TO HAVE THE TRUE SENTIMENT WHICH WE OUGHT TO HAVE IN THE CHURCH MILITANT

 

Let the following Rules be observed.

First Rule. The first: All judgment laid aside, we ought to have our mind ready and prompt to obey, in all, the true Spouse of Christ our Lord, which is our holy Mother the Church Hierarchical.

Second Rule. The second: To praise confession to a Priest, and the reception of the most Holy Sacrament of the Altar once in the year, and much more each month, and much better from week to week, with the conditions required and due.

Third Rule. The third: To praise the hearing of Mass often, likewise hymns, psalms, and long prayers, in the church and out of it; likewise the hours set at the time fixed for each Divine Office and for all prayer and all Canonical Hours.

Fourth Rule. The fourth: To praise much Religious Orders, virginity and continence, and not so much marriage as any of these.

Fifth Rule. The fifth: To praise vows of Religion, of obedience, of poverty, of chastity and of other perfections of supererogation. And it is to be noted that as the vow is about the things which approach to Evangelical perfection, a vow ought not to be made in the things which withdraw from it, such as to be a merchant, or to be married, etc.

Sixth Rule. To praise relics of the Saints, giving veneration to them and praying to the Saints; and to praise Stations, pilgrimages, Indulgences, pardons, Cruzadas, and candles lighted in the churches.

Seventh Rule. To praise Constitutions about fasts and abstinence, as of Lent, Ember Days, Vigils, Friday and Saturday; likewise penances, not only interior, but also exterior.

Eighth Rule. To praise the ornaments and the buildings of churches; likewise images, and to venerate them according to what they represent.

Ninth Rule. Finally, to praise all precepts of the Church, keeping the mind prompt to find reasons in their defence and in no manner against them.

Tenth Rule. We ought to be more prompt to find good and praise as well the Constitutions and recommendations as the ways of our Superiors. Because, although some are not or have not been such, to speak against them, whether preaching in public or discoursing before the common people, would rather give rise to fault-finding and scandal than profit; and so the people would be incensed against their Superiors, whether temporal or spiritual. So that, as it does harm to speak evil to the common people of Superiors in their absence, so it can make profit to speak of the evil ways to the persons themselves who can remedy them.

Eleventh Rule. To praise positive and scholastic learning. Because, as it is more proper to the Positive Doctors, as St. Jerome, St. Augustine and St. Gregory, etc., to move the heart to love and serve God our Lord in everything; so it is more proper to the Scholastics, as St. Thomas, St. Bonaventure, and to the Master of the Sentences, etc., to define or explain for our times the things necessary for eternal salvation; and to combat and explain better all errors and all fallacies. For the Scholastic Doctors, as they are more modern, not only help themselves with the true understanding of the Sacred Scripture and of the Positive and holy Doctors, but also, they being enlightened and clarified by the Divine virtue, help themselves by the Councils, Canons and Constitutions of our holy Mother the Church.

Twelfth Rule. We ought to be on our guard in making comparison of those of us who are alive to the blessed passed away, because error is committed not a little in this; that is to say, in saying, this one knows more than St. Augustine; he is another, or greater than, St. Francis; he is another St. Paul in goodness, holiness, etc.

Thirteenth Rule. To be right in everything, we ought always to hold that the white which I see, is black, if the Hierarchical Church so decides it, believing that between Christ our Lord, the Bridegroom, and the Church, His Bride, there is the same Spirit which governs and directs us for the salvation of our souls. Because by the same Spirit and our Lord Who gave the ten Commandments, our holy Mother the Church is directed and governed.

Fourteenth Rule. Although there is much truth in the assertion that no one can save himself without being predestined and without having faith and grace; we must be very cautious in the manner of speaking and communicating with others about all these things.

Fifteenth Rule. We ought not, by way of custom, to speak much of predestination; but if in some way and at some times one speaks, let him so speak that the common people may not come into any error, as sometimes happens, saying: Whether I have to be saved or condemned is already determined, and no other thing can now be, through my doing well or ill; and with this, growing lazy, they become negligent in the works which lead to the salvation and the spiritual profit of their souls.

Sixteenth Rule. In the same way, we must be on our guard that by talking much and with much insistence of faith, without any distinction and explanation, occasion be not given to the people to be lazy and slothful in works, whether before faith is formed in charity or after.

Seventeenth Rule. Likewise, we ought not to speak so much with insistence on grace that the poison of discarding liberty be engendered.

So that of faith and grace one can speak as much as is possible with the Divine help for the greater praise of His Divine Majesty, but not in such way, nor in such manners, especially in our so dangerous times, that works and free will receive any harm, or be held for nothing.

Eighteenth Rule. Although serving God our Lord much out of pure love is to be esteemed above all; we ought to praise much the fear of His Divine Majesty, because not only filial fear is a thing pious and most holy, but even servile fear -- when the man reaches nothing else better or more useful -- helps much to get out of mortal sin. And when he is out, he easily comes to filial fear, which is all acceptable and grateful to God our Lord: as being at one with the Divine Love.

THE FOLLOWING NOTES HELP TO PERCEIVE AND UNDERSTAND SCRUPLES AND PERSUASIONS OF OUR ENEMY

 

First Note. The first: They commonly call a scruple what proceeds from our own judgment and freedom: that is to say, when I freely decide that that is sin which is not sin, as when it happens that after someone has accidentally stepped on a cross of straw, he decides with his own judgment that he has sinned.

This is properly an erroneous judgment and not a real scruple.

Second Note. The second: After I have stepped on that cross, or after I have thought or said or done some other thing, there comes to me a thought from without that I have sinned, and on the other hand it appears to me that I have not sinned; still I feel disturbance in this; that is to say, in as much as I doubt and in as much as I do not doubt.

That is a real scruple and temptation which the enemy sets.

Third Note. Third: The first scruple -- of the first note -- is much to be abhorred, because it is all error; but the second -- of the second note -- for some space of time is of no little profit to the soul which is giving itself to spiritual exercises; rather in great manner it purifies and cleanses such a soul, separating it much from all appearance of sin: according to that saying of Gregory: "It belongs to good minds to see a fault where there is no fault."

Fourth Note. The fourth: The enemy looks much if a soul is gross or delicate, and if it is delicate, he tries to make it more delicate in the extreme, to disturb and embarrass it more. For instance, if he sees that a soul does not consent to either mortal sin or venial or any appearance of deliberate sin, then the enemy, when he cannot make it fall into a thing that appears sin, aims at making it make out sin where there is not sin, as in a word or very small thought.

If the soul is gross, the enemy tries to make it more gross; for instance, if before it made no account of venial sins, he will try to have it make little account of mortal sins, and if before it made some account, he will try to have it now make much less or none.

Fifth Note. The fifth: The soul which desires to benefit itself in the spiritual life, ought always to proceed the contrary way to what the enemy proceeds; that is to say, if the enemy wants to make the soul gross, let it aim at making itself delicate. Likewise, if the enemy tries to draw it out to extreme fineness, let the soul try to establish itself in the mean, in order to quiet itself in everything.

Sixth Note. The sixth: When such good soul wants to speak or do something within the Church, within the understanding of our Superiors, and which should be for the glory of God our Lord, and there comes to him a thought or temptation from without that he should neither say nor do that thing -- bringing to him apparent reasons of vainglory or of another thing, etc., -- then he ought to raise his understanding to his Creator and Lord, and if he sees that it is His due service, or at the least not contrary to it, he ought to act diametrically against such temptation, according to St. Bernard, answering the same: "Neither for thee did I begin, nor for thee will I stop."

IN THE MINISTRY OF DISTRIBUTING ALMS THE FOLLOWING RULES SHOULD BE KEPT

First Rule. The first: If I make the distribution to relatives or friends, or to persons for whom I have an affection, I shall have four things to see to, of which mention was made, in part, in the matter of Election.

The first is, that that love which moves me and makes me give the alms, should descend from above, from the love of God our Lord, so that I feel first in me that the love, more or less, which I have to such persons is for God; and that in the reason why I love them more, God appears.

Second Rule. The second: I want to set before me a man whom I have never seen or known, and desiring all his perfection in the ministry and condition which he has, as I would want him to keep the mean in his manner of distributing, for the greater glory of God our Lord and the greater perfection of his soul; I, doing so, neither more nor less, will keep the rule and measure which I should want and judge to be right for the other.

Third Rule. The third: I want to consider, as if I were at the point of death, the form and measure which then I should want to have kept in the office of my administration, and regulating myself by that, to keep it in the acts of my distribution.

Fourth Rule. The fourth: Looking how I shall find myself on the Day of Judgment, to think well how then I should want to have used this office and charge of administration; and the rule which then I should want to have kept, to keep it now.

Fifth Rule. The fifth: When some person feels himself inclined and drawn to some persons to whom he wants to distribute alms, let him hold himself back and ponder well the above-mentioned four Rules, examining and testing his affection by them; and not give the alms until, conformably to them, he has in all dismissed and cast out his disordered inclination.

Sixth Rule. The sixth: Although there is no fault in taking the goods of God our Lord to distribute them, when the person is called by God our Lord to such ministry; still in the quantity of what he has to take and apply to himself out of what he has to give to others, there may be doubt as to fault and excess. Therefore, he can reform in his life and condition by the above-mentioned Rules.

Seventh Rule. The seventh: For the reasons already mentioned and for many others, it is always better and more secure in what touches one's person and condition of life to spare more and diminish and approach more to our High Priest, our model and rule, who is Christ our Lord; conformably to what the third Council of Carthage, in which St. Augustine was, determines and orders -- that the furniture of the Bishop be cheap and poor. The same should be considered in all manners of life, looking at and deciding according to the condition and state of the persons; as in married life we have the example of St. Joachim and of St. Ann, who, dividing their means into three parts, gave the first to the poor, and the second to the ministry and service of the Temple, and took the third for the support of themselves and of their household.

 

RULES FOR THE SAME EFFECT WITH GREATER DISCERNMENT OF SPIRITS AND THEY HELP MORE FOR THE SECOND WEEK

First Rule. The first: It is proper to God and to His Angels in their movements to give true spiritual gladness and joy, taking away all sadness and disturbance which the enemy brings on. Of this latter it is proper to fight against the spiritual gladness and consolation, bringing apparent reasons, subtleties and continual fallacies.

Second Rule. The second: It belongs to God our Lord to give consolation to the soul without preceding cause, for it is the property of the Creator to enter, go out and cause movements in the soul, bringing it all into love of His Divine Majesty. I say without cause: without any previous sense or knowledge of any object through which such consolation would come, through one's acts of understanding and will.

Third Rule. The third: With cause, as well the good Angel as the bad can console the soul, for contrary ends: the good Angel for the profit of the soul, that it may grow and rise from good to better, and the evil Angel, for the contrary, and later on to draw it to his damnable intention and wickedness.

Fourth Rule. The fourth: It is proper to the evil Angel, who forms himself under the appearance of an angel of light, to enter with the devout soul and go out with himself: that is to say, to bring good and holy thoughts, conformable to such just soul, and then little by little he aims at coming out drawing the soul to his covert deceits and perverse intentions.

Fifth Rule. The fifth: We ought to note well the course of the thoughts, and if the beginning, middle and end is all good, inclined to all good, it is a sign of the good Angel; but if in the course of the thoughts which he brings it ends in something bad, of a distracting tendency, or less good than what the soul had previously proposed to do, or if it weakens it or disquiets or disturbs the soul, taking away its peace, tranquillity and quiet, which it had before, it is a clear sign that it proceeds from the evil spirit, enemy of our profit and eternal salvation.

Sixth Rule. The sixth: When the enemy of human nature has been perceived and known by his serpent's tail and the bad end to which he leads on, it helps the person who was tempted by him, to look immediately at the course of the good thoughts which he brought him at their beginning, and how little by little he aimed at making him descend from the spiritual sweetness and joy in which he was, so far as to bring him to his depraved intention; in order that with this experience, known and noted, the person may be able to guard for the future against his usual deceits.

Seventh Rule. The seventh: In those who go on from good to better, the good Angel touches such soul sweetly, lightly and gently, like a drop of water which enters into a sponge; and the evil touches it sharply and with noise and disquiet, as when the drop of water falls on the stone.

And the above-said spirits touch in a contrary way those who go on from bad to worse.

The reason of this is that the disposition of the soul is contrary or like to the said Angels. Because, when it is contrary, they enter perceptibly with clatter and noise; and when it is like, they enter with silence as into their own home, through the open door.

Eighth Rule. The eighth: When the consolation is without cause, although there be no deceit in it, as being of God our Lord alone, as was said; still the spiritual person to whom God gives such consolation, ought, with much vigilance and attention, to look at and distinguish the time itself of such actual consolation from the following, in which the soul remains warm and favored with the favor and remnants of the consolation past; for often in this second time, through one's own course of habits and the consequences of the concepts and judgments, or through the good spirit or through the bad, he forms various resolutions and opinions which are not given immediately by God our Lord, and therefore they have need to be very well examined before entire credit is given them, or they are put into effect.

 

RULES FOR PERCEIVING AND KNOWING IN SOME MANNER THE DIFFERENT MOVEMENTS WHICH ARE CAUSED IN THE SOUL

 

OF THE ASCENSION OF CHRIST OUR LORD

Acts 1 [1-12].

First Point. First: After He appeared for the space of forty days to the Apostles, giving many arguments and doing many signs, and speaking of the kingdom of God, He bade them await in Jerusalem the Holy Ghost promised.

Second Point. Second: He brought them out to Mt. Olivet, and in their presence He was raised up and a cloud made Him disappear from their eyes.

Third Point. Third: They looking to heaven, the Angels say to them: "`Men of Galilee, why stand you looking to heaven? This Jesus, Who is taken from your eyes to heaven, shall so come as you saw Him go into heaven.'"

RULES FOR PERCEIVING AND KNOWING IN SOME MANNER THE DIFFERENT MOVEMENTS WHICH ARE CAUSED IN THE SOUL

The Good, To Receive Them and the Bad to Reject Them, and They Are More Proper For The First Week 

First Rule. The first Rule: In the persons who go from mortal sin to mortal sin, the enemy is commonly used to propose to them apparent pleasures, making them imagine sensual delights and pleasures in order to hold them more and make them grow in their vices and sins. In these persons the good spirit uses the opposite method, pricking them and biting their consciences through the process of reason.

Second Rule. The second: In the persons who are going on intensely cleansing their sins and rising from good to better in the service of God our Lord, it is the method contrary to that in the first Rule, for then it is the way of the evil spirit to bite, sadden and put obstacles, disquieting with false reasons, that one may not go on; and it is proper to the good to give courage and strength, consolations, tears, inspirations and quiet, easing, and putting away all obstacles, that one may go on in well doing.

Third Rule. The third: OF SPIRITUAL CONSOLATION. I call it consolation when some interior movement in the soul is caused, through which the soul comes to be inflamed with love of its Creator and Lord; and when it can in consequence love no created thing on the face of the earth in itself, but in the Creator of them all.

Likewise, when it sheds tears that move to love of its Lord, whether out of sorrow for one's sins, or for the Passion of Christ our Lord, or because of other things directly connected with His service and praise.

Finally, I call consolation every increase of hope, faith and charity, and all interior joy which calls and attracts to heavenly things and to the salvation of one's soul, quieting it and giving it peace in its Creator and Lord.

Fourth Rule. The fourth: OF SPIRITUAL DESOLATION. I call desolation all the contrary of the third 36 rule, such as darkness of soul, disturbance in it, movement to things low and earthly, the unquiet of different agitations and temptations, moving to want of confidence, without hope, without love, when one finds oneself all lazy, tepid, sad, and as if separated from his Creator and Lord. Because, as consolation is contrary to desolation, in the same way the thoughts which come from consolation are contrary to the thoughts which come from desolation.

Fifth Rule. The fifth: In time of desolation never to make a change; but to be firm and constant in the resolutions and determination in which one was the day preceding such desolation, or in the determination in which he was in the preceding consolation. Because, as in consolation it is rather the good spirit who guides and counsels us, so in desolation it is the bad, with whose counsels we cannot take a course to decide rightly.

Sixth Rule. The sixth: Although in desolation we ought not to change our first resolutions, it is very helpful intensely to change ourselves against the same desolation, as by insisting more on prayer, meditation, on much examination, and by giving ourselves more scope in some suitable way of doing penance.

Seventh Rule. The seventh: Let him who is in desolation consider how the Lord has left him in trial in his natural powers, in order to resist the different agitations and temptations of the enemy; since he can with the Divine help, which always remains to him, though he does not clearly perceive it: because the Lord has taken from him his great fervor, great love and intense grace, leaving him, however, grace enough for eternal salvation.

Eighth Rule. The eighth: Let him who is in desolation labor to be in patience, which is contrary to the vexations which come to him: and let him think that he will soon be consoled, employing against the desolation the devices, as is said in the sixth Rule. 

Ninth Rule. The ninth: There are three principal reasons why we find ourselves desolate.

The first is, because of our being tepid, lazy or negligent in our spiritual exercises; and so through our faults, spiritual consolation withdraws from us.

The second, to try us and see how much we are and how much we let ourselves out in His service and praise without such great pay of consolation and great graces.

The third, to give us true acquaintance and knowledge, that we may interiorly feel that it is not ours to get or keep great devotion, intense love, tears, or any other spiritual consolation, but that all is the gift and grace of God our Lord, and that we may not build a nest in a thing not ours, raising our intellect into some pride or vainglory, attributing to us devotion or the other things of the spiritual consolation.

Tenth Rule. The tenth: Let him who is in consolation think how he will be in the desolation which will come after, taking new strength for then.

Eleventh Rule. The eleventh: Let him who is consoled see to humbling himself and lowering himself as much as he can, thinking how little he is able for in the time of desolation without such grace or consolation.

On the contrary, let him who is in desolation think that he can do much with the grace sufficient to resist all his enemies, taking strength in his Creator and Lord.

Twelfth Rule. The twelfth: The enemy acts like a woman, in being weak against vigor and strong of will. Because, as it is the way of the woman when she is quarrelling with some man to lose heart, taking flight when the man shows her much courage: and on the contrary, if the man, losing heart, begins to fly, the wrath, revenge, and ferocity of the woman is very great, and so without bounds; in the same manner, it is the way of the enemy to weaken and lose heart, his temptations taking flight, when the person who is exercising himself in spiritual things opposes a bold front against the temptations of the enemy, doing diametrically the opposite. And on the contrary, if the person who is exercising himself commences to have fear and lose heart in suffering the temptations, there is no beast so wild on the face of the earth as the enemy of human nature in following out his damnable intention with so great malice.

Thirteenth Rule. The thirteenth: Likewise, he acts as a licentious lover in wanting to be secret and not revealed. For, as the licentious man who, speaking for an evil purpose, solicits a daughter of a good father or a wife of a good husband, wants his words and persuasions to be secret, and the contrary displeases him much, when the daughter reveals to her father or the wife to her husband his licentious words and depraved intention, because he easily gathers that he will not be able to succeed with the undertaking begun: in the same way, when the enemy of human nature brings his wiles and persuasions to the just soul, he wants and desires that they be received and kept in secret; but when one reveals them to his good Confessor or to another spiritual person that knows his deceits and evil ends, it is very grievous to him, because he gathers, from his manifest deceits being discovered, that he will not be able to succeed with his wickedness begun.

Fourteenth Rule. The fourteenth: Likewise, he behaves as a chief bent on conquering and robbing what he desires: for, as a captain and chief of the army, pitching his camp, and looking at the forces or defences of a stronghold, attacks it on the weakest side, in like manner the enemy of human nature, roaming about, looks in turn at all our virtues, theological, cardinal and moral; and where he finds us weakest and most in need for our eternal salvation, there he attacks us and aims at taking us.

Various Titles: MYSTERIES ON THE CROSS - RESURRECTION OF CHRIST - 13 APPARITIONS OF CHRIST AFTER HIS RESSURECTION

 

OF THE MYSTERIES DONE FROM THE HOUSE OF PILATE TO THE CROSS, INCLUSIVE

John 19 [15-20].

First Point. First: Pilate, seated as judge, delivered Jesus to them to crucify Him, after the Jews had denied Him for king, saying: "`We have no king but Caesar!`"

Second Point. Second: He took the Cross on His shoulders and not being able to carry it, Simon of Cyrene was constrained to carry it after Jesus.

Third Point. Third: They crucified Him between two thieves, setting this title: "Jesus of Nazareth, King of the Jews."

OF THE MYSTERIES ON THE CROSS

John 19 [25-37].

First Point. First: He spoke seven words on the Cross: He prayed for those who were crucifying Him; He pardoned the thief; He recommended St. John to His Mother and His Mother to St. John; He said with a loud voice: "`I thirst,'" and they gave Him gall and vinegar; He said that He was abandoned; He said: "It is consummated"; He said: "Father, into Thy hands I commend My spirit!"

Second Point. Second: The sun was darkened, the stones broken, the graves opened, the veil of the Temple was rent in two from above below. 

Third Point. Third: They blaspheme Him, saying: "`Thou wert He who destroyest the Temple of God; come down from the Cross."` His garments were divided; His side, struck with the lance, sent forth water and blood.

OF THE MYSTERIES FROM THE CROSS TO THE SEPULCHRE, INCLUSIVE

First Point. First: He was let down from the Cross by Joseph and Nicodemus, in presence of His sorrowful Mother.

Second Point. Second: The Body was carried to the Sepulchre and anointed and buried.

Third Point. Third: Guards were set.

OF THE RESURRECTION OF CHRIST OUR LORD OF HIS FIRST APPARITION

First Point. First: He appeared to the Virgin Mary. This, although it is not said in Scripture, is included in saying that He appeared to so many others, because Scripture supposes that we have understanding, as it is written: "`Are you also without understanding?"`

OF THE SECOND APPARITION

Mark, Chapter 16 [9].

First Point. First: Mary Magdalen, Mary, the mother of James, and Salome come very early to the Sepulchre saying: "`Who shall lift for us the stone from the door of the Sepulchre?'"

Second Point. Second: They see the stone lifted, and the Angel, who says: "`You seek Jesus of Nazareth. He is already risen, He is not here.'"

Third Point. Third: He appeared to Mary, who remained about the Sepulchre after the others had gone.

OF THE THIRD APPARITION

St. Matthew, last Chapter.

First Point. First: These Maries go from the Sepulchre with fear and joy, wanting to announce to the Disciples the Resurrection of the Lord.

Second Point. Second: Christ our Lord appeared to them on the way, saying to them: "Hail:" and they approached and threw themselves at His feet and adored Him.

Third Point. Third: Jesus says to them: "`Fear not! Go and tell My brethren that they go into Galilee, for there they shall see Me.'"

OF THE FOURTH APPARITION

Last Chapter of Luke [12, 34].

First Point. First: Having heard from the women that Christ was risen, St. Peter went quickly to the Sepulchre.

Second Point. Second: Entering into the Sepulchre, he saw only the cloths with which the Body of Christ our Lord had been covered, and nothing else.

Third Point. Third: As St. Peter was thinking of these things, Christ appeared to Him, and therefore the Apostles said: "`Truly the Lord has risen and appeared to Simon.'"

OF THE FIFTH APPARITION

In the last Chapter of St. Luke.

First Point. First: He appeared to the Disciples who were going to Emmaus, talking of Christ.

Second Point. Second: He reproves them, showing by the Scriptures that Christ had to die and rise again: "`O foolish and slow of heart to believe all that the Prophets have spoken! Was it not necessary that Christ should suffer and so enter into His glory?"`

Third Point. Third: At their prayer, He lingers there, and was with them until, in giving them Communion, He disappeared. And they, returning, told the Disciples how they had known Him in the Communion.

OF THE SIXTH APPARITION

John, Chapter 20 [19-24].

First Point. First: The Disciples, except St. Thomas, were gathered together for fear of the Jews.

Second Point. Second: Jesus appeared to them, the doors being shut, and being in the midst of them, He says: "`Peace be with you!'"

Third Point. Third: He gives them the Holy Ghost, saying to them: "`Receive ye the Holy Ghost: to those whose sins you shall forgive, to them they shall be forgiven.'"

THE SEVENTH APPARITION

John 20 [24-30].

First Point. First: St. Thomas, incredulous because he was absent from the preceding apparition, says: "If I do not see Him, I will not believe."

Second Point. Second: Jesus appears to them eight days from that, the doors being shut, and says to St. Thomas: "`Put here thy finger and see the truth; and be not incredulous, but believing.'"

Third Point. Third: St. Thomas believed, saying: "`My Lord and my God!" Christ said to him: "`Blessed are those who have not seen and have believed.'"

OF THE EIGHTH APPARITION

John, last Chapter [1-24].

First Point. First: Jesus appears to seven of His Disciples who were fishing, and had taken nothing all night; and spreading the net by His command, "They were not able to draw it out for the multitude of the fishes."

Second Point. Second: By this miracle St. John knew Him and said to St. Peter: "`It is the Lord!'" He cast himself into the sea and came to Christ.

Third Point. Third: He gave them to eat part of a fish roasted, and a comb of honey,  and recommended the sheep to St. Peter, having first examined him three times on charity, and says to him: "`Feed My sheep! `"

OF THE NINTH APPARITION

Matthew, last Chapter [16-end].

First Point. First: The Disciples, by command of the Lord, go to Me. Thabor.

Second Point. Second: Christ appears to them and says: "`All power is given to Me in heaven and on earth.'"

Third Point. Third: He sent them through all the world to preach, saying: "`Go and teach ye all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost.'"

OF THE TENTH APPARITION

In the First Epistle to the Corinthians, Chapter 15 [7]. "Afterwards He was seen by more than five hundred brethren together."

OF THE ELEVENTH APPARITION

In the First Epistle to the Corinthians, Chapter 15 [7]. "Afterwards He appeared to St. James."

OF THE TWELFTH APPARITION

He appeared to Joseph of Arimathea, as is piously meditated and is read in the lives of the Saints. 

OF THE THIRTEENTH APPARITION

First Epistle to the Corinthians, Chapter 15 [8]. He appeared to St. Paul after the Ascension. "`Last of all, He appeared to me, as one born out of due time.'"

He appeared also in soul to the Holy Fathers of Limbo, and after taking them out and having taken His Body again, He appeared to the Disciples many times, and dealt with them.

Various Titles - Annas, Caiphas and Pilate

 

OF THE MYSTERIES DONE FROM THE GARDEN TO THE HOUSE OF ANNAS, INCLUSIVE

Matthew 26, Luke 22, Mark 15.

First Point. First: The Lord lets Himself be kissed by Judas and taken as a robber, to whom He said: "`You have come out as to a robber to apprehend Me with clubs and arms; when I was daily with you in the Temple teaching and you did not take Me."` And He saying: "`Whom seek ye?"` the enemies fell on the earth.

Second Point. Second: St. Peter wounded a servant of the High Priest, and the meek Lord said to Peter: "`Return thy sword into its place,'" and He healed the wound of the servant.

Third Point. Third: Left by His Disciples, He is taken to Annas, where St. Peter, who had followed Him from afar, denied Him once, and a blow was given Christ by one saying to Him: "`Answerest Thou the High Priest so?"`

OF THE MYSTERIES DONE FROM THE HOUSE OF ANNAS TO THE HOUSE OF CAIPHAS, INCLUSIVE

First Point. First: They take Him bound from the house of Annas to the house of Caiphas, where St. Peter denied Him twice, and looked at by the Lord, going forth he wept bitterly.

Second Point. Second: Jesus was all that night bound.

Third Point. Third: Besides, those who held Him captive mocked Him and struck Him and covered His face and gave Him buffets and asked Him: "`Prophesy to us, who is he that struck Thee?'" and like things, blaspheming against Him.

OF THE MYSTERIES DONE FROM THE HOUSE OF CAIPHAS TO THAT OF PILATE, INCLUSIVE

Matthew 26, Luke 23, Mark 15.

First Point. First: The whole multitude of the Jews 28 take Him to Pilate and accuse Him before him, saying: "`We have found that this man tried to ruin our people and forbade to pay tribute to Caesar.'"

Second Point. Second: Pilate, after having examined Him once and again, said: "`I find no fault.'"

Third Point. Third: The robber Barabbas was preferred to Him. "They all cried, saying: `Give us not this man, but Barabbas!'"

OF THE MYSTERIES DONE FROM THE HOUSE OF PILATE TO THAT OF HEROD

First Point. First: Pilate sent Jesus, a Galilean, to Herod, Tetrarch of Galilee.

Second Point. Second: Herod, curious, questioned Him much and He answered him nothing, although the Scribes and Priests were accusing Him constantly.

Third Point. Third: Herod despised Him with his army, clothing Him with a white garment.

OF THE MYSTERIES DONE FROM THE HOUSE OF HEROD TO THAT OF PILATE

Matthew 26, Luke 23, Mark 15, and John 19.

First Point. First: Herod sends Him back to Pilate. By this they were made friends, who before were enemies.

Second Point. Second: Pilate took Jesus and scourged Him; and the soldiers made a crown of thorns and put it on His head, and they clothed Him with purple and came to Him and said: "`Hail, King of the Jews!'", and they gave Him buffets.

Third Point. Third: He brought Him forth in the presence of all. "Then Jesus went forth crowned with thorns and clothed with a purple garment, and Pilate said to them: `Here is the Man!'" and when the Priests saw Him, they shouted, saying: "`Crucify, crucify Him!'"

Various Titles, - SUPPER AT BETHANY- PALM SUNDAY-PREACHING IN THE TEMPLE

 

OF THE SUPPER AT BETHANY

Matthew, Chapter 26 [1-14].

First Point. First: The Lord sups in the house of Simon the Leper, along with Lazarus.

Second Point. Second: Mary pours the ointment on the head of Christ.

Third Point. Third: Judas murmurs, saying: "`For what is this waste of ointment?'" But He a second time excuses Magdalen, saying: "`Why are you troublesome to this woman? for she hath wrought a good work upon Me.'"

PALM SUNDAY

Matthew, Chapter 21 [1-12].

First Point. First: The Lord sends for the ass and the foal, saying: "Loose them and bring them to Me, and if any one shall say anything to you, say ye that the Lord hath need of them, and forthwith he will let them go."

Second Point. Second: He mounted upon the ass, which was covered with the garments of the Apostles.

Third Point. Third: They went out to receive Him, strewing in the way their garments and the branches of the trees, saying: "`Save us, Son of David, blessed is He that cometh in the name of the Lord: Save us in the heights!'"

OF THE PREACHING IN THE TEMPLE

Luke, Chapter 19 [47, 48].

First Point. First: He was every day teaching in the Temple.

Second Point. Second: The preaching finished, since there was no one who would receive Him in Jerusalem, He used to return to Bethany.

OF THE SUPPER

Matthew 26; John 13.

First Point. First: He ate the Paschal Lamb with His twelve Apostles, to whom He foretold His death. "`In truth, I say to you that one of you is to sell Me.'"

Second Point. Second: He washed the Disciples' feet, even those of Judas, commencing from St. Peter, who, considering the Majesty of the Lord and his own baseness, not wanting to consent, said: "Lord, dost Thou wash my feet?" But St. Peter did not know that in that He gave an example of humility, and for this He said: "`I have given you an example, that you may do as I did.'"

Third Point. Third: He instituted the most sacred sacrifice of the Eucharist, to be the greatest mark of His love, saying: "`Take and eat.'" The Supper finished, Judas went forth to sell Christ our Lord.

OF THE MYSTERIES DONE FROM THE SUPPER TO THE GARDEN, INCLUSIVE

Matthew, Chapter 26, and Mark, Chapter 14.

First Point. First: The Supper finished, and singing the hymn, the Lord went to Mount Olivet with His Disciples, who were full of fear; and leaving the eight in Gethsemani, He said: "`Sit ye here till I go yonder to pray.'"

Second Point. Second: Accompanied by St. Peter, St. James and St. John, He prayed three times to the Lord, saying: "`Father, if it be possible, let this chalice pass from Me. Nevertheless, let not My will be done, but Thine.'" And being in agony, He prayed the longer.

Third Point. Third: He came into such fear, that He said: "`My soul is sorrowful unto death,'" and He sweated blood so plentiful, that St. Luke says: "His sweat was as drops of blood which were running on the earth;" which supposes that the garments were already full of blood.

VARIOUS TITLES-SENDING OF THE APOSTLES - CONVERSION OF MAGDALEN - FEEDING OF FIVE THOUSAND ETC

 

OF HOW THE APOSTLES WERE SENT TO PREACH

St. Matthew writes in the tenth Chapter

First Point. First: Christ called His beloved Disciples and gave them power to cast out the demons from human bodies and to cure all the diseases.

Second Point. Second: He teaches them of prudence and patience: "`Behold, I send you as sheep in the midst of wolves. Be ye therefore wise as serpents and simple as doves.'"

Third Point. Third: He gives them the way to go. "`Do not want to possess gold nor silver: what you have freely received, freely give.'" And He gave them matter to preach. "`Going you shall preach, saying: `The Kingdom of Heaven has approached.'"

OF THE CONVERSION OF MAGDALEN

St. Luke writes in the seventh Chapter [36-50].

First Point. First: Magdalen enters where Christ our Lord is seated at the table in the house of the Pharisee. She bore a vase of alabaster full of ointment.

Second Point. Second: Standing behind the Lord near His feet, she commenced to wash them with tears and dried them with the hairs of her head, and kissed His feet and anointed them with ointment.

Third Point. Third: When the Pharisee accused Magdalen, Christ speaks in her defence, saying: "`Many sins are forgiven her because she loves much.' And He said to the woman: `Thy faith hath made thee safe: go in peace.'"

OF HOW CHRIST OUR LORD GAVE TO EAT FIVE THOUSAND MEN

St. Matthew writes in the fourteenth Chapter [13-22].

First Point. First: The Disciples, as it was getting late, ask Christ to dismiss the multitude of men who were with Him.

Second Point. Second: Christ our Lord commands that they bring Him bread, and commanded that they should be seated at the table, and blessed and broke and gave the bread to His Disciples, and the Disciples to the multitude.

Third Point. Third: "They did eat and were filled and there were twelve baskets over."

OF THE TRANSFIGURATION OF CHRIST

St. Matthew writes in the seventeenth Chapter [1-14].

First Point. First: Taking along His beloved Disciples, Peter, James, John, Christ our Lord was transfigured, and His face did shine as the sun, and His garments as the snow.

Second Point. Second: He was speaking with Moses and Elias.

Third Point. Third: St. Peter saying that they would make three tabernacles, a voice from heaven sounded, which said: "`This is My beloved Son, hear ye Him!'" When His Disciples heard this voice, they fell for fear on their faces; and Christ our Lord touched them and said to them: "` Arise and fear not. Tell this vision to no one until the Son of Man be risen.'"

OF THE RESURRECTION OF LAZARUS

John, Chapter 11 [1-46].

First Point. First: Martha and Mary sent word to Christ our Lord of the illness of Lazarus. Knowing it, He delayed for two days, that the miracle might be more evident.

Second Point. Second: Before He raises him, He asks the one and the other to believe, saying: "`I am the resurrection and life; he who believeth in Me, although he be dead, shall live.'"

Third Point. Third: He raises him, after having wept and prayed. And the manner of raising him was by commanding: "`Lazarus, come forth!'"

FOURTH WEEK- FIRST MIRACLE -CAST OUT OF THE TEMPLE - SERMONT OF THE MOUNT

 

OF THE FIRST MIRACLE PERFORMED AT THE MARRIAGE OF CANA, GALILEE

St. John writes Chapter 2 [1-12].

First Point. First: Christ our Lord was invited with His Disciples to the marriage.

Second Point. Second: The Mother tells her Son of the failure of the wine, saying: "`They have no wine,'"and bade the servants: "`Whatsoever He shall say to you, do ye.'"

Third Point. Third: "He changed the water into wine and manifested His glory, and His Disciples believed in Him."

OF HOW CHRIST CAST OUT OF THE TEMPLE THOSE WHO WERE SELLING

St. John writes Chapter 2 [13-18].

First Point. First: With a whip made of cords, He cast out of the Temple all those who were selling.

Second Point. Second: He turned over the tables and money of the rich bankers who were in the Temple.

Third Point. Third: To the poor who sold doves, He mildly said: "`Take these things from here, and make not My house a house of traffic.'"

OF THE SERMON WHICH CHRIST MADE ON THE MOUNT

St. Matthew writes in the fifth Chapter [1-48].

First Point. First: To His beloved Disciples He speaks apart about the Eight Beatitudes: "`Blessed the poor of spirit, the meek, the merciful, those who weep, those who suffer hunger and thirst for justice, the clean of heart, the peaceful, and those who suffer persecution.'"

Second Point. Second: He exhorts them to use their talents well: "`So let your light shine before men, that they may see your good works and glorify your Father Who is in the heavens.'"

Third Point. Third: He shows Himself not a transgressor, but a perfector of the law; explaining the precept of not killing, not committing fornication, not being guilty of perjury, and of loving enemies. "`I say to you that you love your enemies and do good to them that hate you.'"

OF HOW CHRIST OUR LORD MADE THE TEMPEST OF THE SEA BE CALM

St. Matthew writes Chapter 8 [23-28].

First Point. First: Christ our Lord being asleep at sea, a great tempest 27 arose.

Second Point. Second: His Disciples, frightened, awakened Him. Whom He reprehends for the little faith which they had, saying to them: "`What do you fear, ye of little faith!'"

Third Point. Third: He commanded the winds and the sea to cease: and, so ceasing, the sea became calm: at which the men wondered, saying: "`Who is this whom the wind and the sea obey?'"

OF HOW CHRIST WALKED ON THE SEA

St. Matthew writes Chapter 14 [22-34].

First Point. First: Christ our Lord being on the mountain, made His Disciples go to the little boat. And having dismissed the multitude, He commenced to pray alone.

Second Point. Second: The little boat was beaten by the waves. To which Christ came walking on the water; and the Disciples thought it was an apparition.

Third Point. Third: Christ saying to them: "`It is I, fear not,'" St. Peter, by His command, came to Him walking on the water. Doubting, he commenced to sink, but Christ our Lord freed him and reprehended him for his little faith, and then, as He entered into the little boat, the wind ceased.