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Msgr. Esseff reflects on the readings for the great feast of Pentecost  He discusses the  birth of our true identity, and in particular, what it means to be Christ in the world today.

From the NAB

ROM 8:8-17

Brothers and sisters:
Those who are in the flesh cannot please God.
But you are not in the flesh;
on the contrary, you are in the spirit,
if only the Spirit of God dwells in you.
Whoever does not have the Spirit of Christ does not belong to him.
But if Christ is in you,
although the body is dead because of sin,
the spirit is alive because of righteousness.
If the Spirit of the one who raised Jesus from the dead dwells in you,
the one who raised Christ from the dead
will give life to your mortal bodies also,
through his Spirit that dwells in you.
Consequently, brothers and sisters,
we are not debtors to the flesh,
to live according to the flesh.
For if you live according to the flesh, you will die,
but if by the Spirit you put to death the deeds of the body,
you will live.

For those who are led by the Spirit of God are sons of God.
For you did not receive a spirit of slavery to fall back into fear,
but you received a Spirit of adoption,
through whom we cry, “Abba, Father!”
The Spirit himself bears witness with our spirit
that we are children of God,
and if children, then heirs,
heirs of God and joint heirs with Christ,
if only we suffer with him
so that we may also be glorified with him.

Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton.  He was ordained on May 30th 1953, by the late Bishop William J. Hafey, D.D. at St. Peter’s Cathedral in Scranton, PA.  Msgr. Esseff served a retreat director and confessor to Blessed Mother Teresa.    He continues to offer direction and retreats for the sisters of the missionaries of charity around the world.  Msgr. Esseff encountered St.  Padre Pio,  who would become a spiritual father to him.  He has lived in areas around the world,  serving  in the Pontifical missions, a Catholic organization established by Bl. Pope John Paul II to bring the Good News to the world especially to the poor.  Msgr. Esseff assisted the founders of the Institute for Priestly Formation and continues to serve as a spiritual director for the Institute.  He continues to  serve as a retreat leader and director to bishops, priests and sisters and seminarians and other religious leaders around the world.   

 

 

To obtain a copy of Msgr. Esseff’s book by visiting here

 

Be sure to visit Msgr. Esseff’s website “Building a Kingdom of  Love”

 

Dr Matthew Bunson co-wrote, with Margaret Bunson, a compelling biography of St. Damien.  
Dr. Bunson took time to share many more aspects of the life of this incredible saint.

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St Jozef Damien De Veuster (1840-1889) – from vatican.va

St Jozef Damien De Veuster, ss.cc, was born at Tremelo, Belgium, on 3 January 1840 (see also p. 8). Jozef (“Jef”) began his novitiate with the Congregation of the Sacred Hearts of Jesus and Mary (“Picpus Fathers”) at the beginning of 1859 and took the name Damien. He would pray every day before a picture of St Francis

Xavier, patron of missionaries, to be sent on a mission. In 1863 his brother, who was to leave for a mission in the Hawaiian Islands, fell ill. Since preparations for the voyage had already been made, Damien obtained permission from the Superior General to take his brother’s place. He landed in Honolulu on 19 March 1864. He was ordained to the priesthood on the following 21 May.

At that time, the Hawaiian Government decided on the harsh measure of quarantine aimed at preventing the spread of leprosy: the deportation to the neighbouring Island of Molokai of all those infected by what was then thought to be an incurable disease. The entire mission was concerned about the abandoned lepers and Bishop Louis Maigret, a Picpus father, felt sure they needed priests. He did not want to send anyone “in the name of obedience” because he was aware such an assignment was a potential death sentence. Of the four brothers who volunteered, Damien was the first to leave on 10 May 1873 for Kalaupapa.

At his own request and that of the lepers, he remained on Molokai. Having contracted leprosy himself, he died on 15 April 1889, at the age of 49, after serving 16 years among the lepers. He was buried in the local cemetery under the same Pandanus tree where he had first slept upon his arrival in Molokai. His remains were exhumed in 1936 at the request of the Belgian Government and translated to a crypt of the Church of the Congregation of the Sacred Hearts at Louvain. Damien is universally known for having freely shared the life of the lepers in quarantine on the Kalaupapa Peninsula of Molokai. His departure for the “cursed isle”, the announcement of his illness (leprosy) in 1884 and his subsequent death deeply impressed his contemporaries of all denominations.

Damien was above all a Catholic missionary. Fr Damien is known today as a hero of charity because he identified so closely with thevictims of leprosy.

He respected the religious convictions of others; he accepted them as people and received with joy their collaboration and their help. With a heart wide open to the most abject and wretched, he showed no difference in his approach and in his care of the lepers. In his parish ministry or in his works of charity he found a place for everyone.

He continues to inspire thousands of believers and non-believers who wish to imitate him and to discover the source of his heroism. People of all creeds and all philosophical systems recognized in him the Servant of God which he always revealed himself to be, and respect his passion for the salvation of souls.

Pope John Paul II beatified Damien de Veuster in Brussels on 4 June 1995.

FG#6 – Interior Freedom episode 6- Fountains of Grace: reflections on contemporary spiritual classics with Donna Garrett

Join host Donna Garrett, with Fr. Daniel Brandenburg, LC, as they discuss the spiritual classic “Interior Freedom” by Fr.  Jacques Philippe  a priest of  Communaute des Beatitudes, an international association of the faithful of Pontifical Right founded in France in 1973.  The members of the Community, which has a contemplative vocation based on Carmelite spirituality, are actively engaged in the service of the poor and the proclamation of the Gospel.

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Discussed in this episode, among other topics,  from “Interior Freedom” page 84

““We can suffer for Only one Moment.”

This effort to live in the reality of each moment is of the greatest importance in times of suffering. St Therese of Lisieux said during her illness; “ I only suffer for one moment. It is because people think about the past and the future that they become discouraged and despair. Nobody has the capacity to suffer for ten or twenty years; but we have the grace to bear today the suffering that is ours now. Projecting things into the future crushes us not experiencing suffering but anticipating it.”

You can find “Interior Freedom” here

 

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St. Athanasius is one of the great Father and Doctors of the Church…the Father of Orthodoxy. His extraordinary life is shared with us by Mike Aquilina. When we say “consubstantial” at mass it’s due in part to St. Athansius and the battle against the Arian Heresy. Take a listen and learn more…

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More on the life of St. Athanasius from Pope Benedict at Vatican.va

GENERAL AUDIENCE

Paul VI Audience Hall
Wednesday, 20 June 2007

Continuing our revisitation of the great Teachers of the ancient Church, let us focus our attention today on St Athanasius of Alexandria.
>Only a few years after his death, this authentic protagonist of the Christian tradition was already hailed as “the pillar of the Church” by Gregory of Nazianzus, the great theologian and Bishop of Constantinople (Orationes, 21, 26), and he has always been considered a model of orthodoxy in both East and West.

As a result, it was not by chance that Gian Lorenzo Bernini placed his statue among those of the four holy Doctors of the Eastern and Western Churches – together with the images of Ambrose, John Chrysostom and Augustine – which surround the Chair of St Peter in the marvellous apse of the Vatican Basilica.

Athanasius was undoubtedly one of the most important and revered early Church Fathers. But this great Saint was above all the impassioned theologian of the Incarnation of the Logos, the Word of God who – as the Prologue of the fourth Gospel says – “became flesh and dwelt among us” (Jn 1: 14).

For this very reason Athanasius was also the most important and tenacious adversary of the Arian heresy, which at that time threatened faith in Christ, reduced to a creature “halfway” between God and man, according to a recurring tendency in history which we also see manifested today in various forms.

In all likelihood Athanasius was born in Alexandria, Egypt, in about the year 300 A.D. He received a good education before becoming a deacon and secretary to the Bishop of Alexandria, the great Egyptian metropolis. As a close collaborator of his Bishop, the young cleric took part with him in the Council of Nicaea, the first Ecumenical Council, convoked by the Emperor Constantine in May 325 A.D. to ensure Church unity. The Nicene Fathers were thus able to address various issues and primarily the serious problem that had arisen a few years earlier from the preaching of the Alexandrian priest, Arius.

With his theory, Arius threatened authentic faith in Christ, declaring that the Logos was not a true God but a created God, a creature “halfway” between God and man who hence remained for ever inaccessible to us. The Bishops gathered in Nicaea responded by developing and establishing the “Symbol of faith” ["Creed"] which, completed later at the First Council of Constantinople, has endured in the traditions of various Christian denominations and in the liturgy as the Niceno-Constantinopolitan Creed.

In this fundamental text – which expresses the faith of the undivided Church and which we also recite today, every Sunday, in the Eucharistic celebration – the Greek term homooúsiosis featured, in Latin consubstantialis: it means that the Son, the Logos, is “of the same substance” as the Father, he is God of God, he is his substance. Thus, the full divinity of the Son, which was denied by the Arians, was brought into the limelight. (more…)

Episode 22 Beginning to Pray:  St. Catherine of Siena

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From Dr. Lilles’ “Beginning to Pray”  blog site:

Catherine of Siena – passion for truth

She is an important figure for those who see a rediscovery of prayer as the force of renewal in the Church. Because she put her devotion to Christ first, she found herself with a spiritual mission to help restore the life and unity of Christ’s body. Some of her efforts met with a little success. But as she approached her death at the age of 33, her lifetime of effort in building up the Church seemed to be in vain. Corruption, scandal, cowardice – and most of all indifference – seemed to infect the Church even more. (For more on her life, go tohttp://www.newadvent.org/cathen/03447a.htm.) Yet she never lost hope and she persevered in prayer. This is because she understood the love and mercy of God.

She was uneducated, but in 1377, by a miracle, she learned to write. Even so she retained secretaries to whom she dictated most of her thoughts. Her master work on the spiritual life is known as the Dialogues. These are conversations between her soul and God the Father. God the Father reveals his deep love for his Son and his plan to build up the Church. One of the beautiful aspects of this conversation is the Father’s explanation for how each soul can come to know Jesus.

Christ is the bridge to the Father and we cross this bridge by allowing our hearts to be pierced by what the Lord has done for us. The passion of Christ reveals at once the truth about who God is and who we are in his sight. For her, among the greatest blocks to the spiritual life is ignorance. Knowledge of God and knowledge of self go hand in hand in progressing toward spiritual maturity. But the knowing is not simply an intellectual trip. It as the kind of knowing informed by the loving affection of a real friendship. The friendship she describes in tender terms evokes the deepest joys and sorrows all at once.

The gift of tears, so central to early Dominican spirituality, is a beautiful part of this description. She presents those holy affections as the only proper response to the great love revealed in Christ crucified. These tears move us away from sin and into the very heart of God. She describes this as a journey that begins with kissing the feet of Jesus and entering into his wounded side. For her, intimacy with the Lord is always through the Cross and informed by a profound gratitude and humility.

One other beautiful feature of her spirituality is her understanding of virtue. This understanding is not quite classical in that she goes beyond the generic definition of a virtue as a good habit. Instead, she addresses a problem that is related to life in the Church. She notices that different Christians excel at different virtues. One might have a special aptitude for the art of getting on with others and is a special source of justice in the community. Another may be especially able to enter into the heart of someone enduring great difficulty and brings to the Church a particular awareness of mercy. Still another might have a profound gift of prayer. The question she takes up is why has the Father given different gifts to different members of the Body of Christ.

In the Dialogues, the Father explains to her that He has distributed his bountiful gifts in this way so that each member of the Body of Christ must rely on all the other members and at the same time each member bears a particular responsibility to support the Body of Christ commensurate to the gifts he has been given. In other words, his has distributed his gifts in a manner that disposes us to love one another. And the Father is counting on this mutual love, this genuine fellowship. It is part of His plan that as we cross Christ the Bridge we enter into communion with Him not merely individually, but together as a family.

The family of God requires a new kind of love, a love which only God can give us. A beautiful foundation is laid for what will later be understood as a “call within a call,” that particular mission each one is entrusted with in the eternal loving plan of God. On one hand, answering this call involves some suffering – just as Mother Theresa in our own time discovered. But those who endure this would not have it any other way. There is a certain joy and fullness of life that one discovers when one generously embraces the loving plan of the Father. The possibility of this joyful fulness makes Catherine’s message to the Church dynamically attractive.

For those beginning to pray, Catherine sheds light on the importance of truth, devotion to Christ and the life of the Church. These things organically hang together in her vision of the spiritual life so that growing in prayer goes beyond the merely therapeutic: it opens up the possibility of fully thriving, of living life to the full.

Dr. Anthony Lilles is a Catholic husband and father of three teaching Spiritual Theology at St. John Vianney Theological Seminary. He  teaches spiritual theology and spiritual direction to transitional deacons, and the spiritual classics to the men who enter the Spirituality Year, a year of prayer in preparation for seminary formation.  He is the author of the “Beginning to Pray”  catholic blog spot.

For other episodes in the series visit the Discerning Hearts page for Dr. Anthony Lilles

Episode 4- The School of Prayer: Reflections on the teachings of Pope Benedict XVI –  Jacob wrestling with Angel.  The mystery of the name.   We have to let God ask us who we are or will you resist and remain isolated?  Our prayer is only going to be fruitful if we surrender ourselves to the question…who are you?  Like  Jacob, once we give over our name then God can begin to transfigure that name, or in other words, our persons to be more inline with His will, His love, His power.  Eventually, in prayer, we have to enter into the struggle…what is really going on in our souls, in our hearts and are our wrestling with God’s love.    We yield our identity to God’s love.

The wounding of Jacob by the Angel.  It is the symbol of the wound, the opening of the self, which symbolizes an entryway to vulnerability…God is deeply affecting us.  God’s love, concern, and fascination with us is how He enters into our being and “wounds” us.  If we could “be still” and allow Him to love us, He becomes victorious within us.

The name we yield to God is our heart…the core of our being.  At Baptism, we give over our name, so we give the power over to God over us.  How the “wrestling occurs” and if we stay in it long enough God “wounds” us, into His hands we commend our “spirits”.  How does Jesus transform even this event?

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Deacon James Keating, PhD, the director of Theological Formation for the Institute for Priestly Formation, located at Creighton University, in Omaha.

From  Pope Benedict’s 4 audience on prayer:

Dear brothers and sisters, our entire lives are like this long night of struggle and prayer, spent in desiring and asking for God’s blessing, which cannot be grabbed or won through our own strength but must be received with humility from him as a gratuitous gift that ultimately allows us to recognize the Lord’s face. And when this happens, our entire reality changes; we receive a new name and God’s blessing. And, what is more: Jacob, who receives a new name, and becomes Israel, also gives a new name to the place where he wrestled with God, where he prayed; he renames it Penuel, which means: “The Face of God”. With this name he recognizes that this place is filled with the Lord’s presence, making that land sacred and thus leaving a memorial of that mysterious encounter with God. Whoever allows himself to be blessed by God, who abandons himself to God, who permits himself to be transformed by God, renders a blessing to the world. May the Lord help us to fight the good fight of the faith (cf. 1 Tim 6:12; 2 Tim 4:7) and to ask, in prayer, for his blessing, that he may renew us in the expectation of beholding his Face. Thank you.

For more information on the “Institute of Priestly Formation” and for other material available by Deacon Keating, just click here

Don’t forget to pickup a copy of “Communion with Christ” , it is one of the best audio sets on prayer…ever!

Check out Deacon Keating’s “Discerning Heart” page

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(Vatican Radio)

Did you know that Jesus means God saves and Christ means the anointed one? And did you know that during the sacrament of Confirmation we too are anointed like Christ to be his witness in the world? Do you know why we choose ‘new’ names for our confirmation? Or why we have to be ‘confirmed in our faith’? And if Confirmation is the last sacrament in the rite of Christian initiation, can you name the other two? In short, what is the point of the sacrament of confirmation?

These are just some of the questions sent in by listeners that our very own official from the Vatican’s Congregation for the Doctrine of the Faith, Msgr. John Kennedy , answers in this week’s episode of Questions of Faith, as he helps us to navigate the modern world and rediscover what we believe and why we believe.

So if you have any questions, big or small, why not ask the official? You can do this by submitting them to Vatican Radio’s – English Section Facebook page as a post or private message and tuning in each week to find out the answers to your Questions of Faith.

Text from page http://en.radiovaticana.va/news/2013/04/17/questions_of_faith:_the_point_of_confirmation/en1-683824
of the Vatican Radio website

(Vatican Radio) The destructive force of calumny was the focus of Pope Francis’ homily for Mass celebrated with staff from the Vatican’s telecommunications office and internet services. Emer McCarthy reports:

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The Pope drew inspiration from the daily readings, in particular the first reading that recounts the episode of Stephen, the first martyr of the Church, being dragged before the Sanhedrin because of his witness to the Gospel. Pope Francis noted that Stephen was a victim of calumny. He is accused of “false witness” but it is not a “fair fight, a fight between good men”, noted Pope Francis, because Stephen’s enemies chose the path of a dirty fight, “the path of calumny”. Calumny he continued is worse than sin – it is the direct expression of Satan.

“We are all sinners; all of us. We all commit sins. But calumny is something else. It is of course a sin, too, but it is something more. Calumny aims to destroy the work of God, and calumny comes from a very evil thing: it is born of hatred. And hate is the work of Satan. Calumny destroys the work of God in people, in their souls. Calumny uses lies to get ahead. And let us be in no doubt, eh?: Where there is calumny, there is Satan himself. ”

From the behaviour of the accusers, Pope Francis then turned his attention to the accused. Stephan, he noted, does not return falsehood with falsehood: “He does not want to go that way to save himself. He looks to the Lord and obeys the law”, being in the peace and truth of Christ. And that Pope Francis said “is what happens in the history of the Church”, because from the first martyr until today there have been numerous examples of those who have witnessed to the Gospel with great courage:

“But the age of martyrs is not yet over, even today we can say, in truth, that the Church has more martyrs now than during the first centuries. The Church has many men and women who are maligned through calumny, who are persecuted, who are killed in hatred of Jesus, in hatred of the faith: some are killed because they teach the catechism, others are killed because they wear the cross … Today, in many countries, they are maligned, they are persecuted … they are our brothers and sisters who are suffering today, in this age of the martyrs”.

And again Pope Francis repeated “The age of martyrs is not yet over, the Church has more martyrs now than during the first centuries”. This age of “such great spiritual turmoil” reminded the Pope of an ancient Russian icon that depicts Our Lady covering the people of God with her mantle:

“We pray to Our Lady to protect us, and in times of spiritual turbulence the safest place is under the mantle of Our Lady. She is the mother who takes care of the Church. And in this time of martyrs, she is the protagonist, the protagonist of protection: She is the Mother. (…) Let us state with faith: Mother, the Church is under your protection: Care for the Church. ‘”

Text from page http://en.radiovaticana.va/news/2013/04/15/pope:_calumny_destroys_the_work_of_god_in_people/en1-682926
of the Vatican Radio website

FG#5 – Interior Freedom episode 2- Fountains of Grace: reflections on contemporary spiritual classics with Donna Garrett

Join host Donna Garrett, with Fr. Daniel Brandenburg, LC, as they discuss the spiritual classic “Interior Freedom” by Fr.  Jacques Philippe  a priest of  Communaute des Beatitudes, an international association of the faithful of Pontifical Right founded in France in 1973.  The members of the Community, which has a contemplative vocation based on Carmelite spirituality, are actively engaged in the service of the poor and the proclamation of the Gospel.

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Discussed in this episode, among other topics,  from “Interior Freedom” page 81

“One of the essential conditions of interior freedom is the ability to live in the present moment. For one thing, it is only then that we can exercise freedom. We have no hold on the past— we can’t change the smallest bit of it. People sometimes try to relive the past events considered failures, (I should have done this.. I should have said that…”) The only free act we can make in regard to the past is to accept it just as it was and leave it trustingly in God’s hands,

We have very little hold on the future either. Despite all our foresight, plans and promises it takes very little to change everything completely. We can’t program life in advance, but can only receive it moment by moment.

All we have is the present moment. Here is the only place where we can make free acts. Only in the present moment are we truly in contact with reality.”

You can find “Interior Freedom” here

 

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Episode 3- The School of Prayer: Reflections on the teachings of Pope Benedict XVI –  Abraham the great Patriarch who prays in intercession for Sodom and Gomorrah.  The mystery of intercessory prayer and God’s great mercy.  When we persist in prayer, like Abraham, the more we come to know God and trust in His love for us.  How sin corrupts our capacity to receive God’s movement of protection and love.  How the sacrifice of Christ opens the door to the mystery.  If we can learn how to pray, then we learn how to be loved.  How do we pray for others?

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Deacon James Keating, PhD, the director of Theological Formation for the Institute for Priestly Formation, located at Creighton University, in Omaha.

From  Pope Benedict’s 3 audience on prayer:

This is the power of prayer. For through intercession, the prayer to God for the salvation of others, the desire for salvation which God nourishes for sinful man is demonstrated and expressed. Evil, in fact, cannot be accepted, it must be identified and destroyed through punishment: The destruction of Sodom had exactly this function.

For more information on the “Institute of Priestly Formation” and for other material available by Deacon Keating, just click here

Don’t forget to pickup a copy of “Communion with Christ” , it is one of the best audio sets on prayer…ever!

Check out Deacon Keating’s “Discerning Heart” page

THE INTERIOR CASTLE
OR
THE MANSIONS
By
St. Teresa of Avila

The Sixth Mansions Chapter 10:

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For the pdf containing the complete text and footnotes click here

1. Reasons for speaking of these supernatural favours. 2. An intellectual vision. 3. God compared to a palace in which His creatures dwell. 4. Forgive as we are forgiven. 5. The vision shows God to be Truth itself. 6. We should imitate God by truthfulness. 7. Why God reveals these truths.

Translated from the Autograph of St. Teresa of Jesus by
The Benedictines of Stanbrook
Thomas Baker, London [1921]
Dom Michael Barrett, O.S.B.Censor Deputatuus
Nihil Obstat:✠ Edward Apostolic Administrator Birmingham, Oscott.
February 24, 1921

Mark breaks open The TEN COMMANDMENTS-

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The Seventh Commandment:

Mark Hart is an author, speaker, director and teacher, Mark’s work both written and spoken, is known across the country and world. While he serves as the Vice President of LIFE TEEN, he is known to tens of thousands simply as the “Bible Geek ®” Mark passionately echoes the gospel to all he encounters. He is as deep as he is funny, and his love for his wife and daughters is second only to his immense love for Jesus Christ.

Visit Mark at www.lifeteen.com

Episode 2 – The School of Prayer: Reflections on the teachings of Pope Benedict XVI –  Faith and reason in the life of prayer.  Allowing God to effect our minds, as well as our hearts.  If you let God close you will be free…to let him in so close that God prays in you.  Letting God’s love be the norm of our culture…in the other and in the poor.  The role of silence in prayer and posture of kneeling.

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Deacon James Keating, PhD, the director of Theological Formation for the Institute for Priestly Formation, located at Creighton University, in Omaha.

From  Pope Benedict’s 2nd audience on prayer:

A look at recent history reveals the failure of the predictions of those who, in the age of the Enlightenment, foretold the disappearance of religions and who exalted absolute reason, detached from faith, a reason that was to dispel the shadows of religious dogmatism and was to dissolve the “world of the sacred”, restoring to the human being freedom, dignity and autonomy from God. The experience of the past century, with the tragedy of the two World Wars, disrupted the progress that autonomous reason, man without God, seemed to have been able to guarantee.

The Catechism of the Catholic Church says: “In the act of creation, God calls every being from nothingness into existence…. Even after losing through his sin his likeness to God, man remains an image of his Creator, and retains the desire for the one who calls him into existence. All religions bear witness to man’s essential search for God” (n. 2566). We could say — as I explained in my last Catecheses — that there has been no great civilization, from the most distant epoch to our day, which has not been religious.

For more information on the “Institute of Priestly Formation” and for other material available by Deacon Keating, just click here

Don’t forget to pickup a copy of “Communion with Christ” , it is one of the best audio sets on prayer…ever!

Check out Deacon Keating’s “Discerning Heart” page

Dr. Anthony Lilles offers us a tremendous reflection based on a particular passage found in St. Faustina’s diary, #1373.  He shares what it meant when she wrote it in the context of the world in 1937, and what it now means in the  world in 2013.  But more than that, he helps us to see how we can live this out in our everyday lives.

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From the Diary of St. Faustina:

1373 O humdrum days, filled with darkness, I look upon you with a solemn and festive eye. 

This is the scene Dr. Lilles refers to in is talk.

1377 November 5. This morning, five unemployed men came to the gate and insisted on being let in. When Sister N. had argued with them for quite a while and could not make them go away, she then came to the chapel to find Mother [Irene], who told me to go. When I was still a good way from the gate I could hear them banging loudly. At first, I was overcome with doubt and fear, and I did not know whether to open the gate or, like Sister N., to answer them through the little window. But suddenly I heard a voice in my soul saying, Go and open the gate and talk to them as sweetly as you talk to Me.   I opened the gate at once and approached the most menacing of them and began to speak to them with such sweetness and calm that they did not know what to do with themselves. And they too began to speak gently and said, “Well, it’s too bad that the convent can’t give us work.” And they went away peacefully. I felt clearly that Jesus, whom I had received in Holy Communion just an hour before, had worked in their hearts through me. Oh, how good it is to act under God’s inspiration!

The opening prayer from St. Faustina’s diary #1411 offered by Dr. Lilles:

O Divine Spirit, Spirit of truth and of light,
Dwell ever in my soul by Your divine grace.
May Your breath dissipate the darkness,
And in this light may good deeds be multiplied.
O Divine Spirit, Spirit of love and of mercy,
Who pour the balm of trust into my heart,
Your grace confirms my soul in good,
Giving it the invincible power of constancy.
O Divine Spirit, Spirit of peace and of joy,
You invigorate my thirsting heart
And pour into it the living fountain of God’s love,
Making it intrepid for battle.
O Divine Spirit, my soul’s most welcome guest,
For my part, I want to remain faithful to You;
Both in days of joy and in the agony of suffering,
I want always, O Spirit of God, to live in Your presence.
O Divine Spirit, who pervade my whole being
And give me to know Your Divine Threefold Life,
Initiating me into Your Divine Essence,
Thus united to You, I will live a life without end.

(Vatican Radio)

“For God so loved the world that gave his only Son that whoever believes in Him should not perish but have eternal life”: this was the affirmation at the center of Pope Francis’ homily on Wednesday at Mass in the Domus Sanctae Marthae with the staff of the Fabric of St. Peter. Cardinals Angelo Sodano and Angelo Comastri concelebrated, and the Italian Interior Minister Anna Maria Cancellieri also attended. 

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“The Lord saves us by His love: not with a letter, nor with a decree, but with his love,” a love so great that it led him to send his Son, who, “became one of us, walked with us,” and this, he said, “saves us.” The Holy Father went on to explain that “salvation” means, “the recovery of that dignity, which we have lost,” the dignity of being children of God.

This is a dignity that grows, said Pope Francis, “until our final encounter with Him,” adding, “this is the way of salvation, and this is beautiful,” he continued, “for [it is a way] that only love can [forge].” The Holy Father went on to say “We are worthy, we are men and women of hope: this is what it means to be saved by love.” The problem, he explained, is that sometimes we want to save ourselves, “and we believe we can do it,” for example basing our security on money – and we think: “I have money, I am secure, [I have it] all, there are no worries, I have dignity: the dignity of a rich person.” “This,” said Pope Francis, “is not enough,” adding, “Think of the parable of the Gospel, of the man who had the full granary, who said, ‘I’ll make another to get more, and then I’ll sleep soundly,’ and the Lord says, ‘You fool! This evening you will die ‘. That salvation is wrong, it is a temporary salvation, it is also apparent salvation.”

The Holy Father went on to say that, at other times, “We think we save ourselves with vanity, with pride,” that, “We believe ourselves powerful …,” and that “We mask our poverty, our sins, with vanity, with pride … Even that ends,” he said, but, “true salvation is in the dignity that God gives back to us in the hope that Christ has given us at Easter. “Let’s make today an act of faith,” said Pope Francis, “[Let us say]: Lord, I believe. I believe in Your love. I believe that Your love has saved me. I believe that Your love has given me the dignity that I had not. I believe that Your love gives me hope.”