Today, the Feast of the Assumption, I asked my Mother to give me her heart. With this treasure, I will have everything, given that in it is Jesus and all virtues.
Saint Teresa of Jesus of the Andes
Today, the Feast of the Assumption, I asked my Mother to give me her heart. With this treasure, I will have everything, given that in it is Jesus and all virtues.
Saint Teresa of Jesus of the Andes
Passion Sunday, 26 March 1939
Dear Mother, please, will Your Reverence allow me to offer myself to the Heart of Jesus as a sacrifice of propitiation for true peace: that the dominion of Antichrist may collapse, if possible, without a new world war, and that a new order may be established? I would like it [my request] granted this very day because it is the twelfth hour. I know that I am a nothing, but Jesus desires it, and surely He will call many others to do likewise in these days.
Sister Teresa Benedicta of the Cross, O.C.D.
Edith Stein addressed Letter 296 to her prioress in the Carmel of Echt, Mother Ottilia a Jesu Crucifixo, O.C.D. (Maria Margaret Thannisch) on Passion Sunday, 1939. In her letter, we see profound continuity with Teresian spirituality; we offer for your reflection a few salient points.
Edith’s obedience to her prioress prompts her to seek permission to make this solemn offering, rather than to enter into such a life-changing commitment by herself, a decision that could have consequences for her entire community.
Obedience is a cornerstone of all Carmelite life, beginning with the Rule of St. Albert of Jerusalem, which states, “The first thing I require is for you to have a prior, one of yourselves, who is to be chosen for the office by common consent, or that of the greater and maturer part of you; each of the others must promise him obedience — of which, once promised, he must try to make his deeds the true reflection…” (Rule, 4)
St. Teresa of Avila takes up the refrain when she writes, “in matters touching on obedience He doesn’t want the soul who truly loves Him to take any other path than the one He did: obediens usque ad mortem” (Ph 2:8). (Foundations, 5:5)
In comparison with the Discalced Carmelite martyrs of Compiègne and St. Thérèse of the Child Jesus who preceded Edith in choosing a life of radical, holocaust offering to God, we note the following similarities and differences:
🞧 The Discalced Carmelites of Compiègne made their offering after their prioress proposed making an act of consecration “by which the community would offer themselves in holocaust to appease the wrath of God and to obtain that, through the sacrifice of their very selves, peace may be restored to the Church and to the State.” (Sr. Marie de l’Incarnation 1836, p. 67)
🞧 St. Thérèse of the Child Jesus was motivated by “ardent desires… to save souls” when she made her holocaust offering to merciful love on 9 June 1895. (CJ, 30 Sep 97) She wrote,
“O My God! Most Blessed Trinity, I desire to love you and make you loved, to work for the glory of Holy Church by saving souls on earth and liberating those suffering in purgatory. I desire to accomplish your will perfectly and to reach the degree of glory you have prepared for me in your kingdom… In order to live in one single act of perfect love, I offer myself as a victim of holocaust to your merciful love, asking you to consume me incessantly, allowing the waves of infinite tenderness shut up within you to overflow into my soul, and that thus I may become a martyr of your love, O my God!” (Pri 6)
🞧 St. Teresa Benedicta offered herself to the heart of Jesus, a gesture of self-immolation in the furnace of the infinite love of Christ. Like St. Thérèse of Lisieux and Blessed Thérèse of Saint-Augustine, the prioress of Compiègne, St. Benedicta understood that a holocaust is consumed in the flames that spring forth from the Sacred Heart, echoing the sentiment of Thérèse: “O my Jesus! let it be me this happy victim, consume your holocaust through the fire of your Divine Love.” (Ms A, 84r)
Further, the propitiatory nature of St. Benedicta’s self-offering aligns with the consecration of the proto-martyrs of Discalced Carmelite nuns, Blessed Thérèse of Saint-Augustine and her companions “so that peace may be restored to the Church and to the State.” (Sr. Marie de l’Incarnation 1836, p. 67)
“I know that I am a nothing,” Edith wrote. This is an ancient tune in the Teresian Carmel, beginning with St. Teresa of Avila herself: “I realized I was a woman and wretched and incapable of doing any of the useful things I desired to do in the service of the Lord.” (Way, 1:2)
Blessed Thérèse of Saint-Augustine counseled abandonment as a remedy to her daughters and directees: “I’m speaking of perfect abandonment to the divine wishes of our good Master. We are in his hands like children in the arms of a tender Father, who knows well what we need” (Letter 4 from Blessed Thérèse of Saint-Augustine to Mademoiselle de Grand-Rut, Holy Thursday, April 1790). (Sr. Marie de l’Incarnation 1836, p. 137)
St. Thérèse of the Child Jesus, immersing herself within her own Carmelite identity—“of the Child Jesus”—through spiritual childhood, explores the frontier of nothingness through love. While she stated in Manuscript A that it is “the property of love… to lower itself,” (Ms A, 2v) in her magisterial Manuscript B, she plumbs the abyss: “So that Love may be fully satisfied, it must lower itself, lower itself all the way to nothingness and transform this nothingness into fire.” (Ms B, 3v)
Are these three Carmelite martyrs exaggerating? No, insists the Discalced Carmelite friar who is the foremost expert on the theology of the saints, François-Marie Léthel, OCD—professor of the same at the Pontifical Theological Faculty “Teresianum”. His teaching is crystal clear:
It is “a rule in the theology of the saints: the saints never exaggerate, but simply tell the truth in dimensions that always seem exaggerated to us as they do for all those who aren’t yet saints!” (Léthel 2011, p. 144)
St. Teresa Benedicta minced no words when she declared her firm belief that God was calling her to make this radical self-sacrifice: “Jesus desires it.”
St. Thérèse was more poetic:
Divine Word! You are the Adored Eagle whom I love and who draws me! It is you who, soaring toward this land of exile, willed to suffer and die in order to draw souls into the heart of the Eternal Home of the Blessed Trinity. It is you who, ascending once again to the inaccessible Light, which will be henceforth your abode, still remain in this vale of tears, hidden beneath the appearance of a white host.
Eternal Eagle, you desire to nourish me with your divine substance—me, poor little creature—who would return to nothingness if your divine gaze did not give me life each and every moment.
O Jesus, in the excess of my gratitude, let me tell you that your love is crazy. Given this craziness, how can you not want my heart to soar to you? How can my trust have any limits?
Ah! For you, I know, the saints have done some crazy things, they’ve done some great things because they were eagles… Jesus, I’m too little to do great things… and my own craziness is to hope that your Love will accept me as a victim… My craziness consists in begging the Eagles my brothers, to obtain for me the favor of flying toward the Sun of Love with the Divine Eagle’s own wings… (Ms B, 05v)
For Blessed Thérèse of Compiègne, the divine inspiration to make the act of consecration came to her during mental prayer, those moments in the life of every Discalced Carmelite nun where even in the midst of dryness and darkness, she communes with God alone.
Mother Thérèse shared an apartment with the most senior members of the monastic community in Compiègne city after they were expelled from their cloister by the secularizing legislation of the French revolutionary government. It was to these most mature members of the community that one morning she first proposed a community act of holocaust consecration (probably in 1792); but their immediate reaction was to recoil in fear.
Historian William Bush notes that their reaction startled the prioress and she immediately regretted the proposal. Yet, after an entire day of contemplation, here were “two tearful 76-year-old nuns coming to ask forgiveness of their prioress for their lack of courage.” (Bush 1999, p. 107)
Again, what did Edith say? “Jesus desires it.”
When Blessed Thérèse of Saint-Augustine proposed the act of consecration to the entire community, she reminded her nuns in Compiègne to “note well, my Sisters, that we didn’t enter religious life except to put ourselves to work on our sanctification through the total immolation of our selves, which are so precious to us. It shouldn’t cost us much to do this.” (Sr. Marie de l’Incarnation 1836, p. 67)
With her typical audacity, St. Thérèse of the Child Jesus dared to ask this of the Lord: “I beg you to lower your divine gaze upon a great number of little souls. I beg you to choose a legion of little victims worthy of your love!” (Ms B, 5v)
Yes, St. Thérèse begged for holocaust victims; and, St. Benedicta felt certain that Christ would call others to follow such a rugged path that she trod: “surely He will call many others to do likewise in these days.” (Stein, E 1939, Letter 269)
“In these days…”
In our time, self-sacrifice and courage never must be lacking. “Jesus desires it” still today. What time is it now? Is it still “the twelfth hour”? Are we too late to respond to his call? In the words of a meditation written for the Elevation of the Holy Cross, 14 September 1939, Saint Edith Stein still speaks to us today:
The world is in flames. Are you impelled to put them out? Look at the cross. From the open heart gushes the blood of the Savior. This extinguishes the flames of hell. Its precious blood is poured everywhere—soothing, healing, saving.
The eyes of the Crucified look down on you—asking, probing. Will you make your covenant with the Crucified anew in all seriousness? What will you answer him?
“Lord, where shall we go?
You have the words of eternal life.”
Ave Crux, Spex unica!
Agnès of Jesus, 1897, The yellow notebook of Mother Agnès, Archives du Carmel de Lisieux, viewed 8 August 2019, <http://www.archives-carmel-lisieux.fr/english/carmel/index.php/carnet-jaune/2385-carnet-jaune-septembre>.
Albert of Jerusalem, c. 1206-1214, The Rule of St. Albert, Carmelnet, viewed 8 August 2019, <http://carmelnet.org/chas/rule.htm>.
Bush, W 1999, To Quell the Terror: The True Story of the Carmelite Martyrs of Compiègne, ICS Publications, Washington DC.
Foley, M., & Teresa. 2012, The book of her foundations: a study guide, Institute of Carmelite Studies, Washington, D.C.
Gelber, L, Linssen, M & Stein, E 1992, The Hidden Life: Hagiographic Essay, Meditations, Spiritual Texts, ICS Publications, Washington DC.
Kavanaugh, K, Rodriguez, O & Teresa 2000, The Way of Perfection, ICS Publications, Washington DC.
Léthel, F-M 2011, La Lumière du Christ Dans le Coeur de l’Église: Jean-Paul II et la théologie des saints, Éditions Parole et Silence, Les Plans-sur-Bex.
Marie de l’Incarnation 1836, Histoire des religieuses carmélites de Compiègne conduites a l’échafaud le 17 juillet 1794, Ouvrage posthume de la soeur Marie de l’Incarnation, Thomas-Malvin, Sens.
Stein, E. 1993, Self-Portrait in Letters, 1916-1942, Sister Teresa Benedicta of the Cross, Discalced Carmelite, ICS Publications, Washington DC.
Thérèse of the Child Jesus and of the Holy Face 1895, Manuscript A 02v, Archives du Carmel de Lisieux, viewed 8 August 2019, <http://www.archives-carmel-lisieux.fr/english/carmel/index.php/02-10/02/02-verso>
Thérèse of the Child Jesus and of the Holy Face, 1895, Manuscript A 84r, Archives du Carmel de Lisieux, viewed 8 August 2019, <http://www.archives-carmel-lisieux.fr/english/carmel/index.php/81-86/84/84-recto>.
Thérèse of the Child Jesus and of the Holy Face 1896, Manuscript B 03v, Archives du Carmel de Lisieux, viewed 8 August 2019, <http://www.archives-carmel-lisieux.fr/english/carmel/index.php/b03/b03v>
Thérèse of the Child Jesus and of the Holy Face 1896, Manuscript B 05v, Archives du Carmel de Lisieux, viewed 8 August 2019, <http://www.archives-carmel-lisieux.fr/english/carmel/index.php/b05/b05v>
Thérèse of the Child Jesus and of the Holy Face, 1895, Prayer 6 from Thérèse of Lisieux, Archives du Carmel de Lisieux, viewed 8 August 2019, <http://www.archives-carmel-lisieux.fr/english/carmel/index.php/pri-6>.
The blogger wishes to acknowledge the invaluable guidance, instruction, example, encouragement, and friendship of the following Discalced Carmelites:
Bishop Silvio José Báez, Auxiliary Bishop of Managua
Sister Marie Josephine Fagnoni, Carmel of Haifa
Father Emilio José Martínez González, Pontifical Theological Faculty “Teresianum”
Father François-Marie Léthel, Pontifical Theological Faculty “Teresianum”
Sister Thérèse Wilkinson, Thicket Priory
July 22, 1897 – Feast of St. Magdalene
“Let the just man break me out of compassion for sinners, let the oil with which one perfumes his head not weaken mine.”
I cannot be broken, tried, except by the just, since all my Sisters are pleasing to God. It is less bitter to be broken by a sinner than by a just man; but out of compassion for sinners in order to obtain their conversion, I ask You, oh, my God! that I may be broken for them by the just souls who surround me.
I ask You, too, that the oil of praise so sweet to nature may not weaken my head, that is, my mind, by making me believe I possess virtues that I have hardly practiced several times. Oh, Jesus, Your name is like oil poured out; it is in this divine perfume that I want to bathe myself entirely, far from the eyes of creatures….
Thérèse of the Child Jesus
Letter 259 to Sr. Geneviève
“But he himself went a day’s journey into the wilderness, and came and sat down under a solitary broom tree. He asked that he might die: ‘It is enough; now, O Lord, take away my life, for I am no better than my ancestors’” (1 Kg 19:4).
The previous verse tells us why Elijah decides to go to the desert and wants to die: “He was afraid; he got up and fled for his life” (1 Kg 19:3).
Elijah was a great prophet, a man of God, and a giant of the faith. Even the great men of God can suffer moments of crisis and fear, as in this case with the prophet Elijah, who flees in fear before the threats and persecution of the powerful Phoenician queen Jezebel.
The prophet’s crisis, however, becomes a moment of grace because God approaches him in the desert and feeds him, giving him new strength to live.
Elijah goes to the desert, lies down and goes to sleep. He’s just waiting to die. “It is enough; now, O Lord, take away my life, for I am no better than my ancestors” (1 Kings 19:4). Like so many other believers in the Bible, Elijah complains before God. All that remains is to throw in the towel; everything has been useless.
And further, now Elijah is afraid. Fear leads Elijah not only to run away but also to fall asleep. Falling asleep is to remain unconscious, in a certain way: it’s an escape from reality.
However, when things turn dark; when what’s transpired becomes indecipherable and the future, uncertain: that’s when we have to be wide awake.
We must not turn off the light of conscience and discernment, for that is when we must be more clear-headed than ever.
The biblical story tells us that Elijah was awakened and fed by God, because God doesn’t want anyone to be asleep and fearful.
The prophet turns to hear the word of the Lord through an angel, saying two times: “Get up and eat” (1 Kings 19:5). After eating the first time, Elijah goes back to sleep.
Sometimes the crisis is so great
and the discouragement is so strong
that it is difficult to get up and walk.
But God is not overcome by our weakness; God insists for the second time in feeding Elijah: “Get up and eat, otherwise the journey will be too much for you” (1 Kings 19:7). God doesn’t want us to feel fearful, neither does he want us to sleep.
God offered Elijah—through his messenger—frugal and simple food: a pilgrim’s meal (“a cake baked on hot stones” and “a jar of water”, 1 Kings 19:6). At that moment you don’t need a succulent feast, but effective nutrition. That kind of effective nutrition to recover strength and hope, only God can provide. Elijah ate and “he went in the strength of that food forty days and forty nights to Horeb the mount of God” (1 Kings 19:8).
Before eating, the prophet’s flight was headed toward death; after being fed in the desert, that miraculous meal takes him to Mount Horeb or Sinai, where Moses met the Lord, where Israel first made a covenant with its God. God began everything on that mountain.
Elijah fought against the injustice and arrogance of the powerful, the manipulation of religion, the violent repression, and the use of fear as a form of domination. All of these shady schemes are opposed to God’s plan.
Elijah gave everything. In the end, in self-imposed exile, escaping to protect himself from the death threats of Queen Jezebel, he falls down, tired and hopeless, in the desert. He was tempted not to keep fighting, dreaming, and hoping. It can happen to anyone.
The biblical text, however, gives us the certainty that God’s nourishment allows us to come out of our unconscious state and overcome fear—not letting anyone deprive us of hope. The bread that God gives us in the desert is more powerful than the wiles and threats of the shadowy structures of oppression and death.
Today, too, we need a bread that is mysterious and effective, that allows us to walk with strength and hope.
That bread is Jesus, who today has told us: “I am the living bread that came down from heaven. Whoever eats of this bread will live forever” (Jn 6:51). Jesus offers to nourish us so as to give us strength, light, hope, and the breath of life that come from the same God, the creator of life.
If Jesus nourishes us with his love and kindness, with his light and with his strength, nothing can take away our joy and hope. In our interior, in the depths of our heart, God feeds us with his Son, the Bread come down from heaven.
We have heard Jesus say: “No one can come to me unless drawn by the Father who sent me.” The Father mysteriously draws us to Jesus; he makes Jesus attractive to us. And if Jesus presents himself again to us—attractive, fascinating, familiar in the depths of our being—we are attracted to the good, the beautiful, the noble.
If Jesus makes us attractive, we will be fascinating and attractive, which does good for the human person—which builds a better world.
Auxiliary Bishop of Managua
Homily, 21st Sunday in Ordinary Time (excerpts)
12 August 2018
You can read the full text of the homily on our blog here.
SAINT TERESA OF JESUS “OF LOS ANDES”
Juanita Fernandez Solar was born at Santiago, Chile, on July 13, 1900. From her adolescence she was devoted to Christ. She entered the monastery of the Discalced Carmelite Nuns at Los Andes on May 7, 1919, where she was given the name of Teresa of Jesus. She died on April 12 of the following year after having made her religious profession. She was beatified on April 3, 1987, at Santiago, Chile, and canonized on March 21, 1993, by Saint John Paul II and proposed as a model for young people. She is the first Chilean and the first member of the Teresian Carmel in Latin America to be canonized.
From the Common of Virgins, except the following:
Diario y cartas (Los Andes, 1983), 373, 359, 376
From the Spiritual writings of Saint Teresa of Jesus
Jesus alone is beautiful; He is my only joy. I call for Him, I cry after Him, I search for Him within my heart. I long for Jesus to grind me interiorly so that I may become a pure host where He can find His rest. I want to be athirst with love so that other souls may possess this love. I would die to creatures and to myself, so that He may live in me.
Is there anything good, beautiful or true that we can think of that would not be in Jesus? Wisdom, from which nothing would be secret. Power, for which nothing would be impossible. Justice, which made Him take on flesh in order to make satisfaction for sin. Providence, which always watches over and sustains us. Mercy, which never ceases to pardon. Goodness, which forgets the offenses of His creatures. Love, which unites all the tendernesses of a mother, of a brother, of a spouse, and which, drawing Him out of the abyss of His greatness, binds Him closely to His creatures. Beauty which enraptures… what can you think of that would not be found in this Man-God?
Are you perhaps afraid that the abyss of the greatness of God and that of your nothingness cannot be united? There is love in Him. His passionate love made Him take flesh in order that by seeing a Man-God, we would not be afraid to draw near Him. This passionate love made Him become bread in order to assimilate our nothingness and make it disappear into His infinite being. This passionate love made Him give His life by dying on the cross.
Are you perhaps afraid to draw near Him? Look at Him, surrounded by little children. He caresses them, He presses them to His heart. Look at Him in the midst of His faithful flock, bearing the faithless lamb on His shoulders. Look at Him at the tomb of Lazarus. And listen to what He says of the Magdalene: “Much has been forgiven her, because she has loved much.” What do you discover in these flashes from the Gospel except a heart that is good, gentle, tender, compassionate; in other words, the heart of a God?
He is my unending wealth, my bliss, my heaven.
R/. I have come to rate all as loss in the light of the surpassing knowledge
of my Lord Jesus Christ: I am racing to grasp the prize
* since I have been grasped by Christ Jesus.
V/. I give no thought to what lies behind but push on to what lies ahead
as I run toward the prize to which God calls me on high
* since I have been grasped by Christ Jesus.
God of mercy, joy of the saints,
you set the young heart of Saint Teresa ablaze
with the fire of virginal love for Christ and for His Church;
and even in suffering made her a cheerful witness to charity.
Through her intercession,
fill us with the delights of your Spirit,
so that we may proclaim by word and deed
the joyful message of your love to the world.
We ask this through our Lord Jesus Christ, your Son,
who lives reigns with you and the Holy Spirit,
one God, for ever and ever.
To contemplate with deep faith our Beloved in the Sacrament, to live with Him Who comes to us every day, to remain with Him in the depths of our hearts, this is our life!
The more intense this intimate life is, the more we will be Carmelites and make progress in perfection. This contact, this union with Jesus is everything: what fruits of virtue will come from it!
Blessed Maria Candida of the Eucharist
From the Office of Readings, 14 June
Our Lord became a spring of Living water for us so that we should not die of thirst among all the miseries that surround us.
Blessed Anne of St. Bartholomew
Mary was also a model of faith. Oh, how pleasing that faith was to the Heavenly Father! It was her faith that made Jesus grow in Her more each day. If we have such faith, Jesus will also grow in our hearts.
Saint Mary of Jesus Crucified
Thoughts of St. Mary of Jesus Crucified
Oh! but, the Blessed Virgin was the strong woman, the Virgin pure; Jesus filled her heart completely, which overflowed with fire and flames, she had Heaven within her… But this is the strong woman par excellence, and she hid all this in her heart, and nothing showed on the outside. Me, I am weak…
Saint Mary of Jesus Crucified (Mariam Baouardy)
Cahiers Réservés, Cahier 5
Saint Mariam was canonized by Pope Francis on 17 May 2015 at St. Peter’s Basilica in Rome. A native Palestinian from Galilee, she was a foundress of the Discalced Carmelite monasteries of Nazareth and Bethlehem in the 19th century. Learn more about the Saint of the Bethlehem Carmel here.
Since, O my God, You inspire me to make myself like you in everything, as much as I can, I want particularly to imitate You in those virtues that are so pleasing to Your most loving Heart, namely: humility, meekness, and obedience.
St. Teresa Margaret Redi
¡Ya es tiempo de caminar, andando por los caminos de la alegría, de la oración, de la fraternidad, del tiempo vivido como gracia! Recorramos los caminos de la vida de la mano de santa Teresa. Sus huellas nos conducen siempre a Jesús.
Mensaje del Santo Padre Francisco al obispo de Ávila con motivo de la apertura del Año Jubilar Teresiano
15 de octubre de 2014
See this photo and more from the online Teresian art collection of the Discalced Carmelite nuns of Alba de Tormes
Vea esta foto y más de la colección de arte teresiana en línea de las monjas carmelitas descalzas de Alba de Tormes
On the last day of the novena let us praise God for the gift of St. Joseph to Jesus as his foster father, to Mary a loving husband, to the church a faithful guardian and to us a powerful intercessor.
1 Praise God in his holy place,
praise him in his mighty heavens.
2 Praise him for his powerful deeds,
praise his surpassing greatness.
3 O praise him with sound of trumpet,
praise him with lute and harp.
4 Praise him with timbrel and dance,
praise him with strings and pipes.
5 O praise him with resounding cymbals,
praise him with clashing of cymbals.
6 Let everything that lives and that breathes
give praise to the Lord.
The Carmelites look to Saint Joseph as a guide and father, just like Mary and Jesus did. Devotion to St. Joseph isn’t just something to save for once a year, they turn to him for every need.
How can you make St. Joseph your constant guide and companion in prayer?
we pray, almighty God,
that by Saint Joseph’s intercession
your Church may constantly watch over
the unfolding of the mysteries of human salvation,
whose beginnings you entrusted to his faithful care.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever.
Hymn to St. Joseph
All praise to God the Father,
Whose hidden, loving plan
Has come to sweet fruition
In Jesus, God made Man!
To them and to the Spirit
We raise our song of joy!
With Joseph and with Mary
Our hymns we now employ
Today we continue the novena to St. Joseph. Joseph is so silent in the Gospels, so ordinary, that it took many years for the Church to give him due importance. St. Joseph is special because he reflects in a unique way the love of the Eternal Father for his only begotten Son.
18 This is how Jesus Christ was born. A young woman named Mary was engaged to Joseph from King David’s family. But before they were married, she learned that she was going to have a baby by God’s Holy Spirit. 19 Joseph was a good man and did not want to embarrass Mary in front of everyone. So he decided to quietly call off the wedding.
20 While Joseph was thinking about this, an angel from the Lord came to him in a dream. The angel said, “Joseph, the baby that Mary will have is from the Holy Spirit. Go ahead and marry her. 21 Then after her baby is born, name him Jesus, because he will save his people from their sins.”
22 So the Lord’s promise came true, just as the prophet had said, 23 “A virgin will have a baby boy, and he will be called Immanuel,” which means “God is with us.”
24 After Joseph woke up, he and Mary were soon married, just as the Lord’s angel had told him to do. 25 But they did not sleep together before her baby was born. Then Joseph named him Jesus.
The intervention of the angel in the Gospel is not only to reassure Joseph but to inform him of his role in the plan of God. You shall call him Jesus and you will receive him as your Son. How deep is my faith to see the hand of God in the daily events of my life?
Lord God, in your loving providence you chose St. Joseph to be the spouse of your holy Mother, grant that we may be worthy to have him for our intercessor in heaven whom on earth we venerate as our holy patron, Amen.
Hymn to St. Joseph
In Joseph’s care were Jesus
And Mary guarded well,
Provided for and cherished,
As all the stories tell;
And when he died, his spirit
Went forth from them in peace;
Within their arms so loving,
He found his soul’s release
We’re going to have a big mission for the end of Lent. I’m already praying for the success of this mission. Oh, I desire so much to gather souls to my Jesus! I would give my life only to contribute to the redemption of one of these souls that Jesus has loved so much. Ah, I would like to make him known, to make him loved in all the earth.
Saint Elizabeth of the Trinity
Excerpt from her diary, 2 February 1899
On Wednesday, the 25th of February 1959, at 9:25 a.m. Sister Geneviève of the Holy Face died at the age of 89 years and 10 months, and 63 years of religious profession.
With her Sisters continually and prayerfully keeping watch by her bedside, she had a peaceful night, happy with the deliverance drawing nigh. At dawn, she was a bit restless, but without any suffering.
“It really is today,” said the Mother Prioress.
“Today!” she repeated, as if she was savoring her joy.
“Yes, you fight, it’s a hard fight! But you will have the victory because Jesus is with you.”
In a tone of triumph, a blurry look in her eyes, but extremely lucid, Sister Genevieve continued: “Jesus!”
That was her last word. She expressed the tenderness of her entire life.
Read the complete account of her final day on our post, Adieu Céline
Jesus gave us the Cross so the Cross might give us Love
L 106 To Madame de Bobet
[February 10, 1902]
Dijon Carmel, February 10
J. M. + J. T.
Very dear Madame,
I don’t know how to thank you, you have spoiled me so much; if you knew how much pleasure you have given me! I so desired this beautiful Canticle of Saint John of the Cross, and, given by you with this pretty thought on its first page,* it is doubly precious to me. It is right here beside me on my little board in our dear little cell; but will I tell you that I need to look at it in order to think of you, dear Madame?
Oh no, of course not, for my thoughts and my heart, or rather my soul, find you in the One near whom there is neither separation nor distance and in whom it is so good to meet. Would you like Him to be our “Rendez-vous,” our Meeting Place, dear Madame? Our souls have certainly made an impact on each other: we know each other very little and we love each other so much. Oh! it is Jesus who has done that; may He thus bind us together and may He consume us in the flames of His love.
A Dieu, dear Madame, know that behind the grilles of Carmel you have a little heart that keeps a very faithful memory of you, a soul wholly united to yours and deeply fond of you. Thank you again. I don’t know how to say it, it is He who will bring it to you on behalf of His little fiancée.
Elizabeth of the Trinity
A kiss to dear little Simone.
*The book Vie et oeuvres de saint Jean de la Croix, vol. 4, Le Cantique spirituel et La vive Flamme d’amour [Life and Works of Saint John of the Cross, vol. 4, The Spiritual Canticle and The Living Flame of Love], 1892, 3d ed., autographed on February 3, 1902, by Mme. de Bobet, carries this thought: “Jesus gave us the Cross so the Cross might give us Love.” Simone was Mme. de Bobet’s daughter.
The Complete Works of Elizabeth of the Trinity volume 2: Letters from Carmel
Jesus, my love, have mercy on me.
Blessed Archangela Girlani
Her last words
You should take care always to be inclined to the difficult more than to the easy, to the rugged more than to the soft, to the hard and distasteful in a work more than to its delightful and pleasant aspects; and do not go about choosing what is less a cross, for the cross is a light burden (Mt. 11:30). The heavier a burden is, the lighter it becomes when borne for Christ.
Saint John of the Cross
Counsels to a Religious, 6
Tenga siempre cuidado de inclinarse más a lo dificultoso que a lo fácil, a lo áspero que a lo suave, y a lo penoso de la obra y desabrido que a lo sabroso y gustoso de ella, y no andar escogiendo lo que es menos cruz, pues es carga liviana (Mt. 11, 30); y cuanto más carga, más leve es, llevada por Dios.
San Juan de la Cruz
Avisos a un Religioso, 6
Counsels to a Religious, 6 The Collected Works of Saint John of the Cross, Revised Edition Translated by Kieran Kavanaugh, O.C.D. and Otilio Rodriguez, O.C.D. With Revisions and Introductions by Kieran Kavanaugh, O.C.D. ICS Publications Copyright © 1976 by Washington Province of Discalced Carmelite Friars, Inc.
Who is truth?
Pilate asks Jesus: “What is truth?” The truth of which Jesus speaks is not something that you have, but rather something that you are. Pilate would have to ask this question differently: “who is truth?” The truth is there before him, the truth is this man in whom the most beautiful words in the world have become flesh and blood, and that is why they are true.
Thy kingdom come…
We pray, “thy Kingdom come.” However, the Kingdom has already come, it is already here like a morning star, but it still will come like high noon under the blazing sun; it is already here like a mustard seed, and yet we know that it will come like a mighty tree filled with nests. It was a tiny light of truth lived in the “His story” of Jesus — a light that we are called to welcome and place at the center of our existence as an inspiration and permanent criterion so that it becomes our destiny and the destiny of the world.
Excerpts from a homily for the Solemnity of Christ the King by Bishop Silvio José Báez, O.C.D., Auxiliary Bishop of the Archdiocese of Managua, Nicaragua. Translation by @carmelitequotes. Listen to the full audio of the Bishop Báez’s homily here.