Tuesday, 26 September 2017

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



CHAPTER V

I
                There was an exclamation, then silence, as a tall, beautiful girl with flushed face and shining grey eyes came forward and stopped, followed by a man whom Percy knew at once from his pictures. A little whimpering sounded from the bed, and the priest lifted his hand instinctively to silence it.
                "Why," said Mabel; and then stared at the man with the young face and the white hair.
                Oliver opened his lips and closed them again. He, too, had a strange excitement in his face. Then he spoke.
                "Who is this?" he said deliberately.
                "Oliver," cried the girl, turning to him abruptly, "this is the priest I saw -"
                "A priest!" said the other, and came forward a step. "Why, I thought -"
                Percy drew a breath to steady that maddening vibration in his throat.
                "Yes, I am a priest," he said.
                Again the whimpering broke out from the bed; and Percy, half turning again to silence it, saw the girl mechanically loosen the clasp of the thin dust cloak over her white dress.
                "You sent for him, mother?" snapped the man, with a tremble in his voice, and with a sudden jerk forward of his whole body. But the girl put out her hand.
                "Quietly, my dear," she said. "Now, sir -"
                "Yes, I am a priest," said Percy again, strung up now to a desperate resistance of will, hardly knowing what he said.
                "And you come to my house!" exclaimed the man. He came a step nearer, and half recoiled. "You swear you are a priest?" he said. "You have been here all this evening?"
                "Since midnight."
                "And you are not -" he stopped again.
                Mabel stepped straight between them.
                "Oliver," she said, still with that air of suppressed excitement, "we must not have a scene here. The poor dear is too ill. Will you come downstairs, sir?"
                Percy took a step towards the door, and Oliver moved slightly aside. Then the priest stopped, turned and lifted his hand.
                "God bless you!" he said simply, to the muttering figure in the bed. Then he went out, and waited outside the door.
                He could hear a low talking within; then a compassionate murmur from the girl's voice; then Oliver was beside him, trembling all over, as white as ashes, and made a silent gesture as he went past him down the stairs.

* * * * *

The whole thing seemed to Percy like some incredible dream; it was all so unexpected, so untrue to life. He felt conscious of an enormous shame at the sordidness of the affair, and at the same time of a kind of hopeless recklessness. The worst had happened and the best - that was his sole comfort.
                Oliver pushed a door open, touched a button, and went through into the suddenly lit room, followed by Percy. Still in silence, he pointed to a chair, Percy sat down, and Oliver stood before the fireplace, his hands deep in the pockets of his jacket, slightly turned away.
                Percy's concentrated senses became aware of every detail of the room - the deep springy green carpet, smooth under his feet, the straight hanging thin silk curtains, the half-dozen low tables with a wealth of flowers upon them, and the books that lined the walls. The whole room was heavy with the scent of roses, although the windows were wide, and the night-breeze stirred the curtains continually. It was a woman's room, he told himself. Then he looked at the man's figure, lithe, tense, upright; the dark grey suit not unlike his own, the beautiful curve of the jaw, the clear pale complexion, the thin nose, the protruding curve of idealism over the eyes, and the dark hair. It was a poet's face, he told himself, and the whole personality was a living and vivid one. Then he turned a little and rose as the door opened, and Mabel came in, closing it behind her.
                She came straight across to her husband, and put a hand on his shoulder.
                "Sit down, my dear," she said. "We must talk a little. Please sit down, sir."
                The three sat down, Percy on one side, and the husband and wife on a straight-backed settle opposite.
                The girl began again.
                "This must be arranged at once," she said, "but we must have no tragedy. Oliver, do you understand? You must not make a scene. Leave this to me."
                She spoke with a curious gaiety; and Percy to his astonishment saw that she was quite sincere: there was not the hint of cynicism.
                "Oliver, my dear," she said again, "don't mouth like that! It is all perfectly right. I am going to manage this."
                Percy saw a venomous look directed at him by the man; the girl saw it too, moving her strong humorous eyes from one to the other. She put her hand on his knee.
                "Oliver, attend! Don't look at this gentleman so bitterly. He has done no harm."
                "No harm!" whispered the other.
                "No - no harm in the world. What does it matter what that poor dear upstairs thinks? Now, sir, would you mind telling us why you came here?"
                Percy drew another breath. He had not expected this line.
                "I came here to receive Mrs. Brand back into the Church," he said.
                "And you have done so?"
                "I have done so."
                "Would you mind telling us your name? It makes it so much more convenient."
                Percy hesitated. Then he determined to meet her on her own ground.
                "Certainly. My name is Franklin."
                "Father Franklin?" asked the girl, with just the faintest tinge of mocking emphasis on the first word.
                "Yes. Father Percy Franklin, from Archbishop's House, Westminster," said the priest steadily.
                "Well, then, Father Percy Franklin; can you tell us why you came here? I mean, who sent for you?"
                "Mrs. Brand sent for me."
                "Yes, but by what means?"
                "That I must not say."
                "Oh, very good... May we know what good comes of being 'received into the Church?'"
                "By being received into the Church, the soul is reconciled to God."
                "Oh! (Oliver, be quiet.) And how do you do it, Father Franklin?"
                Percy stood up abruptly.
                "This is no good, madam," he said. "What is the use of these questions?"
                The girl looked at him in open-eyed astonishment, still with her hand on her husband's knee.
                "The use, Father Franklin! Why, we want to know. There is no church law against your telling us, is there?"
                Percy hesitated again. He did not understand in the least what she was after. Then he saw that he would give them an advantage if he lost his head at all: so he sat down again.
                "Certainly not. I will tell you if you wish to know. I heard Mrs. Brand's confession, and gave her absolution."
                "Oh! yes; and that does it, then? And what next?"
                "She ought to receive Holy Communion, and anointing, if she is in danger of death."
                Oliver twitched suddenly.
                "Christ!" he said softly.
                "Oliver!" cried the girl entreatingly. "Please leave this to me. It is much better so. - And then, I suppose, Father Franklin, you want to give those other things to my mother, too?"
                "They are not absolutely necessary," said the priest, feeling, he did not know why, that he was somehow playing a losing game.
                "Oh! they are not necessary? But you would like to?"
                "I shall do so if possible. But I have done what is necessary."
                It required all his will to keep quiet. He was as a man who had armed himself in steel, only to find that his enemy was in the form of a subtle vapour. He simply had not an idea what to do next. He would have given anything for the man to have risen and flown at his throat, for this girl was too much for them both.
                "Yes," she said softly. "Well, it is hardly to be expected that my husband should give you leave to come here again. But I am very glad that you have done what you think necessary. No doubt it will be a satisfaction to you, Father Franklin, and to the poor old thing upstairs, too. While we – we -" she pressed her husband's knee - "we do not mind at all. Oh! - but there is one thing more."
                "If you please," said Percy, wondering what on earth was coming.
                "You Christians - forgive me if I say anything rude - but, you know, you Christians have a reputation for counting heads, and making the most of converts. We shall be so much obliged, Father Franklin, if you will give us your word not to advertise this - this incident. It would distress my husband, and give him a great deal of trouble."
                "Mrs. Brand -" began the priest.
                "One moment... You see, we have not treated you badly. There has been no violence. We will promise not to make scenes with my mother. Will you promise us that?"
                Percy had had time to consider, and he answered instantly.
                "Certainly, I will promise that."
                Mabel sighed contentedly.
                "Well, that is all right. We are so much obliged... And I think we may say this, that perhaps after consideration my husband may see his way to letting you come here again to do Communion and - and the other thing -"
                Again that spasm shook the man beside her.
                "Well, we will see about that. At any rate, we know your address, and can let you know... By the way, Father Franklin, are you going back to Westminster to-night?"
                He bowed.
                "Ah! I hope you will get through. You will find London very much excited. Perhaps you heard -"
                "Felsenburgh?" said Percy.
                "Yes. Julian Felsenburgh," said the girl softly, again with that strange excitement suddenly alight in her eyes. "Julian Felsenburgh," she repeated. "He is there, you know. He will stay in England for the present."
                Again Percy was conscious of that slight touch of fear at the mention of that name.
                "I understand there is to be peace," he said.
                The girl rose and her husband with her.
                "Yes," she said, almost compassionately, "there is to be peace. Peace at last." (She moved half a step towards him, and her face glowed like a rose of fire. Her hand rose a little.) "Go back to London, Father Franklin, and use your eyes. You will see him, I dare say, and you will see more besides." (Her voice began to vibrate.) "And you will understand, perhaps, why we have treated you like this - why we are no longer afraid of you - why we are willing that my mother should do its she pleases. Oh! you will understand, Father Franklin if not to-night, to-morrow; or if not to-morrow, at least in a very short time."
                "Mabel!" cried her husband.
                The girl wheeled, and threw her arms round him, and kissed him on the mouth.
                "Oh! I am not ashamed, Oliver, my dear. Let him go and see for himself. Good-night, Father Franklin."
                As he went towards the door, hearing the ping of the bell that some one touched in the room behind him, he turned once more, dazed and bewildered; and there were the two, husband and wife, standing in the soft, sunny light, as if transfigured. The girl had her arm round the man's shoulder, and stood upright and radiant as a pillar of fire; and even on the man's face there was no anger now - nothing but an almost supernatural pride and confidence. They were both smiling.
                Then Percy passed out into the soft, summer night.

II
                Percy understood nothing except that he was afraid, as he sat in the crowded car that whirled him up to London. He scarcely even heard the talk round him, although it was loud and continuous; and what he heard meant little to him. He understood only that there had been strange scenes, that London was said to have gone suddenly mad, that Felsenburgh had spoken that night in Paul's House.
                He was afraid at the way in which he had been treated, and he asked himself dully again and again what it was that had inspired that treatment; it seemed that he had been in the presence of the supernatural; he was conscious of shivering a little, and of the symptoms of an intolerable sleepiness. It was scarcely strange to him that he should be sitting in a crowded car at two o'clock of a summer dawn.
                Thrice the car stopped, and he stared out at the signs of confusion that were everywhere; at the figures that ran in the twilight between the tracks, at a couple of wrecked carriages, a tumble of tarpaulins; he listened mechanically to the hoots and cries that sounded everywhere.
                As he stepped out at last on to the platform, he found it very much as he had left it two hours before. There was the same desperate rush as the car discharged its load, the same dead body beneath the seat; and above all, as he ran helplessly behind the crowd, scarcely knowing whither he ran or why, above him burned the same stupendous message beneath the clock. Then he found himself in the lift, and a minute later he was out on the steps behind the station.
                There, too, was an astonishing sight. The lamps still burned overhead, but beyond them lay the first pale streaks of the false dawn. The street that ran now straight to the old royal palace, uniting there, as at the centre of a web, with those that came from Westminster, the Mall and Hyde Park, was one solid pavement of heads. On this side and that rose up the hotels and "Houses of Joy," the windows all ablaze with light, solemn and triumphant as if to welcome a king; while far ahead against the sky stood the monstrous palace outlined in fire, and alight from within like all other houses within view. The noise was bewildering. It was impossible to distinguish one sound from another. Voices, horns, drums, the tramp of a thousand footsteps on the rubber pavements, the sombre roll of wheels from the station behind - all united in one overwhelmingly solemn booming, overscored by shriller notes.
                It was impossible to move.
                He found himself standing in a position of extraordinary advantage, at the very top of the broad flight of steps that led down into the old station yard, now a wide space that united, on the left the broad road to the palace, and on the right Victoria Street, that showed like all else one vivid perspective of lights and heads. Against the sky on his right rose up the illuminated head of the Cathedral Campanile. It appeared to him as if he had known that in some previous existence.
                He edged himself mechanically a foot or two to his left, till he clasped a pillar; then he waited, trying not to analyse his emotions, but to absorb them.
                Gradually he became aware that this crowd was as no other that he had ever seen. To his psychical sense it seemed to him that it possessed a unity unlike any other. There was magnetism in the air. There was a sensation as if a creative act were in process, whereby thousands of individual cells were being welded more and more perfectly every instant into one huge sentient being with one will, one emotion, and one head. The crying of voices seemed significant only as the stirrings of this creative power which so expressed itself. Here rested this giant humanity, stretching to his sight in living limbs so far as he could see on every side, waiting, waiting for some consummation - stretching, too, as his tired brain began to guess, down every thoroughfare of the vast city.
                He did not even ask himself for what they waited. He knew, yet he did not know. He knew it was for a revelation - for something that should crown their aspirations, and fix them so for ever.
                He had a sense that he had seen all this before; and, like a child, he began to ask himself where it could have happened, until he remembered that it was so that he had once dreamt of the Judgment Day - of humanity gathered to meet Jesus Christ - Jesus Christ! Ah! how tiny that Figure seemed to him now - how far away—real indeed, but insignificant to himself - how hopelessly apart from this tremendous life! He glanced up at the Campanile. Yes; there was a piece of the True Cross there, was there not? - a little piece of the wood on which a Poor Man had died twenty centuries ago... Well, well. It was a long way off...
                He did not quite understand what was happening to him. "Sweet Jesus, be to me not a Judge but a Saviour," he whispered beneath his breath, gripping the granite of the pillar; and a moment later knew how futile was that prayer. It was gone like a breath in this vast, vivid atmosphere of man. He had said mass, had he not? this morning - in white vestments. - Yes; he had believed it all then - desperately, but truly; and now...
                To look into the future was as useless as to look into the past. There was no future, and no past: it was all one eternal instant, present and final...
                Then he let go of effort, and again began to see with his bodily eyes.

* * * * *

The dawn was coming up the sky now, a steady soft brightening that appeared in spite of its sovereignty to be as nothing compared with the brilliant light of the streets. "We need no sun," he whispered, smiling piteously; "no sun or light of a candle. We have our light on earth - the light that lighteneth every man..."
                The Campanile seemed further away than ever now, in that ghostly glimmer of dawn - more and more helpless every moment, compared with the beautiful vivid shining of the streets.
                Then he listened to the sounds, and it seemed to him as if somewhere, far down eastwards, there was a silence beginning. He jerked his head impatiently, as a man behind him began to talk rapidly and confusedly. Why would he not be silent, and let silence be heard?… The man stopped presently, and out of the distance there swelled up a roar, as soft as the roll of a summer tide; it passed up towards him from the right; it was about him, dinning in his ears. There was no longer any individual voice: it was the breathing of the giant that had been born; he was crying out too; he did not know what he said, but he could not be silent. His veins and nerves seemed alight with wine; and as he stared down the long street, hearing the huge cry ebb from him and move toward the palace, he knew why he had cried, and why he was now silent.
                A slender, fish-shaped thing, as white as milk, as ghostly as a shadow, and as beautiful as the dawn, slid into sight half-a-mile away, turned and came towards him, floating, as it seemed, on the very wave of silence that it created, up, up the long curving street on outstretched wings, not twenty feet above the heads of the crowd. There was one great sigh, and then silence once more.

* * * * *

When Percy could think consciously again - for his will was only capable of efforts as a clock of ticks - the strange white thing was nearer. He told himself that he had seen a hundred such before; and at the same instant that this was different from all others.
                Then it was nearer still, floating slowly, slowly, like a gull over the sea; he could make out its smooth nose, its low parapet beyond, the steersman's head motionless; he could even hear now the soft winnowing of the screw - and then he saw that for which he had waited.
                High on the central deck there stood a chair, draped, too, in white, with some insignia visible above its back; and in the chair sat the figure of a man, motionless and lonely. He made no sign as he came; his dark dress showed vividedly against the whiteness; his head was raised, and he turned it gently now and again from side to side.
                It came nearer still, in the profound stillness; the head turned, and for an instant the face was plainly visible in the soft, radiant light.
                It was a pale face, strongly marked, as of a young man, with arched, black eyebrows, thin lips, and white hair.
                Then the face turned once more, the steersman shifted his head, and the beautiful shape, wheeling a little, passed the corner, and moved up towards the palace.
                There was an hysterical yelp somewhere, a cry, and again the tempestuous groan broke out.

"Grip on Life" by Unknown Writer (in English).

 art by Alex Toth and Mike Peppe - The Unseen #12 - Standard Comics, November 1953.






Saturday, 23 September 2017

“The Calls of Grace” by Blessed John Henry Newman (in English).



Sexagesima, 27th February 1848

In the parable of the Sower, which has formed the Gospel for this day, we have set before us four descriptions of men, all of whom receive the word of God. The sower sows first on the hard ground or road, then on the shallow earth or rock, then on a ground where other seeds were sown, and lastly on really good, rich, well-prepared soil. By the sower is meant the preacher; and by the seed the word preached; and by the rock, the road, the preoccupied ground, and the good soil, are meant four different states of mind of those who hear the word. Now here we have a picture laid out before us, which will, through God's mercy, provide us with a fitting subject of thought this evening.
                First let us consider the case of the hard ground and the seed that was sown there -"some fell by the road and was trodden down and the birds of the heaven ate it up." Such is the power of the divine word, spoken by its appointed preacher; so blessed and prospered is it by divine grace, that it goes forth like a dart or an arrow. Amos the prophet says: "Their arrows are very sharp, in the heart of the King's enemies"; and another prophet says: "I have hewn them by the prophet. I have slain them with the words of My mouth." And so in the book of the Apocalypse we read of our Lord as represented with a sharp sword out of his mouth; and St. Paul speaks of the sword of the Spirit which is the Word of God. The word goeth forth, as the prophet Isaias says, and does not return unto Him void, but prospers in the thing whereto He sends it. Nothing can stop it, but a closed heart. Nothing can resist it, but a deliberately worldly, carnal and godless will - and such a will can. But where the heart is ever so little softened, the divine word enters it; where it is not softened, it lies on the surface. It lies on the surface and we learn from the parable the immediate consequence: "the birds of the air stole it away." It did not lie there long. There was but the alternative - it was admitted within, or the wind or the birds or the foot of the passer-by, as it might be, destroyed it.
                Now I can fancy some of those who hear me thinking that this is an extreme case - when perhaps it is their own. When they read or hear this picture of the seed falling on the hard wayside, they may hear it in an unconcerned way, as if they had not interest in it, when they may have a great concern in the description. There are a very great many persons whose hearts are like the {43} hard wayside. Now I will explain what I mean. I suppose it occurs to all of us to hear names of persons mentioned, or to hear of events, or occurrences, which we hear one moment and forget the next: they simply pass through our minds and make no impression. Why? Because we never heard of them before; we take no interest in them, and so they don't take hold of us. They are like an unknown language, and go as they came. But now supposing the person mentioned is one whose history we know. Supposing it is a public man, whom we have heard about or read of for years - Why, did we hear of anything happening to him, did we hear he had left the country, or fallen into misfortune, or fallen ill, or been promoted, or had died, his name kindles up a whole history, and we take great interest in the news brought us. We connect what we now hear with what we already know. And so you often may find, coming into a party of men, and saying this or that of a certain person, that the news produces a great effect on one, and is simply unmeaning to another. The latter turns off to some other subject at once, and is not struck, but the former expresses surprise, or pleasure or grief, and says: "Is it possible?" "I remember such a man twenty years ago - how he is changed, or how great a rise, or what a sad end." We might hear, as just now, that the king of the French has abdicated. One man says "I recollect his coming to the throne," and he will muse on it. To another the news is so many idle words, and he thinks nothing of it.
                And much more - if the news concerned some dear friend, or some near relation. Did we hear even his name mentioned in conversation, our ears are so sharp that we should catch it at once; because the image of a person whom we know well is associated in our minds with a thousand thoughts - he has a place in us - he is, as it were, part of us. He has a long history written within us; his name has a deep meaning.
                But you see the difference between one whose heart is hard, and one whose heart is softened. One man has often thought about religion, another never. The latter will be interested enough if you speak to him of things connected with this world, if you talk only of how to raise crops or how to make money in any way, or of any worldly amusement or pleasure, his attention is arrested at once. But if you speak to him about the four last things, about heaven or hell, death or judgement, he stares or laughs out. If you speak good and holy words to him, he hears and forgets. This is the dreadful case with many at death; religious persons say what they can to touch the dying man and the poor patient hears indeed, but hears without emotion, without thought of any kind. The words fall off, and have no effect - and so he dies. On the contrary some sacred place or sacred name is like a magic spell to those whose hearts are accustomed to the thought of religion, or are in any way disposed and prepared by God's grace. Take a person who has been tried by misfortune, or who has suffered the loss of some dear relative, or who has fallen into sin and is under compunctions, then when he hears the words "What shall I do to be saved?" or "After death, the judgement," or "believe and be saved," or "Comfort ye, comfort ye, my people," or "Christ died for sinners,"- such few words fit into his habitual state of mind, and at once kindle him - he cannot help listening - he seizes the word and devours it. Nay we know that to holy people the very name of Jesus is a name to feed upon, a name to transport; or the name of Mary, or of both - "Jesu Mariae" and "Alma Redemptoris Mater" - Saints have gone into ecstasy upon the name. The picture, which it brings before the mind of Mother and Son, the Eternal Son and His high-favoured Mother, awful transporting relationship, most human yet most divine, these are the words which can raise the dead and transfigure and beatify the living.

You will observe that, in the parable, not only did the fowls carry off the word of life, but the foot of the passer-by trampled it. I have hitherto spoken of those who were ignorant, careless and heartless, and from whom the devil stole the divine treasure, while they let it lie on the surface of their minds. But there are others who are worse than this; who, as it were, trample on the divine words. Such are those who feel a disdain and hatred of the truth. It is an awful thing to say, but we see it before our eyes how many people there are who hate the doctrine which Christ revealed and the Church teaches. Of course many do so in mere ignorance, and would feel and act otherwise, if they had the opportunity. But there are those, and not a few, who scorn and are irritated at the preaching of the word of life, and spurn it from them. It has been so from the beginning. Cain slew Abel; Joseph was stripped and sold by his brethren; David was hated by Saul; and above all our Lord was spat upon and put to death by the Jews. "He came unto His own and His own received Him not." And as He was abominated and cast out by a sinful generation, so, since He has departed, His word is abominated by the world still. Sometimes it is for want of love. You hear people revile the Church, ridicule the most sacred things, get angry directly they are mentioned, frown and change countenance, nay shake all over when they see a priest, suspect everything that is shocking and detestable as the characteristic of monk or nun, and spread from a deep prejudice the most untrue stories. Sometimes from want of faith; they think it quite wonderful, beyond expression strange and marvellous, that men can be found to believe this or that doctrine; they won't believe they can; they think they pretend to believe what they don't; they look upon all educated Catholics as hypocrites - and sometimes it arises from a bad conscience and impatience at being told their duty. Our Lord bids us not cast our pearls before swine, but they trample them under their feet. This is what carnal, sensual people do. They wish to live their own way; they do not like to be warned of hell and judgement, and when the warning voice comes to them, they rise up against it, and think it a personal offence to themselves that it declares the truth of God. They put their foot upon it, and tread out the heavenly flame.
                But I will now go on to mention a third case of hardness of heart, which not infrequently occurs, and that is, the case of those who get familiar with the word of life and then are not moved by it. When persons who are living in sin hear for the first time the sound of Catholic truth, they are affected by it; it is something new and the novelty of the doctrine is God's instrument. It is blest by God, to make an effect upon them. It moves and draws them. And then the worship of the Catholic Church is so overcoming - the holy forms, the sacred actions, the awful functions (Benediction, for instance), subdue them. They, as it were, give up, they surrender themselves to God, they feel themselves in the hands of their Saviour. They are led to cry out: "Take me, make what Thou wilt of me." This lasts for some time, and in a number of cases, praised be God, it ends happily; this excitement and transport of mind leads on to a lasting conversion. But in other cases it does not. A person is moved for a while, and then the excitement goes off. I have seen cases of this kind - many people may know them. A man is on the point of making a real conversion; he is on the point of taking up religion seriously. He is on the point of putting one and one object alone before him as the end of his being and the aim of his life, to please God and save his soul. But all of a sudden a change comes over him. Almost while we turn our head and look another way, it has taken place. We look back to him and he is quite another man - or rather he is the same, the same as he was. He has lapsed into his old forgetfulness of religion, and when he has once relaxed, it is impossible to move him. There he is for ever. And so, when a person is not exactly forgetful of religion, but has a form of religion; lives by rule and is called, and in a certain way is, a religious man; but is at one time moved to embrace that one true form of godliness which comes from heaven, putting aside his idols and vanities; if he neglects to take the step, if his courage fails him, or his pride stops him, or love of the world draws him back, and he gives up the notion, he is not what he was before. No, for he is worse. The latter state of that man is worse than the first. He was hard before, and now is he ten times as hard. Not only the good seed has been trampled on, but his heart has been trodden down; it is as hard as the pavement, and nothing will move him again.
                This, alas, is often the case in places where truth has been preached for many years, compared with new places. In the new place you find the word prospers; but there is coldness, deadness, languor, tepidity, backwardness, insincerity, in the old.
                There is a case of this hardness of heart still more awful. I have known the case of a person taking up religion for a time and seeming to be religious and then casting it off, and giving up even the belief in God, just like a brute of the field; and confessing it, confessing it in language such as this: - "I was religious once. Religion had its day with me. It grew up, like the grass, and it has come to nought like the grass. I can't revive it. It was a certain state of mind of a certain period of my life, but I have outgrown it."
                And now, my dear Brethren, what other lesson can I draw from these considerations, than that which the Prophet gives us in the Psalm, and which the Apostle borrows from him: "Today if ye shall hear His voice, harden not your hearts, as in the provocation, according to the day of temptation in the wilderness ... Exhort one another every day whilst it is called today, lest any be hardened by the deceitfulness of sin" (Heb. 3, 13). ‘When the heart is hard, the birds take away the divine seed. They do not bring it back; it goes for ever. Make the most of the precious time. Delay not - many a soul has been damned by delay. God's opportunities do not wait; they come and they go. The word of life waits not - if it is not appropriated by you, the devil will appropriate. He delays not, but has his eyes wide always and is ready to pounce down and carry off the gift which you delay to use.
                And if you are conscious that your hearts are hard, and are desirous that they should be softened, do not despair. All things are possible to you, through God's grace. Come to Him for the will and the power to do that to which He calls you. He never forsakes anyone who calls upon him. He never puts any trial on a man but He gives Him grace to overcome it. Do not despair then; nay do not despond, even though you do come to Him, yet are not at once exalted to overcome yourselves. He gives grace by little and little. It is by coming daily into His presence, that by degrees we find ourselves awed by that presence and able to believe and obey Him. Therefore if any one desires illumination to know God's will as well as strength to do it, let him come to Mass daily, if he possibly can. At least let him present himself daily before the Blessed Sacrament, and, as it were, offer his heart to His Incarnate Saviour, presenting it as a reasonable offering to be influenced, changed and sanctified under the eye and by the grace of the Eternal Son. And let him every now and then through the day make some short prayer or ejaculation, to the Lord and Saviour, and again to His Blessed Mother, the immaculate most Blessed Virgin Mary, or again to his guardian Angel, or to his Patron Saint. Let him now and then collect his mind and place himself, as if in heaven, in the presence of God; as if before God's throne; let him fancy he sees the All-Holy Lamb of God, which taketh away the sin of the world. These are the means by which, with God's grace, he will be able in course of time to soften his heart - not all at once, but by degrees; not by his own power or wisdom, but by the grace of God blessing his endeavour. Thus it is that Saints have begun. They have begun by these little things, and so become at length Saints. They were not saints all at once, but by little and little. And so we, who are not saints, must still proceed by the same road; by lowliness, patience, trust in God, recollection that we are in His presence, and thankfulness for His mercies.
                And now, my Brethren, though I have said but a little on a large subject, I have said enough, not enough for the subject, but enough for you, enough for you to get a lesson from. May you lay it to heart, as I am sure you do and will, may you gain a blessing from it; and in this as in all things may the blessing of God Almighty, the Father, etc.

Friday, 22 September 2017

"O Bem do Mar" by Dorival Caymmi

O pescador tem dois amor
Um bem na terra, um bem no mar

O bem de terra é aquela que fica
Na beira da praia quando a gente sai
O bem de terra é aquela que chora
Mas faz que não chora quando a gente sai

O bem do mar é o mar, é o mar
Que carrega com a gente pra gente pescar



You can hear "O Bem do Mar" sung by Dorival Caymmi here.

Thursday, 21 September 2017

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

CONSIDERAZIONE XXXI - DELLA PERSEVERANZA
«Qui perseveraverit usque in finem, hic salvus erit» (Matth. 24. 13).


PUNTO I
              Dice S. Girolamo che molti cominciano bene, ma pochi son quelli che perseverano: «Incipere multorum est, perseverare paucorum» (Lib. I. contra Iovin.). Cominciò bene un Saulle, un Giuda, un Tertulliano; ma poi finirono male, perché non perseverarono nel bene. «Non quaeruntur in christianis initia, sed finis» (S. Hieron. Ep. ad Fur.). Il Signore (siegue a dire il santo) non richiede solamente i principii della buona vita, ma anche il fine; il fine è quello che otterrà il premio. Dice S. Bonaventura che alla sola perseveranza si dà la corona: «Sola perseverantia coronatur». Che perciò S. Lorenzo Giustiniani chiamava la perseveranza la porta del cielo: «coeli ianuam». Dunque non può entrare in paradiso, chi non trova la porta per entrarvi. Fratello mio, voi al presente avete lasciato il peccato, e giustamente sperate d'essere stato perdonato. Siete dunque amico di Dio, ma sappiate che non ancora siete salvo. E quando sarete salvo? Quando avrete perseverato sino alla fine: «Qui perseveraverit usque in finem, hic salvus erit». Avete cominciata la buona vita, ringraziate il Signore;  ma vi avverte S. Bernardo che a chi comincia è solamente promesso il premio, ma poi solamente vien dato a chi persevera: «Incohantibus praemium promittitur, perseverantibus datur» (Serm. 6. de Modo bene viv.). Non basta correre al pallio, ma bisogna correre sino a prenderlo: «Sic currite, ut comprehendatis», dice l'Apostolo (1. Cor. 9. 24).
              Or già avete posta la mano all'aratro, avete principiato a viver bene; ma ora piucché mai temete e tremate. «Cum metu et tremore vestram salutem operamini» (Philip. 2. 12). E perché? perché se (non voglia mai Dio) vi voltate a guardare indietro e ritornate alla mala vita, Dio vi dichiarerà escluso dal paradiso. «Nemo mittens manum ad aratrum, et respiciens retro, aptus est regno Dei» (Luc. 9. 62). Ora per grazia del Signore fuggite le male occasioni, frequentate i sagramenti, fate ogni giorno la meditazione; beato voi se seguite a far così, e così facendo vi troverà Gesu-Cristo, quando verrà a giudicarvi: «Beatus ille servus, quem cum venerit Dominus eius, invenerit sic facientem» (Matth. 24. 46). Ma non credete che ora che vi siete posto a servire a Dio, sian quasi finite, o mancate le tentazioni; udite quel che vi dice lo Spirito Santo: «Fili, accedens ad servitutem Dei, praepara animam tuam ad tentationem» (Eccli. 2. 1). Sappiate che or più che mai dovete apparecchiarvi alle battaglie; perché i nemici, il mondo, il demonio e la carne or più che mai si armeranno a combattervi, per farvi perdere quanto avete acquistato. Dice Dionisio Cartusiano che quanto più alcuno si dà a Dio, tanto più l'inferno cerca di abbatterlo: «Quanto quis fortius nititur Deo servire, tanto acrius contra eum saevit adversarius». E ciò sta abbastanza espresso nel Vangelo di S. Luca, dove si dice: «Cum immundus spiritus exierit ab homine, quaerens requiem et non inveniens, dicit: Revertar in domum meam, unde exivi. Tunc vadit, et assumit septem alios spiritus nequiores se, et ingressi habitant ibi; et fiunt novissima eorum peiora prioribus» (Luc. 11. 24). Il demonio quando è discacciato da un'anima, non trova riposo e mette tutta l'opera per ritornare ad entrarvi, chiama anche compagni in aiuto, e se gli riesce di rientrarvi, sarà assai più grande per quell'anima la seconda ruina, che non fu la prima.
              Andate dunque considerando di qual'armi avete ad avvalervi, per difendervi da questi nemici e conservarvi in grazia di Dio. Per non esser vinto dal demonio, non v'è altra difesa che l'orazione. Dice S. Paolo che noi non abbiamo a combattere contra uomini come noi di carne e sangue, ma contra i principi dell'inferno: «Non est nobis colluctatio adversus carnem et sanguinem, sed adversus principes et potestates» (Eph. 6. 12). E vuole con ciò avvertirci che noi non abbiamo forze da resistere a tali potenze, onde abbiamo bisogno che Dio ci aiuti. Coll'aiuto divino potremo tutto: «Omnia possum in eo qui me confortat» (Phil. 4. 13): così egli dicea, e così dobbiamo dire ciascuno di noi. Ma quell'aiuto non si dona, se non a chi lo domanda coll'orazione. «Petite, et accipietis». Non ci fidiamo dunque de' nostri propositi; se mettiamo a questi confidenza, sarem perduti: tutta la confidenza, quando siam tentati dal demonio, mettiamola all'aiuto di Dio con raccomandarci allora a Gesu-Cristo ed a Maria SS. E specialmente dobbiamo ciò fare, quando siam tentati contro la castità, poiché questa tentazione fra tutte è la più terribile, ed è quella con cui il demonio riporta più vittorie. Noi non abbiamo forza di conservar la castità. Iddio ce l'ha da dare. Dicea Salomone: «Et ut scivi quoniam aliter non possum esse continens, nisi Deus det... adii Dominum, et deprecatus sum illum» (Sap. 8. 21). Bisogna dunque in tale tentazione subito ricorrere a Gesu-Cristo ed alla sua santa Madre, invocando allora spesso i loro SS. nomi di Gesù, e di Maria. Chi fa così, vincerà; chi non fa così, sarà perduto.

Affetti e preghiere
              «Ne proiicias me a facie tua». Ah mio Dio, non mi discacciate dalla vostra faccia. Già so che Voi non mi abbandonerete mai, s'io non sono il primo ad abbandonarvi; ma di questo io tremo per la sperienza della mia debolezza. Signore, Voi m'avete da dar fortezza che mi bisogna contro l'inferno, che pretende di vedermi di nuovo fatto suo schiavo. Ve la cerco per amore di Gesu-Cristo. Stabilite, o mio Salvatore, fra me e Voi una pace perpetua, che non abbia più a rompersi in eterno. E perciò datemi il vostro santo amore. «Qui non diligit, manet in morte». Chi non v'ama, è morto. Da questa morte infelice Voi m'avete da salvare, o Dio dell'anima mia. Io ero perduto, già lo sapete. Tutta è stata vostra bontà il ridurmi a questo stato in cui mi vedo, e spero di stare in grazia vostra. Deh non permettete, Gesù mio, per quella morte amara che soffriste per me, ch'io l'abbia volontariamente da tornare a perdere. Io v'amo sopra ogni cosa. Spero di vedermi sempre ligato da questo santo amore, per così legato morire, e legato vivere in eterno.
              O Maria, Voi vi chiamate la madre della perseveranza. Questo gran dono per Voi si dispensa: a Voi lo domando, e per Voi lo spero.

PUNTO II
              Vediamo ora, come si ha da vincere il mondo. È un gran nemico il demonio, ma peggiore è il mondo. Se 'l demonio non s'avvalesse del mondo e degli uomini cattivi (per cui s'intende il mondo), non riporterebbe le vittorie che ottiene. Il Redentore non tanto ci avvertì a guardarci da' demoni, quanto dagli uomini: «Cavete autem ab hominibus» (Matth. 10. 17). Gli uomini spesso son peggiori de' demonii, perché i demonii fuggono all'orazione e all'invocarsi i nomi SS. di Gesù e di Maria; ma i mali compagni se tentano alcuno a peccare, e quegli risponde qualche parola spirituale, essi non fuggono, ma più lo tentano e lo deridono, chiamandolo uomo vile, senza creanza, che non vale a niente; e quand'altro non possono dire, lo chiamano ippocrita che finge santità. E certe anime deboli, per non sentire questi rimproveri o derisioni, miseramente si accompagnano con quei ministri di Lucifero e tornano al vomito. Fratello mio, persuadetevi, che se volete viver bene, avete da esser senza meno burlato e vilipeso da' malvagi. «Abominantur impii eos, qui in recta sunt via» (Prov. 29. 27). Chi vive male, non può vedere coloro che vivon bene; e perché? perché la loro vita è loro un continuo rimprovero, e perciò vorrebbero che tutti l'imitassero, per non avere la pena del rimorso che loro cagiona la buona vita degli altri. Non v'è rimedio (dice l'Apostolo), chi serve Dio ha da essere perseguitato dal mondo. «Omnes qui pie volunt vivere in Christo Iesu, persecutionem patientur» (2. Tim. 3. 12). Tutt'i santi sono stati perseguitati. Chi più santo di Gesu-Cristo? e 'l mondo lo perseguitò, sino a farlo morir svenato in una croce.
              Non v'è riparo a ciò, perché le massime del mondo sono tutte contrarie a quelle di Gesu-Cristo. Quel ch'è stimato dal mondo, da Gesu-Cristo è chiamata pazzia: «Sapientia enim huius mundi stultitia est apud Deum» (1. Cor. 3. 19). All'incontro il mondo chiama pazzia ciò, ch'è stimato da Gesu-Cristo, come sono le croci, i dolori, i disprezzi. «Verbum enim crucis pereuntibus quidem stultitia est» (1. Cor. 1. 18). Ma consoliamoci, che se i cattivi ci maledicono e ci vituperano, Iddio ci benedice e ci loda. «Maledicent illi, et tu benedices» (Ps. 108. 28). Non ci basta forse l'esser lodati da Dio, da Maria, da tutti gli angeli, da' santi e da tutti gli uomini da bene? Lasciamo dunque lor dire a' peccatori quello che vogliono, e seguitiamo noi a dar gusto a Dio, ch'è così grato e fedele con chi lo serve. Con quanta maggior ripugnanza e contraddizione faremo il bene, tanto sarà maggiore il gusto di Dio e 'l merito nostro. Figuriamoci, come nel mondo non vi fosse altro che Dio e noi. Quando questi malvagi ci burlano, raccomandiamoli al Signore; ed all'incontro ingraziamo Dio, che dà luce a noi, che non dona a questi miserabili, e seguiamo il nostro cammino. Non ci vergogniamo di comparir cristiani, perché se noi ci vergogniamo di Gesu-Cristo, Egli si protesta che si vergognerà pur5 di noi e di tenerci alla sua destra nel giorno del giudizio: «Nam qui me erubuerit, et meum sermonem, hunc Filius hominis erubescet, cum venerit in maiestate sua» (Luc. 9. 26).
              Se vogliamo salvarci, bisogna che ci risolviamo a patire e a farci forza, anzi violenza. «Arcta est via, quae ducit ad vitam». (Matth. 7. 14). «Regnum coelorum vim patitur, et violenti rapiunt illud» (Idem. 11. 12). Chi non si fa forza, non si salva. Non ci è rimedio, poiché abbiamo da andare contro la nostra natura ribelle, se vogliamo praticare il bene. Specialmente dobbiamo farci forza al principio, per estirpare i mal'abiti ed acquistare i buoni; perché fatto poi il buon abito, si rende facile, anzi dolce l'osservanza della divina legge. Disse il Signore a S. Brigida che chi nel praticar la virtù con pazienza, ed animo soffrisce le prime punture delle spine, dopo le spine gli diventeranno rose. Sta attento dunque, cristiano mio, Gesu-Cristo ora ti dice quel che disse al paralitico: «Ecce sanus factus es, iam noli peccare, ne deterius tibi contingat» (Io. 5. 14). Intendi (ripiglia S. Bernardo), se per disgrazia ricadi, sappi che la tua ruina sarà peggiore di tutte le tue prime cadute: «Audis: recidere quam incidere esse deterius». Guai dice il Signore a coloro, che prendono la via di Dio, e poi la lasciano. «Vae, filii desertores» (Is. 30. 1). Questi tali son puniti, come ribelli della luce: «Ipsi fuerunt rebelles lumini» (Iob. 24. 13). E 'l castigo di questi ribelli che sono stati favoriti da Dio d'una gran luce, e poi gli sono infedeli, è il restar ciechi, e così finir la vita ne' loro peccati: «Si autem averterit se iustus a iustitia sua... nunquid vivet? omnes iustitiae eius, quas fecerat, non recordabuntur... in peccato morietur» (Ezech. 18. 24).

Affetti e preghiere
              Ah mio Dio, un tal castigo già io più volte me l'ho meritato, mentre più volte ho lasciato il peccato per mezzo della luce, che Voi mi avete data, e poi miseramente vi sono ritornato. Ringrazio infinitamente la vostra misericordia di non avermi abbandonato nella cecità, con lasciarmi affatto privo di luce, come io meritava. Troppo dunque, o Gesù mio, io vi sono obbligato; e troppo ingrato vi sarei se ritornassi a voltarvi le spalle. No, mio Redentore, «misericordias Domini in aeternum cantabo». Io spero nella vita che mi resta, e per tutta l'eternità di cantar sempre e lodare le vostre grandi misericordie, con amarvi sempre, e non vedermi più privo della vostra grazia. Le ingratitudini che per lo passato vi ho usate, e che ora detesto e maledico sopra ogni male, mi serviranno per farmi piangere sempre amaramente i torti che vi ho fatti, e per più accendermi ad amar Voi, che dopo tante offese da me ricevute, mi avete fatte grazie così grandi. Sì che v'amo, o mio Dio, degno d'infinito amore. D'ogg'innanzi Voi avete da esser l'unico amor mio, l'unico mio bene. O Eterno Padre per li meriti di Gesu-Cristo vi domando la perseveranza finale nella vostra grazia e nel vostro amore. Io già so che Voi me la concederete, sempre ch'io ve la chiederò. Ma chi m'assicura ch'io sarò attento a chiedervi questa perseveranza? Per questo, Dio mio, vi domando la perseveranza e la grazia di sempre cercarvela.
              O Maria avvocata mia, rifugio e speranza mia, ottenetemi Voi colla vostra intercessione la costanza di domandare sempre a Dio la perseveranza finale. Ve ne prego ad ottenermela per quanto amate Gesu-Cristo.


PUNTO III
              Veniamo al terzo nemico, ch'è il peggiore di tutti, cioè la carne; e vediamo come abbiamo a difendercene. Per prima, coll'orazione; ma ciò l'abbiam già considerato di sopra. Per secondo col fuggir l'occasione, e questo vogliamo ora ben ponderare. Dice S. Bernardino da Siena che il più grande di tutti i consigli, anzi quasi il fondamento della religione, è il consiglio di fuggir le occasioni pericolose: «Inter consilia Christi unum celeberrimum, et quasi religionis fundamentum est, fugere peccatorum occasiones» (Tom. I. Serm. 21. a. 3. c. 3). Confessò una volta il demonio costretto dagli esorcismi, che tra tutte le prediche quella che più gli dispiace, è la predica della fuga dell'occasione; e con ragione, perché il demonio si ride di tutti i propositi e promesse che fa un peccator che si pente, se colui non lascia l'occasione. L'occasione specialmente in materia di piaceri di senso è come una benda che si mette avanti gli occhi, e non fa vedere più alla persona né propositi fatti, né lumi ricevuti, né verità eterne, in somma la fa scordare di tutto e la rende come cieca. Questa fu la causa della ruina de' nostri primi progenitori, il non fuggir l'occasione. Dio avea proibito anche di toccare il frutto vietato: «Praecepit nobis Deus (disse Eva al serpente) ne comederemus, et ne tangeremus illud» (Gen. 3). Ma l'incauta «vidit, tulit, comedit». Prima cominciò a mirare il pomo, dipoi lo prese in mano, e poi lo mangiò. Chi volontariamente si mette nel pericolo, in quello resterà perduto. «Qui amat periculum, in illo peribit» (Eccli. 3. 27). Dice S. Pietro che il demonio «circuit quaerens quem devoret»; onde per rientrare in un'anima da cui è stato discacciato (dice S. Cipriano), che fa? va trovando l'occasione: «Explorat an sit pars, cuius aditu penetretur». Se l'anima si lascia indurre a mettersi nell'occasione, già di nuovo entrerà in lei il nemico e la divorerà. Dice in oltre Guerrico Abbate che Lazzaro risorse legato, «prodiit ligatus manibus, et pedibus»; e risorgendo così, tornò a morire. Povero (vuol dire questo autore) chi risorge dal peccato, ma risorge legato dall'occasione; questi ancorché risorgesse, pure tornerà a morire. Chi dunque vuole salvarsi, bisogna che lasci non solo il peccato, ma anche l'occasione di peccare, cioè quel compagno, quella casa, quella corrispondenza.
              Ma dirai, ora ho mutata vita e non ci ho più mal fine con quella persona, anzi neppure tentazione. Rispondo: Nella Mauritania narrasi esservi certe orse, che vanno a caccia delle scimie; le scimie, vedendo l'orsa, si salvano sugli alberi, e l'orsa si stende sotto l'albero e si finge morta; quando poi vede scese le scimie, s'alza, le afferra e le divora. Così fa il demonio; fa vedere morta la tentazione, ma quando la persona è scesa poi a mettersi nell'occasione, fa sorgere la tentazione che la divora. Oh quante misere anime che frequentavano l'orazione, la comunione, e che poteano chiamarsi sante, col porsi poi all'occasione son rimaste preda dell'inferno. Si riferisce nell'Istorie ecclesiastiche che una santa matrona, la quale facea l'officio pietoso di seppellire i martiri, una volta ne trovò uno, il quale non era ancora spirato, lo portò in sua casa, quegli guarì; che avvenne? coll'occasione vicina questi due santi (come poteano chiamarsi) prima perderono la grazia di Dio e poi anche la fede.
              Ordinò il Signore ad Isaia che predicasse che ogni uomo è fieno: «Clama, omnis caro foenum» (Is. 40. 6). Qui riflette il Grisostomo e dice: È possibile che 'l fieno non arda, quando v'è posto il fuoco? «Lucernam in foenum pone, ac tum aude negare, quod foenum exuratur». E così dice poi S. Cipriano, è impossibile star nelle fiamme e non bruciare: «Impossibile est flammis circumdari, et non ardere» (De Sing. Cler.). La fortezza nostra, ci avverte il profeta, è come la fortezza della stoppa posta nella fiamma. «Et erit fortitudo vestra ut favilla stupae» (Is. 1. 32). Parimenti dice Salomone, pazzo sarebbe chi pretendesse camminar sulle brace senza bruciarsi: «Nunquid potest homo ambulare super prunas, ut non comburantur plantae eius?» (Prov. 6. 17). E così ancora è pazzo chi pretende di porsi all'occasione, senza cadere. Bisogna dunque fuggire dal peccato come dalla faccia del serpente: «Quasi a facie colubri fuge peccatum» (Eccli. 21. 1). Bisogna fuggire non solo il morso del serpe, dice Galfrido, non solo il toccarlo, ma anche l'accostarsegli vicino: «Fuge etiam tactus, etiam accessum». Ma quella casa, tu dici, quell'amicizia giova agl'interessi miei. Ma se vedi già che quella casa è via dell'inferno per te «via inferi domus eius» (Prov. 7. 27), non ci è rimedio bisogna che la lasci, se vuoi salvarti. Ancorché fosse l'occhio tuo destro, dice il Signore, se vedi che ti è causa di dannarti, bisogna che lo svelli e lo gitti da te lontano. «Si oculus tuus dexter scandalizat te, erue eum, et proiice abs te» (Matth. 5. 30). E si noti la parola «abs te»; bisogna gittarlo non vicino, ma lontano: viene a dire che bisogna togliere ogni occasione. Dicea S. Francesco d'Assisi che il demonio tenta d'altra maniera le persone spirituali, che si son date a Dio, di quella che tenta i malviventi; al principio non cerca di legarle con una fune, si contenta legarle con un capello, poi le lega con un filo, poi con uno spago, indi con una fune, e così finalmente le strascina al peccato. E perciò chi vuol esser libero da questo pericolo, bisogna che spezzi a principio tutti i capelli, tutte le occasioni, quei saluti, quei regali, quei biglietti, e simili. E parlando specialmente di chi ha avuto l'abito nel vizio impuro, non gli basterà il fuggire le occasioni prossime: s'egli non fuggirà anche le rimote, pure tornerà a cadere.
              È necessario a chi vuole veramente salvarsi stabilire e rinnovare continuamente la risoluzione di non volersi più separare da Dio, con andare spesso replicando quel detto de' santi: «Si perda tutto, e non si perda Dio». Ma non basta il solo risolvere di non volerlo più perdere, bisogna pigliare anche i mezzi per non perderlo. E il primo mezzo è il fuggir le occasioni, del che già si è parlato. Il 2. è frequentare i sacramenti della confessione e comunione. In quella casa che spesso si scopa, non ci regnano l'immondezze. Colla confessione si mantiene purgata l'anima, e con essa non solamente s'ottiene la remissione delle colpe, ma ancora l'aiuto per resistere alle tentazioni. La comunione poi si chiama pane celeste, perché siccome il corpo non può vivere senza il cibo terreno, così l'anima non può vivere senza questo cibo celeste. «Nisi manducaveritis carnem Filii hominis, et biberitis eius sanguinem, non habebitis vitam in vobis» (Io. 6. 54). All'incontro a chi spesso mangia questo pane, sta promesso che viverà in eterno:
              «Si quis manducaverit ex hoc pane, vivet in aeternum» (Io. 6. 52). Che perciò il Concilio di Trento chiama la comunione medicina che ci libera da' peccati veniali, e ci preserva da' mortali: «Antidotum quo liberamur a culpis quotidianis, et a peccatis mortalibus praeservamur» (Trid. Sess. 13. c. 2). Il 3. mezzo è la meditazione, o sia l'orazione mentale. «Memorare novissima tua, et in aeternum non peccabis» (Eccli. 7. 40). Chi tiene avanti gli occhi le verità eterne, la morte, il giudizio, l'eternità, non caderà in peccato. Iddio nella meditazione c'illumina: «Accedite ad eum, et illuminamini» (Ps. 33. 6). Ivi ci parla e ci fa intendere quel che abbiamo da fuggire e quel che abbiamo da fare. «Ducam eam in solitudinem, et loquar ad cor eius» (Osea 2. 14). La meditazione poi è quella beata fornace, dove si accende il divino amore. «In meditatione mea exardescet ignis» (Ps. 38. 4). In oltre, come già più volte si è considerato, per conservarsi in grazia di Dio è assolutamente necessario il sempre pregare e chiedere le grazie che ci abbisognano; chi non fa l'orazione mentale, difficilmente prega, e non pregando certamente si perderà.
              Bisogna dunque pigliare i mezzi per salvarsi e fare una vita ordinata. Nella mattina al levarsi fare gli atti cristiani di ringraziamento, amore, offerta e proposito, colla preghiera a Gesù ed a Maria, che lo preservino in quel giorno da' peccati. Dopo far la meditazione e sentir la Messa. Nel giorno poi la lezione spirituale, la visita al SS. Sagramento ed alla divina Madre. Nella sera il rosario, e l'esame di coscienza. La comunione più volte la settimana, secondo il consiglio del direttore, che stabilmente dee tenersi. Sarebbe molto utile ancor far gli esercizi spirituali in qualche casa religiosa. Bisogna onorare ancora con qualche ossequio speciale Maria SS. per esempio col digiuno del sabato. Ella si chiama Madre della perseveranza, e la promette a chi la serve: «Qui operantur in me, non peccabunt» (Eccli. 24. 31). Sopra tutto bisogna sempre domandare a Dio la santa perseveranza, e specialmente in tempo di tentazioni, invocando allora più spesso i nomi SS. di Gesù e di Maria, finché la tentazione persiste. Se farete così certamente vi salverete: e se non lo farete, certamente vi dannerete.

Affetti e preghiere
              Caro mio Redentore vi ringrazio di questi lumi che mi date, e de' mezzi che mi fate conoscere per salvarmi. Io vi prometto di volerli stabilmente eseguire. Datemi Voi l'aiuto per esservi fedele. Vedo che Voi mi volete salvo, ed io voglio salvarmi, principalmente per compiacere il vostro Cuore, che tanto desidera la mia salute. Non voglio no, mio Dio, resistere più all'amore, che mi portate. Quest'amore ha fatto che mi sopportaste con tanta pazienza, mentre io vi offendeva. Voi mi chiamate al vostro amore, ed io altro non desidero che amarvi. V'amo, bontà infinita, v'amo, bene infinito. Deh vi prego per li meriti di Gesu-Cristo, non permettete ch'io vi sia più ingrato; o fatemi finire d'esservi ingrato, o fatemi finire di vivere. Signore avete cominciata l'opera, compitela ora: «Confirma hoc Deus quod operatus es in nobis». Datemi luce, datemi forza, datemi amore.
              O Maria, Voi che siete la tesoriera delle grazie, Voi soccorretemi. Dichiaratemi per vostro servo qual io voglio essere; e pregate Gesù per me. Prima i meriti di Gesu-Cristo, e poi le vostre preghiere mi hanno da salvare.