Tuesday 19 September 2017

"Lord of the World" by Robert Hugh Benson - V (in English)



CHAPTER IV
I
                On the same afternoon Percy received a visitor.
                There was nothing exceptional about him; and Percy, as he came downstairs in his walking-dress and looked at him in the light from the tall parlour-window, came to no conclusion at all as to his business and person, except that he was not a Catholic.
                "You wished to see me," said the priest, indicating a chair.
                "I fear I must not stop long."
                "I shall not keep you long," said the stranger eagerly. "My business is done in five minutes."
                Percy waited with his eyes cast down.
                "A - a certain person has sent me to you. She was a Catholic once; she wishes to return to the Church."
                Percy made a little movement with his head. It was a message he did not very often receive in these days.
                "You will come, sir, will you not? You will promise me?"
                The man seemed greatly agitated; his sallow face showed a little shining with sweat, and his eyes were piteous.
                "Of course I will come," said Percy, smiling.
                "Yes, sir; but you do not know who she is. It - it would make a great stir, sir, if it was known. It must not be known, sir; you will promise me that, too?"
                "I must not make any promise of that kind," said the priest gently. "I do not know the circumstances yet."
                The stranger licked his lips nervously.
                "Well, sir," he said hastily, "you will say nothing till you have seen her? You can promise me that."
                "Oh! certainly," said the priest.
                "Well, sir, you had better not know my name. It - it may make it easier for you and for me. And - and, if you please, sir, the lady is ill; you must come to-day, if you please, but not until the evening. Will twenty-two o'clock be convenient, sir?"
                "Where is it?" asked Percy abruptly.
                "It - it is near Croydon junction. I will write down the address presently. And you will not come until twenty-two o'clock, sir?"
                "Why not now?"
                "Because the - the others may be there. They will be away then; I know that."
                This was rather suspicious, Percy thought: discreditable plots had been known before. But he could not refuse outright.
                "Why does she not send for her parish-priest?" he asked.
                "She she does not know who he is, sir; she saw you once in the Cathedral, sir, and asked you for your name. Do you remember, sir? - an old lady?"
                Percy did dimly remember something of the kind a month or two before; but he could not be certain, and said so.
                "Well, sir, you will come, will you not?"
                "I must communicate with Father Dolan," said the priest. "If he gives me permission -"
                "If you please, sir, Father - Father Dolan must not know her name. You will not tell him?"
                "I do not know it myself yet," said the priest, smiling.
                The stranger sat back abruptly at that, and his face worked.
                "Well, sir, let me tell you this first. This old lady's son is my employer, and a very prominent Communist. She lives with him and his wife. The other two will be away to-night. That is why I am asking you all this. And now, you till come, sir?"
                Percy looked at him steadily for a moment or two. Certainly, if this was a conspiracy, the conspirators were feeble folk. Then he answered:
                "I will come, sir; I promise. Now the name."
                The stranger again licked his lips nervously, and glanced timidly from side to side. Then he seemed to gather his resolution; he leaned forward and whispered sharply.
                "The old lady's name is Brand, sir - the mother of Mr. Oliver Brand."
                For a moment Percy was bewildered. It was too extraordinary to be true. He knew Mr. Oliver Brand's name only too well; it was he who, by God's permission, was doing more in England at this moment against the Catholic cause than any other man alive; and it was he whom the Trafalgar Square incident had raised into such eminent popularity. And now, here was his mother -
                He turned fiercely upon the man.
                "I do not know what you are, sir - whether you believe in God or not; but will you swear to me on your religion and your honour that all this is true?"
                The timid eyes met his, and wavered; but it was the wavering of weakness, not of treachery.
                "I - I swear it, sir; by God Almighty."
                "Are you a Catholic?"
                The man shook his head.
                "But I believe in God," he said. "At least, I think so."
                Percy leaned back, trying to realise exactly what it all meant. There was no triumph in his mind - that kind of emotion was not his weakness; there was fear of a kind, excitement, bewilderment, and under all a satisfaction that God's grace was so sovereign. If it could reach this woman, who could be too far removed for it to take effect? Presently he noticed the other looking at him anxiously.
                "You are afraid, sir? You are not going back from your promise?"
                That dispersed the cloud a little, and Percy smiled.
                "Oh! no," he said. "I will be there at twenty-two o'clock. … Is death imminent?"
                "No, sir; it is syncope. She is recovered a little this morning."
                The priest passed his hand over his eyes and stood up.
                "Well, I will be there," he said. "Shall you be there, sir?"
                The other shook his head, standing up too.
                "I must be with Mr. Brand, sir; there is to be a meeting to-night; but I must not speak of that... No, sir; ask for Mrs. Brand, and say that she is expecting you. They will take you upstairs at once."
                "I must not say I am a priest, I suppose?"
                "No, sir; if you please."
                He drew out a pocket-book, scribbled in it a moment, tore out the sheet, and handed it to the priest.
                "The address, sir. Will you kindly destroy that when you have copied it? I - I do not wish to lose my place, sir, if it can be helped."
                Percy stood twisting the paper in his fingers a moment.
                "Why are you not a Catholic yourself?" he asked.
                The man shook his head mutely. Then he took up his hat, and went towards the door.

* * * * *

Percy passed a very emotional afternoon.
                For the last month or two little had happened to encourage him. He had been obliged to report half-a-dozen more significant secessions, and hardly a conversion of any kind. There was no doubt at all that the tide was setting steadily against the Church. The mad act in Trafalgar Square, too, had done incalculable harm last week: men were saying more than ever, and the papers storming, that the Church's reliance on the supernatural was belied by every one of her public acts.       "Scratch a Catholic and find an assassin" had been the text of a leading article in the New People, and Percy himself was dismayed at the folly of the attempt. It was true that the Archbishop had formally repudiated both the act and the motive from the Cathedral pulpit, but that too had only served as an opportunity hastily taken up by the principal papers, to recall the continual policy of the Church to avail herself of violence while she repudiated the violent. The horrible death of the man had in no way appeased popular indignation; there were not even wanting suggestions that the man had been seen coming out of Archbishop's House an hour before the attempt at assassination had taken place.
                And now here, with dramatic swiftness, had come a message that the hero's own mother desired reconciliation with the Church that had attempted to murder her son.

* * * * *

Again and again that afternoon, as Percy sped northwards on his visit to a priest in Worcester, and southwards once more as the lights began to shine towards evening, he wondered whether this were not a plot after all - some kind of retaliation, an attempt to trap him. Yet he had promised to say nothing, and to go.
                He finished his daily letter after dinner as usual, with a curious sense of fatality; addressed and stamped it. Then he went downstairs, in his walking-dress, to Father Blackmore's room.
                "Will you hear my confession, father?" he said abruptly.

II
                Victoria Station, still named after the great nineteenth-century Queen, was neither more nor less busy than usual as he came into it half-an-hour later. The vast platform, sunk now nearly two hundred feet below the ground level, showed the double crowd of passengers entering and leaving town. Those on the extreme left, towards whom Percy began to descend in the open glazed lift, were by far the most numerous, and the stream at the lift-entrance made it necessary for him to move slowly.
                He arrived at last, walking in the soft light on the noiseless ribbed rubber, and stood by the door of the long car that ran straight through to the Junction. It was the last of a series of a dozen or more, each of which slid off minute by minute. Then, still watching the endless movement of the lifts ascending and descending between the entrances of the upper end of the station, he stepped in and sat down.
                He felt quiet now that he had actually started. He had made his confession, just in order to make certain of his own soul, though scarcely expecting any definite danger, and sat now, his grey suit and straw hat in no way distinguishing him as a priest (for a general leave was given by the authorities to dress so for any adequate reason). Since the case was not imminent, he had not brought stocks or pyx - Father Dolan had wired to him that he might fetch them if he wished from St. Joseph's, near the Junction. He had only the violet thread in his pocket, such as was customary for sick calls.
                He was sliding along peaceably enough, fixing his eyes on the empty seat opposite, and trying to preserve complete collectedness when the car abruptly stopped. He looked out, astonished, and saw by the white enamelled walks twenty feet from the window that they were already in the tunnel. The stoppage might arise from many causes, and he was not greatly excited, nor did it seem that others in the carriage took it very seriously; he could hear, after a moment's silence, the talking recommence beyond the partition.
                Then there came, echoed by the walls, the sound of shouting from far away, mingled with hoots and chords; it grew louder. The talking in the carriage stopped. He heard a window thrown up, and the next instant a car tore past, going back to the station although on the down line. This must be looked into, thought Percy: something certainly was happening; so he got up and went across the empty compartment to the further window. Again came the crying of voices, again the signals, and once more a car whirled past, followed almost immediately by another. There was a jerk - a smooth movement. Percy staggered and fell into a seat, as the carriage in which he was seated itself began to move backwards.
                There was a clamour now in the next compartment, and Percy made his way there through the door, only to find half-a-dozen men with their heads thrust from the windows, who paid absolutely no attention to his inquiries. So he stood there, aware that they knew no more than himself, waiting for an explanation from some one. It was disgraceful, he told himself, that any misadventure should so disorganise the line.
                Twice the car stopped; each time it moved on again after a hoot or two, and at last drew up at the platform whence it had started, although a hundred yards further out.
                Ah! there was no doubt that something had happened! The instant he opened the door a great roar met his ears, and as he sprang on to the platform and looked up at the end of the station, he began to understand.

* * * * *

From right to left of the huge interior, across the platforms, swelling every instant, surged an enormous swaying, roaring crowd. The flight of steps, twenty yards broad, used only in cases of emergency, resembled a gigantic black cataract nearly two hundred feet in height. Each car as it drew up discharged more and more men and women, who ran like ants towards the assembly of their fellows. The noise was indescribable, the shouting of men, the screaming of women, the clang and hoot of the huge machines, and three or four times the brazen cry of a trumpet, as an emergency door was flung open overhead, and a small swirl of crowd poured through it towards the streets beyond. But after one look Percy looked no more at the people; for there, high up beneath the clock, on the Government signal board, flared out monstrous letters of fire, telling in Esperanto and English, the message for which England had grown sick. He read it a dozen times before he moved, staring, as at a supernatural sight which might denote the triumph of either heaven or hell.
"EASTERN CONVENTION DISPERSED.
PEACE, NOT WAR.
UNIVERSAL BROTHERHOOD ESTABLISHED.
FELSENBURGH IN LONDON TO-NIGHT."

* * * * *

III
                It was not until nearly two hours later that Percy was standing at the house beyond the Junction.
                He had argued, expostulated, threatened, but the officials were like men possessed. Half of them had disappeared in the rush to the City, for it had leaked out, in spite of the Government's precautions, that Paul's House, known once as St. Paul's Cathedral, was to be the scene of Felsenburgh's reception. The others seemed demented; one man on the platform had dropped dead from nervous exhaustion, but no one appeared to care; and the body lay huddled beneath a seat. Again and again Percy had been swept away by a rush, as he struggled from platform to platform in his search for a car that would take him to Croydon. It seemed that there was none to be had, and the useless carriages collected like drift-wood between the platforms, as others whirled up from the country bringing loads of frantic, delirious men, who vanished like smoke from the white rubber-boards. The platforms were continually crowded, and as continually emptied, and it was not until half-an-hour before midnight that the block began to move outwards again.
                Well, he was here at last, dishevelled, hatless and exhausted, looking up at the dark windows.
                He scarcely knew what he thought of the whole matter. War, of course, was terrible. And such a war as this would have been too terrible for the imagination to visualise; but to the priest's mind there were other things even worse. What of universal peace - peace, that is to say, established by others than Christ's method? Or was God behind even this? The questions were hopeless.
                Felsenburgh - it was he then who had done this thing - this thing undoubtedly greater than any secular event hitherto known in civilisation. What manner of man was he? What was his character, his motive, his method? How would he use his success?… So the points flew before him like a stream of sparks, each, it might be, harmless; each, equally, capable of setting a world on fire. Meanwhile here was an old woman who desired to be reconciled with God before she died...

* * * * *

He touched the button again, three or four times, and waited. Then a light sprang out overhead, and he knew that he was heard.
                "I was sent for," he exclaimed to the bewildered maid. "I should have been here at twenty-two: I was prevented by the rush."
                She babbled out a question at him.
                "Yes, it is true, I believe," he said. "It is peace, not war. Kindly take me upstairs."
                He went through the hall with a curious sense of guilt. This was Brand's house then - that vivid orator, so bitterly eloquent against God; and here was he, a priest, slinking in under cover of night. Well, well, it was not of his appointment.
                At the door of an upstairs room the maid turned to him.
                "A doctor, sir?" she said.
                "That is my affair," said Percy briefly, and opened the door.

* * * * *

A little wailing cry broke from the corner, before he had time to close the door again.
                "Oh! thank God! I thought He had forgotten me. You are a priest, father?"
                "I am a priest. Do you not remember seeing me in the Cathedral?"
                "Yes, yes, sir; I saw you praying, father. Oh! thank God, thank God!"
                Percy stood looking down at her a moment, seeing her flushed old face in the nightcap, her bright sunken eyes and her tremulous hands. Yes; this was genuine enough.
                "Now, my child," he said, "tell me."
                "My confession, father."
                Percy drew out the purple thread, slipped it over his shoulders, and sat down by the bed.

* * * * *

But she would not let him go for a while after that.
                "Tell me, father. When will you bring me Holy Communion?"
                He hesitated.
                "I understand that Mr. Brand and his wife know nothing of all this?"
                "No, father."
                "Tell me, are you very ill?"
                "I don't know, father. They will not tell me. I thought I was gone last night."
                "When would you wish me to bring you Holy Communion? I will do as you say."
                "Shall I send to you in a day or two? Father, ought I to tell him?"
                "You are not obliged."
                "I will if I ought."
                "Well, think about it, and let me know... You have heard what has happened?"
                She nodded, but almost uninterestedly; and Percy was conscious of a tiny prick of compunction at his own heart. After all, the reconciling of a soul to God was a greater thing than the reconciling of East to West.
                "It may make a difference to Mr. Brand," he said. "He will be a great man, now, you know."
                She still looked at him in silence, smiling a little. Percy was astonished at the youthfulness of that old face. Then her face changed.
                "Father, I must not keep you; but tell me this - Who is this man?"
                "Felsenburgh?"
                "Yes."
                "No one knows. We shall know more to-morrow. He is in town to-night."
                She looked so strange that Percy for an instant thought it was a seizure. Her face seemed to fall away in a kind of emotion, half cunning, half fear.
                "Well, my child?"
                "Father, I am a little afraid when I think of that man. He cannot harm me, can he? I am safe now? I am a Catholic - ?"
                "My child, of course you are safe. What is the matter? How can this man injure you?"
                But the look of terror was still there, and Percy came a step nearer.
                "You must not give way to fancies," he said. "Just commit yourself to our Blessed Lord. This man can do you no harm."
                He was speaking now as to a child; but it was of no use. Her old mouth was still sucked in, and her eyes wandered past him into the gloom of the room behind.
                "My child, tell me what is the matter. What do you know of Felsenburgh?
You have been dreaming."
                She nodded suddenly and energetically, and Percy for the first time felt his heart give a little leap of apprehension. Was this old woman out of her mind, then? Or why was it that that name seemed to him sinister? Then he remembered that Father Blackmore had once talked like this. He made an effort, and sat down once more.
                "Now tell me plainly," he said. "You have been dreaming. What have you dreamt?"
                She raised herself a little in bed, again glancing round the room; then she put out her old ringed hand for one of his, and he gave it, wondering.
                "The door is shut, father? There is no one listening?"
                "No, no, my child. Why are you trembling? You must not be superstitious."
                "Father, I will tell you. Dreams are nonsense, are they not? Well, at least, this is what I dreamt.
                "I was somewhere in a great house; I do not know where it was. It was a house I have never seen. It was one of the old houses, and it was very dark. I was a child, I thought, and I was… I was afraid of something. The passages were all dark, and I went crying in the dark, looking for a light, and there was none. Then I heard a voice talking, a great way off. Father -"
                Her hand gripped his more tightly, and again her eyes went round the room.
                With great difficulty Percy repressed a sigh. Yet he dared not leave her just now. The house was very still; only from outside now and again sounded the clang of the cars, as they sped countrywards again from the congested town, and once the sound of great shouting. He wondered what time it was.
                "Had you better tell me now?" he asked, still talking with a patient simplicity. "What time will they be back?"
                "Not yet," she whispered. "Mabel said not till two o'clock. What time is it now, father?"
                He pulled out his watch with his disengaged hand.
                "It is not yet one," he said.
                "Very well, listen, father... I was in this house; and I heard that talking; and I ran along the passages, till I saw light below a door; and then I stopped... Nearer, father."
                Percy was a little awed in spite of himself. Her voice had suddenly dropped to a whisper, and her old eyes seemed to hold him strangely.
                "I stopped, father; I dared not go in. I could hear the talking, and I could see the light; and I dared not go in. Father, it was Felsenburgh in that room."
                From beneath came the sudden snap of a door; then the sound of footsteps. Percy turned his head abruptly, and at the same moment heard a swift indrawn breath from the old woman.
                "Hush!" he said. "Who is that?"
                Two voices were talking in the hall below now, and at the sound the old woman relaxed her hold.
                "I - I thought it to be him," she murmured.
                Percy stood up; he could see that she did not understand the situation.
                "Yes, my child," he said quietly, "but who is it?"
                "My son and his wife," she said; then her face changed once more. "Why - why, father -"
                Her voice died in her throat, as a step vibrated outside. For a moment there was complete silence; then a whisper, plainly audible, in a girl's voice.
                "Why, her light is burning. Come in, Oliver, but softly."
                Then the handle turned.

Saturday 16 September 2017

Letter from Joan of Arc to the Inhabitants of Reims II (in French)



A mes très chiers et bons aimés, gens d'Église, bourgois et autres habitans de la ville de Rains. 

Très chiers et bien amés et bien desiriés à veoir, Jehanne la Pucelle ay reçue vous letres faisent mancion que vous vous doptiés d'avoir le sciege. Veilhés savoir que vous n'arés point, si je les puis rencontrer ; et si ainsi fut que je ne les rencontrasse, ne eux venissent devant vous, si vous fermés vous pourtes, car je serey bien brief vers vous ; et sy eux y sont, je les ferey chausser leurs esperons si à aste qu'il ne sauront por ho les prendre, et leur seil (1) y est si brief que ce sera bientost. Autre chouse que [ce] ne vous escry pour le present ; mès que soyez toutjours bons et loyals. Je pry à Dieu que vous yait en sa guarde.

            Escrit à Sully, le XVIe jour de mars.

Je vous mandesse anquores augunes nouvelles de quoy vous seriés bien joyeux; mais je doubte que les letres ne fussent prises en chemin et que l'on ne vit les dittes nouvelles. — Signé : Jehanne.

Friday 15 September 2017

“Nunca Mais” by Dorival Caymmi



Eu queria te escrever
Mas depois desisti
Preferi te falar
Assim a sós
Terminar nosso amor
Para mim é melhor
Para nós é melhor
Convém à nós

Convém, amor
Nunca mais vou querer o teu beijo
Nunca mais
Nunca mais vou querer teu amor
Nunca mais
Uma vez me pediste sorrindo
Eu voltei
Outra vez me pediste chorando
Eu voltei
Mas agora não posso e nem  quero
Nunca mais
O que tu me fizeste amor
Foi demais


 “Nunca Mais” sung by Lúcio Alves.

Thursday 14 September 2017

"Apparecchio alla Morte" by St Alfonso Maria de Liguori (in Italian) – XXXI

CONSIDERAZIONE XXX - DELLA PREGHIERA
«Petite, et dabitur vobis... omnis enim qui petit, accipit» (Luc. 11. 10).

PUNTO I
              Non solo in questo, ma in mille luoghi dell'antico e nuovo Testamento promette Dio di esaudir chi lo prega. «Clama ad me, et exaudiam te» (Iob. 33. 3): Volgiti a me, ed io ti esaudirò. «Invoca me, et eruam te» (Ps. 49. 15): Chiamami, ed io ti libererò da' pericoli. «Si quid petieritis me in nomine meo, hoc faciam» (Io. 14. 14): Quel che mi domanderai per li meriti miei, tutto farò. «Quodcunque volueritis, petetis, et fiet nobis» (Io. 15. 7): Cercate quanto volete, basta che lo cerchiate, e vi sarà conceduto. E tanti altri passi simili. Quindi disse Teodoreto che l'orazione è una ma può ottenere tutte le cose: «Oratio cum sit una, omnia potest». Dice S. Bernardo che quando noi preghiamo, il Signore o ci darà la grazia richiesta, o un'altra per noi più utile. «Aut dabit quod petimus, aut quod nobis noverit esse utilius» (Serm. 5. in Fer. 4. Ciner.). Intanto ci fa animo a pregare il profeta, assicurandoci che Dio è tutto pietà verso coloro che lo chiamano in aiuto: «Tu Domine suavis, et mitis, et multae misericordiae omnibus invocantibus te» (Ps. 85). E maggior animo ci fa S. Giacomo dicendo: «Si quis vestrum indiget sapientia, postulet a Deo, qui dat omnibus affluenter, nec improperat» (Epist. 1. 5). Dice questo apostolo che quando il Signore è pregato, allarga le mani e dona più di ciò che gli si domanda, «dat omnibus affluenter, nec improperat», né ci rimprovera i disgusti che gli abbiamo dati; quando è pregato, par che si dimentichi di tutte l'offese che gli abbiamo fatte.
              Diceva S. Giovanni Climaco che la preghiera in certo modo fa violenza a Dio a concederci quanto gli cerchiamo: «Oratio pie Deo vim infert». Violenza, ma violenza che gli è cara, e da noi la desidera. «Haec vis grata Deo», scrisse Tertulliano. Sì, perché (siccome parla S. Agostino) ha più desiderio Dio di far bene a noi, che noi di riceverlo: «Plus vult ille tibi beneficia elargiri, quam tu accipere concupiscas». E la ragione di ciò si è, perché Dio di sua natura è bontà infinita: «Deus cuius natura bonitas», scrive S. Leone. E perciò ha un sommo desiderio di far parte a noi de' suoi beni. Quindi dicea S. Maria Maddalena de' Pazzi che Dio resta quasi obbligato a quell'anima, che lo prega, mentre così gli apre la via a contentare il suo desiderio di dispensare a noi le sue grazie. E Davide dicea che questa bontà del Signore in esaudire subito chi lo prega, facea conoscergli ch'Egli era il suo vero Dio: «In quacunque die invocavero te, ecce cognovi quia Deus meus es tu» (Ps. 55. 10). A torto taluni si lamentano (avverte S. Bernardo) che manchi loro il Signore; molto più giustamente si lamenta il Signore che molti a lui mancano, lasciando di venire a cercargli le grazie: «Multi queruntur deesse sibi gratiam, sed multo iustius gratia quereretur deesse sibi multos». E di ciò appunto par che si lamentasse un giorno il Redentore co' suoi discepoli: «Usque modo non petistis quidquam in nomine meo; petite et accipietis, ut gaudium vestrum sit plenum» (Io. 16. 24). Non vi lamentate di me (par che dicesse), se non siete stati pienamente felici, lamentatevi di voi, che non mi avete richieste le grazie; chiedetemele da oggi avanti e sarete contenti.
              Da ciò i monaci antichi conclusero nelle loro conferenze non esservi esercizio più utile per salvarsi, che 'l sempre pregare e dire: Signore, aiutatemi: «Deus, in adiutorium meum intende». Il Ven. P. Paolo Segneri dicea di se stesso che nelle sue meditazioni prima tratteneasi in fare affetti, ma poi conoscendo la grande efficacia della preghiera, procurava per lo più di trattenersi in pregare. Facciamo noi sempre lo stesso. Abbiamo un Dio che troppo ci ama, ed è sollecito della nostra salute, e perciò sta sempre pronto ad esaudir chi lo prega. I principi della terra, dice il Grisostomo a pochi danno udienza, ma Dio la dà ad ognun che la vuole: «Aures principis paucis patent, Dei vero omnibus volentibus» (Lib. 2. de Orat. ad Deum).

Affetti e preghiere
              Eterno Dio, io vi adoro e ringrazio di quanti beneficii mi avete fatti, d'avermi creato e redento per mezzo di Gesu-Cristo, d'avermi fatto cristiano, d'avermi aspettato quand'io stava in peccato, e d'avermi tante volte perdonato. Ah mio Dio, io non sarei mai caduto in offendervi, se nelle tentazioni fossi a Voi ricorso. Vi ringrazio della luce colla quale ora mi fate conoscere, che tutta la mia salute consiste nel pregarvi e domandarvi le grazie. Ecco vi prego in nome di Gesu-Cristo a donarmi un gran dolore de' miei peccati, la santa perseveranza nella vostra grazia, una buona morte, il paradiso; ma sopra tutto il sommo dono del vostro amore ed una perfetta rassegnazione nella vostra ss. volontà. Io già so che non le merito queste grazie, ma Voi l'avete promesse a chi ve le domanda per li meriti di Gesu-Cristo; io per li meriti di Gesu-Cristo a Voi le chiedo, e le spero.
              O Maria, le vostre preghiere ottengono quanto dimandano, pregate Voi per me.


PUNTO II
              Consideriamo in oltre la necessità della preghiera. Dice S. Gio. Grisostomo che siccome il corpo è morto senza l'anima, così l'anima è morta senza orazione. Dice similmente che come l'acqua è necessaria alle piante per non seccare, così l'orazione è necessaria a noi per non perderci. «Non minus quam arbores aquis, precibus indigemus» (Tom. 1. Hom. 77). Dio vuol salvi tutti: «Omnes homines vult salvos fieri» (1. Tim. 2. 4). E non vuole che alcuno si perda: «Patienter agit propter vos, nolens aliquos perire, sed omnes ad poenitentiam reverti» (2. Petr. 3. 9). Ma vuole che noi gli domandiamo le grazie necessarie per salvarci; poiché da una parte non possiamo osservare i divini precetti e salvarci senza l'attuale aiuto del Signore; e dall'altra Egli non vuole darci le grazie (ordinariamente parlando), se non ce le cerchiamo. Che perciò disse il sagro Concilio di Trento che Dio non impone precetti impossibili, poiché o ci dona la grazia prossima ed attuale ad osservarli, oppure ci dà la grazia di cercargli questa grazia attuale: «Deus impossibilia non iubet, sed iubendo monet et facere quod possis, et petere quod non possis, et adiuvat ut possis» (Sess. 6. cap. 11). Mentre insegna S. Agostino che eccettuate le prime grazie, come sono la chiamata alla fede, o alla penitenza, tutte l'altre (e specialmente la perseveranza) Dio non le concede se non a chi prega: «Constat alia Deus dare etiam non orantibus, sicut initium fidei; alia nonnisi orantibus praeparasse, sicut usque in finem perseverantiam» (De dono persev. cap. 6).
              Da ciò concludono i Teologi con S. Basilio, S. Agostino, S. Gio. Grisostomo, Clemente Alessandrino ed altri che la preghiera agli adulti è necessaria di necessità di mezzo. Sicché senza pregare è impossibile ad ognuno il salvarsi. E ciò dice il dottissimo Lessio doversi tener di fede: «Fide tenendum est orationem adultis ad salutem esse necessariam, ut colligitur ex Scripturis» (De Iust. lib. 2. cap. 37. n. 9).
              Le Scritture son chiare. «Oportet semper orare» (Luc. 18. 1). «Orate, ut non intretis in tentationem» (Io. 4. 2). «Petite, et accipiets» (Io. 16. 24). «Sine intermissione orate» (1. Thess. 5. 17). Or le suddette parole: «Oportet, orate, petite», secondo la sentenza comune de' dottori con S. Tommaso (2. p. qu. 39. a. 5) importano precetto, che obbliga sotto colpa grave specialmente in tre casi: 1. quando l'uomo sta in peccato; 2. quando è in pericolo di morte; 3. quando è in grave pericolo di peccare; e ordinariamente poi insegnano i dottori che chi per un mese, o al più due non prega, non è scusato da peccato mortale (vedi Lessio nel luogo cit.). La ragione è, perché la preghiera è un mezzo, senza di cui non possiamo ottenere gli aiuti necessari a salvarci da' peccati.
               «Petite, et accipietis». Chi cerca ottiene; dunque, dice S. Teresa, chi non cerca non ottiene. E prima lo disse S. Giacomo: «Non habetis, propter quod non postulatis» (Iac. 4. 2). E specialmente è necessaria la preghiera, per ottenere la virtù della continenza. «Et ut scivi, quia aliter non possum esse continens, nisi Deus det... adii Dominum, et deprecatus sum» (Sap. 8. 21). Concludiamo questo punto. Chi prega, certamente si salva; chi non prega, certamente si danna. Tutti coloro che si son salvati, si son salvati col pregare. Tutti coloro che si son dannati, si son dannati per non pregare; e questa è, e sarà per sempre la loro maggior disperazione nell'inferno, l'aversi potuto così facilmente salvare col pregare, ed ora non essere più a tempo di farlo.

Affetti e preghiere
              Ah mio Redentore, e come ho potuto per lo passato vivere così scordato di Voi? Voi stavate apparecchiato a farmi tutte le grazie ch'io vi avessi cercate, aspettavate solo ch'io ve le domandassi; ma io non ho pensato ad altro che a contentare i miei sensi, poco importandomi di restar privo del vostro amore e delle vostre grazie. Signore, scordatevi di tante mie ingratitudini e abbiate pietà di me; perdonatemi tanti disgusti che vi ho dati e datemi perseveranza. Datemi la grazia di cercarvi sempre il vostro aiuto per non offendervi, o Dio dell'anima mia. Non permettete che in ciò io sia trascurato, come sono stato per lo passato. Datemi luce e forza di sempre raccomandarmi a Voi, e specialmente quando i nemici mi tentano di nuovo ad offendervi. Fatemi, Dio mio, questa grazia per li meriti di Gesu-Cristo, e per l'amor che gli portate. Basta, Signor mio, quanto v'ho offeso; voglio amarvi in questa vita che mi resta. Datemi il vostro santo amore, e questo mi ricordi di cercarvi aiuto, sempre che mi troverò in pericolo di perdervi col peccato.
              Maria speranza mia, da Voi spero la grazia di raccomandarmi sempre a Voi, ed al vostro Figlio nelle mie tentazioni. Esauditemi, Regina mia, per quanto amate Gesu-Cristo.


PUNTO III
              Consideriamo per ultimo le condizioni della preghiera. Molti pregano e non ottengono, perché non pregano come si dee. «Petitis et non accipitis, eo quod male petatis» (Iac. 4. 3). Per ben pregare primieramente vi bisogna umiltà. «Deus superbis resistit, humilibus autem dat gratiam» (Iac. 4. 6). Dio non esaudisce le domande de' superbi, ma all'incontro non fa partire da sé le preghiere degli umili senza esaudirle. «Oratio humiliantis se nubes penetrabit, et non discedet, donec Altissimus aspiciat» (Eccli. 35. 21). E ciò, benché per lo passato sieno stati peccatori. «Cor contritum et humiliatum Deus non despicies» (Ps. 50). Per secondo vi bisogna confidenza. «Nullus speravit in Domino, et confusus est» (Eccli. 2. 11). A tal fine ci insegnò Gesu-Cristo che cercando le grazie a Dio non lo chiamiamo con altro nome che di Padre (Pater noster); acciocché lo preghiamo con quella confidenza, con cui ricorre un figlio al proprio padre. Chi cerca dunque con confidenza ottiene tutto: «Omnia quaecunque orantes petitis, credite quia accipietis, et evenient vobis» (Marc. 11). E chi può temere, dice S. Agostino, ch'abbia a mancargli ciò che gli viene promesso dalla stessa verità ch'è Dio? «Quis falli metuit, dum promittit veritas?» Non è Dio come gli uomini, dice la Scrittura, che promettono e poi mancano, o perché mentiscono allorché promettono, o pure perché poi mutano volontà: «Non est Deus quasi homo, ut mentiatur, nec ut mutetur; dixit ergo, et non faciet?» (Num. 23). E perché mai, soggiunge lo stesso S. Agostino, tanto ci esorterebbe  il Signore a chieder le grazie, se non ce le volesse concedere? «Non nos hortaretur ut peteremus nisi dare vellet» (De Verb. Dom. Serm. 5). Col promettere Egli si è obbligato a concederci le grazie che gli domandiamo: «Promittendo debitorem se fecit» (S. Aug. ibid. Serm. 2).
              Ma dirà colui: Io son peccatore e perciò non merito d'esser esaudito. Ma risponde S. Tommaso che la preghiera in impetrar le grazie non si appoggia a' nostri meriti, ma alla divina pietà: «Oratio in impetrando non innititur nostris meritis, sed soli divinae misericordiae» (2. 2. qu. 178. a. 2. ad 1). «Omnis qui petit accipit» (Luc. 11. 10). Commenta l'autor dell'Opera imperfetta: «Omnis sive iustus, sive peccator sit» (Hom. 18). Ma in ciò il medesimo nostro Redentore ci tolse ogni timore, dicendo: «Amen, amen dico vobis, si quid petieritis Patrem in nomine meo, dabit vobis» (Io. 16. 23). Peccatori, (come dicesse) se voi non avete merito, l'ho io appresso mio Padre: cercate dunque in nome mio, ed io vi prometto che avrete quanto dimandate. Qui non però bisogna intendere che tal promessa non è fatta per le grazie temporali, come di sanità, di beni di fortuna e simili, poiché queste grazie molte volte il Signore giustamente ce le nega, perché vede che ci nocerebbero alla salute eterna. «Quid infirmo sit utile, magis novit medicus, quam aegrotus», dice S. Agostino (to. 3. c. 212). E soggiunge, che Dio nega ad alcuno per misericordia quel che concede ad un altro per ira: «Deus negat propitius, quae concedit iratus». Onde le grazie temporali debbon da noi cercarsi sempre con condizione, se giovano all anima. Ma all'incontro le spirituali, come il perdono, la perseveranza, l'amor divino e simili debbon chiedersi assolutamente con fiducia ferma di ottenerle. «Si vos cum sitis mali (disse Gesu-Cristo), nostis bona data dare filiis vestris, quanto magis Pater vester de coelo dabit spiritum bonum petentibus se?» (Lucae 11. 13).
              Bisogna sopra tutto la perseveranza in pregare. Dice Cornelio a Lapide (in Luc. cap. 11) che il Signore «vult nos esse perseverantes in oratione usque ad importunitatem». E ciò significano quelle Scritture: «Oportet semper orare» (Luc. 11). «Vigilate omni tempore orantes» (Luc. 21. 36). «Sine intermissione orate» (1. Thess. 5. 17). Ciò significano ancora quelle parole replicate: «Petite, et accipietis; quaerite, et invenietis; pulsate, et aperietur vobis» (Luc. 11. 9). Bastava l'aver detto «petite»; ma no, volle il Signore farc'intendere che dobbiamo fare come i mendici, che non lasciano di cercare d'insistere e di bussare la porta sin tanto che non han la limosina. E specialmente la perseveranza finale è una grazia che non si ottiene senza una continua orazione. Questa perseveranza non si può meritare da noi, ma colle preghiere, dice S. Agostino, che in certo modo si merita: «Hoc Dei donum suppliciter emereri potest: idest supplicando impetrari» (De dono persev. cap. 6). Preghiamo dunque sempre, e non lasciamo di pregare, se vogliamo salvarci. E chi è confessore, o predicatore, non lasci mai di esortare a pregare, se vuole veder salvate  l'anime. E come dice S. Bernardo, ricorriamo ancora sempre all'intercessione di Maria: «Quaeramus gratiam, et per Mariam quaeramus; quia quod quaerit invenit et frustrari non potest» (Serm. de Aquaeduct.).

Affetti e preghiere
              Mio Dio, io spero che già mi abbiate perdonato, ma i nemici non lasceranno di combattermi sino alla morte; se non mi aiutate, tornerò a perdermi. Deh per li meriti di Gesu-Cristo vi cerco la santa perseveranza. «Ne permittas me separari a Te». E la stessa grazia vi cerco per tutti coloro che ora stanno in grazia vostra. Io sto certo, fidato sulla vostra promessa che mi darete la perseveranza, se io seguirò a domandarvela. Ma di questo io temo, temo nelle tentazioni di lasciare di ricorrere a Voi, e così di nuovo io ricada. Vi cerco dunque la grazia di non lasciar mai di pregare. Fate che nelle occasioni di ricadere, sempre io a Voi mi raccomandi ed invochi in mio aiuto i nomi ss. di Gesù e di Maria. Dio mio, così propongo e così spero di fare colla vostra grazia. Esauditemi per amore di Gesu-Cristo.
              O Maria, Madre mia, impetratemi che ne' pericoli di perdere Dio, sempre io ricorra a Voi e al vostro Figlio.