if you would climb to the height of contemplation, and delight in the sweet embraces of the Bridegroom, exercise yourself in prayer, for this is the way by which the soul mounts up to contemplation and to the taste of heavenly things.
"You see, then, of how great virtue and power is prayer, and for proof of all that has been said (to say nothing of Holy Scripture) let this now be sufficient assurance that we have seen and heard, and see, day by day, many simple persons who have attained to all these things above mentioned and to others greater, through the exercise of prayer."
Thus far the words of St. Bonaventure. Then, what richer treasure? What field can be found more fertile, yielding more abundantly than this?  Hear also what another most religious and holy doctor, speaking of this same virtue, says:
"In prayer the soul is cleansed from sin, pastured with charity, confirmed in faith, strengthened in hope, gladdened in spirit.  By prayer the inward man is directed aright, the heart is purified, the truth discovered, temptation overcome, sadness avoided, the perceptions renewed, languishing virtue restored, lukewarmness dismissed, the rust of vices done away;  and in it there do not cease to come forth living sparkles of heavenly desires, with which the flame of divine love burns.  Great are the excellencies of prayer, great are its privileges!  Before it Heaven is opened, secrete things are made manifest, and to it the ears of God are ever attentive." (St. Lawrence Justinian, In Signo Vitae)
This now is sufficient to show in some way what is the fruit of this holy exercise.

Chapter II.

Of the Subject Matter of Meditation
HAVING seen what fruit may come of Prayer and Mediation, let us now see what are the things on which we should meditate.   To which the answer is, that inasmuch as this holy exercise is ordained to create in our hearts the love and fear of God, and to lead us to keep His Commandments, the most fitting subject for this exercise will be that which should most surely lead to the end proposed.  And although it be true that all created things, whether earthly or heavenly, may move us to this, yet, generally speaking, the Mysteries of our Faith which are contained in the Creed, are the most efficacious, and profitable.  For here are treated the subjects of the Divine blessings, the Last Judgment, the pains of Hell, and the glory of Paradise, where there are the most powerful stimulants to move our hearts to the love and fear of God;  and in it are treated also the Life and Passion of Our Savior Christ, in which consists all our good.  These two subjects especially are treated of in the Creed, and are those on which we for the most part make our Meditations.  And therefore, with much reason it is said, that the Creed is the most fitting subject for this holy exercise, although at the same time, there may be with every one some subject which might more especially move his heart to the love and fear of God.
Agreeably, then, with this, in order to help on the young who are now entering upon this path, to whom we should give food which has been, as it were, already digested, I will now briefly set forth two kinds of Meditation for all the days of the week.  Taken, for the most part, from the Mysteries of our Faith, some are for the evening, and some for the morning;  so that, as we give our bodies their two meals each day, so should we give our souls, whose food is Meditation and the consideration of things Divine.  Of these Mediations, some are upon the Mysteries of Sacred Passion and Resurrection of Christ, and some upon the other Mysteries of which I have spoken.  Those who have not time to make such retirement twice in the day, will, at least, be able to mediate one week upon the former mysteries, and another week upon the latter.  Or, they may fine themselves entirely to those on the Passion and Life of Jesus Christ, which are the principal ones;  although it would not be well, in the beginning of the soul's conversion, to omit the others, seeing that they are especially suitable at such time when the fear of God and detestation of our sins are to be chiefly desired.
On this day, you shall enter upon the memory of your sins, and upon the knowledge of yourself, to see how many evil things you have done, and to see that you have nothing that is good save from God.  For this consideration is the means of acquiring humility, the mother of all the virtues.
Monday Morning Meditation
For this purpose you must first think of the multitude of the sins of your past life, especially of those committed in the days when you knew not God.  For if you consider them well, you will find that they are more in number than the hairs of your head, and that you lived in that day like the Gentile who knows not God.  Consider then, briefly, the Ten Commandments, and the Seven Deadly sins, and you will see that there are none into which you have not often fallen, in deed or word or thought.  Let your mind, then, rest upon the Divine Blessings, and upon your past time, and consider how you have made use of them.  For you have to give an account of all these before God.  Tell me, then, how have you used the days of your childhood, your youth, your manhood, indeed all the days of your past life?
In what way did you use your bodily senses, and the powers of your soul, which God gave to you for the purpose of knowing and serving Him?
In what did you use your eyes, except in things of vanity?
In what did you use your ears, except to hear things of falsehood;  in what your tongue, except in all manner of rash oaths and murmurings? and your taste and all your senses, except in sensual pleasures and flattery?
How have you profited by the Holy Sacraments, which God ordained for your assistance?
What thanksgivings have you made for all His benefits?
How have you responded to His inspirations?
How have you used your health and strength, your natural talents, your earthly goods, your opportunities and occasions for living well?
What care have you taken of your neighbor whom God commended to you, and what works of mercy towards him can you show?
Then what will you answer on that day of reckoning when God shall say unto you:  "Give an account of your stewardship."  O withered tree, destined for eternal torments!  what will you answer on that day, when there shall be required from you the account of your whole life, and of every point and moment in it?
Think, next, of the sins which you have committed, and do each day commit, even after your eyes have been opened to the knowledge of God, and you will find that the old Adam still lives in you, with many of the old roots and habits.  See how you have stood aloof from God, how unthankful you have been for His benefits, how rebellious against his inspirations, how slothful in things concerning His service, which you never performed with that readiness and diligence and purity of intention which you do owe Him; nay, think of how you have discharged them even for the sake of human respects and interests!
Consider, also, moreover, how hard you are towards your neighbor, and how gentle with yourself; how you love your own will, your self, your flesh, your honor, and your own interests!
See how you are always proud, ambitious, quick to anger, vainglorious, envious, malicious, prone to amusement, inconstant, full of levity, sensual, given to recreations, laughter and idle talk.  See, too, how inconstant you are in good purposes, how inconsiderate in your words, and imprudent in your deeds, and how cowardly and half-hearted in any matter of importance. And further, after you have taken note of the multitude of your sins, consider then their gravity, so that you may see how on all sides your misery has grown upon you.  For this you should, in the first place, think of these three circumstances in your past life, namely,
Against Whom have you sinned?
For what end did you sin?
And in what way?
If  you think, against Whom you did sin, you will find that it was against God, whose goodness and majesty are infinite, whose blessings and mercies to man are more in number than the sands of the sea-shore.  Or if you think, for what end you did sin, it was for some point of honor, some foul lust, or some trivial interest, or very often for something of no interest whatsoever, for no other reason than habit, and disregard for God.  Or if you think, in what way you did sin, it was with such ease and audacity as to be without scruple or fear; nay, at time with such ease and content as if you were sinning against a god made of wood who neither knew nor saw anything that was done on earth.  Is this the honor which is due to so great a Majesty?  Is this the thanks you gave for so great blessings?  Is this the return you make for that most Precious Blood shed upon the Cross, for those scourgings and buffetings endured on your behalf?  O miserable you, for what you have lost, and more for what you have gained for yourself, and much more still, if with all this, you do not sense your impending perdition!
Monday Evening Meditation
After all this it is most profitable to let your thoughts rest a while on the consideration of your nothingness;  that is, how you have by yourself nothing, but sin, or in other words, nothingness;  how all else is from God alone.  For it is clear that as all natural gifts, so those too, of grace, which are greater, are His only.  From him is the grace of predestination, which is the source of all other graces;  from Him the grace of our vocation, and all the grace accompanying it;  from Him the grace of perseverance, and that of life eternal.
What have you, then, from which to glory, save your nothingness and sin?
Rest, then, awhile in the consideration of that nothingness, and take note that this, and all else, comes from God; so that you may see clearly and manifestly what you are, and what He is;  how poor you are, and how abundant in riches he is; and, consequently, how little you can trust in  and esteem yourself, and how greatly you can trust in Him, love Him, glory in Him!
Then, having considered all these things, think of yourself with thoughts most lowly.  Ponder that you are nothing but "a reed shaken in the wind." of no weights, or virtue, or firmness, or steadfastness or anything else.  Ponder that you are another Lazarus, dead for four days, a carcass foul-smelling and abominable, so much that they who pass by cover their noses, and shut their eyes.  Judge on your own that this is what you are before God and His angels, and hold yourself to be unworthy to lift your eyes up to Heaven, or that this earth should bear you, or that creatures should serve you; unworthy of the bread which you eat and of the air which you breathe.  With that sinner of the street, cast yourself down at the Savior's feet, with your face covered in confusion and shame like the woman taken in adultery; and with much sorrow and compunction of heart, beg of Him pardon for your sins, and that, out of His infinite pity and mercy, He may vouchsafe to turn to you, and receive you into His house.


Chapter I.

What is Devotion?
THE greatest trouble those persons suffer from who give themselves to Prayer is the failing in Devotion which they so often experience in it.  When there is no such failing, there is nothing sweeter, or more easy that to pray.  For this reason, now that we have treated upon the subject-matter of Prayer, and upon the manner of  praying, it will be well to consider the things which help Devotion, and also those which hinder it, and the temptations which most often assail devout people in it;  and certain other points that are necessary to observe in this exercise.  But first it will greatly help the matter to set forth what Devotion is, that we may know to begin with, what is the precious thing for which we are contending.
Devotion, says St. Thomas Aquinas, is a power which makes one prompt and ready for any virtue, and stirs and helps one to do well. (Summa II, II, Q. 82, Art. 1.)  This definition declares manifestly the great necessity and usefulness of this power, for it contains in itself more than some would think.  We have on this account to consider that the chief hindrance to living a good life is the corruption of human nature which came to us through sin, and from which comes the great inclination we have towards evil, and the difficulty and unwillingness we have in respect to what is good.  These two things make the path of virtue most difficult to us, while in itself it is the thing most sweet, most beautiful, most to be desired, most honorable in the world.  It is against this difficulty and unwillingness the Divine Wisdom has provided this most complete remedy in the power and succor of Devotion.  For as the north wind disperses the clouds, and leaves the sky clear and serene, so true Devotion drives away from our mind all that unwillingness and difficulty, and leaves it then free and disposed for all that is good.  This virtue so become as power within us as being at one a very special gift of the Holy Spirit, a heavenly dew, a succor and visitation of God attained through Prayer.  Its very nature is to contend against the difficulty of which we have spoken, and to overcome this luke warmness, to give us readiness and fill the soul with good desires, to enlighten the understanding, to strengthen the Will, to kindle in us the Love of God, to extinguish the flame of evil desires, to teach hatred of worldly things, and abhorrence of sin, and to give us new fervor, new spirit, new power, and incentive to well doing.
For as Samson, wile possessed of his hair, had greater strength than any man in the world, and when this was taken away from him, became as weak as other men; so is the Christian soul strong when he has this Devotion, and weak when he has it not.
And this is what St. Thomas desired to show in his definition, and, without doubt, this is the greatest praise one could give to this virtue, that, being of itself only one virtue, it is a stimulus and incentive to all others.  Let not him then that would travel by the path of virtues, go without these spurs;  for without them he will never be able to arouse the evil beast of his nature form is sluggishness.
From what has been said it will be clearly seen, then, what is true and real Devotion.  For Devotion is not a certain tenderness of heart, or sense of consolation which those who pray feel sometimes, unless there be also a promptitude and disposition for good works, for, when at times God would prove who are His own, it often happens that the one is found and not the other.  The truth is that form this Devotion and readiness there often arises the consolation spoken of:  and, on the other hand, that very consolation and spiritual delight will increase the Devotion itself, which is the readiness and incentive to well-doing.  And, therefore, God's servants may, with good reason, desire and ask for these joys and consolations, not for the pleasure they give, but because they are the means of increasing the Devotion which fits them for well-doing, as the Prophet showed when he said, "I will run the way of Thy commandments, when Thou has set my heart at liberty," (Ps. 119:32) that is, with the joy of Thy consolation which was the cause of my readiness.
And now let us proceed to treat of those means by which this Devotion is to be attained, and, since with this virtue are united all others leading to the special knowledge of God, we will consider the means of attaining to the perfection of Prayer and Contemplation, to the consolations of the Holy Spirit and the love and wisdom of God, and to that union of our souls with God, which is the goal of all spiritual life.
And this, lastly, is to consider the mans by which we may attain to the possession of God Himself in this life, which is that Treasure of the Gospel, the "Pearl of great price" for the possession of which the husbandman joyfully despoiled himself of all that he had.
Hence it is we see that the highest aim of our theology is, that from it we may learn the way to the Supreme Good, and may make this life to become a ladder by which we may advance step by step to the eternal happiness awaiting us.

Taken from the English Translation, A Golden Treatise on Mental Prayer,  edited by G. S. Hollings, S.S.J.E., (reedited by the Franciscan Archive), publ. by A. R. Mowbray & Co. Ltd., 1904: a non-copyrighted edition.
This book is available at Amazon: 

Prayer of Total Consecration By St. Maximilian Kolbe

Prayer of Total Consecration
By St. Maximilian Kolbe

Immaculata, Queen of heaven and earth, refuge of sinners and our most loving Mother, God has willed to entrust the entire order of mercy to you. I, N..., a repentant sinner, cast myself at your feet humbly imploring you to take me with all that I am and have, wholly to yourself as your possession and property. Please make of me, of all my powers of soul and body, of my whole life, death and eternity, whatever most pleases you.
If it pleases you, use all that I am and have without reserve, wholly to accomplish what was said of you: "She will crush your head," and, "You alone have destroyed all heresies in the world." Let me be a fit instrument in your immaculate and merciful hands for introducing and increasing your glory to the maximum in all the many strayed and indifferent souls, and thus help extend as far as possible the blessed kingdom of the most Sacred Heart of Jesus. For wherever you enter you obtain the grace of conversion and growth in holiness, since it is through your hands that all graces come to us from the most Sacred Heart of Jesus.

V. Allow me to praise you, O sacred Virgin.
R. Give me strength against your enemies.

Commentary on the Consecration Prayer
by St. Maximilian Kolbe

This act of consecration includes three parts: an invocation; a request that she may deign to accept us as her property; and a please that she may deign to make use of us to conquer other souls for her.

In the invocation we first say,

O Immaculata

We turn to her under this name, because she herself deigned to give herself this name at Lourdes: "the Immaculate Conception." God is immaculate, but God is not conceived. Angels are immaculate, but there is no conception with them. The first parents were immaculate before sinning, but neither were they conceived. Jesus was immaculate and conceived, but he was not a conception, for as God he already existed before and to him also applied the words of the name of God as revealed to Moses: "I am who am, who always is and does not begin to be." Other people are conceptions, but stained. She alone is not only conceived, but also a conception and immaculate. This name conceals many more mysteries, which will be discovered in time. Thus she indicates that the Immaculate Conception belongs to her essence.

This name must be dear to her, because it signifies the first grace she received in the first moment of her existence. The first gift is the dearest one. This name is ratified by her life, because she was always unspotted. Hence she was also full of grace and God was always with her, even to the degree that she became the Mother of the Son of God.

Queen of heaven and earth

In a family, the loving parents fulfill the will of the children as much as they are able, insofar as it is not harmful for them. So much more does God, the Creator and prototype of earthly parents, desire to fulfill the will of his creatures, insofar as it is not harmful for them, that is, insofar as it is conformable with his will. The Immaculata did not bend away from the will of God in anything. In all things she loved the will of God, loved God. Hence she is justly called the Omnipotent Beggar. She has influence upon God himself, on the entire world; she is the Queen of heaven and earth. In heaven everyone acknowledges the rule of her love. That group of the first angels that did not want to acknowledge her reign lost its place in heaven.
She is queen also of earth because she is the Mother of God himself, but she both desires and has a right to be freely acknowledged by every heart, be loved as the Queen of every heart, so that through her that heart might become immaculate, similar to her heart and more worthy of union with God, with the love of God, with the Sacred Heart of Jesus.

Refuge of sinners

God is merciful, infinitely merciful, nevertheless just and infinitely just. He cannot bear the least sin and must demand full satisfaction for it. The stewardess of the infinite value of the Precious Blood of Jesus that washes away sin, the Immaculata, is the personification of God's mercy. Therefore she is rightly called the refuge of sinners, of all sinners regardless of the number and greatness of their sins - even though the sinner would think there is no more mercy left for him. Indeed, every cleansing of the soul is for her a new confirmation of her title of Immaculate Conception. The more deeply the soul is plunged into sin, the more does the power of her immaculateness show itself, by the fact that she gives snowy whiteness to such a soul.

Our most loving Mother

The Immaculata is the mother of our entire supernatural life because she is the Mediatrix of the grace of God, hence our mother in the sphere of grace, in the supernatural sphere. She is a most loving mother, because you do not have any mother so affectionate, so loving, so godlike, so Immaculate, so wholly divine.

God has willed to entrust the entire order of mercy to you

In a family, the father is glad at times that the mother stays his punishing hand over the child by her intercession, because justice is satisfied and mercy is shown. Not without cause is justice suspended. Similarly God, in order not to punish us, gives us a spiritual mother, whose intercession he never opposes. Hence the saints claim that Jesus reserved for himself the order of justice, giving to the Immaculata the whole order of his mercy. 
In the second part of the act we say,

I, a repentant sinner

We here admit that we are not as she, immaculate, but sinful. What is more none of us can say that he has reached this day without sin, but feels himself guilty of much infidelity. We also say unworthy, because truly between an immaculate being and one soiled by sin there is in some sense an infinite difference. In all truth we acknowledge ourselves unworthy to turn to her, to pray to her, to fall at her feet, in order not to become similar to the proud Lucifer. Hence we also say, 

Cast myself at your feet, humbly imploring you to take me with all that I am and have, wholly to yourself as your possession and property

By these words we beg, we beseech the Immaculata to accept us. We offer ourselves to her entirely, in every respect, as her children, and as slaves of love, as servants, as instruments, and under every single aspect, under every title that anyone at any time might be able to express. We become hers as her possession and property, to use us and use us up even to complete destruction, according to her free disposition.

Make of me, of all my powers of soul and body, of my whole life, death and eternity, whatever most pleases you 

To her we give our whole being, all the faculties of our soul, and therefore, intellect, memory and will, and all the faculties of the body - therefore, all the senses and each in particular, our strength, health or sickness. We offer her our entire life with all its experiences, pleasant, unpleasant or indifferent. We give her our death, whenever and wherever and in whatever way it befalls us. We give her our whole eternity. We expect that we will be able to belong perfectly to her, only then beyond comparison. In this way we express a desire and an entreaty, so that she allows us to become hers under every aspect more and more perfectly.

In the third part we pray, 

Use all that I am and have without reserve wholly to accomplish what was said of you: "She will crush your head," and, "You alone have destroyed all the heresies in the whole world".

On the statues and pictures of the Immaculata we always see the serpent at her feet, surrounding the globe of the earth, as she crushes the head of the serpent.
Satan, soiled by sin, endeavors to soil all souls on earth. He hates her who was always unspotted. He waits for her heel in the persons of her children; she crushes his head in the fight in the person of everyone who has recourse to her. We ask her to use us if she wishes, as an instrument to crush the head of the proud serpent in unfortunate souls. Holy Scripture adds, quoting the verse mentioned above, And you shall lie in wait for her heel. The evil spirit really lies in wait in a special way for those who dedicate themselves to the Immaculata; he desires to insult her at least in them. His endeavor against sincerely dedicated souls always ends with his more shameful defeat, hence his fury is more violent, impotently furious.

The words, You alone have destroyed all heresies in the world, are taken from the prayers which the Church orders her priests to say about her. The Church says "heresies" and not the heretics, whom she loves, and because of this love desires to free them from the error of heresy. The Church says "all," without any exception; "alone," since "she" alone suffices. God is hers with all the treasures of grace for the conversion and sanctification of souls. No corner of the earth is excluded in the whole world. In this act of consecration we beg her to use us to destroy the whole serpent coiled about the earth, the serpent representing the various heresies.

Let me be a fit instrument in your immaculate and merciful hands for introducing and increasing your glory to the maximum in all the many strayed and indifferent souls 

All over the world we see unhappy, erring souls, who do not even know their purpose in life. They love all kinds of earthly goods instead of the one good, namely, God. Many, too, are indifferent to the highest love. We desire the "implanting and a most eminent degree" of the glory of the Immaculata in those souls. We beg her that we may be instruments in her immaculate and most loving hands, in order that she would not allow us to contradict her, that she constrain us, should we not want to listen to her.

And thus help extend as far as possible the blessed kingdom of the most Sacred Heart of Jesus 

The most Sacred Heart of Jesus is the love of God toward men. His kingdom is the reign of love in the hearts of men, which Jesus manifested in the crib, throughout his life, on the cross and in the Eucharist, when he gave his mother as mother to us, and which (love) he desires to enkindle in human hearts. The implanting and developing of the honor of the Immaculata and the conquest of souls for her is the conquest of souls for Jesus' mother, who will carry the kingdom of Jesus into souls. For as far as possible, 

Wherever you enter, there you obtain the grace of conversion and growth in holiness, since it is through your hands that all graces come to us from the most Sacred Heart of Jesus 

The Immaculata is the "Omnipotent Beseecher." Every conversion and sanctification is the work of grace, and she is the Mediatrix of All Graces. During the apparition of the Miraculous Medal, St. Catherine Laboure saw rays streaming from the rings on the fingers of the Immaculata. They represent graces that the Immaculata liberally bestows upon everyone who desires them. Alphonse Ratisbonne speaks similarly about the rays of grace in his vision.  

Allow me to praise you, O sacred Virgin 
Give me strength against your enemies 

When Duns Scotus, a Franciscan, went to Paris for a dispute in which he was to defend the privilege of the Immaculate Conception at the University of the Sorbonne, he passed by a statue of the Blessed Mother and prayed to her with the above mentioned words. As tradition has it, the Blessed Mother bowed her head as a sign of confirmation.

In the first part of this petition Duns Scotus turns humbly to the Mother of God and asks that she permit him to praise her. Acknowledging his great unworthiness for such a sublime work as praising the Blessed Mother, he likewise acknowledges that grace depends upon her, and it is enough that she permit him, and his efforts will be crowned with success.

The second part is strong, unconditional, brave. As an instrument in her hand, he asks for strength to overcome the serpent.

Who is her enemy? Whatever is stained, whatever does not lead to God, whatever is not love, whatever comes from the hellish serpent, he himself is her enemy; hence it includes all our defects, or all our faults. We ask her to give us strength against him. For this one purpose all devotions exist, all prayers, the sacraments: that we receive power to overcome all obstacles in our striving for God in a more and more ardent love, in assimilating ourselves to God, in uniting with God himself. Just as we have come from God through a creature, so also we return to God. All nature tells us this. Wherever we glance, we see after action reaction, equal and opposite, and as it were, an echo of God's operation and his operation also in all creatures.

On the return road of reaction the being endowed with free will meets with difficulties and oppositions, and God permits these trials in order to strengthen that being so much the more in its striving toward him. In order that the being may have sufficient strength for it, it must pray, it must ask for that strength from him, who is the source of all strength and who looks upon the efforts of his creatures with love and desires that it come sincerely to him, for he does not stint his aid. Even if that creature, that dear child of his, stumbles on the way, falls, soils itself, wounds itself, that merciful Father cannot look upon its misfortune. He sends down his only begotten Son, who by his life and teaching points out to him a bright and sure road. By his Sacred Blood of infinite value he washes away the dirt and heals the wounds.

So that the soul from fear of the violated justice of God would not lose hope, God sends a personification of his love, the Spouse of the Spirit of motherly love, the Immaculata, all beautiful, without stain, though a daughter of men, sister of human beings. He commits the stewardship of his entire mercy towards souls. He constitutes her the Mediatrix of grace that was earned by her Son. He makes her the mother of grace, the mother of souls born of grace, reborn, and continually reborn in an always more perfect godlikeness.

Simple Devotion to Mary

Fr. Elias gives the homily on the feast day of Our Lady of Fatima and how simple devotion to Mary is very efficacious for obtaining grace and doing reparation for sins committed in the world.
Ave Maria!

Pray for the Gift of Penance

On the memorial of St. Peter of Alcantara (Oct. 19th), Fr. George preached on this Franciscan's remarkable life of extreme penance and lofty contemplation, and explains that although many can't imitate his austerities, we must strive to live a continual life of penance and sacrifice.
Ave Maria!