The Saints on Gods Mercy

St. Athanasius (d.373) wrote, "It is the great Mercy of God that He becomes the Father of those to whom He is first the Creator."

St. Ambrose (d.397) stated, "Mercy, also, is a good thing, for it makes men  perfect, in that it imitates the perfect Father. Nothing graces the Christian  soul so much as mercy."

St. John Chrysostom (d.407) explained, "Everything that God does is born  of His Mercy and His clemency."

St. Augustine (d.430) prayed, "I confess, O Lord, that Thou art merciful in  all Thine acts. And this Saint explained that "God's 
Mercy is not lacking to  any of His works" Also he wrote that "Man, created in the image of God,  is not of the same nature as God, and therefore is not His true son, but he  becomes His son through the grace of Divine Mercy." St. Augustine  speaks of mercy "flying" after him as if on wings. This same Saint referred  to the Holy Eucharist as the "Sacrament of Mercy."

St. Benedict (d.547) taught that one should "never despair of God's  mercy."

Pope St. Gregory I (d.604) asked, "Are you a sinner? Then believe in His  [God's] mercy, that you may rise."

St. Bernard (d.1153) taught that "God is not the Father of Judgement, but  only the Father of Mercy, and punishment comes from our own selves."

The Meaning of the Rays from Jesus on Divine Mercy Image

Diary Entry 299:  

"When on one occasion, my confessor told me to ask 

the Lord Jesus the meaning of the two rays in the image.  I answered,

"Very well, I will ask the Lord." 

During prayer I heard these words within me.  "The two rays denote

Blood and Water.  The pale ray stands for the Water which makes souls

righteous.  The red ray stands for the Blood which is the life of souls...  

These two rays issued forth from the very depths of My tender mercy

when My agonized Heart was opened by a lance on the Cross.

These rays shield souls from the wrath of My Father.  Happy is the 

one who will dwell in their shelter, for the just hand of God shall not

lay hold of him.  I desire that the first Sunday after Easter be the Feast

of Mercy.

St. Bernadette on Suffering

"My own concerns no longer concern me. From now on I must belong entirely to God, and God alone. Never to myself. Why have I come [to the convent], if not to love Our Lord with all my heart. O Jesus and Mary, grant that all my consolation in this world may be to love you, serve you and suffer for sinners.

O Jesus, teach me to understand how exclusive is heavenly Love. Continually dying to myself, peacefully supporting trials, I work, I suffer, and I wish to have no other witness but His Heart. He who is not prepared to suffer all for the Beloved and to do His Holy Will in all things is not worthy of the beautiful name of Friend.

From here on earth, Love cannot live without suffering. It is through loving the cross that we discover His Heart, for divine Love never lives without suffering. I want my whole life to be inspired by love. He who loves, does all things easily, or, if he suffers, he suffers bravely. Why is suffering necessary? Because on earth, pure love cannot exist without suffering. O Jesus, Jesus, I no longer feel my cross when I think of yours!"

- Saint Bernadette Soubirous

 October 1873

Diary of St. Faustina...on suffering within her own Community

+ 1634 - When the doctor 241 came, I could not go down to the parlor to see him, like the other sisters, but asked that he come to my cell, because I could not go down due to a certain difficulty. After a while, he came to the cell and, having examined me, said, "I'll tell everything to the Sister Infirmarian." When the Sister Infirmarian came, after the doctor had left, I told her why I hadn't been able to go down to the parlor, but she gave me to know how very displeased she was. And when I asked, "Sister, what did the doctor say about these pains?" she answered that he had said nothing, that it was nothing, that he had said the patient was just sulking. And with that she went off. Then I said to God, "Christ, give me strength and power to suffer; give to my heart a pure love for this sister." After that, she did not look in on me again for a whole week. 


But the sufferings returned with great violence and lasted almost the whole night, and it seemed that it would be the end, then and there. The superiors decided to approach another doctor, 242and he ascertained that my condition was serious and said to me, "It will not be possible to return you to good health. We can remedy your condition partially, but complete recovery is out of question." He prescribed a medicine for the pains, and after I had taken it, the major attacks did not return. "But if you come here, Sister, we will try to patch up your health somehow, if that is still possible." The doctor very much wanted me to go there for a treatment. 243 O my Jesus, how strange are Your decrees! 

St. Alphonsus Ligouri on Doing Gods will

Conformity in all Things.

The essence of perfection is to embrace the will of God in all things, prosperous or adverse. In prosperity, even sinners find it easy to unite themselves to the divine will; but it takes saints to unite themselves to God’s will when things go wrong and are painful to self-love. Our conduct in such instances is the measure of our love of God. St. John of Avila used to say: “One ‘Blessed be God’ in times of adversity, is worth more than a thousand acts of gratitude in times of prosperity[20].”

Furthermore, we must unite ourselves to God’s will not only in things that come to us directly from his hands, such as sickness, desolation, poverty, death of relatives, but likewise in those we suffer from man -- for example, contempt, injustice, loss of reputation, loss of temporal goods and all kinds of persecution. On these occasions we must remember that whilst God does not will the sin, he does will our humiliation, our poverty, or our mortification, as the case may be. It is certain and of faith, that whatever happens, happens by the will of God: “I am the Lord forming the light and creating the darkness, making peace and creating evil[21].” From God come all things, good as well as evil. We call adversities evil; actually they are good and meritorious, when we receive them as coming from God’s hands: “Shall there be evil in a city which the Lord hath not done

[22]?” “Good things and evil, life and death, poverty and riches are from God[23]

.”

It is true, when one offends us unjustly, God does not will his sin, nor does he concur in the sinner’s bad will; but God does, in a general way, concur in the material action by which such a one strikes us, robs us or does us an injury, so that God certainly wills the offense we suffer and it comes to us from his hands. Thus the Lord told David he would be the author of those things he would suffer at the hands of Absalom: “I will raise up evils against thee out of thy own house, and I will take thy wives before thy face and give them to thy neighbor[24].” Hence too God told the Jews that in punishment for their sins, he would send the Assyrians to plunder them and spread destruction among them: “The Assyrian is the rod and staff of my anger . . . I will send him to take away the spoils[25].” “Assyrian wickedness served as God’s scourge for the Hebrews[26]‘‘ is St. Augustine’s comment on this text. And our Lord himself told St. Peter that his sacred passion came not so much from man as from his Father: “The chalice which my Father hath given me, shall I not drink it[27]

Diary of St. Faustina...Forgetting one's self and her misery

254  + The moments I lived through when I was taking my perpetual vows are better left unsaid.

I am in Him, and He in me. As the Bishop [Rospond] was putting the ring on my finger, God pervaded my whole being, and since I cannot express that moment, I will be silent about it. My relationship with God, since perpetual vows, has been more intimate than it had ever been before. I sense that I love God and that He loves me. Having once tasted God, my soul could not live without Him. One hour spent at the foot of the altar in the greatest dryness of spirit is dearer to me than a hundred years of worldly pleasures. I prefer to be a lowly drudge in the convent than a queen in the world. 


255  + I will hide from people's eyes whatever good I am able to do so that God himself may be my reward. I will be like a tiny violet hidden in the grass, which does not hurt the foot that treads on it, but diffuses its fragrance and, forgetting itself completely, tries to please the person who has crushed it underfoot. This is very difficult for human nature, but God's grace comes to one's aid.


256  + Thank You, Jesus, for the great favor of making known to me the whole abyss of my misery. I know that I am an abyss of nothingness and that, if Your holy grace did not hold me up, I would return to nothingness in a moment. And so, with every beat of my heart, I thank You, my God, for Your great mercy towards me. 

St. Gertrude and the Holy Souls in Purgatory

Our Lord wishes people to pray for the souls in purgatory. He once showed Gertrude a table of gold on which were many costly pearls. The pearls were prayers for the holy souls. At the same time the saint had a vision of souls freed from suffering and ascending in the form of bright sparks to heaven.
In one Vision, Our Lord tells Gertrude that he longs for someone to ask Him to release souls from purgatory, just as a king who imprisons a friend for justice's sake hopes that someone will beg for mercy for his friend. Jesus ends with:

"I accept with highest pleasure what is offered to Me for the poor souls, for I long inexpressibly to have near Me those for whom I paid so great a price. By the prayers of thy loving soul, I am induced to free a prisoner from purgatory as often as thou dost move thy tongue to utter a word of prayer."

In another vision she was given the Prayer which Our Lord told her would release 1000 Souls from Purgatory every time it is said with love and devotion. "Eternal Father, I offer You the Most Precious Blood of Thy Divine Son, Jesus Christ, in union with the Masses said throughout the world today, for all the Holy Souls in Purgatory, for sinners everywhere, those in the Universal Church, in my home, and in my family."

Diary of St. Faustina...on a Soul in Purgatory

1382 + When Sister Dominic [219] died at about one o'clock in the night, she came to me and gave me to know that she was dead. I prayed fervently for her. In the morning, the sisters told me that she was no longer alive, and I replied that I knew, because she had visited me. The sister infirmarian [Sister Chrysostom] asked me to help dress her. And then when I was alone with her, the Lord gave me to know that she was still suffering in purgatory. I redoubled my prayers for her. However, despite the zeal with which I always pray for our deceased sisters, I got mixed up as regards the days, and instead of offering three days of prayer, as the rule directs us to do, by mistake I offered only two days. On the fourth day, she gave me to know that I still owed her prayers, and that she was in need of them. I immediately formed the intention of offering the whole day for her, and not just that day but much more, as love of neighbor dictated to me. 


1383 +  Because Sister Dominic, after her death, gave the appearance of looking so well, some sisters said that perhaps she was only in a coma, and one of the sisters suggested to me that we ought to go and put a mirror to her mouth to see if it would mist, because it would if she were alive. I said all right, and we did as we said, but the mirror did not mist, although it seemed to us as if it had. Nevertheless, the Lord gave me to know how much this had displeased Him, and I was severely admonished never to act again against my inner convictions. I humbled myself profoundly before the Lord and asked His pardon. 

The Saints on Holy Communion

All the saints have understood by experience the divine marvel of our meeting and our union with Jesus in the Eucharist. They have understood that a devout Holy Communion means being possessed by Him and possessing Him. "He who eats My Flesh and drinks My Blood abides in Me and I in him" (John 6:57). On one occasion St. Gemma Galgani wrote, "It is now night. Tomorrow morning is approaching, and then Jesus will possess me and I will possess Jesus." It is not possible to have a union of love which is deeper and more total: He in me and I in Him; the one in the other. What more could we want?

"You envy," said St. John Chrysostom, "the privilege of the woman who touched the vestments of Jesus, of the sinful woman who washed His feet with her tears, of the women of Galilee who had the happiness of following Him in His pilgrimages, of the Apostles and disciples who conversed with Him familiarly, of the people of the time who listened to the words of grace and salvation which came forth from His lips. You consider fortunate those who saw Him. . . . However, come to the altar and you will see Him, you will feel Him [when received in Communion], you will give Him holy kisses, you will wash Him with your tears, you will carry Him within you like Mary Most Holy."

For this reason the saints desired and longed for Holy Communion with ardent love; for example, St. Francis of Assisi, St. Catherine of Siena, St. Paschal Baylon, St. Veronica, St. Gerard, St. Margaret Mary Alacoque, St. Dominic Savio, St. Gemma Galgani. . . . It is pointless to continue, for one would need to list all the saints.

For example, one night St. Catherine of Genoa dreamed that the following day she would not be able to receive Holy Communion. The sorrow that she experienced was so great that she cried unceasingly, and when she woke up the next morning, she found that her face was all wet from the tears she shed in her dream.

St. Thérèse of the Child Jesus wrote a little eucharistic poem, "Desires near the Tabernacle," in which, among other beautiful things, she said, "I would like to be the chalice and adore the Divine Blood therein. I can, however, in the Holy Sacrifice, gather Him in me every morning. My soul is therefore dearer to Jesus, it is more precious than vessels of gold." And how great was the happiness of that angelic Saint when, during an epidemic, daily Communion was given to her!

Diary of St. Faustina...preparing to receive Jesus in Holy Communion

+ 1806  -  I go out to meet Him, and I invite Him to the dwelling place of my heart, humbling myself profoundly before His majesty. But the Lord lifts me up from the dust and invites me, as His bride, to sit next to Him and to tell Him everything that is on my heart. And I, set at ease by His kindness, lean my head on His breast and tell Him of everything. In the first place, I tell Him things I would never tell to any creature. And then, I speak about the needs of the Church, about the souls of poor sinners and about how much they have need of His mercy. 


But the time passes quickly. Jesus, I must go to carry out the duties that are awaiting me. Jesus tells me that there is still a moment in which to say farewell. deep mutual gaze, and we seemingly separate for while; but, in reality, we never do. Our hearts are constantly united. Though outwardly I am distracted b my various duties, the presence of Jesus plunges me constantly in profound recollection. 

Diary of St. Faustina...Staying with Jesus in every moment

+ 485  I accept joy or suffering, praise or humiliation with the same disposition. I remember that one and the other are passing. What does it matter to me what people say about me? I have long ago given up everything that concerns my person. My name is host-or sacrifice, not in words but in deeds, in the emptying of myself and in becoming like You on the Cross, O good Jesus, my Master! 

+ 486  Jesus, when You come to me in Holy Communion, You who together with the Father and the Holy Spirit have deigned to dwell in the little heaven of my heart, I try to keep You company throughout the day, I do not leave You alone for even a moment. Although I am in the company of other people or with our wards, my heart is always united to Him. When I am asleep I offer Him every beat of my heart; when I awaken I immerse myself in Him without saying a word. When I awaken I adore the Holy Trinity for a short while and thank God for having deigned to give me yet another day, that the mystery of the incarnation of His Son may once more be repeated in me, and that once again His sorrowful Passion may unfold before my eyes. I then try to make it easier for Jesus to pass through me to other souls. I go everywhere with Jesus; His presence accompanies me everywhere. 

Origin and History of the Feast Day of the Assumption of Our Lady

Although probably not unknown in the early Church, the earliest references to the Assumption of the Virgin Mary appear in the 4th (or possibly late 3rd) century in 
Liber Requiei Mariae  (The Book of Mary's Repose), and in the writings of a Bishop Meliton. Some of the Church Fathers believed that the Blessed Virgin Mary (BVM) was assumed while still alive, others that she was assumed after she had died. Both views are permitted under the infallible definition of Pius XII. St. John of Damascus (d. AD 755) relates a tradition where, during the Council of Chalcedon (AD 451), the emperor Marcian and his wife wished to find the body of Mary. He tells how all the apostles had seen her death, but her tomb was empty upon inspection.

Festivals commemorating the death of the Blessed Virgin Mary were common from the 5th century onwards, although the exact dates were never universally fixed. In AD 556 the patriarch of Alexandria, Theodosius, attests to two popular Marian feasts in Egypt: Mary's death (January 16) and Assumption (August 9). Theodosius understood Mary to have died before being assumed, and according to the feast dates in Egypt at the time, she was assumed 206 days after her death. In AD 600, the emperor Mauricius decreed that the Assumption was to be celebrated on August 15. Soon, the Church in Ireland adopted this date, and it was later introduced in Rome. As the cult of Mary grew in the West, there was more pressure for the Catholic Church to define the exact nature of the Assumption. Pope Pius did this in 1950, in terms that are still rather general, and can be accepted by Western Catholics, Eastern Catholics, and Eastern Orthodox (See the Oxford Dictionary of the Christian Church for more information).

The Orthodox Church teaches that the Virgin Mary died a fully human death before being assumed, and celebrates the feast accordingly. According to various traditions known in the East, St. Thomas was not around when Mary passed away, just as he was absent when Jesus was raised from the dead. Because he was three days late to Mary's funeral, he requested to see Mary's body. However, when her tomb was opened, her body was not found. This is not viewed as a resurrection like her Son's, but as the first fruits of our own bodily resurrection. In one of the most complicated of Christian Hymns (utilizing all 8 tones) the Orthodox are shown the story of her journeying to heaven as her funeral procession. The apostles act as her pall-bearers. As she arrives in heaven, she is the first given the task of all the glorified saints, that of praying for us to her Son and our Lord. As a part of the interior mysteries of the Orthodox Church, the Assumption is not a point of dogma or debate, yet it is a commonly accepted belief among Orthodox Christians. Even as the faithful bury the Theotokos and see her translated to a life of intercession, we are reminded that it is through her that the Word was made flesh (many thanks to Steven Clark for this information).

Protestants have generally rejected the Assumption of Mary theologically and devotionally, probably because it is not explicitly biblical. Many Reformation denominations (like Anglicanism and Lutheranism) have set aside August 15th as a day commemorating the Blessed Virgin Mary, although without the explicit context of the Assumption. However, the Assumption of Mary is an ancient belief certainly fitting the honor of the one chosen to bear the Son of God. This dogma is solidly within the biblical tradition of holy and unique individuals being taken bodily to heaven (like Elijah and Enoch). She who is "Mother of the Lord," "full of grace," and whom "all generations shall call blessed" is certainly worthy of this honor. Church Father John of Damascus describes the importance of celebrating the Assumption quite well:

Let us then also keep the solemn [Assumption] feast today to honour the joyful departure of God's Mother...Thus, recognizing God's Mother in this Virgin, we celebrate her falling asleep, not proclaiming her as God - far be from us these heathen fables - since we are announcing her death, but recognizing her as the Mother of the Incarnate God...Let us honour her in nocturnal vigil; let us delight in her purity of soul and body, for she next to God surpasses all in purity...Let us show our love for her by compassion and kindness towards the poor...Let our souls rejoice in the Ark of God...With Gabriel, the great archangel, let us exclaim, "Hail, full of grace, the Lord is with thee. Hail, inexhaustible ocean of grace. Hail, sole refuge in grief. Hail, cure of hearts. Hail, through whom death is expelled and life is installed" (Sermon II: On the Assumption).

Diary of St. Faustina....Poem to Our Lady

O Mary, Immaculate Virgin
Pure crystal for my heart,
You are my strength, O sturdy anchor !
You are the weak heart's shield and protection

Mary you are pure, of purity incomparable;
At once both Virgin and Mother,
You are beautiful as the sun, without blemish,
And your soul is beyond all comparison.

Your beauty has delighted the eye of the Thrice-Holy One.
He descended from heaven, leaving His eternal throne,
And took Body and Blood of your heart
And for nine months lay hidden in a Virgin's Heart.

O Mother, Virgin, purest of all lilies,
Your heart was Jesus' first tabernacle on earth.
Only because no humility was deeper than yours
Were you raised above the choirs of Angels and above all Saints.

O Mary, my sweet Mother,
I give you my soul, my body and my poor heart.
Be the guardian of my life,
Especially at the hour of death, in the final strife." (Diary, 161)

Remember St. Maximilian Kolbe today...August 14th who died in Auschwitz

Diary of St. Faustina...Sufferings united with Jesus and talking to Him our Creator

+ 801 Today, I still managed to pay a short visit to the Lord [in the Eucharist] before going to bed. My spirit was immersed in Him as in its only treasure. My heart rested a while near the Heart of my Spouse. I received light as to how I should behave toward those around me, and then I returned to my solitude. The doctor is taking good care of me; all those around me are very kind to me. 

+ 802 December 10, [1936]. I got up earlier today and made my meditation before Holy Mass. Holy Mass is at six o'clock here. After Holy Communion my spirit was drowned in the Lord as in the sole object of its love. I felt absorbed by His omnipotence. When I came back to my private room, I felt sick and had to lie down at once. The sister [150] brought me some medication, but I felt bad all day. In the evening, I tried to make a Holy Hour, but I could not do so; all I could do was unite myself with the suffering Jesus. 


+ 803 My room is next to the men's ward. I didn't know that men were such chatterboxes. From morning till late at night, there is talk about various subjects. The women's ward is much quieter. It is women who are always blamed for this; but I have had occasion to be convinced that the opposite is true. It is very difficult for me to concentrate on my prayer in the midst of these jokes and this laughter. They do not disturb me when the grace of God takes complete possession of me, because then I do not know what is going on around me. 


+ 804 My Jesus, how little these people talk about You. They talk about everything but You, Jesus. And if they talk so little [about You], it is quite probable that they do not think about You at all. The whole world interests them; but about You, their Creator, there is silence. Jesus, I am sad to see this great indifference and ingratitude of creatures. O my Jesus, I want to love You for them and to make atonement to You, by my love.