Confession: Applying Our Savior's Blood

Jesus Christ shed His precious Blood on Calvary, in order to wash out the sins of the world. But, though He thus shed His Blood, still He arranged that this Blood, so shed, should be applied by the priest to the soul of each individual and applied by means of the Sacrament of Penance, as when the sinner makes his confession. It was after the shedding on Calvary, not before it, that Christ instituted Confession, and this is an irresistible argument to prove that Christ meant that Confession was necessary, in order to apply His precious Blood and thereby to get sins forgiven. The best medicine in the apothecary’s shop will not cure unless it be applied. If Christ’s Blood, as shed on Calvary, were alone sufficient to forgive sin, should not Christ Himself know it; and, knowing it, how could He, Who was Truth itself, utter the lie when giving the commission to His Apostles: “Whose sins you retain, they are retained!”

The Church has, at all times, preached and practiced the doctrine of Confession. Saint Clement, a disciple of Saint Peter, taught in the first century, the necessity of Confession, in order to get the forgiveness of sins. Here are his words: “Saint Peter taught that we must reveal, even the bad thoughts, to the priests.”

Tertullian taught the necessity of Confession in the second century. He said: “Several fail to tell their sins, because they are more concerned about their honor than about their salvation . . .  What is better, to conceal your sins and be damned, or to make them known and be saved?”

Origen, in the third century, taught: “If we are sorry for our sins, and if we confess them not only to God, but also to those who have a remedy for them, then they shall be forgiven us.”

Saint Ambrose, in the fourth century, writes: “But, they say, we show reverence to the Lord by reserving to Him alone the power of forgiving sins.”

Now, no one can more grievously offend Him than they who would annul His commands and throw upon Him the duty given to themselves. For, since the Lord Jesus Himself has said in His Gospel: “Receive ye the Holy Ghost; whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained.” Who is it that honors Him the more, he that obeys His commands, or he that resists them?

Our Confession must be sincere. We must confess our sins just as they really are, without adding anything to them, or subtracting anything from them. What is doubtful should be told as doubtful; what is certain, told as certain; what is grievous, told as grievous. Saint Gregory says: “If you excuse yourself, God will accuse you; if you accuse yourself, God will excuse you.”

Our Confession must be simple. By this is meant that we must confine ourselves at Confession exclusively to our sins. The names of persons who may be implicated in our sins, or who may have given us scandal, must, on no account, be mentioned. Charity strictly requires this.

Let us, then, my brethren, make good use of Confession. Let us not be kept from it by sloth, nor by fear, nor by false shame. It is an awful thing to go to sleep at night in a state of mortal sin. It is easier to confess to one individual, tied up by all the laws of secrecy, human and divine, than to have to confess before the whole world hereafter.

Why should you be ashamed to confess your sins? Why not take the shame off yourself and put it upon Satan? When the devil is tempting the sinner to fall, he takes away the shame from him; but when he is going to make a Confession, the devil hastily gives back the shame. Let no one be ashamed, then. The power of forgiving sin has not been given by God to an angel, or to a saint, but to man, frail human creature, tempted and subject to fall like every one else; and therefore, disposed to feel compassion for the sinner, and to be full of mercy. Saint Peter, the chief and head of the priesthood, was permitted to fall into terrible sin, in order to teach a lesson to all. Saint Augustine cries out: “He who hears your sins is a sinner like you, and perhaps a greater . . .  Why, then, do you fear, O sinner, to confess to man and a sinner?"

In the Sacrament of Penance Jesus remains as a Physician, inviting all who are laboring against temptations and heavily laden with sin to come and He will refresh and heal them.

Wherever there is a Confession made, there is Jesus present, silently and invisibly, saying to the confessor: “Whose sins you shall forgive, they are forgiven them.”

Excerpted from a homily given by Reverend Patrick O'Keeffe, of the Archdiocese of Cashel, Ireland.

His homily is taken from "Discourses from the Pulpit" published in 1891.

The Sacrament of Holy Orders

Happy Feast of Saint Pius V. The following is from the Catechism of the Council of Trent. 

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Importance of Holy Orders

If one attentively considers the nature and essence of the other Sacraments, it will readily be seen that they all depend on the Sacrament of Orders to such an extent that without it some of them could not be constituted or administered at all; while others would be deprived of all their solemn ceremonies, as well as of a certain part of the religious respect and exterior honor accorded to them.

The Sacrament’s Dignity

Bishops and priests being, as they are, God's interpreters and ambassadors, empowered in His name to teach mankind the divine law and the rules of conduct, and holding, as they do, His place on earth, it is evident that no nobler function than theirs can be imagined.

In all ages, priests have been held in the highest honor; yet the priests of the New Testament far exceed all others. For the power of consecrating and offering the Body and Blood of our Lord and of forgiving sins, which has been conferred on them, not only has nothing equal or like to it on earth, but even surpasses human reason and understanding.

Not For Everyone

The burden of this great office, therefore, should not be rashly imposed on anyone, but is to be conferred on those only who by their holiness of life, their knowledge, faith and prudence, are able to bear it. Let no one take the honor to himself, but he that is called by God as Aaron was; and they are called by God who are called by the lawful ministers of His Church.

The Power and Its Greatness

The power of orders not only embraces the power of consecrating the Eucharist, but also fits and prepares the souls of men for its reception. It also embraces all else that can have any reference to the Eucharist. Christ our Lord ... was a Priest, not according to the order of Aaron, but according to the order of Melchisedech. For He it is Who, Himself endowed with the supreme power of granting grace and remitting sins, left to His Church this power, although He limited it in extent and attached it to the Sacraments.

The Priesthood

The chief and most necessary quality requisite in him who is to be ordained a priest is that he be recommended by integrity of life and morals. The priest is bound to give to others the example of a holy and innocent life. There is required of the priest not only that knowledge which concerns the use and administration of the Sacraments; but he should also be versed in the science of Sacred Scripture, so as to be able to instruct the people in the mysteries of the Christian faith and the precepts of the divine law, lead them to piety and virtue, and reclaim them from sin. The priest's duties are twofold. The first is to consecrate and administer the Sacraments properly; the second is to instruct the people entrusted to him in all that they must know or do in order to be saved.

 

A Lenten Spirituality

Today we recall that it was ten years ago when the world had to let go of a great Holy Father, John Paul II. In May of 2001 he had written a Message to the Minims Tertiary. Here are some of his words: 

“Today the penitential proposal of your Rule is very fitting: founded on a ‘Lenten’ spirituality, it is the real novelty of the charism of the family of the Minims in which you share. The invitation to do penance, made by Jesus at the beginning of His preaching (cf. Mark 1:15), puts baptized persons into the condition of being in the world without being of the world. Thus your Rule calls you, with the words of the Apostle John, to affective detachment from the world: ‘Do not love the world or the things in the world’ (1 John 2:15); and with Saint James it reminds you that: ‘Whoever wishes to be a friend of the world makes himself an enemy of God’ (4:4). The explicit exhortation to flee usury, unlawful contracts and every form of avarice stresses how the founder then clearly perceived the changes taking place in society; changes that were to create, by ignoring the evangelical dimension, the social and economic imbalances that we still deplore today. How useful the wise suggestions of the penitent hermit Francis of Paola appear even today: ‘the glory of this world is false and its riches are fleeting. Happy is he who thinks of a good rather than a long life; happy is he who worries more about a pure conscience than a full coffer.’ The need for spiritual action is born. It is achieved in prayer, in contemplation of the Face of Christ and in interior discipline. Your founder led you on the path of inner discipline, demanding of you this spiritual commitment as a necessary condition for belonging to his Order: ‘Whoever wishes to serve God in this kind of life must dominate his flesh.’ He then recalled, in support of the Rule's prescriptions, the words of the Apostle Paul: ‘Put to death ... what is earthly in you’ (Colossians 3:5), because ‘if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live’ (Romans 8:13). The commitment required by your Rule does not enclose you in a totally interior spirituality but, appealing to your special penitential mission, urges you to share what is yours with your needier brothers. The Church's call to love God and neighbor must impel every baptized person. Saint Francis of Paola, follower and imitator of the ancient Fathers, in the Rule that he left you, very wisely combined under one heading, fasting, abstinence and works of mercy, thereby giving you, in the unity of the charism you share with the friars and nuns, the preference for the commitment to an active charity. Then in your code of life there is the exhortation to care for the purity of conscience with the Sacrament of Reconciliation. The words used in this regard retain all their charm, although they are associated with a spirituality that is far from our way of feeling: ‘Jesus the Nazarene’ - he writes – ‘full of flowers, Whose joy it is to stay with the children of man, delights in the flowers of the virtues.’ Lastly you have the invitation to participate in the Eucharist in which you find the source of your fidelity. The founder's words deserve to be remembered for their power of expression: ‘May daily attendance at Mass be for you a wholesome piece of advice, so that fortified with the arms of the Passion of Christ, which are recalled in the Mass, you may be strong and faithful in your observance of the commandments of God. In attending Mass you will also pray that Christ's death may be your life, His pain the mitigation of your pain, His toil your eternal rest.’ By lengthy meditation on your Rule, you will find a new incentive to give even more value to the Sacrament of Reconciliation and to Sunday Mass. May you be accompanied by the Holy Virgin, Mother of the Church and pillar of our hope. For my part, I assure you that I will keep you in my prayers and, while I invoke on your intentions and on your commitment the protection of the founder Saint Francis of Paola and of the holy Patrons, Saint Francis de Sales and Saint Joan of Valois, also Minims Tertiary, I sincerely bless you.”

Adolescens, tibi dico, surge

In the Gospel is the story of Jesus raising from death to life a man in the city of Naim (cf. Luke 7, 11-16). We are told that the man was carried out of the city in a loculum (coffin or bier). Saint Ambrose reflects:

"This dead man was carried to the grave on a bier made from the four elements. But he had the hope of rising again, because he was borne on wood. For though it had before been a source of loss to us, yet, after Christ had touched it, it began to help us to Life; that it might be a sign that salvation was to overflow to the Church through the yoke of the Cross. For we lie lifeless upon a bier, when either the fire of unrestrained desires consumes us, or when coldness overflows in us, or the power of our soul is weakened by slothful habit of body."

The Church comes to the aid of the death of the soul, as symbolized by the death of this man from Naim, the weeping of his mother who is also a widow, and the great multitude. Saint Ambrose continues:

"If there is a grave sin which you cannot wipe away by the tears of your repentance, let the Church, your Mother, weep for you, while the multitude stands by. Soon you will rise from death and begin to speak the words of life, and fear will come upon them all; for by the example of one, all are converted. They also shall glorify God, Who has given us such remedies to escape death."

Jesus waits for us in the Sacrament of Reconciliation!

Paradise, Our True Country

And having received an answer in sleep that they should not return to Herod, they went back another way into their country (Matthew 2:12).

We should seek the wisdom of the Church Fathers as part of a regular spiritual reading agenda. They have a way of explaining Scripture so that it is useful for all generations and times. They get to the heart of Scripture passages so that it is not just a bible story, but something that is very real right where we are in the here and now. For the above Scripture verse, for example, Saint Gregory has passed this along through the centuries: "In returning to their own land by another way, the Magi intimate something to us of great importance. Our true country is Paradise, to which, having now come to the knowledge of Jesus, we are forbidden to return by the path we left it. For we left our land by the path of pride, of disobedience, by following after wealth, by eating forbidden food. And so we must return another way: by the way of tears, by the way of obedience, by contempt of the world, by restraining the desires of the flesh" (Homily X in Evang.).

We live in a culture today that has flooded our homes with immorality through the television, the computer and magazines to name only a few. Parents today even have to screen the cartoons their kids watch. It's commonplace to turn on the televsion and see a show with scenes of two unmarried people sharing a bed, or scenes of violence, adultery - you name it, it's there. But these examples have lost their shock value and reached an alarming degree of acceptance. Our culture now has a high level of desensitization to such things. The human will has been severely weakened.

As Catholic Christians, a way to get off this ill-advised path and to strenghten the will comes through conformity to the will of God, id est, self-abandonment. Don't feel like praying? Pray anyway! Feel like skipping Mass this Sunday? Don't! Well, it's raining, maybe I'll pass on going to Confession. No! Go! These are only a few examples of the temptations we face and how we can conform to God's will doing what we know He would want us to do. And such acts are acts of love, how we show our love for Him.

Every time we pray, every time we make a holy hour, every time we read Scripture, every time we go to Confession, every time we receive Jesus in the Blessed Sacrament should be occurrences that change us. If we are determined to do God's will, then these are also weapons needed to fight the battle, and the armor to resist the enemy's attacks.

We know that Jesus is Lord, thus, as Saint Gregory tells us, we are forbidden to journey on the unsafe roads. Our Lord tells us that the road to Life is narrow and the wide road leads to destruction (cf. Matthew 7:13-14). The road to Paradise is narrow but straight; and turning off on to the side streets is either a Dead End or like a wintry road, Slippery.

Saint Gregory tells us that these side streets contain pride and disobedience. We see such examples in the Church today by not believing or accepting all Church teachings and by not going to Confession. Oddly enough, not going to Confession leads to another of Saint Gregory's examples: forbidden food. The Eucharist is forbidden Food if one has avoided Confession and has mortal sin on the soul. Saint Jean-Marie Vianney certainly didn't mince words when he wrote: "How many have the temerity to approach the holy table with sins hidden and disguised in confession. How many have not that sorrow which the good God wants from them, and preserve a secret willingness to fall back into sin, and do not put forth all their exertions to amend. How many do not avoid the occasions of sin when they can, or preserve enmity in their hearts even at the holy table. If you have ever been in these dispositions in approaching Holy Communion, you have committed a sacrilege. It attacks the Person of Jesus Christ Himself instead of scorning only His Commandments, like other mortal sins." And anyone with a conscience would not be pleased to hear from this great saint that by receiving Communion unworthily he "crucifies Jesus Christ in his heart."

This is a tough spiritual battle that is being fought and conforming to God's will is the way to stay close to Him so that eventually those destructive side streets will have road blocks.

Preparing for the Light of the World

In the Divine Office and Our Lady’s Office, the antiphon sort of paves the way or prepares our Christological understanding of the Psalms or Canticles which are about to be sung or recited. Today is the final day for us to prepare ourselves to welcome the Light of the world. Advent is really a penitential season and one of the ways to prepare or welcome the Light is to willingly expose our own darkness in the Sacrament of Confession.

For those who pray the Little Office of the Blessed Virgin Mary, the season of Advent closes at the hour of None; and there a most fitting antiphon for closing Advent and preparing for Christmas appears: “Ecce ancilla Domini: fiat mihi secundum verbum tuum – Behold the handmaid of the Lord: be it done unto me according to Your word.” It was Mary’s “yes” to God, yes to welcoming the Word of God as a Baby. This is a beautiful thought to close out Advent and begin Christmas.

Christmas begins with Vespers on Christmas Eve. The first antiphon at Vespers of Our Lady is: “O admirabile commercium: Creator generis humani, animatum corpus sumens, de Virgine nasci dignatus est; et procedens homo sine semine, largitus est nobis suam Deitatem – O marvelous intercourse! The Creator of mankind, taking a body with a living soul, vouchsafed to be born of a Virgin, and becoming man without man’s concurrence, bestowed upon us His Deity.” And so this momentous day of eternal value begins: the Light enters the world through a Virgin. And certainly this antiphon is reflected in the words of the Psalm which follows: “Ex utero ante luciferum genui te -- From the womb before the daystar have I begotten You” (Psalm 109:3).

The second antiphon is: “Quando natus es ineffabiliter ex Virgine, tunc impletæ sunt Scripturæ: sicut pluvia in vellus descendisti, ut salvum faceres genus humanum: te laudamus, Deus noster – When You were born of a Virgin, after an ineffable manner, then were the Scriptures fulfilled: You came like rain upon the fleece, that You might save mankind: we praise You, our God.” We praise God for coming to us as a Baby in order that He might experience all the circumstances that are part of being human; and in doing so, He will save mankind. In the Psalm which follows, we pray the words: “Quis sicut Dominus Deus noster, qui in altis habitat: et humilia respicit in cælo et in terra– Who is like unto the Lord our God, Who dwells on High: and regards the things that are lowly in heaven and in earth” (Psalm 112:5-6).

The third antiphon is: “Rubum, quem viderat Moyses incombustum, conservatam agnovimus tuam laudabilem virginitatem: Dei Genetrix, intercede pro nobis – In the bush which Moses saw unconsumed, we acknowledge your admirable virginity preserved: Mother of God, intercede for us.” An Old Testament story is given to us to show us the prefigurement of Mary and her spotless, Immaculate self. She is the “domum Domini -- house of the Lord” which is mentioned in Psalm 121 that follows this antiphon. He Who cannot be contained, chose to be contained in her. He Who is spotless, dwelled in a spotless “house”.

The fourth antiphon is: “Germinavit radix Iesse, orta est stella Iacob: Virgo peperit Salvatorem: te laudamus, Deus noster – The root of Jesse has budded, a star has risen out of Jacob; a Virgin has borne the Savior: we praise You, our God.” This antiphon is soaked with Christmas images: the root of Jesse, David’s father, from that lineage the Savior would come, born of a Virgin. Psalm 126 follows with these words: “Nisi Dominus ædificaverit domum: in vanum laboraverunt qui ædificant eam – Unless the Lord builds the house, they labor in vain that build it” (Psalm 126 :1). God built the house in which He would dwell before entering into the world. He built it in order that this house would be a fitting dwelling-place for Him, one that is Immaculate. Mary is the new Ark of the Lord.

The fifth antiphon is: “Ecce, Maria genuit nobis Salvatorem, quem Ioannes videns exclamavit, dicens: Ecce Agnus Dei, ecce, qui tollit peccati mundi, alleluia – Behold, Mary has borne us the Savior, Who John beholding, exclaimed, Behold the Lamb of God, behold Him Who takes away the sins of the world, alleluia.” Christmas celebrates the birth of the Savior and in this antiphon we learn something of His future as the Lamb of God Who will take away our sins, the Light overcoming the darkness. Psalm 147 follows in which “Jerusalem” mystically represents the Church: “He has blessed the children within you, He has made peace within your borders” (Psalm 147:1-2).

The final antiphon appearing in Vespers of Our Lady for Christmastide is the antiphon for the Magnificat: “Magnum hereditatis mysterium: templum Dei factus est uterus nescientis virum: non est pollutus ex ea carnem assumens; omnes gentes venient, dicentes: Gloria tibi, Domine – A great mystery of inheritance: the womb of one that knew not man has become the temple of God; taking flesh of her He was not defiled; all nations shall come saying, Glory be to You, Lord.”

Let us all try to catch something of these immense thoughts. Let us prepare well to receive our Savior!

Balm-bearing Words

On this liturgical Memorial of Saint Francis of Assisi, the following is a letter from him. One gets the feeling that a piece of paper dropped from heaven and landed in our laps. In our world which struggles so much with peace, this letter offers peace as well as some holy reminders.

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To all Christians, religious, clerics, and laics, men and women, to all who dwell in the whole world, Brother Francis, their servant and subject, presents reverent homage, wishing true peace from heaven and sincere charity in the Lord.

Being the servant of all, I am bound to serve all and to administer the balm-bearing words of my Lord. Wherefore, considering in my mind that, because of the infirmity and weakness of my body, I cannot visit each one personally, I propose by this present letter and message to offer you the words of our Lord Jesus Christ Who is the Word of the Father and the words of the Holy Spirit which are "spirit and life".

This Word of the Father, so worthy, so holy and glorious, Whose coming the Most High Father announced from heaven by His holy archangel Gabriel to the holy and glorious Virgin Mary in whose womb He received the true flesh of our humanity and frailty, He, being rich above all, willed, nevertheless, with His most Blessed Mother, to choose poverty.

We ought to confess all our sins to a priest and receive from him the Body and Blood of our Lord Jesus Christ. He who does not eat His Flesh and does not drink His Blood cannot enter into the Kingdom of God. Let him, however, eat and drink worthily, because he who receives unworthily "eats and drinks judgment to himself, not discerning the Body of the Lord" — that is, not discerning it from other foods.

Let us, moreover, "bring forth fruits worthy of penance". And let us love our neighbor as ourselves, and, if any one does not wish to love them as himself or cannot, let him at least do them no harm, but let him do good to them.

Let us then have charity and humility and let us give alms because they wash souls from the foulness of sins. For men lose all which they leave in this world; they carry with them, however, the reward of charity and alms which they have given, for which they shall receive a recompense and worthy remuneration from the Lord.

We ought also to fast and to abstain from vices and sins and from superfluity of food and drink, and to be Catholics. We ought also to visit Churches frequently and to reverence clerics not only for themselves, if they are sinners, but on account of their office and administration of the most holy Body and Blood of our Lord Jesus Christ, which they sacrifice on the altar and receive and administer to others. And let us all know for certain that no one can be saved except by the Blood of our Lord Jesus Christ and by the holy words of the Lord which clerics say and announce and distribute and they alone administer and not others.

We ought not to be "wise according to the flesh" and prudent, but we ought rather to be simple, humble, and pure. We should never desire to be above others, but ought rather to be servants and subject "to every human creature for God’s sake". And the Spirit of the Lord shall rest upon all those who do these things and who shall persevere to the end, and He shall make His abode and dwelling in them, and they shall be children of the heavenly Father whose works they do, and they are the spouses, brothers and mothers of our Lord Jesus Christ. We are spouses when by the Holy Spirit the faithful soul is united to Jesus Christ. We are His brothers when we do the will of His Father Who is in heaven. We are His mothers when we bear Him in our heart and in our body through pure love and a clean conscience and we bring Him forth by holy work which ought to shine as an example to others.

O how glorious and holy and great to have a Father in heaven! O how holy, fair, and lovable to have a spouse in heaven! O how holy and how beloved, well pleasing and humble, peaceful and sweet and desirable above all to have such a Brother Who has laid down His life for His sheep, and Who has prayed for us to the Father, saying: Father, keep them in Your Name whom You have given Me. Father, all those whom You have given Me in the world were Yours, and You have given them to Me. And the words which You gave Me I have given to them; and they have received them, and have known in very deed that I came forth from You, and they have believed that You sent Me. I pray for them: not for the world: bless and sanctify them. And for them I sanctify Myself that they may be sanctified in one as We also are. And I will, Father, that where I am, they also may be with Me, that they may see My glory in My kingdom.

In the Name of the Father and of the Son and of the Holy Spirit. Amen. All to whom this letter may come, I, Brother Francis, your little servant, pray and conjure you by the charity which God is, and with the will to kiss your feet, to receive these balm-bearing words of our Lord Jesus Christ with humility and charity and to put them in practice kindly and to observe them perfectly. And all those who shall receive them kindly and understand them and send them to others as an example, if they persevere in them unto the end, may the Father and the Son and the Holy Spirit bless them. Amen.

We Must Die to Ourselves

Today on the liturgical calendar is the Memorial of Saint Pio of Pietrelcina. He is perhaps more affectionately known as Padre Pio, who was extraordinary to say the least. Well documented are his numerous Rosaries prayed daily, his countless hours in the Confessional, his ability to read hearts in the Confessional, his gift of bi-location, his daily minuscule caloric intake which doctors have said could not sustain a human being, the very little sleep he needed every night, about three to four hours, and of course the visible stigmata, the Wounds of Jesus which Padre Pio bore for some fifty years. 

The extraordinary details of Padre Pio’s life go on and on but perhaps none had more comments or more witnesses than his daily Mass. At Padre Pio’s Mass, Calvary came to San Giovanni Rotondo. His Mass began at five o’clock in the morning. But he did not rise from sleep and go straight to the church to begin the Mass. There was much prayerful preparation before Mass as he would rise from his bed sometimes as early as 12:30 but seldom later than 3:30; and he would spend that time in his cell running his fingers through his Rosary beads, which it would be rare to see him not do throughout his long, edifying day.

Introibo ad altare Dei – I will go unto the altar of God (Psalm 42 [43]:4). These words are part of the preparatory prayers of what we now call the Extraordinary Form of the Mass. Padre Pio climbing the steps to approach the altar was indeed in Persona Christi climbing the hill of Calvary. The great mystery of the Mass would unfold which would last up to three hours.

Tears would run from his eyes sometimes through the entirety of the Mass. At times those tears would be best described as sobbing.

Maria Winowska, author of Le Vrae Visage du Padre Pio, and a witness to Padre Pio’s Mass wrote in her book that the "Capuchin’s face which a few moments before had seemed to me jovial and affable was literally transfigured" and "after the Sanctus great drops of sweat poured from his forehead, bathing his face which was distorted with sobs. Here was truly the man of sorrow at grips with the agony."

During the Consecration the Wounds of the stigmata would bleed and remarkably Padre Pio would, during the elevation, hold our Eucharistic Lord for as long as ten minutes – and at times longer than that. Speaking about the Mass, Padre Alberto D'Apolito, who knew Padre Pio, said: "It produced such an impression that time and space between the altar and Calvary disappeared. The Mass of Padre Pio visibly reproduced the Passion of Christ, not only in a mystical form, but also physically, in his body. Waves of emotion made Padre Pio tremble at the altar as if the struggle with invisible persons filled him, time after time, with fear, joy, sadness, anguish, and pain. From the expression on his face, one could follow the mysterious dialogue. Whoever doubted the Real Presence had only to assist at Saint Pio’s Mass."

After the Consecration, this great saint would sometimes need to lean on the altar, appearing extremely exhausted. But during these periods of rest on the altar he appeared to be engaged in a mysterious conversation.

He had very penetrating eyes which could easily be detected during the Consecration; but throughout the entire Mass he seemed to be looking at a world that no one else present could see. By Padre Pio’s own exhortation he said that the Blessed Mother and the entire celestial court are present at Mass which consumed him with the fire of divine love causing his face to feel like it was burning.

Fittingly, Padre Pio the mystic was canonized by another mystic: Saint John Paul II. Here is part of the Holy Father’s homily:

Throughout his life, he always sought greater conformity with the Crucified, since he was very conscious of having been called to collaborate in a special way in the work of redemption. His holiness cannot be understood without this constant reference to the Cross.

Padre Pio was a generous dispenser of divine mercy, making himself available to all by welcoming them, by spiritual direction and, especially, by the administration of the Sacrament of Penance. I also had the privilege, during my young years, of benefiting from his availability for penitents. The ministry of the Confessional, which is one of the distinctive traits of his apostolate, attracted great crowds of the faithful to the monastery of San Giovanni Rotondo. Even when that unusual Confessor treated pilgrims with apparent severity, the latter, becoming conscious of the gravity of sins and sincerely repentant, almost always came back for the peaceful embrace of sacramental forgiveness. May his example encourage priests to carry out with joy and zeal this ministry which is so important today.

Teach us, we ask you, humility of heart so we may be counted among the little ones of the Gospel, to whom the Father promised to reveal the mysteries of His Kingdom.

Help us to pray without ceasing, certain that God knows what we need even before we ask Him. Obtain for us the eyes of faith that will be able to recognize right away in the poor and suffering the Face of Jesus.

Sustain us in the hour of the combat and of the trial and, if we fall, make us experience the joy of the sacrament of forgiveness. Grant us your tender devotion to Mary, the Mother of Jesus and our Mother. Accompany us on our earthly pilgrimage toward the blessed homeland, where we hope to arrive in order to contemplate forever the glory of the Father, the Son and the Holy Spirit. Amen.

Concerning the Mass, Padre Pio said: "It would be easier for the world to exist without the sun than without the Holy Sacrifice of the Mass."

And Padre Pio the spiritual director advises us in this way: "The field of battle between God and Satan is the human soul. This is where it takes place every moment of our lives. The soul must give free access to our Lord and be completely fortified by Him with every kind of weapon. His light must illuminate it to fight the darkness of error. We must put on Jesus Christ, His truth and justice, the shield of faith, the word of God to overcome such powerful enemies. To put on Jesus Christ we must die to ourselves. Let us humble ourselves and confess that if God were not our armor and shield, we would be pierced by all kinds of sins. That is why we must live in God by persevering in our practices, and learn to serve Him at our own expense."

A Bath of Love

At each and every Holy Mass the priest has the incomprehensible privilege of holding the Savior of the world in his hands on the altar.

Today on the liturgical calendar is the Memorial of Saint Jean-Marie Vianney, often referred to as the Curé d’Ars. He shed many tears of joy during Mass especially when he was holding our Eucharistic Lord in his hands on the altar of Sacrifice during his thanksgivings and often long adorations. He said : “To celebrate Mass one ought to be a seraph! I hold our Lord in my hands. I move Him to the right, and He stays there, to the left, and He stays there! To know what the Mass is would be to die. Only in heaven shall we understand the happiness of saying Mass! Alas, my God, how much a priest is to be pitied when he does this as an ordinary thing!”

As he shed tears at Mass, perhaps the following will do the same to you dear readers:  It was on a Christmas night at Mass as he held the Sacred Host in his hands above the Chalice, and tears were flowing from his eyes when Saint Jean-Marie Vianney prayed in his heart, “My God, if I knew that I was to be damned, now that I hold You, I would not let You go again.”

And again, these astonishing words from this great saint: “In times of discouragement when, after the Consecration, I hold in my hands the most holy Body of our Lord, seeing myself to be only worthy of hell, I say to myself: ‘Ah, if only I could take Him with me! Hell would be sweet near Him; it would not be painful to stay there suffering for all eternity if we were there together. But then there would not be any more hell – the flames of love would extinguish those of justice.’”

Perhaps hell and thoughts of being damned crossed this great saint’s mind because of the frequency of Satan’s attacks on him physically, psychologically and emotionally. He was also verbally mocked by the evil one. This, of course, can be quite difficult to wrap our heads around; but even when the prince of lies confronts a man who has such an intimate union with the Truth, then the master of deceit must also speak the truth. This is what the devil said to the Curé d’Ars: “If there were three such priests as you, my kingdom would be ruined.”

What nourishes such faith at Mass and the Blessed Sacrament is Adoration and prayer – daily prayer. How else could one fall in love with our Eucharistic Lord or as Saint Jean-Marie called prayer in his native French - “un bain d’amour” (a bath of love). The Curé d'Ars also referred to prayer as man’s noble task.  

One day during Eucharist Adoration, Jean-Marie Vianney was contemplating our Lord with an ecstatic smile. One of his companions, surprising him in this attitude, turned his eyes instinctively towards the Blessed Sacrament as though he expected to see something. He saw nothing, but the expression on the face of Saint Vianney had struck him so much that he said: “I believe the time will come when the Curé d'Ars will live only by the Eucharist.”

Saint Jean-Marie Vianney spent long hours in the confessional administering our Lord’s sacrament of mercy. The teaching of the Church is that we are to be in a state of grace in order to receive Holy Communion. The Holy Curé had strong words about unworthy Holy Communion: “How many have the temerity to approach the holy table with sins hidden and disguised in Confession? How many do not have that sorrow which the good God wants from them, and preserve a secret willingness to fall back into sin, and do not put forth all their exertions to amend? How many do not avoid the occasions of sin when they can, or preserve enmity in their hearts even at the holy table? If you have ever been in these dispositions in approaching Holy Communion, you have committed a sacrilege. It attacks the Person of Jesus Christ Himself, instead of scorning only His Commandments, like other mortal sins. The death of Jesus Christ on Calvary was violent and painful, but at least all were affected by it, and thus wishful to share the Savior’s sufferings. Here there is nothing of this: Jesus is insulted, outraged by a vile nothingness, and all keeps silence; everything appears insensible to His humiliations. May not this God of goodness justly complain, as on the tree of the Cross, that He is forsaken? My God, how can a Christian have the heart to go to the holy table with sin in his soul, there to put Jesus Christ to death?”

Nothing in this life pained Saint Jean-Marie Vianney more than unworthy Holy Communion. In fact, he was unable to speak about it without tears. He certainly made great efforts to help souls be without mortal sin by making himself available daily for such  long hours in the confessional.

Having an extraordinary relationship with the Blessed Sacrament, Saint Jean-Marie spent a long time in thanksgiving after Mass.

Our Lord invites us to His house and feeds us with “the living Bread which came down from heaven” (John 6:51). Jesus said: “If any man comes after Me, let him deny himself” (Matthew 16:24). This is a statement about priorities, that is, making Jesus the Center of our life.