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#union with Christ in the Holy Spirit

dramoor · 10 months

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“I implore you, brethren, never to break or despise the rule of this prayer: A Christian when he eats, drinks, walks, sits, travels or does any other thing must continually cry: ‘Lord Jesus Christ, Son of God, have mercy upon me.’ So that the name of the Lord Jesus descending into the depths of the heart, should subdue the serpent ruling over the inner pastures and bring life and salvation to the soul. He should always live with the name of the Lord Jesus, so that the heart swallows the Lord and the Lord the heart, and the two become one. And again: do not estrange your heart from God, but abide in Him, and always guard your heart by remembering our Lord Jesus Christ, until the name of the Lord becomes rooted in the heart and it ceases to think anything else.”

~St. John Chrysostom

#Orthodox Christian #saints #St. John Chrysostom #Jesus Prayer #pray continually #prayer of the heart #union with Christ in the Holy Spirit #God #abide in Christ #guard your heart

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officialyourdailyinspiration · 1 year

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There is one only and true God, but in the unity of the Godhead there are three coeternal and coequal Persons, the same in substance but distinct in subsistence.

B.B. Warfield

#Godhead #union #God #Jesus Christ #Holy Spirit #coequal #distinct persons #triune #B.B. Warfield #Christian Quotes

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logos-of-experience-and-truth · 2 years

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3) Beatific Vision and Stages

#BeatificVision #Mystic #Catholic Click to Listen to Podcast Episode.

Beatific Vision defined as True Mystical Experience What is the Beatific Vision of God? The first half of this episode will be technical definitions so we’re on the same page. The second half is an overview of the life-altering, mind and habit destroying mystical experiences that the host believes he’s had over the past twenty years. Deep dive into Beatific Vision; what it is and the…

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#Beatific Vision of God #Biblical References #Catholic Church and the Mysteries of Christ #Eternity #Jesus Says and Does #Mystery of the Holy Spirit #Mystical Experience and Union #Season 1 Podcast #Vocation of Marriage #Worldly Thought versus Kingdom of Heaven

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givemearmstopraywith · 6 days

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how do i reconcile being religious (catholic specifically) while also being pro-choice? I’m sorry if this sounds like a bait question, it’s not i promise! But recently i’ve been grappling with my faith again and trying to immerse myself with god again and i feel a bit….dissonant i guess? over having strong opinions on abortion and then on the other hand being religious. i don’t feel grief about being pro-choice, it’s something i believe proudly and w integrity. but it seems like i am in between two opposing great forces which demand of me to choose one over the other? do you have any kind words on how i could possibly reconcile with these? thank you x

i just finished writing research close to this topic, specifically on the problem of mary's consent. which of course comes back to issue of bodily autonomy which is central to questions of abortion. and mary is a problem: theology can neither acknowledge the problem of rape nor accept a consenting woman. to not consent is to be raped, to have control over your body, to say "yes," to consent, is to show a yearning for sexual pleasure, for oneness, and to innate acknowledge that a woman has control over her body before Go does. women must be both and neither: that is why we have the virgin mary. according to contemporary understandings of consent, mary simply could not consent: effectively God has autonomy over her body before she does.

the historical mary is a woman: she is jewish, poor, young, unmarried, and pregnant, and is the ultimate embodiment of liberation theology’s “preferential option for the poor.” but she is absolutely absent of any sexuality. when marcella althaus-reid states that poverty is a bodily and sexual matter, mary cannot be included in this statement. mary is never indecent: her existence is pinioned on the concept of her decency. she is the “right” version of all women, the perfect mate for the god-man: she is submissive, and receives him without becoming distracted by the matter of her self-determination. mary is never overcome by a profane hunger. theology requires this ultimate model of femininity to measure against all other women.

elisabeth schussler fiorenza calls attention to the danger to ecclesiastical and political authorities if mary is rendered as a self-determining single mother: a single woman who is “god-empowered, god-protected” and “filled with the holy spirit who exalts the violated and makes the fruit of illegitimacy holy.” if mary was rendered as excitedly or joyfully consenting to the act of impregnation by god, she would not suit the dominant narrative of women’s sexuality in theology: her joy can only be vocalised after she has already submitted to the masculine-penetrative god-man.

a woman who leans into the oneness and pleasure of union with god because it is pleasurable, out of the locus of her body and her sense of self-determination rather than a sense of duty or submission, has no defined place in christian theology. she can only be appropriated and co-opted by dominant patriarchal narratives, talked over, and silenced. a mary who found pleasure and joy in her impregnation, who readily and excitedly agreed to the divine directive in full knowledge of its implications, implies a femininity which cannot be controlled.

i mention mary because mary is the nexus of most catholic arguments about abortion, whether she is specifically named or not. she is the excuse used to block anyone regarded as "receptive" to patriarchy from having control of their body. i personally read the lucan narrative as mary consenting: let what you have said be done to me. this is consent, though we may debate whether or not it was informed or coerced. but i cannot imagine that christ would have come into the world through an unwilling mother. nor does God force belief on those who do not consent to believe: only people, only dogma, forces itself on the unconsenting. so in this way i can say that God cannot exist to us without consent. violation is a human creation: it is humans who violate God at the crucifixion. as such God cannot exist to us without bodily autonymy, without allowing us choice- it is the human creation of fascism which denies choice, and i hold that dimension of denial absolutely separate from God, because it is not part of God. God may be used to excuse it, but God cannot deny the natural choice and autonomy of his creation without also violating his own existence.

as for catholicism, it is old and it loves augustine. the idea that abortion is wrong is a fairly new invention in the cahtolic church and really only comes from fears that all babies are destined to hell. medieval catholicism saw life as beginning at the "quickening," which could mean anything but was seen as the first movement of the child in the womb. quickening was seen as the moment of ensoulment, and church views of abortion dictated that after ensoulment, a baby would be condemned if not baptized. it is this bizarre and exceptionally antiquated view that is the foundation of contemporary abortion debates: but even contemporary ideas of "human at conception" are ludicrous in comparison to how medieval catholicism understood when a person became a person separate from the person of the one bearing it. christianity dispelled with the judaic idea that the mother's life was more important than the fetus: it is typical of christianity to dispel of its own humanity.

effectively what i'm saying is that things change. the church changes: we find ourselves in unfortunate epochs, but the catholic church is prone to evolution and i appreciate that. but i don't feel, in any way, that being pro-choice and being catholic are at odds with each other. your morality is simply beyond where the magisterium can currently gather itself, and that's okay. the church has always been like that and probably always will be. it is the body of believers, those in the grassroots, those out in the world, who matter the most: over and above canon law, since all law (unlike God) is subject to editing and change. maybe that's a bit controversial: i don't believe it is. jesus didn't live in the temple, he lived on the street. he loved his religion, but he also knew that certain aspects did more harm then good. and maybe he felt conflicted over his love for his faith and his conviction about humanity. you walk where he treads: be proud of that.

#replies

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walkswithmyfather · 3 months

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‭‭1 Timothy‬ ‭1:12‭-‬17‬ (‭GNT‬‬). “I give thanks to Christ Jesus our Lord, who has given me strength for my work. I thank him for considering me worthy and appointing me to serve him, even though in the past I spoke evil of him and persecuted and insulted him. But God was merciful to me because I did not yet have faith and so did not know what I was doing. And our Lord poured out his abundant grace on me and gave me the faith and love which are ours in union with Christ Jesus. This is a true saying, to be completely accepted and believed: Christ Jesus came into the world to save sinners. I am the worst of them, but God was merciful to me in order that Christ Jesus might show his full patience in dealing with me, the worst of sinners, as an example for all those who would later believe in him and receive eternal life. To the eternal King, immortal and invisible, the only God—to him be honor and glory forever and ever! Amen.”

“Grace on Display” By In Touch Ministries:

“Even the worst of sinners is welcome to receive God's extravagant mercy and love.”

“Paul described himself as the worst of sinners and as someone to whom the Lord had expressed His favor and love (1 Tim. 1:16 NIV). How could he be both? That’s the power of God’s grace: Though sinners, we become spiritually alive and receive a new purpose for living.

After Paul met the Savior, he cared deeply about those who did not yet know God, and he also desired to help Christians grow in their faith. For the rest of his life, he shared the gospel, encouraged fellow believers, and met the needs of others. He acted as God’s ambassador to the Gentiles, and his letters became biblical wisdom for future generations.

Through the transforming work of the Holy Spirit, Paul began to display more and more Christlike qualities. In his writings, we see compassion, great humility, and appreciation for God’s blessings. Only the grace of God could enable a well-educated and influential man to count all his credentials a “loss in view of the surpassing value of knowing Christ Jesus my Lord” (Philippians 3:8).

Paul’s life is an example of God working through sinners and transforming them. The Holy Spirit seeks to do the same for you and me. Are you allowing God’s favor and love to work within you?”

[Photo by Jametlene Reskp at Unsplash]

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talonabraxas · 3 months

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Christ with Three Faces. The Trinity Talon Abraxas

Kabbalah: The Three Triads The topmost triad is the logic, or supernal, triangle. The holy trifecta of Father, Son, Holy Spirit, also known as Brahma, Vishnu and Shiva, or Osiris, Isis and Horus.

This triad contains the mystery of the trimurti or the trifecta in Christianity. Chokmah, the Christ, is an unfoldment from Kether, the Father. Binah, the Divine Mother is an unfoldment of the Christ.

Ethical Triangle The middle triad is the ethical triangle. Revolutionary ethics have nothing to do with right and wrong as we understand it, but always working to have the will of God prevail, to allow the divine influences to guide the lower.

In this triad contains the sephiroth called Chesed, Geburah and Tiphareth. Here is the mystery of the human soul united to the divine soul, something that happens at a certain stage of initiation, a wedding of the soul to the spirit.

Samael Aun Weor writes in his book, The Initiatic Path in the Arcana of Tarot and Kabbalah that while the human soul, which is masculine, works, the divine soul, which is feminine, plays. This is the union of love that everyone on earth is truly searching for.

The sephiroth Geburah and Chesed represent the balance of justice and mercy. Justice without mercy is tyranny; mercy without justice is anarchy.

Magical Triangle The lowest triad is the magical triangle, consisting of the mental, astral and vital worlds.

The sephiroth called Netzach, Hod and Yesod.

We who have our center of gravity in the physical world can access these higher planes only by uniting our vital force, intention and mind toward the divine. Here is the bridge to access the will of our Being, and the wisdom and love of God. This is the realm of ritual which is an act that vibrates into other dimensions.

Malkuth Malkuth is the physical plane. Malkuth is a fallen sephirah.

It is the “wilderness” where Adam and Eve (the Lemurian humanity) were cast after they had eaten the fruits of the tree of knowledge and broken the law of God.

There are 48 cosmic laws in Malkuth, 24 laws in Hod, 12 in Netzach, and only 1 law: law of love, in Kether.

In Malkuth we have a much greater struggle against materialism to find the spiritual, which is understood with a study of the tree of knowledge. We stand on the brink of heaven and hell.

Above us is Yesod, the 9th sphere, the vital sexual force, the way off of the tree. Below us is the Klipoth, the shadow realms, where there are more laws, more darkness, more conditioning.

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artthatgivesmefeelings · 5 months

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Titian (Italian, c.1487/90-1576) Virgin and Child with St. John, n.d. Norton Simon Museum -Mary, The Mother of God- Back in the year A.D. 429, a sermon was preached in the city of Constantinople. The preacher said: "Let no one call Mary the mother of God. Mary was a woman and a woman cannot give birth to God." These strange words caused considerable commotion amoung the people of Constantinople, especially when such doctrine was upheld by a man named Nestorius--their bishop. He refused to call Mary the mother of God because he did not believe God and Jesus Christ are one and the same person. He held them to be two distinct persons, marvelously united, indeed, but so distinct that the man Christ came into existence when he was born of Mary, whereas God had existed for all Eternity. No matter how much he extolled the intimacy of the union between the man Christ and God, for Nestorius they were two different persons. Mary was the mother of a man--a mere man. All this sounded strange to Catholic ears then, as it would today. It caused deep disturbance to the Christian faith of the people. So to meet the emergency, two years later, the bishops of the Catholic Church in council assembled in the city of Ephesus, made clear to all what had been the faith of Christians before them, and what was to be the faith of Christians from then on. "Jesus Christ is truly God," they declared, "and consequently the Holy Virgin is the mother of God--inasmuch as she gave birth in the flesh to the Word of God made flesh, according to what is written: "the Word was made flesh.'" As far as Christians were concerned, there should be no further doubt. It was evident then and it is evident today that the snare into which they inevitably fall who refuse to call Mary the mother of God is the division of Christ--the dissolution of Christ into something like "Jesus-man" and "Jesus-God"--the "heavenly Jesus" and the "earthly Jesus." And according to the Apostle John: "Every spirit that severs Jesus is not of God" (1 John 4:3). Consciously or unconsciously, they must make him a human person if they insist that Mary was the mother of mere man. The answer to the question: "Was Mary the mother of God?" is found in the question "Who and what was Jesus Christ?" The two questions are as inseparable as are Mary and her Son. The Catholic answer always has been clear and consistent--consistent with the demands of right reason and with the facts to be found in the New Testament. Christ is God. - Knights of Columbus Supreme Council

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thegatheredwheat · 4 months

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~Prayer at the Commencement of Work~

O Lord Jesus Christ, Only-begotten Son of Thy Eternal Father, Thou hast said with Thy most holy lips: "Without Me, you can do nothing." My Lord and my God, in faith I embrace Thy words with my heart and soul, and bow before Thy goodness; help me, a sinner, to do in union with Thee this work which I am about to begin, in the Name of the Father, and of the Son, and of the Holy Spirit. Amen.

#orthodoxy or death #words #death to the world

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angeltreasure · 3 months

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Hi, I've a question:

Recently I started praying the rosary for a particular soul, and I notice when I pray for them I get like a dark feeling in the pit of my stomach. But after saying a few Hail Marys it goes away and I feel myself praying freely. I figure it could all be in my head, but is it possible the evil one would not want me to pray for a particular person??

The dark feeling at the pit of your stomach is your body in spiritual warfare. The devil hates when people pray to God because he wants you as miserable as he is. He fears the Blessed Mother more than anyone else because she will crush his head.

What does the Catechism say?…

971 “All generations will call me blessed”: “The Church’s devotion to the Blessed Virgin is intrinsic to Christian worship.” The Church rightly honors “the Blessed Virgin with special devotion. From the most ancient times the Blessed Virgin has been honored with the title ‘Mother of God’, to whose protection the faithful fly in all their dangers and needs…. This very special devotion… differs essentially from the adoration which is given to the incarnate Word and equally to the Father and the Holy Spirit, and greatly fosters this adoration.” The liturgical feasts dedicated to the Mother of God and Marian prayer, such as the rosary, an “epitome of the whole Gospel,” express this devotion to the Blessed Virgin.

#971, page 275. Catechism of the Catholic Church second edition (white cover).

2708 Meditation engages thought, imagination, emotion, and desire. This mobilization of faculties is necessary in order to deepen our convictions of faith, prompt conversion of our heart, and strengthen our will to follow Christ. Christian prayer tries above all to meditate on the mysteries of Christ, as in Lectio Divina or the Rosary. This form of prayerful reflection is of great value, but Christian prayer should go further: to the knowledge of the love of Lord Jesus, to union with Him.

#2716, pages 715, 716. Catechism of the Catholic Church second edition (white cover).

2725 Prayer is both a gift of grace and a determined response on our part. It always presupposes effort. The great figures of prayer of the Old Covenant before Christ, as well as the Mother of God, the saints, and he himself, all teach us this: prayer is a battle. Against whom? Against ourselves and against the wiles of the tempter who does all he can to turn man away from prayer, away from union with God. We pray as we live, because we live as we pray. If we do not want to act habitually according to the Spirit of Christ, neither can we pray habitually in His name. The “spiritual battle” of the Christian’s new life is inseparable from the battle of prayer.

#2725, page 717. Catechism of the Catholic Church second edition (white cover).

#asks

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officialyourdailyinspiration · 4 months

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Chosen by the Father, redeemed by the Son, quickened by the Spirit – such is the journey from divine election to eternal union.

The Gospel According to John provides a profound insight into the work of the Trinity—Father, Son, and Holy Spirit—in the salvation of sinners. This Gospel emphasizes the unique roles of each Person of the Trinity, while also affirming their unity in the divine work of redemption.

The Father's Role: John's Gospel presents the Father as the sovereign planner and initiator of salvation. It is the Father who sends the Son into the world for the purpose of salvation (John 3:16-17, 6:37, 17:2). The Father's will and authority are central in Jesus' mission. For instance, Jesus speaks of doing the will of the Father who sent Him (John 6:38) and that no one can come to Him unless the Father grants it (John 6:65).

The Son's Role: Jesus, the Son, is central to John's Gospel. He is the Word made flesh (John 1:14), the Lamb of God who takes away the sin of the world (John 1:29), and the way, the truth, and the life (John 14:6). Through His life, teachings, miracles, death, and resurrection, Jesus reveals the Father and accomplishes the work of salvation. In John's Gospel, Jesus' death is portrayed not just as a martyrdom but as a purposeful sacrifice and fulfillment of the Father’s plan to save sinners (John 10:11, 17-18).

The Holy Spirit's Role: The Holy Spirit, also called the Helper, Advocate, or Paraclete in John, is promised by Jesus to continue His work after His ascension (John 14:16, 26; 15:26; 16:7). The Spirit convicts the world concerning sin, righteousness, and judgment (John 16:8), guides believers into all truth (John 16:13), and glorifies Christ by declaring His message (John 16:14). The Spirit is also shown as being involved in regenerating believers (John 3:5-8, John 6:63), pointing to His role in the internal renewal and sanctification of individuals.

Throughout the Gospel, John emphasizes the unity and cooperation within the Trinity in the work of salvation. The Father, Son, and Holy Spirit are distinct yet act in perfect harmony. For instance, Jesus states that He and the Father are one (John 10:30), indicating their unity in essence and purpose. Similarly, the Holy Spirit does not speak on His own authority but speaks what He hears from the Father and the Son (John 16:13-15).

In summary, the Gospel of John teaches that salvation is a Trinitarian work wherein the Father initiates salvation, sending the Son to accomplish redemption through His life, death, and resurrection, and the Holy Spirit applying this redemptive work to individuals, convicting, regenerating, and sanctifying them. This deeply interconnected activity of the Trinity underscores the comprehensive and divine nature of salvation as presented in the Christian faith.

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the-twentieth-man · 2 months

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Equality is Nonsense ― A Position Paper

“We hold these truths to be self-evident: that all men are created equal. . . .” So saith the Declaration of Independence. RUBBISH! It is rubbish; for in the course of my own life, I’ve encountered men who were more than a full head taller than myself. They were twice as wide at the shoulders as well. Where is the equality in that? Furthermore; I’ve showered naked among other soldiers; and…

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ave-immaculata · 4 months

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May I ask what your opinion is on the contents of this article?

Have a great day lovely 🎀

Yes, of course! BIG GIANT MASSIVE DISCLAIMER: I AM NOT A THEOLOGIAN. I AM NOT A PASTOR. I am a girl with a blog trying my best to follow Christ in His Church.

I think this article does... an okay job! It obviously truncates and summarizes, but doesn't present the document as more drastically different than I would expect of any non-Catholic news source. If anything, I'm glad that this made me read the new article from the Vatican.

Fiducia Supplicans, which the article is referencing, can be read in English here.

So, to clarify, in paragraphs 4-5,10 of the document, it is reiterated that:

- the Church's doctrine of marriage (that only in the context of an exclusive, stable, and indissoluble union between a man and a woman, naturally open to the generation of children that sexual relations find their natural, proper, and fully human meaning) remains firm as the understanding of marriage found in the Gospels

- that the Church has the right and the duty to avoid any rite that might contradict this conviction or lead to confusion and

- that she does not have the power to impart blessings on unions of persons of the same sex because

- from a strictly liturgical point of view, a blessing requires that what is blessed be conformed to God's will, as expressed in the teachings of the Church, and the Church has always considered only those sexual relations that are lived out within marriage to be licit and therefore

- one should not provide for nor promote a ritual for the blessings of couples in an irregular situation

What Fiducia Supplicans does do and does expand on is what the Church means by blessings, which is SO IMPORTANT and I am so glad to see it done. I really like this document. I think Catholics have long equivocated around what is meant by "blessing" and I think that this document (the actual document now, not the article in question) does a magnificent job of expressing such a nuanced topic.

It clarifies that the moral conditions that are called for in the reception of the Sacraments are not strictly necessary for a simple (rather than liturgical) blessing, as "one who asks for a blessing show himself to be in need of God's saving presence in his life [sic]." This, intuitively, is true. If I approach the Priest after Mass with my fiance and ask for a blessing, even if we need to receive the Sacrament of Reconciliation for immoral acts, I know the Priest wouldn't hesitate to ask God for His assistance and comfort, etc. and so forth in our lives.

If I could be so bold, I think paragraph 21 does an excellent summarizing the document overall: "... When one asks for a blessing, one is expressing a petition for God's assistance, a plea to live better, and confidence in a Father who can help us live better. This request should, in every way be valued, accompanied, and received with gratitude. People who come spontaneously to ask for a blessing show by this request their sincere openness to transcendence, the confidence of their hearts that they do not trust in their own strength alone, their need for God, and their desire to break out of the narrow confines of this world, enclosed in its limitations."

I also want to include this excerpt from paragraphs 31, 39 and 40: "A blessing may be imparted... upon those who - recognizing themselves to be destitute and in need of his help - do not claim a legitimation of their own status, but who beg that all that is true, good and humanly valid in their lives and their relationships be enriched, healed, and elevated by the presence of the Holy Spirit."

"This blessing should never be imparted in concurrence with the ceremonies of a civil union, and not even in connection with them. Nor can it be performed with any clothing, gestures, or words that are proper to a wedding.

"There is no intention to legitimize anything, but rather to open one's life to God, to ask for his help to live better, and also to invoke the Holy Spirit so that the values of the Gospel may be lived with greater faithfulness."

Anyway, I'm always suspicious of news sources and I would recommend EVERYONE actually take the 10 minutes to read Fiducia Supplicans for themselves. My biggest grievance with the article linked is the use of the phrase "radical change in Vatican policy," which I think is scandalous at best. Speaking of scandal, I do (pessimistically) anticipate heretical clergy to abuse and/or intentionally misinterpret this document. I think it did a good job defending against that, however!

Happy belated birthday to our Holy Father!

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godslove · 3 months

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𝐓𝐡𝐞 𝐆𝐢𝐟𝐭 𝐨𝐟 𝐌𝐞𝐫𝐜𝐲

The Greek word for the spiritual gift of mercy is eleeo. It means to be patient and compassionate toward those who are suffering or afflicted. The concern for the physical as well as spiritual need of those who are hurting is covered by the gift of mercy. Those with this gift have great empathy for others in their trials and sufferings. They are able to come alongside people over extended periods of time and see them through their healing process. They are truly and literally the hands and feet of God to the afflicted.

All Christians are called to be merciful because God has been merciful to us.

³³ “Should you not have had mercy on your fellow servant as I had mercy on you?”

—Matthew 18:33

⁴ “But God is rich in his mercy, and because he had such great love for us, ⁵ He brought us to life with Christ when we were already dead through sin—it is by grace that you have been saved. ⁶ He raised us up in union with Christ Jesus and enthroned us with him in the heavens,”

—Ephesians 2:4-6

The Holy Spirit gives the spiritual gift of mercy to some in the church to love and assist those who are suffering, and walk with them until The Lord allows their burden to be lifted. The gift of mercy is founded in God’s mercy towards us as sinners and is consistently expressed with measurable compassion. Those with this gift are able to:

¹⁵ “Rejoice with those who rejoice; weep with those who weep.”

—Romans 12:15

and

² “Bear one another’s burdens, and in this way you will fulfill the law of Christ.”

—Galatians 6:2

They are sensitive to the feelings and circumstances of others and can quickly discern when someone is not doing well. They are typically good listeners and feel the need to simply “be there” for others.

⁸ “...whoever performs acts of mercy should do so cheerfully.”

—Romans 12:8

⁷ “Blessed are the merciful, for they will obtain mercy.”

—Matthew 5:7

³⁰ Jesus replied, “A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him and beat him, and then went off leaving him half-dead. ³¹ A priest happened to be traveling along that same road, but when he saw him he passed by on the other side. ³² A Levite likewise came to that spot and saw him, but he too passed by on the other side. ³³ “But a Samaritan who was traveling along that road came upon him, and when he saw him he was moved with compassion. ³⁴ He went up to him and bandaged his wounds after having poured oil and wine on them. Then he brought him upon his own animal to an inn and looked after him. ³⁵ “The next day, he took out two denarii and gave them to the innkeeper, saying, ‘Look after him, and when I return I will repay you for anything more you might spend.’ ³⁶ “Which of those three, do you think, was a neighbor to the man who fell into the hands of the robbers?” ³⁷He answered, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.”

—Luke 10:30-37

¹⁷ “However, the wisdom that comes from above is first of all pure, then peaceable, gentle, and considerate, full of mercy and good fruits, without any trace of partiality or hypocrisy.”

—James 3:17

²² “Have compassion for those who are wavering. ²³Save others by snatching them out of the fire. And for still others have compassion mixed with fear, hating even the tunic defiled by their bodies.”

—Jude 22-23.

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pamphletstoinspire · 9 months

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Meditations of St. Padre Pio – Part 5 (Concluding Meditation)

Padre Pio was at the height of his priestly apostolate with multitudes of pilgrims visiting him, for his Mass, to confess to him, and to ask him for prayers and counsel. He was a master of souls; he directed everyone with penetrating words full of deep meaning. His series of "Meditations" was the first complete text of Padre Pio's thoughts. These texts consists of Padre Pio's meditations upon the fundamental dogmas of the Catholic faith. The Immaculate Conception and the Incarnation of Jesus. He then relives Jesus' agony in the garden of olives. Next he reflects on the human condition, and on our need to turn to God in the passing of our days. These are not conventional texts; they are reflections derived from the contemplation of the absolute Truth. “Mary Immaculate” is a more theological text. The others are more human and simple.

Padre Pio, in the first years of his residence in San Giovanni Rotondo (1918 – 1920), when he was freer from the care of souls, wrote a few meditations for his novices and his spiritual daughters of the Franciscan Third Order. They were the text of his lectures or instructions that he gave weekly as their Spiritual Director. After that, between the years 1925 – 1928, Padre Pio compiled other meditations. Fr. Agostino of San Marco in Lamis affirms it in his "Diary:" The Provincial, Fr. Bernardo of Alpicella, once suggested to Padre Pio to “compile a few meditations for the principal feasts of the year for our seminarians.” When Padre Pio was shown the possibility of publishing these meditations, he said: "I have written these things for myself." But, when it was explained to him that "they would do a lot of good to our souls" he smilingly said: "if it is as you say, bonum est diffu sivum sui (good, by its nature, is destined to be spread).

Meditation - Part 5 - The Agony of Jesus In The Garden - Holy Hour

J. M. J. – D. F. C. Note: The initials J. M. J. – D. F. C. Stands for Jesus, Mary, Joseph – Dominic, Francis, Catherine

The cross is always ready and awaits you at every turn." – Imitation of Christ

(Maxim which appears on the door of Padre Pio's cell No. 1)

O Divine Spirit, enlighten and inflame me as I meditate on the Passion of Jesus. Help me to fathom this mystery of the infinite love and suffering of a God who clothed himself in our human nature and endured suffering, agony and death for love of his creatures. The eternal, immortal God stoops down and humbles himself to the point of enduring the greatest martyrdom, the ignominious death of the Cross, covered with insults, contempt and infamy, in order to save the creature who has offended him and wallowed in the filth of sin. Man takes pleasure in sin and because of his sin his God is saddened, suffers and sweats blood in the most appalling spiritual agony. No, I cannot fathom this boundless ocean of love and sorrow unless your grace sustains me. Let me enter into the deepest recesses of the Heart of Jesus, to read there the essence of his bitter sorrow which reduced him to the point of death there in the Garden. Let me comfort him with my love, forsaken as he is by his Father and by his own. May I be able to join him in order to expiate in union with him.

O most sorrowful Mother Mary, unite me with you that I may follow Jesus and share his sufferings and your own sorrow.

O my dear Guardian Angel, guard my faculties and keep them recollected in my suffering Jesus, so that they may not stray far from him. Amen.

At the end of his earthly life, the divine Redeemer, having left us his whole self in the form of food and drink in the Sacrament of Love and having fed his Apostles with his immaculate Flesh, makes his way together with his own to the Garden of Olives, a place well-known to the disciples and to Judas himself. Along the way leading from the Cenacle to the Garden, Jesus instructs his disciples. He makes them ready for the coming separation, for his imminent Passion, and prepares them to suffer calumnies, persecution and even death itself for his sake, showing them how to imitate him, their divine Model.

I shall be with you. Do not be troubled. O disciples, for the divine promise will never fail; of this you will receive proof at this solemn hour.

He is about to enter on his grievous Passion and rather than thinking of himself he is full of concern for them.

Oh, what immense love is contained in that Heart. His countenance is suffused with sadness and love at the same time and his words come from the depths of his Heart. He speaks with deep affection, he encourages and comforts them; he promises to console them and explains the deepest mysteries of his Passion.

O Jesus, I have always been deeply moved by this journey from the Cenacle to the Garden, by the effusion of a love that poured itself out so freely and was merged with your loved ones, by the outpouring of a love that is about to sacrifice itself for others to redeem them from slavery. You have taught us that there is no greater proof of love than to lay down one's life for one's friends and you are now about to seal this proof of love with the sacrifice of your own life.

Who can fail to marvel in such a generous oblation?

When they reach the Garden, the divine Master dismisses the disciples and takes with him only three of them, Peter, James, and John, that they may witness his suffering. Would this same trio who saw him transfigured on Tabor between Moses and Elias and acknowledge him as God, would they be strong enough to recognize him now as the Man-God in the midst of mortal agony and sorrow? As they enter the Garden he says to them: Remain here, watch and pray that you may not enter into temptation. Be on your guard, he seems to tell them, because the enemy does not sleep; protect yourselves against him beforehand with the weapon of prayer, so that you may not be led into sin. This is the hour of darkness. With this recommendation he goes apart from them a stone's throw and falls prostrate on the ground.

He is extremely sad: his soul is a prey to indescribable sorrow. The night is far advanced and the air is clear. The moon glows high above, leaving the Garden in semi-shadow. Occasional ominous flashes of light breakthrough the shadows, seeming to herald some serious and sinister events, producing shivers and freezing the blood in one's veins. The light seems tinged with the color of blood. A wind which gives warning of a coming storm stirs the olive trees and with the rustling of the leaves seems to reach one's very bones like a herald of death, going right down into the soul and filling it with mortal sadness.

This is the most dreadful night, the like of which will never again be known.

What a contrast, O Jesus. How beautiful was the night of your birth, when the jubilant angels announced peace and chanted their Gloria. Now it seems to me that they are circling around you at a respectful distance, as if in recognition of the supreme anguish of your soul.

This is the place to which Jesus comes to pray. He deprives his sacrosanct human nature of the strength conferred on it by his divinity and subjects it to indescribable sadness, to extreme weakness, to sorrow and desolation, to mortal anguish. His soul is plunged in this grief as in a boundless sea which at every moment seems about to overwhelm him. There appears before his mind the entire martyrdom of this approaching Passion which, like a torrent overflowing its banks, pours into his Heart to torture, oppress and tear it to pieces. First of all, he sees Judas, the disciple he loves so dearly, who sells him for a few coins, who is at this moment drawing near to the Garden to betray him and hand him over to his enemies. He, the friend and disciple whom only a short while earlier he has fed with his Flesh. Prostrate before him he has washed his feet and clasping them to his Heart has kissed them with all the tenderness of a brother, as if he intended by the power of love to dissuade him from his impious and sacrilegious plan, or at least that when he has committed this crazy crime he may enter into himself and recalling all these proofs of love, repent and be saved. But no, he is lost, and Jesus weeps over his willful loss.

Jesus beholds himself bound by his enemies and dragged through the streets of Jerusalem, through those same streets which a few days earlier he traversed in triumph, acclaimed as the Messiah. He sees himself before the High Priest where he is beaten, declared guilty and deserving of death. He, the Author of life, led from one court to another to appear before judges who condemn him. By his own people whom he has loved and to whom he has given so much he sees himself insulted and ill treated, while with devilish shouts and hisses they clamor for his death, his death on the Cross. He hears their false accusations, sees himself condemned to the most merciless scourging, crowned with thorns, derided, mockingly addressed as King, slapped in the face.

Finally, he beholds himself condemned to the shameful death of the Cross and mounting the hill of Calvary, reduced to extreme weakness from loss of blood, falling to the ground several times beneath the weight of the Cross. Then he sees himself reaching the hilltop where he is stripped and laid upon the Cross, mercilessly crucified and raised up on the Cross in the sight of all, where he hangs by three nails which tear and dislocate veins and bones and flesh. O God! What a long three hours of agonizing torture he endures amid the insults of an insane and merciless throng.

He sees himself with throat and internal organs racked by burning thirst, while this agonizing torture is increased by the taste of vinegar and gall.

He sees himself abandoned by the Father, and witnesses the desolation of his Mother at the foot of the Cross.

Finally, he beholds his ignominious death between two thieves, one of whom recognizes and acknowledges him as God and is saved, while the other blasphemes and insults him and dies in despair.

He sees Longinus approach him and with supreme insolence and contempt rip open his side. Then, like all mortal men, he is subjected to the humiliation of the tomb.

All these things pass before his gaze to torture him and Jesus is seized with terror. This terror takes possession of his divine Heart, holds it fast and lacerates it. He trembles as though in the throes of a very high fever, he is overcome by terror and his soul languishes in deadly sorrow. He, the innocent Lamb, alone, abandoned to the wolves, deprived of all defense. He, the Son of God, the Lamb who has offered himself voluntarily to be sacrificed for the glory of that same Father who abandons him to the fury of the powers of Hell, for the Redemption of the human race. His own disciples have become cowards and desert him, fleeing from him as from the most dangerous of men. He, the Eternal Word of God, becomes the laughingstock of his enemies.

Does he withdraw? No, from the very start he generously embraces all without reserve.

What is this terror and what is its origin? What is this deadly fear? Ah! He has exposed his human nature as a target to receive all the blows of divine Justice injured by sin. In his naked soul he experiences keenly all that he will have to suffer, each single sin that he will have to expiate with its own particular punishment. He falls prostrate because his human nature is a prey to weakness, fear and terror.

He seems to have reached the extreme limit. He lies prostrate, face to the ground, before the Majesty of his Father. That divine countenance, which keeps the angels and saints of heaven in ecstasy in eternal admiration of its beauty, on earth is completely disfigured. My God! My Savior! Are you not the God of heaven and earth, equal in all things to your Father, you who humble yourself to the point of almost losing the likeness of man?

Ah, yes, I understand that it is in order to teach me, proud as I am, that I must be plunged into the depths of the earth if I am to have relations with heaven. It is in order to make reparation and to expiate for my arrogance that you bow down in this way before your Father; it is so draw down on mankind his merciful gaze which has been withdrawn because of man's rebellion against him. Because of your humiliation he forgives the proud creature. It is in order to make peace between earth and heaven that you fall prostrate to the ground as if to bestow on it the kiss of peace. O Jesus, may you be blessed and thanked forever by all men for all the humiliations and abasement by which you have given us God and united us to him in an embrace of holy love.

Jesus rises and looks up beseeching and sorrowfully to heaven. He raises his arms and prays. Dear God, how deadly pale is that face! He prays to the Father who seems to turn his gaze elsewhere and appears ready only to strike him with his avenging sword, with all the fury of an offended God. Jesus prays with all the trust of a Son, but he is fully aware of the task that is his. He recognizes that he alone, on behalf of all, is the One who has outraged the divine Majesty. He realizes that it is he alone, by the sacrifice of his life, who can satisfy the divine Justice and reconcile the creature with the Creator. He longs for this and he desires it efficaciously. But his human nature is terrified at the sight of his bitter Passion. It wants to refuse it all, but his soul is prepared for the sacrifice and does battle with all its strength. He feels stricken but he struggles furiously.

O my Jesus, how can we draw strength from you when we see you so exhausted and stricken?

I understand how it is: you have taken upon yourself all our weaknesses. It is in order to bestow your strength on us that you have collapsed like this. It is in order to teach us that we must placed our trust in you alone during life's battles, even when heaven seems closed against us.

In his extreme affliction Jesus cries out to the Father: If it be possible, let this cup pass from me. This is the cry of his human nature which in its affliction has recourse with confidence to heavenly aid. Although he is aware that his plea will not be granted, since this is his own will, he prays. O my Jesus, why do you ask for what you do not want to be granted? The reason is suffering and love.

Here is the great secret. The sorrow that afflicts you leads you to us for help and comfort, but your desire to appease the divine Justice and restore us to God makes you cry out: Not my will, but thine, be done. In face of this prayer, heaven remains hard as stone.

His broken Heart is in need of comfort. The abandonment he experiences, the battle he is bearing all alone seems to drive him to look for someone who will comfort him. Slowly, then, he rises, and almost staggering he moves off in the direction of his disciples in search of comfort. These men who have lived with him for so long, these trusted ones, will be able to understand his interior anguish and the trial he must undergo in order to end it. They will be able to give him a little comfort.

But what a disappointment! He finds them fast asleep and he feels even more fully alone in that boundless spiritual solitude. He draws near to them and calls them. Then turning quietly to Peter he says: Simon, are you asleep? You who protested that you would follow me until death and would give your life for me, are you sleeping? Then turning to the others he adds: So, could you not watch with me one hour? The complaint of the Lamb who has offered himself to be sacrificed, the complaint of a wounded Heart that is suffering intensely, alone and deprived of all comfort.

But he revives as if from a weakness and forgetful of himself and of what he is suffering, full of concern and love for them, he adds: Watch and pray that you may not enter into temptation. It is as if he meant to say: If you have forgotten me so quickly, while I struggle and suffer, watch and pray and least for your own sake. But the disciples, heavy with sleep, hardly notice the voice of Jesus. They barely distinguish him as a shadowy figure, so that they do not observe his face is disfigured by the interior anguish which torments him.

O Jesus, how many generous souls, touched by your cry of grief, have kept you company there in the Garden, sharing your sorrow and your mortal anguish. How many hearts in the course of the centuries have replied generously to your invitation. In this supreme hour, then, may this company of souls bring you some comfort, sharing with you more than your disciples did the sorrow of your Heart and cooperating with you towards their own salvation and the salvation of others. Allow me also to be numbered among them so that I too may bring you a little relief.

III

Jesus has returned to his place of prayer and another picture more dreadful than the previous one is presented to his gaze. All our sins with all their filthiness past in detail before his eyes. He beholds all the wickedness and malice of creatures as they commit these sins. He knows to what an extent these sins injure and outrage the Majesty of God. He sees all the obscenity, the immodesty, the blasphemies which rise up from the lips of creatures, accompanied by the wickedness of their hearts, of those hearts and lips which were made to send up nothing but hymns of praise and blessing to the Creator. He sees the sacrileges by which priests and people are defiled, indifferent to the Sacraments instituted for our salvation as the necessary means for the communication of divine grace, but which have become, instead, the means of sin and condemnation for souls. With this filthy mass of human corruption he has clothed himself and appears before the holiness of his Father, to expiate for each sin by a separate punishment, to render to God all the glory they have denied him, to cleanse that sewer in which men are plunged with contemptuous indifference.

Nothing of all this holds him back. Like a surging sea this mass sweeps down on him, surrounds and overwhelms him. Behold him before his Father, facing all the anger of his divine Justice. He who is the essence of purity, he who is holiness by nature, in contact with sin! In fact it is as if he himself has become a sinner. Who can fathom the disgust he experiences in the depths of his soul? The horror he feels? The nausea, the repugnance he experiences? Since he has taken all these things without exception upon himself, this immense load crushes and overwhelms him, throws him to the ground and leaves him prostrate. Exhausted, he groans beneath the weight of the divine Justice, before his Father who turns on him ready to strike him like an accursed being with his full fury.

He would like to shake off this immense load that is crushing him. He would like to throw off this dreadful weight which makes him shudder. His very purity rejects him as does the angry gaze of his Father who abandons him to these turbid and polluted waters of sin in which he sees him immersed. Everything combines within his soul to induce him to withdraw from this bitter Passion. Nature fights against itself and everything tells him to cast off this filthiness and to refuse this mediation. But the image of Justice unappeased, on the sinners not yet reconciled, prevails in his Heart brimming over with love.

These two forces, these two loves, one holier than the other, fight for victory in the Savior's Heart. Which will prevail? Undoubtedly he wants to grant the victory to outraged Justice. This takes first place and he wants it to triumph. But what is the image he is to show forth? The image of one sullied by all the filthiness of men? Is he, the very substance of holiness, to see himself filthied by sin, even apparently? No, not this. It frightens him, it fills him with fear and terror.

As if seeking the solution to this harsh situation he has recourse to prayer. Prostrate before the Majesty of his Father, he cries out: Father, let this cup pass from me. As if he wanted to say: My Father, I want your glory, I want your Justice to be satisfied in full. I want the family of mankind to be reconciled to you. Must I who am the same holiness as yourself see myself sullied by sin? Ah, no, this is not to be! Let this cup pass from me, then, and you, to whom all things are possible, find some other means in the infinite treasury of your Wisdom. But if you do not want this, then: Not my will, but thine, be done!

This time also the Savior's prayer fails to have affect. He feels he is dying and with great difficulty he interrupts his prayer to go in search of comfort. He feels utterly deprived of strength and he staggers, panting, towards his disciples. Once more he finds them sleeping. This increases his sorrow and he merely arouses them. How confused they must feel. But Jesus says nothing to them this time; he only appears immensely distressed. He keeps to himself all the pain and affliction of that desertion, of that indifference and by his silence he seems to regard with indulgence the weakness of his own.

O Jesus, what suffering I read in your Heart already brimming over with anguish. I see you withdraw from your disciples in such deep grief. Ah! If I could only relieve you and comfort you even to a slight extent. But since I am unable to do anything else, I remain beside you and weep. Aware as I am of your great suffering, may my tears of love for you and of sorrow for my sins mingle with your own and made they rise up to the Father's throne and induce him to have mercy on you and on many souls who are still plunged in the sleep of sin and death.

Jesus returns once more to his place of prayer in great affliction and in a state of collapse. He falls to the ground rather than prostrating himself upon it. A mortal agony seizes him and he prays with greater vehemence than before. The Father keeps his gaze averted, as if this were the most despicable of men.

I seem to hear all the laments of the Savior. Oh! If at least men for whom I am agonizing – he seems to say – and on behalf of whom I am ready to embrace everything, if only they were grateful and were to repay me with love for all the suffering I am enduring for them. If they only realized the high price with which I am about to ransom them from the death of sin so as to give them the true life of God's children. Ah, it is love that rends my Heart, more than the executioners will tear my flesh to pieces. But no, he sees men who are unable to profit from all this because they do not want to. Men will continue to curse this divine Blood and the loss will become more irreparable and unpardonable. Only a few will draw profit from it while the majority will hasten on their way to perdition! In the extreme anguish of his broken Heart, Jesus continues to repeat: Of what use is my blood? And he falls down again, utterly overcome.

But those few induce his divine Heart to remain on the battlefield, to face up to all the suffering and sorrow of his Passion and Death, in order to win for them the palm of victory. He no longer has anywhere to go to find comfort. Heaven is closed against him. Even men on their deathbed, beneath the load of their sins, indifferent and ungrateful, ignore Jesus' love for them. Jesus is in mortal agony, he is torn and tortured by love. His countenance has taken on the pallor of death, his eyes are dimmed, an indefinable sadness invades his whole being. My soul is sorrowful even unto death.

O Jesus, I seem to hear from your lips these words in tones of infinite sorrow! They reveal a profound sadness which wells up from the deepest recesses of your soul!

Fear shakes him and makes him tremble all over as a deadly anguish crushes him. He is nauseated by the evil smell of many sins and intense grief invades his soul: My soul is sorrowful unto death. O Jesus, my generous guarantor, these words of yours go straight to my heart. Oh, if I could only raise you up and comfort you. O Jesus, the contemplation of your great torment makes me weep with you.

Jesus! Jesus! He no longer listens to my cry! Love has made him his own executioner. He has fainted and fallen to the ground and from his face and his whole person blood is flowing to the ground. At first, I see it issuing in great drops from his pores, then these drops unite and the blood flows in streams to the ground. He no longer lies face downwards, but on his left side with outstretched arms, in a deadly collapse, his face and his whole body bathed in Blood, his eyes half-closed and almost lifeless, his mouth half-open, while his breast which previously was heaving is now enfeebled and almost motionless.

Jesus, my adored Jesus! Let me die along with you. Jesus! My contemplative silence, as I remain close to you in your death-throes, is more eloquent. Jesus! Your sufferings pierce my heart and I cast myself down beside you. My tears have dried and I groan along with you, for the cause that has reduced you to such agony and for your intense and infinite love which has brought you to this.

O Divine Blood. You pour spontaneously from the loving Heart of my Jesus; the flood-tide of pain, the extreme anguish, the fierce struggle he endures in driving you out of that Heart to ooze from his pores and stream down to the ground. Allow me to gather you up, O Divine Blood, especially your first drops, for I want to keep you in the chalice of my heart. This is the most convincing proof that nothing but love has forced you from the veins of my Jesus. Through you I want to cleanse myself and to purify every place that is contaminated by sin; I want to offer you to the Father.

This is the Blood of his beloved Son which has descended to the earth in order to purify it; it is the Blood of his Son, the Man-God, which goes up to his throne to placate his Justice which has been outraged by our sins. He is profusely satisfied.

But what am I saying? While the Father's Justice is satisfied; Jesus is not yet satiated with suffering. No, Jesus does not want to arrest at this point the outpouring of his love for men.

Man must be given an infinite proof of his love, he must see to what depths of ignominy this love will bring his Savior. He must recognize that his Redemption has been abundant. Even though the Father's infinite Justice measures the infinite value of his Most Precious Blood and is appeased, man, on the other hand, must have tangible proof that Jesus' love is not weary of suffering for him and does not stop here, but goes on to the extreme agony on the Cross, to the point of his ignominious death upon it.

Perhaps completely spiritual men can assess at least partially the love which brings Jesus to endure quite voluntarily this Agony here in the Garden, but those who are engrossed in material things and whose hopes are centered more on this world than on heaven need to see him agonizing and bleeding to death for them on a Cross, in order that they may be shaken by the sight of that Blood and that heartrending torment.

No, his loving Heart is not yet satisfied. He enters into himself once more and prays again: My Father, if this cup cannot pass unless I drink it, not my will, but thine, be done.

From now on, Jesus answers the loving cry of his Heart, the cry of the human race which, in order to be redeemed, demands his death. When the Father pronounces his death sentence, heaven and earth want to see him die. Jesus bows his adorable head in acceptance. Father, if this cup cannot pass unless I drink it, not my will, but thine, be done.

Now the Father sends an angel, an angelic messenger, to console Jesus. What comfort does God's angel bring to the strong God, the Master of the universe, invincible and omnipotent? Jesus allows himself to be susceptible to suffering. He has taken our weakness upon himself and it is the Man who suffers and agonizes. It is the miracle of his infinite love that makes him sweat Blood and reduces him to agony.

There are two reasons for his prayer to the Father: he prays on his own behalf and on ours. The Father does not hear him for his own sake, but wants him to die for us. I believe the angel, bowed down in reverence before Jesus, before this eternal Beauty now covered with Blood and dust, in deferent homage brings him the consolation of resignation to the divine will, imploring him for the glory of the Father and in the name of sinners to drink the chalice which from all eternity he has offered to drink for men's salvation. He prays in order to teach us once again that when our soul is desolate as his own, it is only through prayer that we should seek comfort from heaven.

He, our strength, will be ready to rescue us because he willed to take our miseries upon himself.

Yes, O Jesus, you have to drink the chalice to the very dregs, for you have now taken upon yourself the most agonizing death. O Jesus, may nothing ever have the power to separate me from you, neither life nor death. Following you during life, passionately attached to you, may it be granted to me to breathe my last with you on Calvary, so that I may ascend to you in glory. May I follow you in trials and persecution so that I may one day be worthy to come to you, to love you in the unveiled glory of heaven, to sing you a hymn of thanksgiving for all you have suffered.

But now Jesus rises to his feet, strong and invincible as a lion in battle. This Jesus who desired with great longing this banquet of Blood – with desire I have desired it – smooths his disheveled hair, wipes the blood from his face and with strong and decided steps makes his way to the exit of the Garden.

Where are you going, O Jesus? Are you not that Jesus whom I saw languishing there, a prey to fear, weariness, dread, prostration, desolation and terror? The same Jesus whom I saw trembling and crushed beneath the immense load of evil which was bearing down upon you?

Where are you going now so readily and resolutely and full of courage? To what are you exposing yourself?

Oh! I hear you say: The weapon of prayer has enabled me to win through and the spirit has overcome the weakness of nature; from prayer I have drawn strength and I am now ready to face up to anything. Follow my example and, when you suffer, deal with heaven just as I have done.

Jesus draws near to the three Apostles who are still sleeping. Emotion, the late hour of the night, the presentiment of some grievous event, of something irreparable that seems to be drawing near, as well as their own weariness, all this has plunged them into sleep, into an oppressive sleep that it seems impossible to shake off and which, even when it is shaken off, comes over them inexplicably again, so much so that Jesus has pity on them and says: The spirit is willing but the flesh is weak.

At the same time he has felt so keenly this desertion by his own that he exclaims: Are you still sleeping and taking your rest? He pauses there. With a great effort, at the sound of his footsteps, they open their eyes. Then Jesus continues: Behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. Rise, let us be going; see, my betrayer is at hand.

Jesus beholds everything with his all-seeing eye. He seems to be saying: You who are my friends and disciples are sleeping, but my enemies are on the watch and are busying themselves about my capture. You, Peter, who felt strong enough to follow me even to death, you are sleeping. From the very beginning you showed me signs of your weakness; but do not worry, for I have taken your weakness upon myself and have prayed for you. When you mend your ways, I shall be your strength and you will feed my lambs. You, John, are also sleeping. You who only a few hours ago, in ecstasy by reason of my love for you, counted the beats of this Heart, are you asleep? Rise, let us be going, this is no longer the time for sleep. The enemy is at the gates and the hour of the powers of darkness has come. Yes, let us be going. I am going forth voluntarily to my death. Judas is drawing near to betray me and I go forward with a step that is firm and sure and intend to place no obstacle to the fulfillment of the prophecies. My hour has come, the hour of great mercy for mankind.

In point of fact, there is the sound of approaching footsteps, a reddish glare from lighted torches shows through the trees of the Garden, while Jesus followed by his three disciples goes forward calmly and without flinching.

O Jesus, give me the same strength when in the light of misfortunes my weak nature rebels. Help me to face, as you did, cheerfully and tranquilly, all the sufferings and torments I may encounter in this land of exile. I unite entirely with your merits, your pains, your expiation, your tears, in order that I may cooperate with you in my salvation and flee from sin, which was the only reason for your sweat of Blood and which brought you to your death.

Destroy in me everything that is displeasing to you and with the fire of your love imprint your sufferings on my heart. Bind me so strongly to you, with bonds so tight and so delectable, that I may never more abandon you in your sufferings. Let me rest on your Heart in all the sorrows of life, to draw from it strength and refreshment. Let my soul cherish no other desire than to live by your side in the Garden and to be satiated by the sorrows of your Heart. Let my soul be inebriated by your Blood and be nourished by you on the bread of your sufferings. Amen.

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