How to Make the Rosary Meritorious & Profitable
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Second, if a Mass is celebrated for us during our life-time, and we are perhaps in the state of sin, we may hope to receive from God's mercy, in virtue of this Mass, the grace to perceive our sinful state, to be moved to true contrition, and to reconcile ourselves with God by a sincere confession. True, God is not obliged to grant us this grace; for whosoever remains consciously in the state of mortal sin, is not capable of gaining supernatural merit.https://dragensosega.ml
The Spiritual Life
But as God is infinitely merciful, He usually grants to sinners who perform a good action the grace of true contrition for their sins. This grace of Holy Mass cannot be obtained after death. For if we die in a state of sin, even thousands of Masses would not transfer us into the state of grace; we remain forever enemies of God and children of wrath. Third, Holy Mass can obtain for us the grace of a happy death, because in virtue of its being offered for us God will assist us with special aid to triumph over the enemy of our souls in that decisive hour.
THE EXCELLENCE OF THE ROSARY
Fourth, if Masses are said for us before our death, their merit will accrue to us after it, and we shall thereby either be preserved entirely from Purgatory, or our punishment will be mitigated and lessened. By every Holy Mass we pay to God a great part of our indebtedness; and if we hear it with special devotion we moreover blot out many venial sins, so that we may reasonably hope to escape a great part of our punishment after death.
But if we defer these Masses until after our death, we shall be obliged to wait for their celebration in case we are in Purgatory, and this waiting is most distressing and painful. Hence it is better that the benefits accruing to us from Holy Mass be obtained in advance, than to wait for them in the torments of Purgatory. Offer masses now for the intentions of your loved ones while they are still living, especially on the date of their baptism and the date of their birth. They may not understand now but one day they will be grateful for the generosity you are showing their soul.
The Father comes to us and continues to beget His Word within us. With the Father we receive the Son equal in all things to the Father, His loving and substantial image, who never ceases to love His Father with the same infinite love wherewith the Father loves Him.
Out of this mutual love proceeds the Holy Spirit, a person equal to the Father and the Son and a mutual bond between Father and Son. The Three are withal distinct one from the other. These wonders go on continually within the soul in the state of grace. The presence of the Three Divine Persons, at once physical and moral, establishes the most intimate and most sanctifying relations between God and the soul. Gathering all that is found here and there in the Scriptures, we can say that God through grace is present within us as a father, as a friend, as a helper, as a sanctifier, and that in this way He is truly the very source of our interior life, its efficient and exemplary cause.
A By nature He is simply in us to give us natural endowments; by grace He gives Himself to us that we may enjoy His friendship and thus have a foretaste of the happiness of heaven. In the order of nature God is in us as the Creator and the sovereign Master; we are but His servants, His property. In the order of grace it is different; here He gives Himself to us as our Father; we are now His adopted children; an unspeakable privilege and the basis of our supernatural life. Paul and St. John repeat again and again: " For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry Abba Father.
For the Spirit himself giveth testimony to our spirit that we are the sons of God.
By legal adoption men are, indeed, able to transmit to others their name and their possessions, but they cannot transmit to them their blood and their life. Society recognizes this fiction and sanctions its effects. Withal, the object of such fiction is in no wise changed. But the grace of divine adoption is by no means a fiction God gives divine sonship to those who have faith in His Word, as St.
John says: " He gave them power to be made the sons of God, to them that believed in his name.
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No doubt, this divine life in us is only a participation, a sharing, "consortes," a similitude, an assimilation which does not make us gods, but only Godlike. None the less, it constitutes no fiction, but a reality, a new life, a life not, indeed, equal but similar to God's and which, on the testimony of Holy Writ, presupposes a new birth, a regeneration: " Unless a man be born again of water and the Holy Ghost By it we become heirs, by full right, to the kingdom of heaven and coheirs of Him who is the eldest-born among our brethren: " heirs indeed of God and joint heirs with Christ God has for us then the tenderness and devotedness of a father.
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Does He not compare Himself to a mother that can never forget the child of her womb? And if she should forget, yet will not I forget thee. B He gives Himself also as a friend. Friendship adds to the relations between father and son a sort of equality: "amicitia aequales accipit aut facit. It is precisely such relations that grace establishes between us and God.
Of course, when it is question of God on one side and man on the other, there can be no real equality, but rather a certain similarity sufficient to engender true intimacy. In fact, God confides to us His. He speaks to us not only through His Church, but also interiorly through His Spirit: " He will teach you all things and bring all things to your mind whatsoever I shall have said to you.
But I have called you friends: because all things whatsoever I have heard of my Father, I have made known to you. Never would man have dared dream of it or aspire to it had not the Friend Divine taken the initiative! This very intimacy has been and is an everyday fact not only between Almighty God and His Saints, but between Him and every man who by leading an interior life consents to throw open the gates of his soul to the Divine Guest.
To this the author of the " Imitation " bears witness when he describes the oft-repeated visits of the Holy Spirit to interior souls, the sweet converse He holds with them, the consolations and the caresses He imparts to them, the peace He infuses, the astounding familiarity of His dealings with them: " Many are His visits to the man of interior life, and sweet the conversation that He holdeth with him; plenteous His consolation, His peace and His familiarity. Theresa of the Child Jesus, of Elizabeth of the Blessed Trinity, of Gemma Galgani and of so many others, gives proof that the words of the Imitation are daily realized.
There is no doubt that God does live in us as the most intimate of friends. C Nor is He idle there. He acts as our most powerful ally, our most efficient helper. Knowing but too well that of ourselves we can not foster the life He has engendered in us, He supplies for our deficiencies by working with us through actual grace. Are we in need of light to perceive the truths of faith which shall from now on guide our steps? The Father of Lights will be the one to. He will suggest to us the godly thoughts that inspire godly actions.
Again, do we want strength to give our life its orientation, to direct it towards its last end, the one great object of all our strivings, of all our efforts? The same God and Father will bring to us the supernatural help that gives the power to will and to do: " for it is God who worketh in you both to will and to accomplish. Even when devoid of all consolations we think ourselves abandoned, God's grace is ever close at hand as long as we are willing to cooperate with it: "And his grace in me hath not been void: but I have labored more abundantly than all they: yet not I, but the grace of God with me.
D This divine Helper is at the same time our Sanctifier. Coming to live in our soul He transforms it into a sacred temple enriched with all manner of virtues: "the temple of God is holy, which you are. Often this indwelling of God in the soul is attributed or assigned to the Holy Ghost by appropriation, since it is a work of love; but being a work ad extra it is common to the Three Divine Persons.
This is why St. Paul calls us alike the temples of God and the temples of the Holy Ghost: "Know you not that you are the temple of God, and that the Spirit of God dwelleth in you? Our soul, therefore, is made the temple of the Living God, a sanctuary reserved to the Most High, a Holy of Holies, a throne of mercy where He is pleased to be lavish with His heavenly favors and which He enriches with every virtue. It follows that the presence within us of a Thrice Holy God, as just described, cannot but sanctify us.
The Most Adorable Trinity living and acting within us must, indeed, be the principle of our sanctification, the source of our interior life. This holy presence constitutes likewise its exemplary cause, for being sons of God by adoption we are bound to imitate our Father. This we shall understand better when we examine what our attitude should be towards these Three Divine Guests.
Possessing such a treasure as the Most Holy Trinity, we ought to make it the object of frequent meditation-- "to walk inwardly with God. A The very first impulse of the heart is that of adoration: "Glorify and bear God in your body. From the time Mary received the Incarnate Word in her virginal womb her life was but one perpetual act of adoration and thanksgiving: "My soul doth magnify the Lord He who is mighty hath done great things to me, and holy is his name.
He understands that being God's dwelling he ought to offer himself constantly as a sacrifice of praise unto the glory of the Triune God.
writers | CAROLE DI TOSTI
He realizes his inability to praise Him adequately and unites Himself to the Spirit of Jesus who alone can render to God that glory which by right is His: "The Spirit also helpeth our infirmity: for, we know not what we should pray for as we ought; but the Spirit himself asketh for us with unspeakable groanings. B After having adored God and proclaimed his own nothingness, the Christian gives vent to sentiments of the most confiding love. Infinite as He is, God nevertheless stoops down to us like a loving father toward his child, asking us to love Him and to give Him our heart: "My son, give me thy heart.
Could we refuse our trustful love to such thoughtful advances, to a solicitude so truly maternal? Our love should be a repentant love, a love that expiates infidelities past and present; a grateful love that renders thanks to our great Benefactor, the devoted Co-worker who labors without stint and without rest. Above all, it should be the love of friend for friend holding sweet converse with the most faithful, the most generous of friends, whose part we should take, whose glory we should make known, whose name we should forever bless. This love then should not be a mere feeling, but a generous, daring love, forgetful of self to the point of sacrifice and the renunciation of our own wills, by a willing submission to the precepts and counsels of God.
C Such love will lead us to imitate the Most Adorable Trinity in the measure in which this is compatible with human weakness. Adopted children of an all-holy Father, living temples of the Holy Ghost, we can better appreciate the reason why we must be holy in body and soul. This was the lesson learned by the Apostle and repeated by him to his followers: " Know you not that you are the temple of God and that the Spirit of God dwelleth in you?
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But if any man violate the temple of God, him shall God destroy. For the temple of God is holy, which you are. Temples wherein the thrice Holy One resides can never be too rich in beauty, too glorious in sanctity. It is remarkable that when our Lord wished to propose to us an ideal, a model of perfection, He pointed to God Himself: "Be ye perfect as your heavenly Father is perfect.
But when we recall that we are the adopted children of God and that He lives in us in order to impress upon us His image and to collaborate in our salvation, then we realize that a high rank imposes obligations, "noblesse oblige," and that it is no more than our plain duty to approach ever nearer the divine perfections. It is chiefly in view of the fulfillment of the precept of fraternal charity, the love of our fellows, that Jesus Christ demands of us to keep before our eyes this perfect model, the indivisible oneness of the Three Divine Persons: " That they all may be one, as thou, Father in me and I in thee; that they also be one in us.
Paul echoes it later on begging his dear disciples not to forget that since they are but one body and but one spirit, and since they have but one Father who lives in all just souls, they should preserve the unity of spirit in the bond of peace. To sum up, we may say that the Christian life consists above all in an intimate, affectionate and sanctifying union with the Three Divine Persons who sustain us in the spirit of religion, love and sacrifice.
The three Divine Persons inhabit the sanctuary of our soul, taking their delight in enriching it with supernatural gifts and in communicating to us a Godlike life, similar to theirs, called the life of grace. All life, however, implies a threefold element: a vital principle that is, so to speak, the source of life itself; faculties which give the power to elicit vital acts; and lastly, the acts themselves which are but its development and which minister to its growth. In the supernatural order, God living within us produces the same elements. I, II, c.