Perché parlare delle tentazioni?

Filotea, La Parte IV

Gruppo di lingua italiana: don Carlo, don Jozef, Danijel e suor Eliane

16 dicembre 2013

Don Carlo:
- Sorprende il fatto che Francesco dedica una parte della Filotea alle tentazioni. Perché? Certamente coloro che egli accompagnava le avevano chiesto qualche orientamento. Francesco va incontro all’esigenze della gente. Interessante il modo come risponde a questa esigenza. È da notare che nonostante Francesco dedica una parte del libro alle tentazioni, questa non è, però, la parte maggiore e più importante (non è la parte negativa del cammino che egli sottolinea di più).
- Non lasciarsi scoraggiarsi dalle chiacchiere delle gente. Non è facile essere liberi dai giudizi degli altri. Questo è un aspetto che pastoralmente sentiamo da vicino.

Danijel
- Importanza della libertà interiore, di essere liberi dai giudizi degli altri. Non lasciare che le chiacchiere e i giudizi degli altri penetrino il proprio cuore e ci impediscano di avanzare nel cammino.
- Francesco orienta ad affrontare le tentazioni secondo quello che si è acquistato prima: la preghiera, la meditazione, la contemplazione, le virtù. Queste devono sostenere tutto il cammino e non possono essere tralasciate nei momenti di tentazioni. Anzi, vengono richiamate come rimedio contro le tentazioni.

Don Jozef
- Sorprende che Francesco parla soltanto delle tentazioni ma non affronta il tema del peccato (es. i peccati capitali…). Ritroviamo qua e là qualche accenno ai peccati ma non in modo esplicito.
- Le piccole tentazioni (cosa dice la gente; lo scoraggiarsi; l’impazienza, l’invidia…) non sono mali in sé, ma sono tutte piccole cose che impediscono di progredire più speditamente nel cammino di devozione.
- Ci sono delle tentazioni che possono accompagnarci tutta la vita, ma dipende da me di non acconsentire, di non rispondere ad esse.
- Quando si avvertono le tentazioni è importante rafforzare l’amore a Gesù. L’importanza dell’affetto verso Dio in Francesco: “Abbraccerai la Santa Croce”; “tornerai semplicemente con il tuo cuore a fianco di Gesù crocifisso, e con un atto d’amore gli bacerai i piedi”…
- Interessante il modo come Francesco descrive la tristezza. È uno dei mali peggiori che possa colpire l’anima, eccettuato il peccato.

Suor Eliane
- Per Francesco non basta incominciare il cammino di devozione; bisogna camminare sempre tenendo conto che in certi momenti del cammino dobbiamo affrontare le tentazioni, l’aridità e la sterilità di spirito; esse sono qualcosa che fanno parte del cammino spirituale. È importante saper affrontarle.
- Punto di partenza per scalare l’altra montagna della perfezione: 1) la perseveranza nei propositi. Sarà la perseveranza a dimostrare che è sul serio e con sincerità che ci siamo votati a Dio e incamminate alla vita devota. 2) il farsi coraggio perché ciò che sembra difficile e impossibile con coraggio e pazienza si farà.
- Assodato il principio “sentire non è acconsentire” emerge in Francesco una capacità di analisi rara, lucida e schietta delle tentazioni. Dimostra in tre gradini la discesa verso il male: la tentazione - la dilettazione – il consenso. Il piacere è il gradino del consenso. Spiega come si può incoraggiare e fortificare l’anima a resistere alle tentazioni; i rimedi contro le grandi e le piccole tentazioni.
- L’agitazione e la tristezza: due mali strettamente collegati. La tristezza genera agitazione; l’agitazione in seguito aumenta la tristezza. La cattiva tristezza turba l’anima, la mette in agitazione, le dà paura immotivate, genera disgusto per l’orazione, assopisce e opprime il cervello… Per questo il nemico si serve della tristezza per portare le sue tentazioni.
- Bisogna superare non soltanto le grandi tentazioni, ma anche le piccole. In questo cammino è importante ricorrere a Dio per chiedere la sua misericordia e il suo aiuto. Far memoria dell’amore di Dio è il rimedio più efficace perché esso contiene in sé tutta la perfezione di tutte le virtù.

Sommario di suor Eliane

Anniversary of the death of St Francis de Sales

Saint Francis de Sales died in Lyons, at the Visitation Monastery, on 28 December 1622 after suffering a stroke on Christmas night. The mortal remains were returned to Annecy, in Savoy, on 24 January 1623, and since 1970, his feast has been kept on that day.

Oggi è l'anniversario della morte di san Francesco di Sales, il 28 dicembre 1622 a Lione in Francia. 

Remedies to temptations, sadness and sorrow

Introduction to the Devout Life 

Part Four: Containing Needful counsels concerning some ordinary temptations.

16 December 2013

Reflections from English-Speaking group: Carlo Villegas, Elizabeth Mao, Rosita Joseph and Ruwantha Thirimanne

How to remedy minor temptations. (Part 4: 9)
The allusions used by St. Francis by way of using flies, gnats and biting insects is not only
figuratively interesting but also very easy to relate to in daily life. This portion of chapter four was picked out from the rest because it touched not so much the shared and common experience of temptations but moreover because it proposed solutions to this common phenomenon of temptations.
     It is a fact of life that flies and gnats and probably other biting insects like mosquitoes do pester and annoy us. As a priest who encounters hundreds of occasions of people coming for advice how to get rid of an annoying person... how to forgive a family member who is a pain in the neck... how to cease getting angry at a person who always causes you to fall into anger, has hurt you most?
     St. Francis proposed Patience and Gentleness to ward of petty temptations. And if a one stings you, without so much a fuss, simply remove the stinging critter and continue what you were doing. The advice of this priest was that every time such and such a person would have declared the
perennial “buzzing” for a human being who utterly annoys and provokes you. His advice was simple…

Counselee: (with tears and anger at times says) Father, I can't help but get frustrated and angry at my husband always. I do not know what to do anymore.
Priest: Let us pray for him.
Counselee: I tried that and it surely does not work.
Priest: Probably you prayed wrongly.
Counselee: Then please teach me how to pray.
Priest: Repeat after me.
Counselee: Okay.
Priest: Let us pray that he dies as soon as possible. Let us pray that that your husband may be taken from this world and be beside Jesus the soonest. You will have less annoyance from such person.
Counselee: (with a slight grin on the face says) No, father, that is bad. To wish someone to die is not a good prayer father.
Priest: Okay then, let us rephrase the prayer... Let us pray that YOU die soon and you go to Jesus sooner .
Counselee: (with a bigger grin says) That too is not so nice to do.
Priest: Saint Rita of Cassia prayed that her two sons be taken by Jesus soonest rather that they continue to carry out their intended revenge toward the those who murdered their father and end up in hell. And the Lord, granted this holy mother's request.
Counselee: For Real?
Priest: Yep! Now you can pray the same way, either you pray that Jesus takes your husband now or that Jesus takes you now.
Counselee: (with a bigger grin says) He is annoyingly bad but not that bad.
Priest: You see, a few minutes ago you were rattling mad at this person's annoying ways. Now you have shown that you value that there is goodness deep down in his heart and in your heart. You see what Patience can bring. Your heart has shown its true colors... You were born good. And so is he. And because of this prayerful patience of yours, your gentle ways will get the better of you.
Counselee: (in quiet, remained silent and now more calm and all smiles).

In hindsight, with more patience and gentleness as tool to fight against minor temptations, a third by product would inevitably be a good sense of humor.

Of Temptations, and the difference between experiencing them and consenting to them. (Part 4:3)
Temptations as we have learned and observed is amoral. They are neither good nor evil in themselves. Temptations however provide us this unique Opportunity to exercise the faculty of Human Choice. It gives us the chance to choose one from the other. We might even go further to say that temptation gives us the occasion to exercise our capacity to choose.
     The devil more often proposes things that make our choosing (choices) difficult.
     At the occasion of temptation Jesus not only assumed more energy to be stronger to fight the temptation at that moment but derived more experience to go up against more temptation for the future – upon going towards his Jerusalem, his Gethsemane and his Calvary.

Encouragement for the Tempted Soul. (Part 4:5)
It is human experience that tells us that daily life provides the environment and occasion for
choice making. In these ambient there are always a myriad of choices being made. Some choices are fruits of great and small decisions taken.
     Reflecting on the choices and daily decisions that come with living consecrated life one must reference it to one's convictions, namely one's belief and principles that expresses our distinct personality and fruit of our formation to asceticism.
     The proper discernment of Spirit ie. through adequate information, constructive discussion or dialogue and finally deliberations, helps us choose what would be ultimately beneficial for us and for others. The compulsion and desire to persevere in making, following up and living out the choices we have made requires great attention. The clear and mature intentionality helps sustains the soul despite of and in spite of temptation.

Of Sadness and Sorrow (Part 4:12)
Sadness and Sorrow are contrasted with Joy and Happiness.
     Despite the clarity of thought of St. Francis of Sales stating that Sadness and Sorrow have a
Christian face too with mercy and repentance. The experience of Sadness and of Sorrow can be occasioned by isolation and thus develop into and experience of loneliness. The very idea of isolation presumes the absence of THE other - Being Alone. If we continue the narrative that once we are more often alone than with others, it is easily an occasion for more melancholy and thus more temptation.
     St. Francis proposes prayer in times of melancholy, sadness and sorrow. He reiterates the definition of prayer as 'the lifting of the mind to God.' This apparent advice may seem tame and even considered indifferent to the seriousness of the matter. Yet however after some silence and reflection, there indeed is the viability and full rationality of the proposal to pray by St. Francis.
     When one is in dialogue with God, one is preoccupied in listening, in conversing with the Lord. When this dialogue is with God, this prayer becomes not only in practice but in essence the very antidote to isolation, sadness and sorrow. When one is in true prayer with God, one is not alone anymore. And in fact, there is more occasion to Joy and to Happiness since one is never alone in prayer.

Summary by Carlo

Clear advice: nothing abstract

Introduction to the Devout Life

Part III. Several counsels for the practice of virtue
2/9 December 2013

English-speaking Group: Francis, Albert, Natan and Damian.

All the virtues mentioned by Saint Francis are touching because these are based on daily experience. Among them in chapter 8 he speaks about:

Gentleness towards our neighbor and remedies for anger

“Learn of me, he says, for I am gentle and humble of heart” (Mt 11:29)

     The virtue of Humility makes us perfect towards God and the virtue of Gentleness towards our Neighbor. He uses the example of the balm, which always sinks to the bottom more than all other liquids, symbolizes humility and Olive oil, which always floats on the surface, symbolizes gentleness and kindness which being the flower of charity rises above all things and is outstanding among virtues. According to St Bernard, charity reaches its perfection when it is not only patient but also gentle and meek.
     St James says that “the anger of man does not work the justice of God (1:20). Sometimes it is difficult to accept correction given in anger, even though reasonable.
     St Augustine says: “it is better to deny entry to just and reasonable anger rather than welcome it, however small it may be. Because once it is let in, it is difficult to drive it out; in so far as it enters as a little shoot and in no time grows and becomes a tree”. It is important to note that it is better to learn to live with our neighbor gently and peacefully, rather than to try to make a wise and moderate use of anger.
     Difficulties and worries of this present life is only a progressive journey to the happy life to come. So, let us not be angry with one another, but live with our neighbor gently, peacefully and kindly. One of the main elements in the pedagogy of Don Bosco is Loving –kindness: A special quality of friendliness on the part of the educator which inspires cooperation and confidence on the part of the one being educated. He based his education on charity: the pedagogy of the heart. This creates the friendly atmosphere in the live every one as brothers and sister in the present world.

Chapter 11:  Obedience

Speaking about the evangelical council, he commenced with the virtue of obedience and according to him the best ways of arriving to perfection are the following:

• LOVE alone leads to perfection, but the three chief means for acquiring it are obedience, chastity, and poverty. Obedience is a consecration of the heart, chastity of the body, and poverty of all worldly goods to the Love and Service of God. These are the three members of the Spiritual Cross, and all three must be raised upon the fourth, which is humility.
• Obey in things indifferent, as concerning questions of dress, coming and going, singing or keeping silence, for herein is a very laudable obedience. Obey in things hard, disagreeable and inconvenient, and therein lies a very perfect obedience. Moreover, obey quietly, without answering again, promptly, without delay, cheerfully, without reluctance; and, above all, render a loving obedience for His Sake Who became obedient even to the death of the Cross for our sake; who, as Saint Bernard says, chose rather to resign His Life than His Obedience.
• Voluntary obedience is such as we undertake by our own choice, and which is not imposed by others. Persons do not choose their own King or Bishop, or parents—often not even their husband; but most people choose their confessor or director.
• Obedience to lawful superiors is regulated by their official claims.
• Seek to be directed in your religious exercises by your spiritual father, because thereby they will have double grace and virtue.

It could be easily noted that Saint Francis was not given an abstract advices but he goes to the experience of daily living. His advices on obedience to those in authorities, the Bishops and the legitimate superiors is very important for religious, it teaches us to be humble and also to submit one’s will to the divine will of God through submission to the superiors and the bishops.

Chapter 30. Further Counsels as to Conversation.

• God is the God of Truth. 
• LET your words be kindly, frank, sincere, straightforward, simple and true; avoid all artifice, duplicity and pretence, remembering.
• Worldly prudence and artifice belong to the children of this world; but the children of God go straight on with a single heart and in all confidence;

Chapter 31. Of Amusements and Recreations: what are allowable.

• Need to be aware of setting our heart upon any of these things.

Chapter 35. We must be Faithful in Things Great and Small.

• God makes us to know that He accepts not only the great works of devout people, but every poor and lowly offering too.
• Need to be ready to bear great afflictions for our Lord, even to martyrdom and to give up to Him all that we hold most precious, if He should require it of us.
• God Will should be accepted lovingly and freely.
• You give Him your whole heart, and win His. These are the acts of daily forbearance, the headache, or toothache, or heavy cold etc.
• All of these sufferings, small as they are, if accepted lovingly, are most pleasing to God’s
• Goodness. 
• Great occasions for serving God come seldom, but little ones surround us daily; and our Lord Himself has told us that “he that is faithful in that which is least is faithful also in much.” If you do all in God’s Name, all you do will be well done.

It is true that the great occasions of serving God are rare but little ones are common. As Lord says: he who will be faithful in little things, he shall be established over many things (Mt 25:21). Do, all things in the name of the God (Col 3:17).

Summary of discussions by Francis, Albert, Natan and Damian, submitted by Damian

Perché parlare delle tentazioni?

Filotea, IV parte

16 dicembre 2013

Gruppo di lingua italiana: 

Danijel Dragicevic SDB, Jozef Kabina SDB, Eliane Petri FMA e Carlo Russo SDB 

Don Carlo

- Sorprende il fatto che Francesco dedica una parte della Filotea alle tentazioni. Perché? Certamente coloro che egli accompagnava le avevano chiesto qualche orientamento. Francesco va incontro all’esigenze della gente. Interessante il modo come risponde a questa esigenza. È da notare che nonostante Francesco dedica una parte del libro alle tentazioni, questa non è, però, la parte maggiore e più importante (non è la parte negativa del cammino che egli sottolinea di più).
- Non lasciarsi scoraggiarsi dalle chiacchiere delle gente. Non è facile essere liberi dai giudizi degli altri. Questo è un aspetto che pastoralmente sentiamo da vicino.

Danijel 

- Importanza della libertà interiore, di essere liberi dai giudizi degli altri. Non lasciare che le chiacchiere e i giudizi degli altri penetrino il proprio cuore e ci impediscano di avanzare nel cammino.
- Francesco orienta ad affrontare le tentazioni secondo quello che si è acquistato prima: la preghiera, la meditazione, la contemplazione, le virtù. Queste devono sostenere tutto il cammino e non possono essere tralasciate nei momenti di tentazioni. Anzi, vengono richiamate come rimedio contro le tentazioni.

Don Jozef

- Sorprende che Francesco parla soltanto delle tentazioni ma non affronta il tema del peccato (es. i peccati capitali…). Ritroviamo qua e là qualche accenno ai peccati ma non in modo esplicito.
- Le piccole tentazioni (cosa dice la gente; lo scoraggiarsi; l’impazienza, l’invidia…) non sono mali in sé, ma sono tutte piccole cose che impediscono di progredire più speditamente nel cammino di devozione.
- Ci sono delle tentazioni che possono accompagnarci tutta la vita, ma dipende da me di non acconsentire, di non rispondere ad esse.
- Quando si avvertono le tentazioni è importante rafforzare l’amore a Gesù. L’importanza dell’affetto verso Dio in Francesco: “Abbraccerai la Santa Croce”; “tornerai semplicemente con il tuo cuore a fianco di Gesù crocifisso, e con un atto d’amore gli bacerai i piedi”…
- Interessante il modo come Francesco descrive la tristezza. È uno dei mali peggiori che possa colpire l’anima, eccettuato il peccato.

Suor Eliane

- Per Francesco non basta incominciare il cammino di devozione; bisogna camminare sempre tenendo conto che in certi momenti del cammino dobbiamo affrontare le tentazioni, l’aridità e la sterilità di spirito; esse sono qualcosa che fanno parte del cammino spirituale. È importante saper affrontarle.
- Punto di partenza per scalare l’altra montagna della perfezione: 1) la perseveranza nei propositi. Sarà la perseveranza a dimostrare che è sul serio e con sincerità che ci siamo votati a Dio e incamminate alla vita devota. 2) il farsi coraggio perché ciò che sembra difficile e impossibile con coraggio e pazienza si farà.
- Assodato il principio “sentire non è acconsentire” emerge in Francesco una capacità di analisi rara, lucida e schietta delle tentazioni. Dimostra in tre gradini la discesa verso il male: la tentazione - la dilettazione – il consenso. Il piacere è il gradino del consenso. Spiega come si può incoraggiare e fortificare l’anima a resistere alle tentazioni; i rimedi contro le grandi e le piccole tentazioni.
- L’agitazione e la tristezza: due mali strettamente collegati. La tristezza genera agitazione; l’agitazione in seguito aumenta la tristezza. La cattiva tristezza turba l’anima, la mette in agitazione, le dà paura immotivate, genera disgusto per l’orazione, assopisce e opprime il cervello… Per questo il nemico si serve della tristezza per portare le sue tentazioni.
- Bisogna superare non soltanto le grandi tentazioni, ma anche le piccole. In questo cammino è importante ricorrere a Dio per chiedere la sua misericordia e il suo aiuto. Far memoria dell’amore di Dio è il rimedio più efficace perché esso contiene in sé tutta la perfezione di tutte le virtù.

Sommario di Eliane
Fotografie di Joe

Saint François de Sales et les vertus fondamentales

Notes de lecture François de SALES, Introduction à la vie dévote, 3, 1-25

Groupe de langue française: Pascal Mumba et André Ela

2/9 décembre

 Dans cette troisième partie, François de Sales traite le thème de l’exercice des vertus qu’il faut  mettre en pratique dans cette initiation à la vie dévote.
    La vertu fondamentale est la charité. Elle entraine toutes les autres.
Parlant de la charité, Saint François la considère comme étant à la base des autres vertus ; car elle est comparable à un arbre planté sur le cours des eaux, qui porte son fruit en son temps, et ainsi parce que la charité arrose une âme et celle-ci produit les œuvres vertueuses en chaque saison. Mais alors il ya de vertu universelle qui sont la source de nos actions et que tous doivent avoir ; c’est comme la douceur, l’honnêteté, l’humilité…car elles entrainent les autres vertus. Ainsi donc, il est préférable de choisir les meilleures vertus et non les plus estimée, choisir les plus excellentes et non pas les plus apparentes.
    Il recommande d’exercer les vertus au moment opportun et de ne point embrasser toutes les vertus à la fois. Cependant la douceur, la tempérance, l’honnêteté et l’humilité sont requises en pour toute autre vertu et toute autre action qu’elles doivent imprégner. Sans elles beaucoup d’actions seraient dépourvus de valeurs.
    Il faut préférer l’exercice de la vertu plus conforme à notre devoir et non au goût. Pour les vertus étrangères au propre état de vie, il faut préférer les plus excellentes qui sont intérieures et non les apparentes qui sont sensibles et matérielles. Pour progresser dans la dévotion, il faut choisir une vertu particulière, sans abandonner les autres. Par l’exercice parfait e sérieux d’une seule vertu une personne peut atteindre le comble des autres vertus. Il faut pour cela que cela se fasse avec ferveur et charité. Pour faire face au vice, il recommande les vertus contraires, l’oraison, les sacrements, la prudence, de la constance, de la sobriété. Pour François les faits extraordinaires ne sont pas vertus et ne doivent pas être recherchées. Elles ne sont pas nécessaires pour servir et aimer Dieu. Aimer Dieu et le servir est l’unique intention ou objectif.

La patience consiste à en la possession de la propre âme, l’acceptation volontaire de la souffrance. Le vrai patient supporte les humiliations et les souffrances déshonorables, ce qui le rend pas incommode ou l’affecte pas. Le patient vrai patient ne se plaint point de son mal ni ne désire qu’on le plaigne.
La patience est  essentielle par le fait qu’elle possède l’âme ; le vrai patient est celui qui supporte les difficultés non seulement honorable mais aussi humiliante. Les humiliations peuvent provenir de nos adversaire mais aussi des nos proches.  Ainsi dit-il, il ya ceux qui sont patient quand leur honneur n’est pas mis en jeu. Le vrai patient et serviteur de Dieu supporte également les tribulations. Donc le vrai patient ne se plaint pas.

L’humilité est honorée et chérie par les saints, Jésus, et Marie plus que toute autre vertu morale. Elle repousse Satan, conserve chez la personne les grâces et les dons du Saint-Esprit. La personne humble vit dans la vie de discrétion accompagnée de charité et de courtoise. L’humilité consiste aussi à reconnaître les bienfaits de Dieu et nos méfaits. Et c’est le vrai moyen pour atteindre son amour. L’humilité couvre et cache toutes nos vertus et perfections humaines, et ne les fait jamais paraître que pour la charité. L’humilité pousse à s’engager et fait que l’on se réjouisse d’un mépris que l’on subit pour une action vécu en toute sincérité.
L’abjection est d’une part la petitesse ou la bassesse de la personne, et d’autre part, le mépris que l’on subit à cause d’une action, de ce que l’on fait. C’est aussi de l’humilité que d’accepter notre abjection. Les meilleures abjections profitables à l’âme et agréables à Dieu, en général celle nous ne choisissons pas.
La renommée est importante et doit être conservée. Celui qui d’être trop ardents, exacts e pointilleux à cette conservation n’est pas humble. Il ne faut pas craindre de la perdre. Il faut préferer la vertu à la renommée. La réputation est un bien extérieur alors que la vertu un fruit intérieur. Celui qui cherche à soigner sa réputation ne sera pas vertueux. Si on perd la renommée à cause des personnes de mauvaise vie, elle reviendra. Mais si c’est à cause de nos vices, lâchetés, il sera difficile qu’elle revienne. La racine de la renommée c’est la bonté et la probité. Pour garder la renommée, avoir toujours les yeux fixés sur Jésus Christ crucifié, marcher en son service avec confiance et simplicité, mais sagement et discrètement. Jésus sera le protecteur de notre renommée. S’en remettre à Jésus en cas de calomnie.
La douceur et l’humilité sont les deux vertus les plus chères au Seigneur. L’humilité nous perfectionne envers Dieu. La douceur envers le prochain. La douceur surmonte toute chose et excelle entre les vertus. Il invite le dévot à ne pas se courroucer, à vivre dans la douceur. La douceur est une force, une arme contre toute forme de mal. Avec la douceur on vient à bout de beaucoup de choses ; on maitrise beaucoup de situations. Elle est un puissant remède contre l’ire qui très vite sans elle peut maître de l’homme.
L’humilité nous aide à recevoir de Dieu la grâce en nos cœurs ; mais alors pour recevoir cette grâce, il faut les vider de notre propre gloire et ainsi on arrive à repousser Satan de loin et on arrive à conserver en nous la grâce et le don du Saint Esprit. Pour l’homme sage, tout ce qu’il fait tend à l’humilité, modestie et soumission car alors ce serait des vrais biens.

L’humilité est le vrai moyen d’atteindre l’amour de Dieu et celle-ci n’enfle pas mais nous ouvre à Lui.  En considérant ce que Dieu à fait, fait pour nous et ce que nous faisons pour lui, cela nous conduit à l’oraison ; la multitude de bienfaits de Dieu nous rende humble devant sa miséricorde. Et la multitude de méfaits nous rende aussi humble devant sa justice. L’humilité rend courageux, c’est-à-dire chercher à dire ce qu’on sait et en vérité ainsi elle va ensemble avec la charité, elle cache nos vertus et perfectionne l’humain pour le motif de la charité. Elle consiste à reconnaitre les valeurs mais aussi nos faiblesses. L’humble est donc celui qui accepte les vertus, accepte de partage et à pardonner. L’humilité nous pousse de prendre soin de notre renommée ; elle prend soin de l’honneur, de l’excellence. Elle nous oriente plus vers le prochain mais aussi vers Dieu. La personne qui agit avec douceur et paisible et même quand elle châtie, le châtiment est accepté car c’est le plus grand bien de la personne concernée. L’humilité nous perfectionne envers Dieu et la douceur envers le prochain. La douceur et l’humilité doivent habiter le cœur du dévot. Avant de l’appliquer à mon prochain, la douceur.

Il recommande de ne jamais se fâcher contre soi-même, les propres imperfections, ou sa colère a pour origine l’amour-propre et tend à l’orgueil. Il faut avoir un déplaisir de nos fautes, mais paisiblement. Et en se reprenant avec patience et douceur on certain de se corriger.  Il faut se relever avec douceur quand on tombe, s’humilier devant Dieu pour la reconnaissance de la propre misère, ne pas s’étonner de la chute ; détestez néanmoins toutes de toutes vos forces l’offense faite à Dieu.

   A propos de la conduite des affaires, ne pas le entreprendre les choses avec inquiétude, ni anxiété, mais avec diligence et « bon soin » ; ne pas s’empresser. Toute sorte d’empressement trouble la raison et le jugement, nous empêche de bien faire la chose à la laquelle nous nous empressons. Et nous ne faisons rien. Recevoir les affaires en paix et les résoudre par ordre. S’appuyer sur la Providence de Dieu en toutes les affaires.
    L’obéissance, la chasteté et la pauvreté donnent la perfection à tous ses ceux qui la pratiquent même s’ils ne sont pas en l’état de perfection. L’obéissance nécessaire relève du devoir et l’obéissance volontaire qui relève de la personne et sa décision. L’obéissance est un rempart contre l’égarement. Celui qui est obéissant est sûr de ne pas s’égarer. La chasteté est nécessaire à ceux qui sont mariés ; en eux elle ne consiste pas à s’abstenir absolument des plaisirs charnels, mais en la modération. Elle est recommandée pour éviter de tomber dans l’abus, et rendre le mariage dangereux en ce qu’il n’arrête pas concupiscence, or il a été fait pour come remède à la concupiscence). La pauvreté du dévot consiste essentiellement à posséder les choses sans y attacher une affection, être livre vis-à-vis des choses. La pauvreté exige de prendre soin des choses, les rendre utiles et fructueuses. Devenir pauvre c’aimer les pauvres et la pauvreté. Aimer les pauvres conduit à se mettre parmi eux, les accueillir. La pauvreté entraine à servir. Etre pauvreté c’est aussi savoir souffrir avec joie du manque, quand on est riche en principe.
    L’amitié transforme l’un en l’autre, établit une communication de biens entre deux personnes. L’amitié est un amour mutuel. La mauvaise amitié est celle où il y a communication de biens faux et vains, l’amitié est fausse et vaine ; si ce sont les vrais biens, l’amitié est vraie. Les fausses amitiés finissent par détourner de Dieu. L’amitié est parfaite quand il y a les vertus à communiquer. Elle est louable quand on communique les vertus des sciences, et plus encore la discrétion, la prudence, force et justice. Elle est sera excellence quand elle communique la charité, la dévotion, la perfection chrétienne ; excellente parce qu’elle tend à Dieu, son lien c’est Dieu, durera éternellement en Dieu. Il s’agit de l’amitié spirituelle par laquelle des âmes se communiquent leur dévotion, leurs affections spirituelles, se rendent un seul esprit entre elles. Voilà le genre d’amitiés à rechercher ou cultiver sans toutefois renier celles que la nature et le devoir font contracter. Dans l’amitié il y a danger surtout quand c’est entre des sexes différents, d’où l’importance d’être sur ses gardes. Des moyens pour une bonne amitié : Courir à la Croix du Sauveur, prendre sa couronne d’épines lorsqu’on commence à ressentir des amours, se souvenir toujours que le cœur est voué à Dieu votre cœur, sacrifier son cœur à Dieu, prudence.

    A propos de la mortification, François estime que pour reformer l’homme, il faut commencer par le cœur, l’intérieur et non l’extérieur, car tout vient du cœur. Même s’il reconnaît l’importance du jeûne, il préfère le travail, le plein service, visiter les malades, les prisonniers, confesser, prêcher, assister les désolés au jeûne. Manger ce qu’on nous offre sans choisir est une grande vertu que de choisir toujours le pire. Une continuelle et modérée sobriété est meilleure que les abstinences violentes faites à diverses reprises et entremêlées de grands relâchements.
Sur le thème de l’habit, il accepte tout genre d’habit, mais simple et modeste, sans pompe. Pour les veuves, le seul ornement convenable est l’humilité, la modestie et la dévotion. La dévotion concerne aussi l’habit, l’aspect physique. Etre propre, dans la simplicité et modestie. Le dévot doit être bien habillé, mais pas pompeux.
    Comment parler avec  Dieu ; pour Saint François, il faut la sincérité. Et il compare cette sincérité, en prenant l’exemple d’un malade quand il se présente chez le médecin, c’est cette sincérité qu’un vrai dévot doit avoir quand il est en face de Dieu. Sa bouche parle de ce que Dieu a transmis. Donc la parole ou les paroles qui sortent de sa bouche sont celles qui reflète la présence de Dieu et ainsi s’abstenir de tout jugement, c’est-à-dire ne pas juger les un les autres. En jugeant les autres, on risque de se prendre pour parfait : « je ne suis pas comme les autres….. »
    Vouloir à tout prix émettre un avis sur quelqu’un, peut sans le vouloir nous conduire à la médisance. Celle-ci consiste à amplifier un fait, d’avoir une mauvaise interprétation, nier un fait qui est vrai…

Présentation par Pascal
Photographie par Joe

Conoscere il cuore umano

Filotea (3: 21-49)

2 dicembre 2013

Gruppo di lingua italiana: 

Danijel Dragicevic SDB, Jozef Kabina SDB, Eliane Petri FMA e Carlo Russo SDB 

Jozef
     Si vede che Francesco capisce la gente perché conosce il cuore dell’uomo.
     Arrivare alla verità con l’amorevolezza.

Danijel
     Bisogna ricorrere ai ripari dai giudizi temerari.
Molti cuori sono acidi.
     Alcune volte siamo morbidi con noi stessi e duri con gli altri
     Dovremmo metterci nei panni degli altri.

Eliane
     Cogliere prima di tutto il positivo delle persone.
     Cercare la frequentazione di perone virtuose perché è un modo di partecipare alle loro virtù.
     Quando Francesco parla della vera amicizia ne fa un inno. Alcune amicizie bisogna tagliarle perché non ci aiutano nella vera devozione. Francesco dice che l’amicizia può essere la forma più pericolosa dell’amore: solo le vere e sante amicizie ci aiutano nel cammino del bene.
     L’uomo va riformato a partire dl cuore perché il cuore  è la sorgente di tutte le azioni. Nel cuore bisogna incidere Viva Gesù.

Carlo
     Il cuore – biblicamente inteso – è la sede di tutte le nostre azioni. Pertanto dobbiamo averne cura. In esso l’amicizia se non è vera e santa può procurare danni all’amore.
     Dobbiamo cercare la compagnia di persone che praticano le virtù perché frequentandole partecipiamo anche delle loro stesse virtù.

Sommario di don Carlo

Saper scegliere le virtù più utili

Filotea (3:1-20)

25 novembre 2013

Gruppo di lingua italiana:
Danijel Dragicevic SDB, Jozef Kabina SDB, Eliane Petri FMA e Carlo Russo SDB 

Joseph

     Unità tra amore e virtù: cioè dobbiamo amare la virtù che si desidera.

     La prima virtù è la pazienza.

     L’umiltà interiore deve mostrarsi esteriormente e viceversa.

Daniel

     Saper scegliere la virtù più utile per me e non quella che mi piace di più.

     Una virtù attira anche le altre virtù e devo lasciare che essa cresca  anche in modo naturale in me.

Sr Eliane

     La terza parte della Filotea è quella dell’impegno concreto.

     Piccole virtù: partire dalla concretezza delle cose più piccole che pratichiamo ogni giorno.

     Nelle piccole cose Francesco è esigente.

     Il primato della carità: è la virtù regina

     La pazienza: nelle ansietà non cogliamo la voce di Dio. Non agire con la precipitazione.

     Ogni vocazione ha le sue virtù: povertà, castità, obbedienza vanno vissute da ciascuno secondo il suo stato di vita.

     L’umiltà è la base su cui far crescere il nostro edificio spirituale.

Don Carlo

    L’umiltà è alla base della nostra vita spirituale.

    La pazienza ci permette di non agire affrettatamente perché nella concitazione del cuore è difficile incontrare la volontà di Dio.

    Il primato tra le virtù spetta all’amore.

Sommario di don Carlo

Doing God's Will out of Love and not out of Fear

Introduction to the Devout Life

Part Third

9 December 2013

English speaking group: Carlo, Elzabeth, Roshita and Ruwantha

The Evangelical Counsels

Charity alone can bring us to perfection, but obedience, chastity and poverty are the principal means to attain it. Obedience consecrates our heart, chastity consecrates our body, and poverty is the means
we take to God's love and service

Obedience

Necessary obedience

• “Obey meekly and without arguing, quickly and without delay, cheerfully and without complaining. Above all, obey lovingly out of love of Him.”

Voluntary obedience

• It is voluntary "when we obligate ourselves by our own choice and when this choice is not imposed on us by someone else". Example: We choose our own confessor and spiritual director.

Necessity of Chastity

As a rule it is never licit to desire pleasure from our bodies in any way whatsoever except in lawful marriage. Advice for the different states of life:

• Widows: they need to practice extraordinary devotion, for they are more susceptible to impure allurements.
• Virgins: they must be on their guard and never doubt that chastity is finer than anything incompatible with it.
• Married: they need two kinds of chastity - absolute abstinence when separated and moderation when together.

 “Human bodies are like glass vessels that cannot be carried about while touching one another without risk of breakage.”

Poverty of Spirit

Have a great care for material things, and at the same time a great contempt.
A great care: Our possessions are not our own. God has given them to us to cultivate. We perform a service to God by taking good care of them.

Friendship

Requirements for love to become friendship:
1.The love must be mutual. 2. It must be mutually known.3. It must be fostered by communications.

Reflections:

• Will of the superior is not always the will of God but following the will of the superior always the will of God 
• Follow the will of God not because of fear but because of love.
• Crisis in the community life in the present day due to frailer in obedience. 
• Every human being is under authority not just vowed religious and very often there is less choice and greater need of sacrifice in the secular professions than in religious life
• As a member of a financially secure institution, with good housing, above average levels of food, medical care leisure, educational opportunity and social influence, are we poor. What does this vow mean today in our context.
• From the understanding of friendship by St. Francis de Sales we understand that true friendship is perhaps the only relations that survives the trials and tribulations of time and remains unconditional. A unique blend of affection, loyalty, love, respect, trust and loads of fun is perhaps what describes the true meaning of friendship.
• The world which is filled with materialism and consumerism, friendship too can be looked like another commodity. Friendship could lead us to base on money and power. But St. Francis de Sales makes us think what is true and genuine friendship and how it can help us to grow as better human persons towards the other and towards God.

Summary by Ruwantha
Photography by Joe

Nella preghiera, conta il rapporto personale con Dio

La Filotea, Parte Seconda

Parte II, capitoli 13-21

25 november 2013

Gruppo di lingua italiana: Suor Eliane Anschau Petri, Don Jozef Kabina, Danijel Dragičević

Suor Eliane

• Sulla confessione: non basta soltanto confessare il peccato. Importante è cercare il motivo del peccato. Non cade nel moralismo.
• Sulla comunione frequente: sulla possibilità o meno della comunione frequente Francesco cerca la via della prudenza lasciando la decisione al Padre spirituale. Estremamente interessante è la ragione per la quale si comunicare con frequenza: per imparare ad amare Dio; le  due categorie  di persone che devono fare spesso la comunione: non soltanto i perfetti, ma anche gli imperfetti per poter camminare verso la perfezione. 
• I sacramenti aiutano nella conformazione di Cristo.
• Il metodo di preghiera è importante, ma  più importante è la mèta: amare sempre di più il Signore. 
• Unità tra metodicità e spontaneità, obbedienza e libertà.
• Espressioni che sottolineano la libertà: Ti propongo...
• Una vita devota ritmata dalla preghiera e dell'impegno quotidiano.
• La preghiera che coinvolge tutta la persona.

Don Josef:

• Si nota che parla persona che ha l'esperienza.
• Francesco motiva le cose, è propositivo, non obliga
• Interessante il modo di preghiera – gli essercizi nel mattino.

Danijel Dragičević

• Importanza del rapporto personale con Dio nella preghiera, non tanto le cose imparate in memoria.
• Unione continuo con Dio, propone diversi metodi.
• La nostra preghiera si deve riconoscere nel raporto con gli altri. La vita devuota ha i frutti concretti nella vita, nelle ralazioni..
• Francesco consiglia la devozione a Madona.
• Dio ci parla attraverso le ispirazioni – ma dipende da noi se obbediamo, dalla nostra libertà – volotnà.
• L'importanza dei sacramenti. 

Sommario di Danijel; Foto di Joe

Fedeltà e perseveranza

La Filotea, Parte Seconda

Parte II, capitoli 1-12

18 dicembre 2013

Gruppo di lingua italiana: Suor Eliane Anschau Petri, Don Jozef Kabina, Danijel Dragičević

Suor Eliane

• Interessante sono le quattro vie per «mettersi alla presenza di Dio».  Francesco ci insegna che Dio è presente in noi e ovunque, e noi dobbiamo prendersi la coscienza di questa sua presenza. Questo esercizio è l’inizio della preghiera e dell’unione con Dio.
• L'importanza dell'orazione: «scaldare il cuore all'amore celeste».  La visione di preghiera non è per niente una preghiera formale o qualcosa di esteriore. Essa è innanzitutto incontro con Dio. 
• La vita di preghiera richiede fedeltà e perseveranza.
• Il valore  del raccogliemento spirituale e delle giaculatorie per elevare il pensiero e il cuore a Dio in mezzo agli impegni della vita quotidiana.

Don Jozef

• Impostazione nel primo libro: via della purificazione. 
• Dialogo interiore della persona e Dio.
• Francesco fa una bella distinzione e deffinizione di: che cosa è la preghiera? Che cosa è orazione? Quale metodo? I sensi? Affetto? 
• Tutto si fa per far venire un affetto che ti porta a decisione.
• Le decisioni devono venire dal cuore che è affascianto da Gesù.
• Quando c'è affascino si deve fare la decisione.
• La vita devota viene dal un innamoramento, ma dalle cose autentiche.

Danijel Dragičević

• La necessità della preghiera – meditazione – è questo che ci conforma a Gesù.
• Importante è inalzare nostro Spirito a Dio, e crescere nelle virtù. Non invece essere uno che conosce le cose, nè discute ecc. Lo scopo è un altro.
• L'esame di coscienza non è valutazione di noi stessi, ma vedere se sono riuscito a rispondere alla volontà del Signore.
• La riflessione ci stimola di avvicinarsi ancora di più a Dio, risvegliare in noi l'amore verso Dio, verso prossimo – gioia, pace..ecc. Questo ci aiuta uscire di noi stessi.
• Di nuovo sottolineatura dell'importanza delle decisioni. Fare decisioni.
• Bisogna essere attenti di non convincere se stessi che già stiamo vivendo tutto quello di cosa parliamo, di pensare che siamo veramente bravi..
• La perseveranza! Anche se non senti niente sii perseverante nella meditazione e nella preghiera.
• L'importanza di iniziare e finire il giorno con Dio. Offrirti a Lui, mettere nelle sue mani tutto quello che farai. –Prendre decisioni.
• Unione con Dio.

Sommario di Danijel

Spirituality in daily life is a form of asceticism

Introduction to the Devout Life

Discussions for Part III, 2 December 2013

English-speaking Group: Carlo, Elizabeth, Rosita & Ruwantha

Striking Points:

1. When one realizes the vices in oneself instead of battling with the vices, work on to acquire the contrary virtue.
2. To choose the most suited virtues for oneself instead of going after the most popular and showy virtues. This calls for self-knowledge and great humility.
3. It is not possible to progress in one’s prayer life or enhance one’s spiritual growth without patience. Therefore, in the face of inconveniences of life, one is called upon to maintain one’s cool with maturity.
4. When a person is full of self, there is not space for God. Therefore, if we want to live a life propelled by God, we need to empty ourselves to let God have his due space. 

Statue of St Francis de Sales in the Visitation Monastery of Brooklyn

Applications:

1. The practice of virtue according to one’s state of life is something that we can propose to any group we work with.
2. We can emphasize upon interior discipline which is something very personal. This would be an impetus for people to rethink upon their way of life in the absence of external forces and obligations.
3. Self-emptying is a process and we need God’s help and grace. And unless we are empty God cannot really fill us. Therefore, it is here that we need the assistance and help of a guide which we can call grace. Here is where we can propose the people to stay open and humble to whatever spiritual help they can receive. 
4. We can propose the spirituality of daily life which is asceticism. Just as virtue is to be practiced according to one’s walk of life, asceticism can be lived depending on one’s walk of life; which is the transformation of the ordinary life or work into extraordinary.

Summary by Sr Elizabeth

Prayer opens our understanding to the brightness of Divine Light

INTRODUCTION TO THE DEVOUT LIFE (Philothea)

SUMMARY of PART II

English-Speaking Group: 

Damian Akintemi, Nathan Barigala, Francesco Tran Cong Phan, Albert Sangma

18 November 2013

CONTAINING SUNDAY COUNSELS AS TO UPLIFTING THE SOUL TO GOD IN PRAYER AND THE USE OF THE SACRAMENTS.

CHAPTER I: THE NECESSITY OF PRAYER.

- Prayer opens the understanding to the brightness of Divine Light, and the will to the warmth of Heavenly Love.
- Mental prayer is very advisable, especially on the passion and life of our Lord. Cross is the Tree of life, beneath the shadow of which, we must find rest.

CHAPTER II: A SHORT METHOD OF MEDITATION. AND FIRST, THE PRESENCE OF GOD, THE FIRST POINT OF FPREPARATION

-  Place ourselves  in the Presence of God,  and ask His aid.
- God is not only present in the place where we are, but He is very specially present in our heart and mind, and He kindles and inspires with His Holy Presence, abiding there as Heart of our heart, Spirit of our spirit.
-  God looks down upon us.

CHAPTER III: INVOCATION, THE SECOND POINT OF PREPARATION.

- Place oneself reverently in the presence of God, acknowledging its unworthiness to abide before His Sovereign Majesty.
- We must ask God for the grace to serve and worship Him in our meditation. Use some short and earnest words as those of David.

CHAPTER XIV: OF HOLY COMMUNION, AND HOW TO JOIN IN IT.

- Important to take part in the Holy Mass. God really touches us and gives us the graces.
- We are praying with the Church and enables us to receive heavenly graces.
- Mentally awareness is needed even if we are not able to present in the Mass.

CHAPTER XV: OF THE OTHER PUBLIC OFFICES OF THE CHURCH.

- St. Francis encouraged us to participate in the Offices, Hours, Vespers because of their richness in meaning as St. Augustine experienced in the community at prayer. It pleases God because He willed it too.
- For us religious, how often we have this experience when we pray the liturgy of the Hours.

CHAPTER XVI: HOW THE SAINTS ARE UNITED TO US

- The Mystery of the communion of the Saints: the triumphant Church, the purifying Church and the pilgrim Church in prayer.
- St. Francis encourages to choose our favorite Saint, even though we have it in mind, but how often we invoke them and imitate them?
- Be aware of the presence of the Guardian Angel in our life.

CHAPTER XVII: HOW TO HEAR AND READ GOD’S WORD

- Cultivate a special devotion to God’s Word, St. Francis said. Listen to it with attention and reverence, strive to profit by it. Remember that our Lord receives our words of prayer according to the way in which we receive His words in teaching.
- Reading the good books and the life of the saint with an attitude of listening attentively. How often we read the Bible with this attitude?

Basilica of the Visitation, Annecy

CHAPTER XVIII: HOW TO RECEIVE ISPIRATIONS

- The delight we take in God’s inspirations is an important step gained towards His Glory, and we begin at once to please Him thereby.
- resolve to accept whatever inspirations God may vouch safe you, heartily. We need to give our consent and let it be a full, loving, steadfast consent to His holy inspirations.

CHAPTER XIX: ON CONFESSION

- “My child, never allow your heart to abide heavy with sin, seeing that there is so sure and safe a remedy at hand” St. Francis said. The saint taught not only how to confess one’s sin but how to examine one’s conscience as well. Nowadays the difficulty for us to go for confession stems from the fact that we have lost the sense of venial sin or even consider mortal sins as if venial sin.

CHAPTER XX: OF FREQUENT COMMUNION.

- The Sacrament of the Eucharist is really containing Christ Body and His Blood. Whoever receives it frequently and devoutly, so strengthens the health and life of his soul.
- The Tree of Life which God had placed therein, so this Sacrament of Life makes spiritual death impossible.

Summary by Albert Sangma

Thoughts on confession

The Introduction to the Devout Life

English speaking group: Carlo, Elizabeth, Rosita and Ruwantha

25 November 2013

Part II: Various Instructions for Elevating the Soul to God by Prayer and the Sacraments
Thoughts on confession

Reflections of the group
When weighed down by the misery and burden of sin there is a sovereign remedy – Confession.
It is not only a great grace but an act of humility on the part of the one who approaches it. What matters is the attitude of the person.

To approach this throne of mercy one requires:
• True contrition and genuine repentance
• humility to realize ones vulnerability
• Knowledge of what leads  one to repeated falls
• Willingness to receive counsel from prudent, wise and spiritual persons.

Confession is a stepping stone to grace after grace because heaven’s pearly gate is ever wide open to all souls irrespective of all categories of people. For our God is a Father of all who waits with open arms to receive us.

In repentance God’s love reaches beyond the bounds
• It is edifying and pleasing in God’s presence
• God continues to protect and guide
• Frees us from all spiritual and physical illness
• Opens our hearts to experience the interior transformation
• Brings peace not only in oneself but community and families

From the diary of a missionary
It does not matter how many people are being baptized but what matters most is through the work of missionaries how many have come to know the person of Jesus and his ever forgiving love. Therefore each time you bless a person or absolve sins, God extends his loving arms through you to the other, irrespective of religion. God’s grace is not conditional, it always overflows to the full, surpasses all limits.

Confession according to St. Francis de Sales
• A safe remedy at hand
• Regular confessions – a store house of graces
• Firm resolution for amendment
• Humility and courage to discover the motive of the wrong-doings
• Be Consistent with the selection of confessor


Summary by Sr. Rosita

Divine Love is at work in us

INTRODUCTION TO THE DEVOUT LIFE
Francis de Sales’s counsels to Philothea: SUMMARY of PART I
English-Speaking Group: Francesco, Nathan and Albert
4 November 2013

COUNSELS AND PRACTICES SUITABLE FOR THE SOUL’S GUIDANCE FROM THE FIRST ASPIRATION AFTER A DEVOUT LIFE TO THE POINT WHEN IT ATTAINS A CONFIRMED RESOLUTION TO FOLLOW THE SAME

Chapter I: WHAT TRUE DEVOTION IS.

- The true devotion is a spiritual activity and liveliness by means of which Divine Love works in us, and causes us to work briskly and lovingly; and just as charity leads us to a general practice of all God’s Commandments, so devotion leads us to practice them readily and diligently. For this a man need to be filled with love.
- A devout life, is most acceptable to God’s Divine Majesty.
- We often have colour devotion, according to our own likings and dispositions.
(our exterior acts must correspond with interior dispositions): For example, One man sets great value on fasting, and believes himself to be leading a very devout life, so long as he fasts rigorously, although the while his heart is full of bitterness.  Meanwhile all these people are conventionally called religious, but nevertheless they are on no true sense really devout. Many people dress up an exterior with the visible acts expressive of earnest devotion, and the world supposes them to be really devout and spiritual minded, while all the time they are mere lay figures, mere phantasms of devotion.
- All true and living devotion presupposes the love of God, a very real love of God,
- The difference between love and devotion is just that which exists between fire and flame; love being a spiritual fire which becomes devotion when it is fanned into a flame; and what devotion adds to the fire of love is that flame which makes it eager, energetic and diligent, not merely in obeying God’s Commandments, but in fulfilling His Divine Counsels and inspirations.

CHAPTER II: THE NATURE AND EXCELLENCE OF DEVOTION

- The holy Spirit tells us through His Saints, and our Lord has told us with His own lips, that a devout life is very sweet, very happy and very loveable.
- But the world sees nothing of that inward, heartfelt devotion which makes all the good actions pleasant and easy.
- Devotion is the real spiritual sweetness which takes away all bitterness from mortifications;
- Like a bee who gathers the juices which are bitter and turns them all to honey so the devout soul finds bitter herbs along its path of devotion, they are all turned to sweetness and pleasantness as it treads.

CHAPTER III: DEVOTION IS SUITABLE TO EVERY VOCATION AND  PROFESSION.

- Each Christian has the duty to bring forth fruits of devotion according to his capacity and vocation.
- The true devotion adorns and beautifies the call.
- Both the heroes and heroines of the Old Testament and the New Testament (Abraham, Isaac, Jacob, David, Job, Sarah… St. Joseph, Crispus, Lydia) are giving us the best example of Devout life.

CHAPTER IV: THE NEED OF A GUIDE FOR THOSE WHO WOULD ENTER UPON AND ADVANCE IN THE DEVOUT LIFE.

- Important to have a faithful friend who can guide us in our spiritual journey.
- “A faithful friend is the medicine of life, a storehouse of wisdom to us in our sorrows, trials and falls, a healing balm to stay and soothe our heart in the time of spiritual sickness, shield us from evil.
- Essential to have a hearty confidence mingled with sacred reverence.

CHAPTER V: THE FIRST STEP MUST BE PURIFYING THE SOUL.

- Need to remove all dead and superfluous works from our conscience.
- Need to put off the old man and put on the new man. Eg. St. Paul, S. Magdalene, S. Catherine of Genoa etc.
- Important to watch well that they do not imperil our courage. Like David we have to ask God continually to strengthen our heart against cowardice and discouragement.

CHAPTER VI:THE FIRST PURIFICATION, NAMELY, FROM MORTAL SIN.

- The Sacrament of penance.
- choose the best confessor – examination of conscience.
- general confession is required to steady and fix the soul, helps us to clearer selfknowledge, kindles a wholesome shame for our past life, and rouses gratitude for God’s Mercy.

CHAPTER VII: THE SECOND PURIFICATION, FROM ALL SINFUL AFFECTION.

- To live a devout life, we must clean our heart from all affections pertaining to sin.

CHAPTER VIII: HOW TO EFFECT THIS SECOND PURIFICATION.

- By acquiring a deep and hearty contrition and repentance.
- Sacraments.

CHAPTER IX: FIRST MEDITATION (Of Creation)

- It is very rare that one asks himself about his own existence: how I was created and what is the purpose of my life.
- If there is someone who created me, what am I going to do?- confession of sin and change one’s life.
- Experience of being from nothingness to be, and from to be to eternity. This is the mysterious aspect that helps one to have attitude of gratefulness, of being loved and cared for.

CHAPTER X: SECOND MEDITATION

The Second meditation is on the purpose for which we were created.
- Experience of being created from nothing, not because God needs us but because out of God’s faithfulness, and goodness, in order to share his love in this life and the life after death.
- All the human faculties are created only by God: like memory, will, sigh, imagination, speech and understanding.
- Only those experienced of God’s love can respond to Him in a way that God wants.

CHAPTER XI: THIRD MEDITATION: OF THE GIFTS

- The Third Meditation is on the gift of God. God has bestowed us the material gifts, mental gifts and the spiritual gifts in order to know Himself  from our youth. Being the child of the Church Spiritual gifts are given through the sacraments.

CHAPTER XII: FOUTH MEDITATION: ON SIN

- The importance of the examination of conscience: what is our relationship with God, with oneself and with neighbors.
- How we make use of all the gifts that the  Creator has given us, and how ingratitude attitude and negligent we are to those gifts. We took everything for granted.

CHAPTER XIII: ON DEATH (Prayer for the happy death?)

- This chapter reminds us that we need to keep always awake for the second coming of our Lord. - Consideration: we don’t know when, where, why and how we will die. Are we ready for these things?
- The world outside us when we are at the moment of death. At this moment, all devotion and good works will seem so precious and so sweet.
- How the people around us will think of us when we are already gone?

CHAPTER XVI: ON JUDGMENT.

-This chapter makes us to reflect on the Judgment Day. We need to consider the sentence of the good and of the bad: the blessed and the evil doers.
- Examine and judge ourselves so that we will not be examined and judged.

CHAPTER XV: OF HELL

- The greatest pain is the loss of the vision of God’s glory besides the pain of all the faculties of the body.
- The terrible and the endless night of eternity.

CHAPTER XVI: ON PARADISE

- Look at the creation on the sky: stars, moon, sun rises and sun set and yet it is still incomparable to the heaven- the bliss unspeakable, and unchangeable delights.
- It is to consider how the righteousness rejoice with a perpetual joy and unchangeable delights in the presence of God.
- They are like happy birds, hovering and singing for ever within the atmosphere of divinity, which fills them with inconceivable pleasures.

CHAPTER XVII: ON THE CHOICE UPON TO YOU BETWEEN HEAVEN AND HELL.

- Hell and heaven, both will open to receive us according to our choices.
- Consider that the choice we make in this life will last forever in the next. Any single choice, there will be always the consequences.
- Need to ponder and imitate the wonderful examples of the life of the Blessed Virgin Mary and the saints.

CHAPTER XVIII: HOW THE SOUL CHOOSES THE DEVOUT LIFE.

-Make use of the capacity of imagination to reflect that you are in between Devil and Jesus, try to see what are with the devil (all the most terrible things) and what are with Jesus (all the most beautiful things).

CHAPTER XIX: HOW TO MAKE A GENERAL CONFESSION

- First of all there should not be any fear because contrition and confession are in themselves so lovely  and sweet-savoured, that they efface the ugliness and disperse the ill savour of sin. By doing this practice sincerely and humbly, we honour God.
- When we open up our heart fully and confess our sins, the Passion of Christ come in and fill us with blessings.
- Precious Blood is dropping freely to clean us from all our sins as we kneel in confession.

CHAPTER XX: A HEARTY PROTEST MADE WITH THE OBJECT OF CONFIRMING THE SOUL’S RESOLUTION TO SERVE GOD, AS A CONCLUSION TO ITS ACTS OF PENITENCE.

CHAPTER XXI: CONCLUSION OF THIS FIRST PURIFICATION

- The happiness of God and the joys of the saints and all the Angels.
- However, these affections are easily rekindled, thanks to our infirmity and concupiscence (which maybe mortified, but which can never be altogether extinguished while we live.)

CHAPTER XXII: THE NECESSITY OF PURGING AWAY ALL TENDENCY TO VENIAL SINS.
- The light of the Holy Spirit enlightens our conscience.
- We can never be altogether free from venial sin. Therefore, we must purify our soul from all inclination to venial sin because they are displeasing to God.

CHAPTER XXIII: IT IS NEEDFUL TO PUT AWAY ALL INCLINATION FOR USELESS AND DANGEROUS THINGS.

- We should not get addicted to the worldly things which will hinder our devotion.
- Need to clean our hearts in order to avoid worldly tastes.

CHAPTER XXIV: ALL EVIL INCLINATIONS MUST BE PURGED AWAY.
- By strengthening oneself more and more against mortal sin we can purge away all evil inclinations.

Summary by Albert Sangma
Photos by Joe