The Secret of the Rosary by Saint Louis de Montfort(1).pdf
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"The Secret of the Rosary "
by Saint Louis de Montfort
In all the apparitions of Our Lady of Fatima in 1917 She said many things. But above all, She said "every person must recite the Rosary every day."
When the Mother of God gives us a command that comes from the Throne of God in Heaven, we are not at liberty to reject it. It becomes essential at that point. And Our Lady clearly indicated that we must pray the Rosary every day. This is a command. This is not peripheral. This is not something we can take or leave.
We don't just have a casual need of Our Lady's Rosary, but an urgent, desperate need. She appeared to tell us just that. And to give us, Her children, hope in these last times.
We already know the power of the Rosary, through history- Lepanto and Austria- and the many miracles throughout the history of the Church.
Once again Sister Lucy said, "The Most Holy Virgin in these last times in which we live has given a new efficacy to the recitation of the Holy Rosary."
#rosary #liguori
by Saint Louis de Montfort
In all the apparitions of Our Lady of Fatima in 1917 She said many things. But above all, She said "every person must recite the Rosary every day."
When the Mother of God gives us a command that comes from the Throne of God in Heaven, we are not at liberty to reject it. It becomes essential at that point. And Our Lady clearly indicated that we must pray the Rosary every day. This is a command. This is not peripheral. This is not something we can take or leave.
We don't just have a casual need of Our Lady's Rosary, but an urgent, desperate need. She appeared to tell us just that. And to give us, Her children, hope in these last times.
We already know the power of the Rosary, through history- Lepanto and Austria- and the many miracles throughout the history of the Church.
Once again Sister Lucy said, "The Most Holy Virgin in these last times in which we live has given a new efficacy to the recitation of the Holy Rosary."
#rosary #liguori
Maxims for the Direction of a Soul that Desires to Obtain Perfection in the Love of Jesus Christ
St. Alphonsus de Ligouri
1 To desire ardently to increase in the love of Jesus Christ.
2 Often to make acts of love towards Jesus Christ. Immediately on waking, and before going to sleep, to make an act of love, seeking always to unite your own will to the will of Jesus Christ.
3 Often to meditate on his Passion.
4 Always to ask Jesus Christ for his love.
5 To communicate often, and many times in the day to make spiritual Communions.
6 Often to visit the Most Holy Sacrament.
7 Every morning to receive from the hands of Jesus Christ himself your own cross.
8 To desire Paradise and death, in order to be able to love Jesus Christ perfectly and for all eternity.
9 Often to speak of the love of Jesus Christ.
10 To accept contradictions for the sake of Jesus Christ.
11 To rejoice in the happiness of God.
12 To do that which is most pleasing to Jesus Christ, and not to refuse him anything that is agreeable to him.
13 To desire and to endeavor that all should love Jesus Christ.
14 To pray always for sinners and for the souls in purgatory.
15 To drive from your heart every affection that does not belong to Jesus Christ.
16 Always to have recourse to the most holy Mary, that she may obtain for us the love of Jesus Christ.
17 To honor Mary in order to please Jesus Christ.
18 To seek to please Jesus Christ in all your actions.
19 To offer yourself to Jesus Christ to suffer any pain for his love.
20 To be always determined to die rather than commit a willful venial sin.
21 To suffer crosses patiently, saying, "Thus it pleases Jesus Christ."
22 To renounce your own pleasures for the love of Jesus Christ.
23 To pray as much as possible.
24 To practice all the mortifications that obedience permits.
25 To do all your spiritual exercises as if it were for the last time.
26 To persevere in good works in the time of aridity.
27 Not to do nor yet to leave undone anything through human respect.
28 Not to complain in sickness.
29 To love solitude, to be able to converse alone with Jesus Christ.
30 To drive away melancholy.
37 Often to recommend yourself to those persons who love Jesus Christ.
32 In temptation, to have recourse to Jesus crucified, and to Mary in her sorrows.
33 To trust entirely in the Passion of Jesus Christ.
34 After committing a fault, not to be discouraged, but to repent and resolve to amend.
35 To do good to those who do evil.
36 To speak well of all, and to excuse the intention when you cannot defend the action.
37 To help your neighbor as much as you can.
38 Neither to say nor to do anything that might vex him. And if you have been wanting in charity, to ask his pardon and speak kindly to him.
39 Always to speak with mildness and in a low tone.
40 To offer to Jesus Christ all the contempt and persecution that you meet with.
41 To look upon [religious] Superiors as the representatives of Jesus Christ.
42 To obey without answering and without repugnance, and not to seek your own satisfaction in anything.
43 To like the lowest employments.
44 To like the poorest things.
45 Not to speak either good or evil of yourself.
46 To humble yourself even towards inferiors.
47 Not to excuse yourself when you are reproved.
48 Not to defend yourself when found fault with.
49 To be silent when you are disquieted.
50 Always to renew your determination of becoming a saint, saying, "My Jesus, I desire to be all Yours, and You must be all mine."
Source: The Incarnation, Birth, and Infancy of Jesus Christ 1927
#liguori #spirituallife
St. Alphonsus de Ligouri
1 To desire ardently to increase in the love of Jesus Christ.
2 Often to make acts of love towards Jesus Christ. Immediately on waking, and before going to sleep, to make an act of love, seeking always to unite your own will to the will of Jesus Christ.
3 Often to meditate on his Passion.
4 Always to ask Jesus Christ for his love.
5 To communicate often, and many times in the day to make spiritual Communions.
6 Often to visit the Most Holy Sacrament.
7 Every morning to receive from the hands of Jesus Christ himself your own cross.
8 To desire Paradise and death, in order to be able to love Jesus Christ perfectly and for all eternity.
9 Often to speak of the love of Jesus Christ.
10 To accept contradictions for the sake of Jesus Christ.
11 To rejoice in the happiness of God.
12 To do that which is most pleasing to Jesus Christ, and not to refuse him anything that is agreeable to him.
13 To desire and to endeavor that all should love Jesus Christ.
14 To pray always for sinners and for the souls in purgatory.
15 To drive from your heart every affection that does not belong to Jesus Christ.
16 Always to have recourse to the most holy Mary, that she may obtain for us the love of Jesus Christ.
17 To honor Mary in order to please Jesus Christ.
18 To seek to please Jesus Christ in all your actions.
19 To offer yourself to Jesus Christ to suffer any pain for his love.
20 To be always determined to die rather than commit a willful venial sin.
21 To suffer crosses patiently, saying, "Thus it pleases Jesus Christ."
22 To renounce your own pleasures for the love of Jesus Christ.
23 To pray as much as possible.
24 To practice all the mortifications that obedience permits.
25 To do all your spiritual exercises as if it were for the last time.
26 To persevere in good works in the time of aridity.
27 Not to do nor yet to leave undone anything through human respect.
28 Not to complain in sickness.
29 To love solitude, to be able to converse alone with Jesus Christ.
30 To drive away melancholy.
37 Often to recommend yourself to those persons who love Jesus Christ.
32 In temptation, to have recourse to Jesus crucified, and to Mary in her sorrows.
33 To trust entirely in the Passion of Jesus Christ.
34 After committing a fault, not to be discouraged, but to repent and resolve to amend.
35 To do good to those who do evil.
36 To speak well of all, and to excuse the intention when you cannot defend the action.
37 To help your neighbor as much as you can.
38 Neither to say nor to do anything that might vex him. And if you have been wanting in charity, to ask his pardon and speak kindly to him.
39 Always to speak with mildness and in a low tone.
40 To offer to Jesus Christ all the contempt and persecution that you meet with.
41 To look upon [religious] Superiors as the representatives of Jesus Christ.
42 To obey without answering and without repugnance, and not to seek your own satisfaction in anything.
43 To like the lowest employments.
44 To like the poorest things.
45 Not to speak either good or evil of yourself.
46 To humble yourself even towards inferiors.
47 Not to excuse yourself when you are reproved.
48 Not to defend yourself when found fault with.
49 To be silent when you are disquieted.
50 Always to renew your determination of becoming a saint, saying, "My Jesus, I desire to be all Yours, and You must be all mine."
Source: The Incarnation, Birth, and Infancy of Jesus Christ 1927
#liguori #spirituallife
Christ Died for All Men
God loves all things that He has created: "For Thou lovest all things that are, and hatest none of the things that Thou hast made" - Wisdom 11:25. Now love cannot be idle: "All love has a force of its own, and cannot be idle", says Saint Augustine. Hence love necessarily implies benevolence, so that the person who loves cannot help doing good to the person beloved whenever there is an opportunity: "Love persuades a man to do those things which he believes to be good for him whom he loves", says Aristotle. If, then, God loves all men, He must in consequence will that all should obtain eternal salvation, which is the one and sovereign good of man, seeing that it is the one end for which he was created: "You have your fruit unto sanctification; and the end life everlasting" - Romans 6:22.
This doctrine, that God wishes all men to be saved, and that Jesus Christ died for the salvation of all, is now a certain doctrine taught by the Catholic Church, as theologians in common teach, namely, Petavius, Gonet, Gotti, and others, besides Tourneley, who adds, that it is a doctrine all but of faith.
With reason, therefore, were the predestinarians condemned, who, among their errors, taught that God does not will all men to be saved; as Hincmar, Archbishop of Rheims, testifies of them in his first letter, where he says, "the ancient predestinarians asserted that God does not will all men to be saved, but only those who are saved". These persons were condemned, first in the Council of Arles, A.D. 475, which pronounced "anathema to him that said that Christ did not die for all men, and that He does not will all to be saved" - Anathema 6. They were next condemned in the Council of Lyons, A.D. 490, where Lucidus was forced to retract and confess, "I condemn the man who says that Christ did not suffer death for the salvation of all men".
So also in the ninth century, Gotheschalcus, who renewed the same error, was condemned by the Council of Quercy, A.D. 853, in the third article of which it was decided, "God wills all men, without exception, to be saved, although all men be not saved"; and in the fourth article: "There is no man for whom Christ did not suffer, although all men be not redeemed by the mystery of His Passion" - Article 3, 4.
This was also clearly expressed by the Council of Trent, in which it was said that Jesus Christ died, "that all might receive the adoption of sons", and in chapter 3: "but though He died for all, yet all do not receive the benefits of His death" - Session 6, c. 2-3. The Council then takes for granted that the Redeemer died not only for the elect, but also for those who, through their own fault, do not receive the benefit of Redemption. Nor is it of any use to affirm that the Council only meant to say that Jesus Christ has given to the world a ransom sufficient to save all men; for in this sense we might say that He died also for the devils. Moreover, the Council of Trent intended here to reprove the errors of those innovators, who, not denying that the blood of Christ was sufficient to save all, yet asserted that in fact it was not shed and given for all; that is the error which the Council intended to condemn when it said that Our Savior died for all.
And Innocent X, in his Constitution of A.D. 1653, expressly declared that to say Christ died for the salvation of the elect only, is an impious and heretical proposition.
• Excerpts taken from "Prayer : the great means of salvation and of perfection"
by St. Alphonsus Ligouri
#liguori #salvation
God loves all things that He has created: "For Thou lovest all things that are, and hatest none of the things that Thou hast made" - Wisdom 11:25. Now love cannot be idle: "All love has a force of its own, and cannot be idle", says Saint Augustine. Hence love necessarily implies benevolence, so that the person who loves cannot help doing good to the person beloved whenever there is an opportunity: "Love persuades a man to do those things which he believes to be good for him whom he loves", says Aristotle. If, then, God loves all men, He must in consequence will that all should obtain eternal salvation, which is the one and sovereign good of man, seeing that it is the one end for which he was created: "You have your fruit unto sanctification; and the end life everlasting" - Romans 6:22.
This doctrine, that God wishes all men to be saved, and that Jesus Christ died for the salvation of all, is now a certain doctrine taught by the Catholic Church, as theologians in common teach, namely, Petavius, Gonet, Gotti, and others, besides Tourneley, who adds, that it is a doctrine all but of faith.
With reason, therefore, were the predestinarians condemned, who, among their errors, taught that God does not will all men to be saved; as Hincmar, Archbishop of Rheims, testifies of them in his first letter, where he says, "the ancient predestinarians asserted that God does not will all men to be saved, but only those who are saved". These persons were condemned, first in the Council of Arles, A.D. 475, which pronounced "anathema to him that said that Christ did not die for all men, and that He does not will all to be saved" - Anathema 6. They were next condemned in the Council of Lyons, A.D. 490, where Lucidus was forced to retract and confess, "I condemn the man who says that Christ did not suffer death for the salvation of all men".
So also in the ninth century, Gotheschalcus, who renewed the same error, was condemned by the Council of Quercy, A.D. 853, in the third article of which it was decided, "God wills all men, without exception, to be saved, although all men be not saved"; and in the fourth article: "There is no man for whom Christ did not suffer, although all men be not redeemed by the mystery of His Passion" - Article 3, 4.
This was also clearly expressed by the Council of Trent, in which it was said that Jesus Christ died, "that all might receive the adoption of sons", and in chapter 3: "but though He died for all, yet all do not receive the benefits of His death" - Session 6, c. 2-3. The Council then takes for granted that the Redeemer died not only for the elect, but also for those who, through their own fault, do not receive the benefit of Redemption. Nor is it of any use to affirm that the Council only meant to say that Jesus Christ has given to the world a ransom sufficient to save all men; for in this sense we might say that He died also for the devils. Moreover, the Council of Trent intended here to reprove the errors of those innovators, who, not denying that the blood of Christ was sufficient to save all, yet asserted that in fact it was not shed and given for all; that is the error which the Council intended to condemn when it said that Our Savior died for all.
And Innocent X, in his Constitution of A.D. 1653, expressly declared that to say Christ died for the salvation of the elect only, is an impious and heretical proposition.
• Excerpts taken from "Prayer : the great means of salvation and of perfection"
by St. Alphonsus Ligouri
#liguori #salvation