Feast of St. Dominic
St. Dominic lived in the 12th century and the beginning of the 13th. It is said that he had a dream in which the Blessed Virgin Mary showed him two men, one himself and the other a poor, ragged beggar, and said they'd purify the Church in their time. The next day, St. Dominic saw the very beggar of his dream, praying in church. He went to the man and shared his dream. That man happened to be St. Francis of Assisi. Both men did as the Virgin Mary foretold. St. Dominic had gifts as a preacher; he also is reported to have received a rosary from the Blessed Mother, which led to his being a supporter of this beautiful, powerful, and necessary form of prayer. Eventually his followers came together with him, and the Order of Preachers, or the Dominicans were formed and exist in great numbers today, worldwide.
A friend shared this prayer which he prays daily. While my son has told me that not many people find and read blog sites, I am praying about whether to try developing a web site for the Victim Souls of the Sacred Heart. Then, perhaps prayers such as this could be shared, copied, and prayed with more accessibility.
The Heroic Act of Charity
This act consists in offering to the Divine Majesty for the souls in Purgatory all the satisfactions of our works and our indulgences throughout life, as well as all the suffrages that shall be offered for us after death. It is a laudable custom to make this offering through the hands of the Blessed Virgin, that she may apply our satisfactions as she may elect.
The Heroic Act is not a giving over of our merits, nor does it deprive ourselves of the benefit of our prayers; but only a surrender of the remission of temporal punishment due to sin which would otherwise belong to ourselves. On the contrary, those who make this act gain for themselves special merits and the particular blessing of God. It is well to renew it frequently. No special form of words is required, but the following may be used:
O Heavenly Father, in union with the merits of Jesus and Mary, I offer Thee, for the poor souls in Purgatory, all the works of satisfaction of my entire life, as well as all the satisfactory works that will be offered for me after my death. These works I surrender into the most pure hands of the Immaculate Virgin Mary, that she may apply them to those souls which, according to her wisdom and motherlylove, should be first delivered from Purgatory. Graciously accept, O my God, this offering, and may it win for me Thy constant favor.
(Taken from the Blessed Be God Prayer Book, 1925)
This prayer seems just from the heart of Blessed Mary of Providence (Eugenie Smet) of 19th century France. She started the Society of the Helpers of the Holy Souls, as I have mentioned my reading her biography, I am on Fire. This Society still exists and functions with offerings and prayers made for the Holy Souls in Purgatory. Some parishes have active societies, and I do believe there are also religious communities still very much active for this great work. They also offer charitable works of mercy for the poor and sick and in teaching, too.
Now I am reading a book which a devout woman in Michigan suggested. I had heard of it, and my mother had asked about the "Jesus Prayer" a few months before her death. I told her the brief outline of the story of the Russian pilgrim who sought God while roaming and praying, "Lord Jesus Christ, have mercy on me." Now, how do I wish I'd investigated and found this book which I could have read aloud to her. Well, she now knows the Jesus Prayer, first-hand. But, I am reading it, all the same, with intentions of love for my mother's soul and life in Eternity.
The Way of the Pilgrim (translated by Helen Bacovcin) is an anonymous work by a Russian pilgrim who yearns to understand St. Paul's admonition to "pray without ceasing." In his wanderings, the pilgrim is assisted by a wise priest and various others who help him learn how to pray, deeply, within the heart. Besides the pattern of prayer which is not that different from the levels of detachment and spiritual seeking of which St. John of the Cross writes--except that the Jesus Prayer is more a technique to begin with, I am gaining from this book the reminder of the detachment and loneliness that can accompany the spiritual journey and seeking God. I am reminded that I am not called to active life, at least not in a physical way. Time and again the pilgrim is tempted to stay in a location where he is admired or desired (now, that has not been my plight!), but he knows he must continue on in his praying and seeking and learning detachment. On occasion the wise elder who has since died, appears to him and tells him how to proceed in prayer, and the prayer begins to inform his whole Christian life and essence.
I can apply what I am learning from reading St. John of the Cross, to the ways in which the pilgrim has messages and visions of this wise elder. They are substantial visions but also include corporal, tangible effects in some cases. The pilgrim pays attention to both types; St. John of the Cross would advise to disregard the images which are not substantial, or infused. Well, in the pilgrim's case, none of the visions were desired or anticipated by him. I think this is a main concern which St. John of the Cross tries to teach: to not become attached, desirous or requesting such graces.
Soon I will be speaking with the priest who has guided my soul for nearly two years. He has been my confessor for two years, practically to the day. I am not sure what I will say. May the Holy Spirit speak for me! I know that I have undergone some deep, spiritual changes since I left for Avila on the Feast of the Visitation, and upon my return on the Feast of St. Mary Magdalene.
For one, I have learned that I did not want to return to a certain situation. Why? I'm not sure except that it doesn't seem right or healthy for me. It is healthy and right for most people, or at least they are accustomed to the structure and format and means of parish gatherings and life. I notice in The Way of the Pilgrim that the pilgrim is very interior yet is very much part of the Catholic Church. He participates yet is not in one parish or another; he is a seeker and wayfarer, such as a hermit-type and yet very much involved with the people he meets along the way.
I think it all has to do with the strong images in Avila, given during Masses over a two-day period, of the parish pool and the shallow end, the deep end, and where most of us truly belong, whether we want to put forth the personal effort or not. But, I must not stay in the shallow end because God has taught me to swim enough to not belong there, to not take up space that beginners or non-swimmers need. And how long does it take anyone to learn to swim? Not long at all! So, perhaps, too, I am not wanting to be with those who remain where they do not belong, either. Maybe this is the unhealth of the situation, and I doubt it would be different elsewhere. The pilgrim instinctively knows. Over the weekend I had a priest remind me that God has called me to something different. A friend yesterday said, "Oh, you don't belong in that kind of setting; you are called to something else." I know this, and so I must do as Jesus said when He pulled Peter, sinking, out of the water and to the others waiting terrified in the boat: "Take courage!"
Do you suppose the Holy Spirit will have me explain these things? The earthly guide of my soul, and others before, have all said the same of me. But most have thought I could function in a parish setting. I now wonder. I don't think so, at least not in any active aspect. It probably has to do with me. The activity and challenges of parish life tempt me to want to utilize talents and gifts of which I used to utilize when in another time of my life. That time is past. Since I apparently am weak to temptations, I must remove myself from the environment, from the occasion of the temptations. I must remove myself from the wading end, and cast out into the deep, duc in altum!
The other day it seemed as if I could write about victim souls until my death. I would never run out of facts, thoughts, suggestions, lives, encouragements regarding victim souls. It is a quiet work, a solitary work, which requires on-going prayer, reading, learning, listening, and suffering.
It matters not if anyone ever reads what is written, for the interior formation and the writing thereof will benefit my vocation. Suffering is quite hidden, quiet, and solitary, yet united to all through prayer and Jesus' salvific passion, death, and resurrection. In this way, it is active.
A friend shared this prayer which he prays daily. While my son has told me that not many people find and read blog sites, I am praying about whether to try developing a web site for the Victim Souls of the Sacred Heart. Then, perhaps prayers such as this could be shared, copied, and prayed with more accessibility.
The Heroic Act of Charity
This act consists in offering to the Divine Majesty for the souls in Purgatory all the satisfactions of our works and our indulgences throughout life, as well as all the suffrages that shall be offered for us after death. It is a laudable custom to make this offering through the hands of the Blessed Virgin, that she may apply our satisfactions as she may elect.
The Heroic Act is not a giving over of our merits, nor does it deprive ourselves of the benefit of our prayers; but only a surrender of the remission of temporal punishment due to sin which would otherwise belong to ourselves. On the contrary, those who make this act gain for themselves special merits and the particular blessing of God. It is well to renew it frequently. No special form of words is required, but the following may be used:
O Heavenly Father, in union with the merits of Jesus and Mary, I offer Thee, for the poor souls in Purgatory, all the works of satisfaction of my entire life, as well as all the satisfactory works that will be offered for me after my death. These works I surrender into the most pure hands of the Immaculate Virgin Mary, that she may apply them to those souls which, according to her wisdom and motherlylove, should be first delivered from Purgatory. Graciously accept, O my God, this offering, and may it win for me Thy constant favor.
(Taken from the Blessed Be God Prayer Book, 1925)
This prayer seems just from the heart of Blessed Mary of Providence (Eugenie Smet) of 19th century France. She started the Society of the Helpers of the Holy Souls, as I have mentioned my reading her biography, I am on Fire. This Society still exists and functions with offerings and prayers made for the Holy Souls in Purgatory. Some parishes have active societies, and I do believe there are also religious communities still very much active for this great work. They also offer charitable works of mercy for the poor and sick and in teaching, too.
Now I am reading a book which a devout woman in Michigan suggested. I had heard of it, and my mother had asked about the "Jesus Prayer" a few months before her death. I told her the brief outline of the story of the Russian pilgrim who sought God while roaming and praying, "Lord Jesus Christ, have mercy on me." Now, how do I wish I'd investigated and found this book which I could have read aloud to her. Well, she now knows the Jesus Prayer, first-hand. But, I am reading it, all the same, with intentions of love for my mother's soul and life in Eternity.
The Way of the Pilgrim (translated by Helen Bacovcin) is an anonymous work by a Russian pilgrim who yearns to understand St. Paul's admonition to "pray without ceasing." In his wanderings, the pilgrim is assisted by a wise priest and various others who help him learn how to pray, deeply, within the heart. Besides the pattern of prayer which is not that different from the levels of detachment and spiritual seeking of which St. John of the Cross writes--except that the Jesus Prayer is more a technique to begin with, I am gaining from this book the reminder of the detachment and loneliness that can accompany the spiritual journey and seeking God. I am reminded that I am not called to active life, at least not in a physical way. Time and again the pilgrim is tempted to stay in a location where he is admired or desired (now, that has not been my plight!), but he knows he must continue on in his praying and seeking and learning detachment. On occasion the wise elder who has since died, appears to him and tells him how to proceed in prayer, and the prayer begins to inform his whole Christian life and essence.
I can apply what I am learning from reading St. John of the Cross, to the ways in which the pilgrim has messages and visions of this wise elder. They are substantial visions but also include corporal, tangible effects in some cases. The pilgrim pays attention to both types; St. John of the Cross would advise to disregard the images which are not substantial, or infused. Well, in the pilgrim's case, none of the visions were desired or anticipated by him. I think this is a main concern which St. John of the Cross tries to teach: to not become attached, desirous or requesting such graces.
Soon I will be speaking with the priest who has guided my soul for nearly two years. He has been my confessor for two years, practically to the day. I am not sure what I will say. May the Holy Spirit speak for me! I know that I have undergone some deep, spiritual changes since I left for Avila on the Feast of the Visitation, and upon my return on the Feast of St. Mary Magdalene.
For one, I have learned that I did not want to return to a certain situation. Why? I'm not sure except that it doesn't seem right or healthy for me. It is healthy and right for most people, or at least they are accustomed to the structure and format and means of parish gatherings and life. I notice in The Way of the Pilgrim that the pilgrim is very interior yet is very much part of the Catholic Church. He participates yet is not in one parish or another; he is a seeker and wayfarer, such as a hermit-type and yet very much involved with the people he meets along the way.
I think it all has to do with the strong images in Avila, given during Masses over a two-day period, of the parish pool and the shallow end, the deep end, and where most of us truly belong, whether we want to put forth the personal effort or not. But, I must not stay in the shallow end because God has taught me to swim enough to not belong there, to not take up space that beginners or non-swimmers need. And how long does it take anyone to learn to swim? Not long at all! So, perhaps, too, I am not wanting to be with those who remain where they do not belong, either. Maybe this is the unhealth of the situation, and I doubt it would be different elsewhere. The pilgrim instinctively knows. Over the weekend I had a priest remind me that God has called me to something different. A friend yesterday said, "Oh, you don't belong in that kind of setting; you are called to something else." I know this, and so I must do as Jesus said when He pulled Peter, sinking, out of the water and to the others waiting terrified in the boat: "Take courage!"
Do you suppose the Holy Spirit will have me explain these things? The earthly guide of my soul, and others before, have all said the same of me. But most have thought I could function in a parish setting. I now wonder. I don't think so, at least not in any active aspect. It probably has to do with me. The activity and challenges of parish life tempt me to want to utilize talents and gifts of which I used to utilize when in another time of my life. That time is past. Since I apparently am weak to temptations, I must remove myself from the environment, from the occasion of the temptations. I must remove myself from the wading end, and cast out into the deep, duc in altum!
The other day it seemed as if I could write about victim souls until my death. I would never run out of facts, thoughts, suggestions, lives, encouragements regarding victim souls. It is a quiet work, a solitary work, which requires on-going prayer, reading, learning, listening, and suffering.
It matters not if anyone ever reads what is written, for the interior formation and the writing thereof will benefit my vocation. Suffering is quite hidden, quiet, and solitary, yet united to all through prayer and Jesus' salvific passion, death, and resurrection. In this way, it is active.
posted by The Catholic Hermit | 12:13 PM
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