Month of the Precious Blood of Jesus – Thirtieth Day

There will be more rejoicing in heaven over one sinner who repents…

There will be more rejoicing in heaven over one sinner who repents…


No one likes to be burdened with debts. He who does not care to pay his bills is considered an undesirable member of the community. After meeting all his just obligations squarely, every man is desirous of bettering his condition in life, is bent on acquiring a home and laying aside a competency for the future. This is the rule of every-day life. The children of this world are wiser in their generation than the children of light. Coming from the confessional, where the guilt of sin has been taken from you and the eternal punishment forgiven, and feeling that peace and happiness which the world cannot give, has it ever occurred to you that you are still in debt? Unless the penitent elicits an act of contrition sincere and intense enough to equal the malice of his sin, the obligation of satisfying divine justice by some temporal punishment, to be under gone in this life or in the next, generally remains. The small penance imposed and faithfully performed is usually not sufficient to discharge this debt, which goes on increasing from confession to confession, from year to year.

Adam obtained forgiveness for his sin, but what punishment did it not entail upon him and his posterity, even after he had confessed to God and expiated it by tears of real contrition! Moses, who received the Ten Commandments from God and was so zealous in inculcating their observance, whose holiness shone from his countenance and struck terror into the hearts of the Israelites, was refused entrance into the promised land because of his mistrust in God. We all are on our way to the Promised Land of heaven; are we not concerned about the mountains of temporal punishments which our sins are heaping in our way?

At the very time David was assured of pardon for his sin, he was also reminded that he would yet have to endure a heavy punishment for that sin.

Penance, Penance, Penance...

Penance, Penance, Penance…

The penitential discipline, or the ancient practice of canonical penance in the Church, imitating the example of St. Paul, is ample proof of the truth which St. Augustine expresses in these words:  Thou leavest not unchastised, O Lord, the sins of even those whom Thou hast pardoned. The very admission to canonical penance in the early Church was considered already a great benefit. Sin, wrote St. Ambrose to the Emperor Theodosius the Great, after the massacre of Thessalonica, is effaced only by tears; no angel, no archangel can remit it on any other condition. The Lord Himself forgives only those who do penance. I advise, entreat, warn thee to submit to it. St. Cyprian, speaking of the lapsed who had come to their last moments without having ended their penance, expresses full confidence that, owing to the martyr s intercession, after having received the imposition of hands unto penance, they will go immediately to God in peace. That peace, he adds, which the martyrs, by their letters, told us that they desired to have granted to them. 

How shall I pay this enormous debt, how shall I atone for these numberless offenses? Expiate them I must, either in this world or in the next. 

Purgatory - Amen, I say to you, you will not be released until you have paid the last penny.

Purgatory – Amen, I say to you, you will not be released until you have paid the last penny.

How many, on entering Purgatory, be hold their sins yet to be expiated like a huge mountain which must be consumed by a slow fire. It is indeed terrible to fall into the hands of the living God. And yet there is none that doth penance for his sin, saying: What have I done?(Jer. VIII, 6).

The Church teaches us an expiatory and indulgenced prayer which we should say every day:

Eternal Father! I offer Thee the Most Precious Blood of Jesus Christ, in satisfaction for my sins and for the wants of Holy Church.

For all have sinned, and do need the glory of God. Being justified freely by his grace, through the redemption, that is in Jesus, whom God hath proposed to be a propitiation, through faith in his blood, to the showing of his justice, for the remission of former sins(Rom. Ill, 23-25).

St Ignatius of Loyola, Confessor – Mass Propers

Saint Ignatius Loyola, Claudio Coello, 17th century

Saint Ignatius Loyola, Claudio Coello, 17th century

St. Ignatius was born at Loyola in Spain, in the year 1491. He served his king as a courtier and a soldier till his thirtieth year. At that age, being laid low by a wound, he received the call of divine grace to leave the world. He embraced poverty and humiliation, that he might become more like to Christ, and won others to join him in the service of God. Prompted by their love for Jesus Christ, Ignatius and his companions made a vow to go to the Holy Land, but war broke out, and prevented the execution of their project. Then they turned to the Vicar of Jesus Christ, and placed themselves under his obedience. This was the beginning of the Society of Jesus. Our Lord promised St. Ignatius that the precious heritage of His Passion should never fail his Society, a heritage of contradictions and persecutions. St. Ignatius was cast into prison at Salamanca, on a suspicion of heresy. To a friend who expressed sympathy with him on account of his imprisonment, he replied, “It is a sign that you have but little love of Christ in your heart, or you would not deem it so hard a fate to be in chains for His sake. I declare to you that all Salamanca does not contain as many fetters, manacles, and chains as I long to wear for the love of Jesus Christ.” St. Ignatius went to his crown on the 31st July, 1556.

Triumph of St. Ignatius of Loyola

Triumph of St. Ignatius of Loyola                             

   St Ignatius of Loyola

Saint Ignatius Loyola, founder of the Society of Jesus, was born at Loyola in Spain, in the year 1491. He served his king as a soldier till his thirtieth year. Convalescing from a severe wound received at the siege of Pampeluna, he was given, in the absence of other books, the Lives of Jesus Christ and of the Saints. It dawned on his chivalric nature that the Church has need of her army to defend under the sovereign Pontiff the interest of God against heresy and all evil. On his recovery he ascended Montserrat and in the Benedictine Abbey there he laid down his sword at the feet of the Blessed Virgin.
st ignatius offers sword virgin mary
He learned here to love the Psalms and canticles of the Divine Office which he was later to recommend to the faithful; he desired that those who were to make his Spiritual Exercises should choose a dwelling whence they could easily go to the Offices of Matins and Vespers as well as to Mass. Among the Benedictines of St. Paul’s in Rome, Ignatius pronounced his vows and was regularly elected the first general of his new Society. The name of Loyola and the Society founded by him were at one time synonymous with the highest degree of Catholic life and activity, so that the enemies of the Church, whilst they may show toleration for other religious Orders, keep up an undying hatred for that of St. Ignatius, in which they justly recognize the most efficient and invincible army which Providence has placed under the immediate command of the Vicar of Christ.He wrote his “Spiritual Exercises” as a guideline for himself and his fellow priests who he helped recruit. Ignatius and his companions, by means of the “Spiritual Exercises” tried to raise the clergy to a higher realization of their own dignity and mission. Their zeal for the Liturgy led them to restore the churches to their former cleanliness, dignity, and magnificence. Drawn by these exterior attractions, the faithful were the more easily induced to frequent the Sacraments and the Offices of the Church. From the very beginning they undertook works of education and missionary labors.
With the sweet name of Jesus on his lips and in his heart, St. Ignatius gave his soul to God on July 31, 1556. His body is preserved in Rome in the magnificent church built by Cardinal Alessandro Farnese and dedicated to his memory.
St Ignatius Death                  

                 July 31 

St Ignatius of Loyola, Confessor – Mass Propers

Double / White Vestments

Missa “In nómine Jesus”

INTROIT: Philippians 2: 10-11
In the name of Jesus let every knee bow, of things in Heaven, on earth, and under the earth: and let every tongue confess that the Lord Jesus Christ is in the glory of God the Father. (Ps. 5: 12, 13) All they that love Thy name shall glory in Thee: for Thou wilt bless the just. v. Glory be to the Father and to the Son and to the Holy Ghost, as it was in the beginning, is now and ever shall be, world without end. Amen.
july 31 feast day St. Ignatius of Loyola
God, Who, to spread abroad the greater glory of Thy name, didst, through blessed Ignatius, strengthen the Church militant with a new reinforcement,grant that we, who are fighting on earth by his help and after his example, may deserve to be crowned with him in Heaven. Through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, one God…
EPISTLE:   2 Timothy 2: 8-10; 3: 10-12
Dearly beloved, be mindful that the Lord Jesus Christ is risen again from the dead, of the seed of David, according to my gospel. Wherein I labor even unto bands, as an evil-doer: but the word of God is not bound. Therefore I endure all things for the sake of the elect that they may also obtain the salvation, which is in Christ Jesus, with Heavenly glory. But thou hast fully known my doctrine, manner of life, purpose, faith, long-suffering, love patience persecutions, afflictions, such as came upon me at Antioch, at Iconium, and at Lystra; what persecutions I endured and out of them all the Lord delivered me. And all that will live godly in Jesus Christ shall suffer persecution.
GRADUAL:  Psalm 91: 13-14
The just shall flourish like the palm-tree; he shall grow up like the cedar of Libanus in the house of the Lord. V. To show forth Thy mercy in the morning and Thy truth in the night.
Alleluia, alleluia. V. (James 1: 12) Blessed is the man that endureth temptation; for when he hath been proved, he shall receive the crown of life. Alleluia.
harvest is plentiful laborers are few
GOSPEL:   Luke 10: 1-9
At that time, The Lord appointed also other seventy-two; and He sent them two and two before His face into every city and place whither He Himself was to come. And He said to them, “The harvest indeed is great, but the laborers are few: pray ye therefore the Lord of the harvest, that He send laborers into His harvest. Go, behold I send you as lambs among wolves. Carry neither purse, nor scrip, nor shoes; and salute no man by the way. Into whatsoever house you enter, first say, Peace be to this house: and if the son of peace be there, your peace shall rest upon him: but if not, it shall return to you. And in the same house remain, eating and drinking such things as they have: for the laborer is worthy of his hire. Remove not from house to house. And into what city soever you enter, and they receive you, eat such things as are set before you; and heal the sick that are therein; and say to them, The kingdom of God is come nigh unto you.”
Church of St. Ignatius Loyola 1
OFFERTORY:    Psalm 88: 26
My truth and My mercy shall be with him: and in My name shall his horn be exalted.
May the kind intercessions of St. Ignatius be with our offerings, O Lord God, that the most holy mysteries, ín which Thou hast established the fountain of all sanctity, may in very truth sanctify us likewise. Through our Lord Jesus Christ Thy Son our Lord, Who liveth and reigneth with Thee in the unity of the Holy Ghost, one God
Forever and ever.
It is truly meet and just, right and for our salvation that we should at all times and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God: through Christ our Lord. Through Whom the Angels praise Thy Majesty, the Dominations worship it, the Powers stand in awe. The Heavens and the Heavenly hosts together with the blessed Seraphim in triumphant chorus unite to celebrate it. Together with them we entreat Thee, that Thou mayest bid our voices also to be admitted, while we say in lowly praise:
St. Ignatius offering the Holy Sacrifice of the Mass

St. Ignatius offering the Holy Sacrifice of the Mass

Sanctus, Sanctus, Sanctus Dóminus, Deus Sábaoth. Pleni sunt coeli et terra glória tua. Hosánna in excélsis. Benedíctus, qui venit in nómine Dómini. Hosánna in excélsis.
COMMUNION: Luke 12: 49
I am come to send fire upon the earth, and what will I but that it be enkindled?
May the sacrifice of praise, O Lord, which with thanksgiving we have offered Thee, in honor of St. Ignatius, bring us, by his intercession, to the everlasting praise of Thy majesty. Through the Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, one God For ever and ever.


Precious Blood - Gaspar Del Buffalo


The illustrious Apostle of the Precious Blood, Blessed Caspar del Bufalo, beatified by Pope Pius X, December 18, 1904, was born at Rome on the feast of the Epiphany, January 6, 1786. As a child During the first and second years of his child hood, the little boy, of frail constitution, was twice threatened with serious ailments. But God, Who disposes all things for the good of the elect, made use of the child s weakness to bestow upon him special favors. At this early age he was confirmed and thus received the fullness of the divine Spirit. It is attested, that he never lost his baptismal innocence nor grieved the Holy Spirit by one grievous sin. A severe attack of the measles affected his eyes to such an extent that it was feared he would remain blind for life. In her dire distress, his pious mother Annunziata had recourse to St. Francis Xavier, who seemed to have taken the little boy under his special protection, and obtained from him an almost instant cure. Later on, when Caspar could realize the favor received from his benefactor, he chose the saint as his special patron and his whole life was inspired by the deeds of the Apostle of India.


As a boy Already before his twelfth year, Caspar astonished his parents, Antonio and Annunziata del Bufalo, by his deep and fervent piety; so that his good mother often complained, that this child puts her to shame. He trembled at the mere shadow of sin and was then heard to exclaim: My love, my love, no more sins, help, help! He was frequently found on his knees before his little altar spending the night in prayer. Every Thursday night, and also during the novenas to the Holy Ghost and to the Blessed Virgin, he slept on the bare floor. He even fasted and wore a belt made of little pieces of tin, which he fastened around his tender body by a wire so tightly as to draw blood. When he was told that it was unlawful to do this without the permission of his confessor, he at once ceased wearing it. But he did not neglect to practice interior mortification, which is a surer test of sanctity. When assailed by his fiery temperament that sent the blood rushing to his head, he would try to conquer his anger, by doing such violence to himself that he changed color and held his breath, or he would cover his face with his hands and exclaim: O Mary, my dear mother! He was usually called the little Aloysius. Three years he prepared himself constantly for Holy Communion. His ardent desire for the food of angels became in him a veritable fever. Often he would ask a companion returning from church, What did our Lord tell you today in Holy Communion?

Caspar del Bufalo was ordained priest July 31, 1808, and was at once made one of the canons of San Marco, Rome. But he was engaged also in many other charitable works. Napoleon was just then in the zenith of his glory, and in 1809 sent Gen. Miollis to invade Rome and annex the papal states. Excommunicated by Pius VII, he ordered the Pontiff taken into exile along with the most notable of the clergy. Called upon to swear allegiance to the invaders, del Bufalo resolutely replied; I cannot, I dare not, I will not. He was 24 years old when led into exile.

Four Years, from 1810 till 1814, Caspar del Bufalo suffered in prison. Napoleon had spilt enough human blood; his world-empire had not been realized, his tyrannical sway came to a sudden end. Another army of the Precious Blood with del Bufalo as their leader, was now to take the field and conquer all things for Christ, and to help extend the empire of the Precious Blood over the universe. Our Lord once told Blessed Angela of Foligno that the word of the Gospel went with power to the soul only when it passed over the lips stained with His Precious Blood. Evidently, Caspars singular eloquence received its impetus and its efficacy from the Blood of Jesus flowing from the Cross; that same Blood, which, from its pulpit on Calvary, caused the rocks to split, the earth to quake, and the dead to rise. He was in truth the Trumpet of the Precious Blood, as a saintly nun had prophesied. He bound himself by a vow to spread the devotion to the Precious Blood, and everywhere on his missions he established the Archconfraternity of the Precious Blood.


saints in heaven

The transfiguring of all glorified bodies into the likeness of the Body of Jesus is due to the merits of the Precious Blood. Oh! what honor, what glory, what ecstasy of joy to belong to that interminable array, that countless phalanx of patriarchs and prophets, apostles and martyrs, virgins and confessors, of holy souls and glorified bodies, after the final judgment leaving this earth for ever, the place of their trials and struggles, singing paeans of praise, and following our Lord and His Blessed Mother and the angels into everlasting happiness! St. John saw this final triumph of the Precious Blood when he wrote: Thou hast redeemed us, Lord God, in thy blood out of every tribe and tongue and people and nation; and thou hast made us to become a kingdom unto our God (Apoc. V, 9). This is the burden of the song of triumph of the elect in Heaven: Thou hast redeemed us, O Lord God, in thy blood. They have become kings, because they have conquered the world and hell, or the kingdom of Satan, and they overcame him by the blood of the Lamb (Apoc. XII, 1); and they refer all the glory of heaven to the merits of the Blood of the Lamb. The Lamb that was slain is worthy to receive power, and divinity, and wisdom, and strength, and honor, and glory, and benediction. Devotion to the Precious Blood will burst forth in all its glory in Heaven from harp and golden vials and in new canticles and with loud voices and the number of them was thousands of thousands (Apoc. V, 8, 9, 11). Glory be to the Blood of Jesus now and forever and throughout all ages, for it was not shed in vain! I saw great multitudes which no man could number. These are the fruits of the Precious Blood, these bear witness to its infinite mercies. Of all nations, and tribes, and peoples, and tongues, standing before the throne, and in the sight of the Lamb, but now they shall all speak one language, because as priests they all sing the praises of the Lamb in the Church of the New Jerusalem. Clothed with white robes, and palms in their hands. White is the emblem of purity and holiness; palms are the signs of victory. But all the palms that the Blessed carry in their hands grew along the stream of the Precious Blood; all the crowns that adorn their heads were made from the Cross saturated with the Precious Blood; all the glory in which the elect shine in Heaven and all the happiness in which they live, is a reflection of the Precious Blood. And he said to me: These are they who are come out of great tribulation, and have washed their robes and have made them white in the blood of the Lamb (Apoc. VII, 14). St. John here bears testimony that no one enters Heaven unless he has come out of great tribulation here on earth; in other words, without cross, no crown. We often hear persons re mark: No one knows how much I suffer. Ah, your sufferings are not only known and under stood in Heaven, but they are openly proclaimed as the cause of your joy. These are they who are come out of great tribulation. But we must also observe what follows: And have washed their robes and have made them white in the blood of the Lamb. This they have done by the laver of holy Baptism, then by the Sacrament of Penance, and the garments thus made white they have beautified still more by frequent Holy Communion and the reception of the other sacraments. Therefore, continues the ancient speaking to St. John in Heaven, they are before the throne of God.


The Lamb which is in the midst of the throne, shall rule them, and shall lead them to the fountains of the waters of life, and God shall wipe away all tears from their eyes. Here on earth they sat and wept when they remembered Sion. Near the stream flowing from the Seven Bloodsheddings they wept over their sins when they recalled the love of their Redeemer in His Sacred Passion. Now they shall drink from the torrent of delights flowing from the fountains of salvation. And the city hath no need of the sun, nor of the moon, to shine in it. For the glory of God hath enlightened it, and the Lamb is the lamp thereof (Apoc. XXI, 23). Having seen the bride of the Lamb which is the throng of the elect, St. John then describes the holy city and the Lamb that rules it. There must be a particular significance attached to the word Lamb in this passage, writes Mgr. Adalbert Huhn, that St. John did not simply mention Jesus Christ, the Son of God, as forming the centre of light of the heavenly Jerusalem.  The Lamb that was slain, that died and rose again as the lion of the tribe of Juda with the marks of death in His Five Wounds radiant with glory, the Lamb as the symbol of life and death, as the emblem of the Precious Blood standing- for victim and victory, this is the deep meaning underlying the word Lamb in Scripture. Isaias speaks of the Saviour not only as a (f lamb that shall be dumb before his shearer (Is. LIII, 7), but also as a conqueror, send forth, O Lord, the Lamb, the ruler of the earth (Is. XVI, 1). St. John the Baptist points out our Saviour by the name of Lamb; Behold the Lamb of God that takes away the sins of the world. But how does the Lamb take away the sins of the world? By His Blood.

Behold the Lamb of God, behold him who taketh away the sin of the world.

This is he that came by water and blood, Jesus Christ (I John V, 6). Our holy mother, the Church, always in closest touch with the Scriptures, has taken this name from the lips of the great prophet Isaias and from the two Johns, so near and dear to our Lord, and with this endearing name addresses her divine Spouse at Mass before Communion: Lamb of God who taketh away the sins of the world, have mercy on us, give us peace, or grant them eternal rest. It is also the appellation we give our Lord in all the litanies. The Lamb of God, of His own free will shedding His Blood for us, is the greatest proof of God’s love and mercy for us; the Lamb of God enthroned upon our altars with the holy and ever memorable Wounds characteristic of His death will forever occupy the throne of the Most High in Heaven as the greatest living memorial of the Holy Trinity for mankind redeemed. The Five Wounds are our Lord’s greatest ornaments in Heaven and like five brilliant suns they illuminate the eternal mansions. Blessed are they that are called to the marriage supper of the Lamb (Apoc. XIX, 9). There they shall find the Holy Grail, the living Chalice of the Precious Blood that fills the earth with grace, hearts with peace and consolation, the graves with hope, and heaven with glory.


Man of Sorrows (Vir Dolorum) - Meister Francke -  WGA


Weeks before the tidal wave of green sweeps upward from the South, the sap that produces vegetation has been flowing unseen in root and trunk and branches, that now under the warm sun unfold a world of beauty and disclose a land of promise. So also the divine sap of Christ s Precious Blood had been flowing from those sacred springs on Mount Calvary through the arteries of the infant Church before its fruits blossomed forth under the warmth of fiery tongues. This vital fluid has ever been the divine life of the Church from the moment of its creation. Throughout the centuries and in every part of the globe, from the Catacombs to the Rocky Mountains and over the wide expanse of the Pacific Ocean, it circulates through the channels of the sacraments in the veins of the mystical body of Christ. Hence the Church is a living organism with the divine life of the Precious Blood and the Holy Ghost insuring its indefectibility and indestructibility.

Samaritan Woman at Jacob's well - Thou didst know the gift of God, and who is he that saith to thee, give me to drink; thou perhaps wouldst have asked of him, and he would have given thee living water.

Once our Lord sat at the well of Jacob and said to the Samaritan woman: thou didst know the gift of God, and who is he that saith to thee, give me to drink; thou perhaps wouldst have asked of him, and he would have given thee living water (John IV. 10). Here natural water was drawn from the earth to slake the thirst of the body. Now Jesus in the Tabernacle is sitting at a thousand wells of salvation in His Church and offering us drink from the soul-nourishing stream of His Sacred Heart. But the water that I will give him, shall become in him a fountain of water, springing up into life everlasting (John IV, 14). And immediately after these words Jesus said to His disciples: Behold, I say to you, lift up your eyes, and see the countries; for they are white already to harvest. It was the land irrigated by the mystic waters of the sacraments, the countries converted by the Apostles, saturated with the blood of the martyrs, bedewed with the tears and sweat of the missionaries of all times, that our Lord saw in spirit as the rich harvest of His Precious Blood. Christ, the same yesterday, today and forever, continues to live in His Church both as Shepherd and Lamb. As Shepherd, He watches over His flock and carries the lamb on His shoulders; as Lamb, He lays down His life for His own and offers His own flesh and blood to his followers. So, too, the ministers of the Church have ever proven themselves both shepherd and lamb. And the blood of her martyrs has always been the seed of Christianity. The members of the Church are often victimized that they may become victorious. This sort of victory does not appeal to a sensual world. But it is the quality of loss and gain, of annihilation and resurrection, that our Lord impresses upon His followers. Many are called, but few are chosen, because they will not stoop to conquer. According to the divine plan we must become lambs, we must become as little children, before we are made heroes. He that humbleth himself shall be exalted. Christ came to conquer; but He conquered by becoming a Lamb and by shedding His Blood for us, then He arose as the Lion of the tribe of Juda. His wounds and His Blood became the panoply of His beauty and His strength, as the prophet Isaias had foretold: Who is this that cometh from Edom, with dyed garments from Bosra, this beautiful one in his robe, walking in the greatness of his strength (Is. LXIII, 1). The triumph of the Blood of Jesus consists in sanctifying and saving souls. For this purpose alone it was shed. We must not be scandalized in Jesus Christ, or allow ourselves to be dispersed like sheep, when the enemy shall strike the shepherd. Blessed is he that shall not be scandalized in me.


The magnificent procession of the Precious Blood in the holy sacrifice of the Mass around the globe every twenty-four hours is one continual triumph of the Blood of Calvary; and the refulgence of the Precious Blood from 350,000 chalices is far more beautiful to the Most High than the golden sunset is to us here on earth. It is so consoling to see that this adorable Blood has not been shed in vain, that it is truly raised on our altars in remissionem peccatorum, for the remission of sin. For who can recount the triumphs of the Precious Blood in the confessional? Who can conceive their number and greatness? They are partially revealed at the communion railing. What glorious fruits of the Precious Blood can be observed in every successful mission! At every Benediction with the Blessed Sacrament, at every Forty Hours Devotion, we come to invoke the Blood of love and mercy upon us and to proclaim that we want to be the children of Jesus, Who was so ignominiously rejected by the Jews when they cried: His blood be upon us and upon our children. The principal part of the divine work of the Precious Blood is hidden in the secrecy of souls, and there are countless triumphs of truth and grace which will never be known till the day of judgment. The very greatest sacrifices we have to make are hidden from the gaze of an admiring world. Those have always been the heaviest crosses which we must drag along unseen by human eyes. The most painful struggles ever endured are fought out in the stillness of the heart. Fiercer battles have been fought, and greater heroes are to be found in the spiritual and hidden life of Christians, than the worlds history ever recorded. But every divine inspiration is like so many dew-drops of the Precious Blood, and oh! The happiness and love they instill in the heart! These are triumphs of the Precious Blood. They will come to light on the Day of Judgment. This day will see the rich harvest of the Blood of Calvary. Our Saviour will appear with His radiant Five Wounds, and the bodies of the just will reflect the glory of their Redeemer. But the Lord shall rise upon thee, and His glory shall be seen upon thee (Is. LX, 2).


lgbt gay rainbow flag replaces american reno nevada city hall


The outrage was immediate. For very good reason, many see the gay pride flag as a symbol of oppressionhate and bullying. City leaders eventually backed down claiming that the fascist gay-pride flag was supposed to fly with the American flag, not replace the American flag.

fter the uproar, the gay pride flag, a provocative symbol of anti-Christian hate and oppression, was taken down Sunday evening and replaced with the American flag. source

Now The End Begins


Rev Warren Hall

God’s Word is unchangeable!!


In line with the scheduled visit of  to the United States in September this year, , the fired chaplain of  made a letter addressed to the Pope appealing that the pontiff give time to meet the LGBT Catholics in the U.S.

In his letter, which was also shared on Facebook, he asks the Pope to “find time to listen to the challenges faced by LGBT people, especially those who are Catholic and wish to remain a part of the Church they have grown up in, which they love, and yet which it seems is alienating them more and more”.

Rev. Hall was encouraged to write the Pope due to his recent firing as the chaplain of the Seton Hall University in New Jersey after publicly admitting that he is gay, in addition to his efforts against gay bullying. It was Newark  who called and fired him last May. According to the Archbishop, he decided on the grounds of Hall’s public support to the campaign organized by the LGBT community after was banned in California in 2008 after the passing of Proposition 8.

In an official statement coming from the Archbishop’s spokesman, they defended the decision to fire the chaplain from his post saying that “someone who labels himself or another in terms of sexual orientation or attraction contradicts what the church teaches”.

Rev. Hall defended himself arguing that he was not advocating against any church teachings. It was not his intention to advocate for gay Catholics neither does he wants his gender preference to become an issue.

Woe unto their soul! For they have rewarded evil unto themselves.

Woe unto their soul! For they have rewarded evil unto themselves.

Hall hopes to achieve two things in his letter. Primarily to show the plight of the LGBT community from the negative treatments of the Catholic Church and secondarily, he hopes to retain wonderful and good gay Catholics who are on the verge of leaving the church.

The case of Rev. Warren Hall is not the only instance where gays and lesbians are fired from their jobs because of their sexual orientation or beliefs. From the time same-sex marriage was legalized slowly across the United States, several teachers and parish ministers who belong to the third sex were sacked because of the contradicting views of the churches where they are a member of.

One of the most recent cases is the firing of a school staffer in a Philadelphia Catholic School. A student’s parent learned that the staffer married her lesbian partner prompting her to complain leading to the removal of the staffer from work. Philadelphia’s Archbishop Charles Chaput also defended the school’s decision saying that the school administrators “showed character and common sense”.

Rev. Warren Hall is not certain whether the Pope will respond to his letter or not although the pontiff is known to do surprises by replying to letters and even directly calling people.

After his dismissal from work, the gay priest received several offers from non-Catholic churches. But he refused and replied that “I’m Catholic, I’m not leaving!” Now unemployed, the priest solely depends on his savings and help from friends.

Watch  video here



An Angel Frees the Souls of Purgatory by Lodovico Carracci - c. 1610

An Angel Frees the Souls of Purgatory by Lodovico Carracci – c. 1610


Having performed the service of the Ritual at the coffin of a young man, who received the grace of conversion on his deathbed in a town entirely Protestant, and seeing the large number of mourners listening attentively to the priest reciting the De Profundis and the Miserere over the dead and sprinkling the corpse with holy water, the priest improved the occasion by explaining what he had just prayed and done for the deceased, and tried to impart to the gathering, that he knew to be densely ignorant of Catholic doctrine, at least a crude idea of Purgatory. Let us suppose, he said,  you were invited to a reception which you knew to be very exclusive, where none but the very best and noblest people would be admitted, and you had traveled there with a lot of luggage on a bum train, as we say, the soot and cinders flying through the open windows, soiling your face and hands and clothes and lodging in your eyes, ears, nose, hair and neck, certainly making you feel very uncomfortable and totally unfit to be presented to the elite of society in evening dress and bedecked with jewels. Where is there a sensible and decent man or woman who would want to enter that brilliantly lighted hall in such a condition, with dirt and luggage? Why, you would naturally in quire for a place where you could lay aside your duds and wash and brush up. To offer a room for such purposes is a common courtesy shown by even ordinary people. The members of high society require a long time to arrange their toilet.  Now, continued the priest, most of us arrive at heaven, when we die, after having traveled on a bum train, our life time, namely in our corrupt nature and sinful bodies, encumbered with the luggage of bad habits and covered with the soot and cinders of numerous imperfections, for in Thy sight no man living shall be justified (Ps. CXLII, 2). Appearing before the judgment seat of an all-holy God, in whose sight even the angels are not pure (Job XV, 15), the soul cries out from the depths of its misery in the words of the Psalmist: Wash me yet more from my iniquity, and cleanse me from my sin. For I know my iniquity, and my sin is always before me. It realizes that it is about to be ushered into the highest society possible, into the society of the angels and saints, whom St. John saw in white garments; that it will be presented to the Immaculate Queen, the lily without spot; in a word, that it will be introduced to the court of the King of kings. There shall not enter into it anything defiled (Apoc. XXI, 27). A soul, therefore, with the slightest imperfection in Heaven would be an object of horror to itself and to others. Hence, when it has departed this world contaminated and saturated, as it were, with its own wickedness, it naturally longs for a place to be cleansed from every defilement, where it shall be made whiter than snow. Such a place, my clear friends, we Catholics call Purgatory. In Heaven there is no place for preparation. It is an immediate reward for perfection already attained. We often hear people say that if this or that person is admitted to Heaven they do not want to go there. Even we, who are fully aware of our faults, would be unwilling to put up in Heaven with the imperfections of others. With how much greater right must not God, Who created Heaven for the perfect enjoyment of the elect, demand that we be perfect before we enter Heaven. Be ye perfect even as your Father which is in heaven is perfect Which is more unlike a Christian and harder to believe, that all those persons whom we dislike or with whom we would not associate, will go to Hell to suffer eternally, or that they will go to Purgatory to suffer for a time, and prepare for an eternity of blessedness? Again, we are enjoined not only to be perfect, but Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind. This is a commandment, and we cannot enter Heaven until we have fulfilled this commandment. But where is he who, at the hour of death, can say he has done this? Is not rather the sentiment, this world is good enough for me commonly entertained and often expressed? How few really hunger after justice and seek the things that are above and therefore deserve the title of blessed? It is true, to see God is to love Him. But we must love Him before we can see Him and love Him with our whole heart before we can enjoy His perfections in heaven. What manner of love would that be and what satisfaction to God, if He had to force us at the moment of death to love Him? Freed from all earthly attachments, which it now realizes did not fully satisfy it, the soul in Purgatory yearns with an intense longing after the presence of its Maker and Redeemer and with a love of God that, in the words of St. Francis de Sales, gives birth to cruel sufferings. After this rather homely exposition of the Catholic doctrine of Purgatory, those benighted people remarked that the Catholic idea of the matter was all right.

Dante and Virgil encounter Sordello in purgatory

Dante and Virgil encounter Sordello in purgatory

Purgatory is a school of perfection, but it is also a school of pain, that is, of punishment and suffering. As such it is characterized by our Lord, who calls it a prison. Thou shalt not go out from thence till thou repay the last farthing (Math. V, 26), and by St. Paul who defines the state of that prison, but he himself shall be saved, yet so as by fire (I Cor. Ill, 15). According to St. Augustine, St. Thomas, St. Bernard, and other Fathers of the Church, the pains of Purgatory exceed in intensity all earthly torments. I do not think, says St. Catherine of Genoa in her treatise on Purgatory, that any joy can be found to be compared with that of the souls in Purgatory, unless it be that of the saints in Paradise. And this joy is augmented every day, thanks to the influence of God on these souls, which constantly increases in pro portion as the hindrance to its action on them diminishes. At the same time, they suffer such an exceeding great pain that no tongue can describe it; and no intellect could understand it in the very smallest degree, if God did not make it known by a special favor. In short, the souls in Purgatory unite two things which seem to us irreconcilable: they enjoy an extreme pleasure and at the same time suffer cruel torments; and these two effects do not neutralize each other. This statement of St. Catherine will be better understood by those who are well versed in the science of the saints; as we find a similar relation of pain and joy in the lives of the saints here on earth. After her heart had been pierced with a dart of love by an angel, St. Teresa says:  The pain thereof was so intense, that it forced deep groans from me; but the sweetness which this extreme pain caused in me was so excessive, that there was no desiring to be free from it; nor is the soul then content with anything less than God. This is not a corporal but a spiritual pain, though the body does not fail to participate a little in it, yea, a great deal. I could not understand how it was possible that pain and joy could be united; that corporal pain and spiritual joy were compatible, I knew very well; but that so excessive a spiritual pain should be compatible with so extraordinary a spiritual joy, did quite astonish me. Poor Souls, indeed, exclaims St. Leonard of Port Maurice, whose earthly banishment is at an end, but forbidden to enter the Promised Land. They have claim to heavenly riches, but suffer extreme destitution. They are kings and queens everyone, but in bondage. Glorious victors all, but yet uncrowned. Companions of the angels, yet tormented by evil spirits. Citizens of heaven, yet in the bowels of the earth. God is their spouse, but as yet their judge, who delivered them to the torturers.

Pope St. Gregory the Great Saving the Souls of Purgatory by Sebastiano Ricci

Pope St. Gregory the Great Saving the Souls of Purgatory by Sebastiano Ricci

These prisoners are powerless in the purifying flames of Purgatory, but what copious means we have at our disposal to help them by reason of the communion of saints according to the doc trine of vicarious satisfaction as expressed by good works, indulgences and the oblation of the Precious Blood. The mercy of God manifests itself by multiplying the means of pardon and the opportunities for help. Thus the Church has endowed the Confraternity of the Precious Blood with extraordinary indulgences, and all these indulgences are applicable to the suffering souls in Purgatory, so that its members can, by merely making the intention, convert it into one of the richest confraternities for the Poor Souls. By so doing, we apply all the satisfactory merits of these indulgences and good works to these needy souls, while the meritorious value of such charitable acts is inalienable and always remains ours as a reward in Heaven. In Jesus Christ we lose nothing by helping others, grace increases in proportion as we give and the crock of oil emptied by charity into the vessels brought to her filling, overflows the more for what it pours out.  We liberate Gods dearest children from prison and make them our advocates in Heaven, where they will succor us in our temporal and spiritual needs. Giving alms to the Poor Souls is an act of mercy that will obtain for us mercy and insure for us a hundredfold reward and our own speedy deliverance from Purgatory. How beautiful is this doctrine of the communion of saints. There is no one so helpless, so desirous of the Precious Blood, as the suffering souls in Purgatory; and there is no means at our disposal so efficacious in helping these souls as the Precious Blood. If we had our garments all stained or besmeared with paint, it would certainly take us a very long time to cleanse them without some specific means to do it. In fact, we should despair of ever rendering them perfect, even if we had a hundred years to accomplish the task. The Precious Blood in the holy sacrifice of the Mass offered for the souls in Purgatory can purify these souls from the stains of sin and remove the penalty for past offenses more readily than the pains of Purgatory themselves. Our charity towards the Poor Souls should, in a measure, correspond to the love and prodigality with which Jesus shed His Blood. He withholds not one drop of His Blood.


precious blood of jesus - Spes Unica - Holy Cross


What consolation in all this for nervous persons and neurasthenia or psychasthenia is fast becoming the terrible scourge of our age who feel like the outcasts of men and often consider themselves abandoned even by God. Their past sins and even their smaller faults weigh heavily upon them. They imagine that God has forsaken them on account of their mistakes in life and the offenses against Him, and that they will receive neither forgiveness nor happiness either in this life or in the next. Such spiritual despondency in responsible persons is a sin against hope and an insult to our Lord s Precious Blood, the Price of our Redemption. Our hope in the Lord must be based, not upon our past record, whether good or bad, but simply on the goodness and mercy of God. We must confidently expect forgiveness, grace and happiness, because with the Lord there is merciful forgiveness, and with Him there is plentiful redemption. Look up to the Cross, despondent soul, who share in the bitter abandonment of your dying Saviour, and listen to the words of the Beloved Disciple, He has loved us and washed us in His blood. He loves us now as much as He did then. Oh sweetest Blood, that can implore Pardon of God, and heaven restore, The Heaven which sin has lost. While Abels blood for vengeance pleads What Jesus shed still intercedes For those who wrong Him most. Behold how he loved him, the Jews said when they beheld Jesus weeping at the grave of Lazarus. If the tears of Jesus were a sign of His love, how much more the Blood flowing from His five wounds on the Cross. Keep on imploring Jesus for mercy through His Precious Blood, and this Divine Blood will infuse new life and hope into your life-blood, and, like St. Stephen, even in your bitter anguish, you will see the heavens open to your eyes of faith, and by and by you will again realize that in the end all good things are still before you, that there is a life awaiting you with endless happiness. For neurasthenics at a certain stage of their despondency the future has naught in store but gloom and despair.

St John the Evangelist at Patmos by Tobias Verhaecht

St John the Evangelist at Patmos by Tobias Verhaecht

And I wept much, writes St. John of what he saw as a pilgrim in Heaven, because no man was found worthy to open the book, nor to see it. To this book, by which is meant the history of the fall and redemption of mankind, or the triumph of Christianity over Paganism and Judaism, which St. John saw in the hand of God the Father, may be likened the future of our own life, which is a sealed book to us, and a most perplexing riddle full of anxieties and fearful uncertainties, especially for nerve racked persons. And one of the ancients said to me continues St. John, weep not; behold the lion of the tribe of Judah hath prevailed to open the book, and loose the seven seals thereof.



THE DEATH OF THE SINNER – Ninth Sunday After Pentecost

“Thy enemies shall cast a trench about thee.”

1. Seeing from a distance the city of Jerusalem, in which the Jews were soon to put him to death, Jesus Christ wept over it. “Videns civitatern flevit super illam.” Our merciful Redeemer wept at the consideration of the chastisement which was soon to be inflicted on the city, and which he foretold to her inhabitants. ”Thy enemies shall cast a trench about thee.” Unhappy city! Thou shalt one day see thyself encompassed by enemies, who shall beat thee flat to the ground, and thy children in thee, and shall not leave in thee a stone upon a stone. Most beloved brethren, this unhappy city is a figure of the soul of a sinner, who, at the hour of death, shall find himself surrounded by his enemies first, by remorse of conscience; secondly, by the assaults of the devils; and thirdly, by the fears of eternal death.

death of the sinner destruction of Jerusalem

First Point. The sinner at death shall be tortured by remorse of conscience. 

The unhappy sinners who remain in sin die in a tempest, with which God has beforehand threatened them. ”A tempest shall break out and come upon the head of the wicked.” (Jer. xxiii. 19.) At the commencement of his illness the sinner is not troubled by remorse or fear; because his relatives, friends, physicians, and all tell him that his sickness is not dangerous; thus he is deceived and hopes to recover. But when his illness increases, and malignant symptoms, the harbingers of approaching death, begin to appear, then the storm with which the Lord has threatened the wicked shall commence. “When sudden calamity shall fall on you, and destruction as a tempest shall be at hand.” (Prov. i. 27.) This tempest shall be formed as well by the pains of sickness as by the fear of being obliged to depart from this earth, and to leave all things; but still more by the remorse’s of conscience, which shall place before his eyes all the irregularities of his past life. ”They shall come with fear at the thought of their sins, and their iniquities shall stand against them to convict them.” (Wis. iv. 20.) Then shall his sins rush upon his mind, and fill him with terror. His iniquities shall stand against him to convict him, and, without the aid of other testimony, shall assail him, and prove that he deserves hell.

2. The dying sinner will confess his sins; but, according to St. Augustine,”The repentance which is sought from a sick man is infirm.” (Serm, xxxvii. de Temp.) And St. Jerome says, that of a hundred thousand sinners who continue till death in the state of sin, scarcely one shall be saved. ”Vix de centum milibus, quorum mala vita fuit, meretur in morte a Deo indulgentiam, unus.” (Epis. de Mort. Eus.) St. Vincent Ferrer writes, that it is a greater miracle to save such sinners, than to raise the dead to life. ”Majus miraculum est, quod male viventes faciant bonum finem, quam suscitare mortuos.” (Serm. i., de Nativ. Virgin.) They shall feel convinced of the evil they have done; they will wish, but shall not be able, to detest it. Antiochus understood the malice of his sins when he said: ”Now I remember the evils that I have done in Jerusalem.” (1 Mach. vi. 12.) He remembered his sins, but did not detest them. He died in despair and oppressed with great sadness, saying: “Behold, I perish with great grief in a strange land” (v. 13). According to St. Fulgentius, the same happened to Saul at the hour of death: he remembered his sins; he dreaded the punishment which they deserved; but he did not detest them. “Non odit quid fecerat, sed timuit quod nolebat.”


3. Oh! how difficult is it for a sinner, who has slept many years in sin, to repent sincerely at the hour of death, when his mind is darkened, and his heart hardened!”His heart shall be as hard as a stone, and as firm as a smith’s anvil.” (Job xli. 15.) During life, instead of yielding to the graces and calls of God, he became more obdurate, as the anvil is hardened by repeated strokes of the hammer. ”A hard heart shall fare evil at the last.” (Eccl. iii. 27.) By loving sin till death, he has loved the danger of his damnation, and therefore God will justly permit him to perish in the danger in which he wished to live till death.

4. St. Augustine says, that he who is abandoned by sin before he abandons it, will scarcely detest it as he ought at the hour of death; for he will then detest it, not through a hatred of sin, but through necessity. ”Qui prius a peccato relinquitur, quam ipse relinquat, non libere, sed quasi ex necessitate condemnat.” But how shall he be able to hate from his heart the sins which he has loved till death? He must love the enemy whom till then he has hated, and he must hate the person whom he has till that moment loved. Oh! What mountains must he pass! He shall probably meet with a fate similar to that of a certain person, who kept in confinement a great number of wild beasts in order to let them loose on the enemies who might assail him. But the wild beasts, as soon as he unchained them, instead of attacking his enemies, devoured himself. When the sinner will wish to drive away his iniquities, they shall cause his destruction, either by complacency in objects till then loved, or by despair of pardon at the sight of their numbers and enormity. “Evils shall catch the unjust man unto destruction.” (Ps. cxxxix. 12.) St. Bernard says, that at death the sinner shall see himself chained and bound by his sins. ”We are your works; we will not desert you.” We will not leave you; we will accompany you to judgment, and will be your companions for all eternity in hell.

death of the sinner awful end demons tormenting soul

Second Point. The dying sinner shall be tortured by the assaults of the devils. 

5. ”The devil is come down unto you, having great wrath, knowing that he hath but a short time.” (Apoc. xii. 12.) At death the devil exerts all his powers to secure the soul that is about to leave this world; for he knows, from the symptoms of the disease, that he has but little time to gain her for eternity. The Council of Trent teaches that Jesus Christ has left us the sacrament of Extreme Unction as a most powerful defence against the temptations of the devil at the hour of death. “Extremæ Unctionis sacramento finem vitæ tanquam firmissimo quodam præsidio munivit.” And the holy council adds, that there is no time in which the enemy combats against us with so much violence in order to effect our damnation, and to make us despair of the divine mercy, as at the end of life. ”N ullum tempus est, quo vehementius ille omnes suæ versutiæ nervos intendat at perendos, nos penitus, et a fiducia, etiam, si possit, divinæ misericordiæ deturbandos, quam cum impendere nobis exitum vitæ perspicet.” (Sess. 14, cap. ix. Doctr. De Sacr. Extr. Unct.)

6. Oh! How terrible are the assaults and snares of the devil against the souls of dying persons, even though they have led a holy life! After his recovery from a most severe illness, the holy king Eleazar said, that the temptations by which the devil assails men at death, can be conceived only by him who has felt them. We read in the life of St. Andrew Avelliuo, that in his agony he had so fierce a combat with hell, that all the religious present were seized with trembling. They perceived that, in consequence of the agitation, his face swelled, and became black, all his members trembled, and a flood of tears gushed from his eyes. All began to weep through compassion, and were rilled with terror at the sight of a saint dying in such a manner. But they were afterwards consoled, when they saw that as soon as an image of most holy Mary was held before him, he became perfectly calm, and breathed forth his blessed soul with great joy.

DEATH OF THE SINNER - At that awful moment the devil does not come alone to tempt them in a thousand ways


7. Now, if this happens to the saints, what shall become of poor sinners, who have lived in sin till death? At that awful moment the devil does not come alone to tempt them in a thousand ways, in order to bring them to eternal perdition, but he calls companions to his assistance. “Their house shall be filled with serpents.” (Isa. xiii. 21.) When a Christian is about to leave this world, his house is filled with devils, who unite together in order to effect his ruin. “All her persecutors have taken her in the midst of straits.” (Lamen. i. 3.) All his enemies will encompass him in the straits of death. One shall say: Be not afraid; you shall not die of this sickness! Another will say: You have been for so many years deaf to the calls of God, and can you now expect that he will save you? Another will ask: How can you repair the frauds of your past life, and the injuries you have done to your neighbour in his property and character? Another shall ask: What hope can there be for you? Do you not see that all your confessions have been null that they have been made without true sorrow, and without a firm purpose of amendment? How can you repair them with this heart, which you feel so hard? Do you not see that you are lost? And in the midst of these straits and attacks of despair, the dying sinner, full of agitation and confusion, must pass into eternity. ”The people shall be troubled and they shall pass.” (Job xxxiv 20.)


Third Point. The dying sinner shall be tortured by the fears of eternal death. 

8. Miserable the sick man who takes to his bed in the state of mortal sin! He that lives in sin till death shall die in sin. “You shall die in your sin.” (John viii. 21.) It is true that, in whatsoever hour the sinner is converted, God promises to pardon him; but to no sinner has God promised the grace of conversion at the hour of death. ”Seek the Lord while he may be found.” (Isa. IV. 6.) Then, there is for some sinners a time when they shall seek God and shall not find him. “You shall seek me, and shall not find me.” (John vii. 34.) The unhappy beings will go to confession at the hour of death; they will promise and weep, and ask mercy of God, but without knowing what they do. A man who sees himself under the feet of a foe pointing a dagger to his throat, will shed tears, ask pardon, and promise to serve his enemy as a slave during the remainder of his life. But, will the enemy believe him? No; he will feel convinced that his words are not sincere that his object is to escape from his hands, and that, should he be pardoned, he will become more hostile than ever. In like manner, how can God pardon the dying sinner, when he sees that all his acts of sorrow, and all his promises, proceed not from the heart, but from a dread of death and of approaching damnation.

9. In the recommendation of the departing soul, the assisting priest prays to the Lord, saying: “Recognize, O Lord, thy creature.” But God answers: I know that he is my creature; but, instead of regarding me as his Creator, he has treated me as an enemy. The priest continues his prayer, and says: “Remember not his past iniquities.” I would, replies the Lord, pardon all the past sins of his youth; but he has continued to despise me till this moment the very hour of his death.”They have turned their back upon me, and not their face: and, in the time of affliction, they will say: Arise, and deliver us. Where are the gods which thou hast made thee? Let them rise and deliver thee.” (Jer. ii. 27, 28.) You, says the Lord, have turned your back upon me till death; “and do you now want me to deliver you from vengeance? Invoke your own gods the creatures, the riches, the friends you loved more than you loved me. Call them now to come to your assistance, and to save you from hell, which is open to receive you. It now justly belongs to me to take vengeance on the insults you have offered me. You have despised my threats against obstinate sinners, and have paid no regard to them. ”Revenge is mine, and I will repay them in due time, that their foot may slide.” (Deut. xxxii. 35.) The time of my vengeance is now arrived; it is but just to execute it.


This is precisely what happened to a certain person in Madrid, who led a wicked life, but, at the sight of the unhappy death of a companion, went to confession, and resolved to enter a strict religious order. But, in consequence of having neglected to put his resolution into immediate execution, he relapsed into his former irregularities. Being reduced to great want, he wandered about the world, and fell sick at Lima. From the hospital in which he took refuge he sent for a confessor, and promised again to change his life, and to enter religion. But, having recovered from his illness, he returned to his wickedness; and, behold! The vengeance of God fell upon him. One day, his confessor, who was a missionary, in passing over a mountain, heard a noise, which appeared to be the howling of a wild beast. He drew near the place from which the noise proceeded, and saw a dying man, half rotten, and howling through despair. He addressed to him some words of consolation. The sick man, opening his eyes, recognized the missionary, and said: Have you, too, come to be a witness of the justice of God? I am the man who made my confession in the hospital of Lima. I then promised to change my life, but have not done so; and now I die in despair. And thus the miserable man, amid these acts of despair, breathed forth his unhappy soul. These facts are related by Father Charles Bovio (part iii., example 9). 

10. Let us conclude the discourse. Tell me, brethren, were a person in sin seized with apoplexy, and instantly deprived of his senses, what sentiments of pity would you feel at seeing him die in this state; without the sacraments, and without signs of repentance! Is not he a fool, who, when he has time to be reconciled with God, continues in sin, or returns to his sins, and thus exposes himself to the danger of dying suddenly, and of dying in sin? “At what hour you think not,” says Jesus Christ, “the Son of Man will come,” (Luke xiii. 40.) An unprovided death, which has happened to so many, may also happen to each of us. And it is necessary to understand, that all who lead a bad life, meet with an unprovided death, though their last illness may allow them some time to prepare for eternity; for the days of that mortal illness are days of darkness days of confusion, in which it is difficult, and even morally impossible, to adjust a conscience burdened with many sins. Tell me, brethren, if you were now at the point of death, given over by physicians, and in the last agony, how ardently would you desire another month, or another week, to settle the accounts you must render to God! And God gives you this time. He calls you, and warns you of the danger of damnation to which you are exposed. Give yourself, then, instantly to God. What do you wait for? Will you wait till he sends you to hell? “Walk whilst you have light.” (John xii. 35.) Avail yourselves of this time and this light, which God gives you at this moment, and now, while it is in your power, repent of all your past sins; for, a time shall come when you will be no longer able to avert the punishment which they deserve.


Ninth Sunday after Pentecost – St. Alphonsus Liguori

St. Alphonsus ora pro nobis!