II. Method of Visiting the Blessed Sacrament.
If our visits to the Blessed Sacrament should be frequent, they should not, on that account, be less respectful. We should never enter the Church but with the greatest modesty. We should keep ourselves, whilst there, in profound respect, full of sentiments, of gratitude, confidence, and love. To make a place holy, it is enough that it is destined to honour Almighty God. From the moment of its solemn consecration to this purpose it becomes an object of reverence to the Angels, and of terror to the devils. It is only just that the majesty of God, with which it is then in a special manner filled, and the presence of Jesus Christ who dwells therein, should render it still more an object of holy awe to men, and in a special manner to Christians.
All the sanctity that the birth of Christ communicated to the stable of Bethlehem, His precious Blood to Calvary, and His Sacred Body to the Sepulchre, we find in our Churches. If, on our entering them, and approaching the Altar, we do not experience that holy fear which is felt in drawing near the holiest spots, and are not moved by those feelings which cause such sweet tears of piety to flow at the sight of the manger where Christ was born, or the place where He expired, it can proceed from nothing but a want of faith or a want of reflection.
We shall remedy this evil if, before entering the Church, we reflect awhile on the sanctity of the place and the majesty of Him Whom we are going to visit. If it were as easy to gain an entrance into the palaces of the great, and to approach their persons, as it;s to enter our Churches, how many would think themselves happy, who now think nothing of the happiness they can enjoy so easily, in approaching the adorable Person of Jesus Christ at any hour.
Modesty, then, and profound respect, impressed on our demeanour as often as we enter a Church, are the visible signs of our faith. Love towards Jesus Christ must be, as it were, the soul of our prayers. We must never omit to honour and to adore, in a particular manner, the Sacred Heart of Jesus, whenever we visit the Blessed Sacrament. It is a devotion highly pleasing to Him, and it will be most profitable to those who practise it. It is generally better, when we are before Jesus Christ, to speak little and meditate much. An affectionate silence, which is, as it were, the language of the heart, pleases Jesus Christ much more than a great number of vocal prayers, said with haste, and commonly without attention. The excessive love of Jesus Christ for us, His goodness, His meekness, His liberality, and His patience in this adorable mystery, ought to excite in us the tenderest affections. We should be filled with respect, gratitude, confidence and love of Jesus Christ. We should go to visit Jesus Christ as the angels, the shepherds, and the kings visited Him at His birth; and, like them, adore Him; or like the Apostles, hear Him preach; or like Magdalen, prostrate at His feet, deplore our sins, or contemplate His adorable perfections; or finally, like sick persons, beg to be healed of our infirmities. One of the reasons why we derive so little profit from these visits is, that we do not go to Jesus Christ with the simplicity and confidence He requires. We pass the whole time in some practices of devotion in which the mind has more share than the heart, instead of simply laying open our wants, infirmities, and weaknesses to Jesus Christ; as the Psalmist says, pouring out our hearts before Him, in the language of the Prophet: Effundite coram illo corda vestra (Ps. lxi. 9); saying to Him with the sisters of Lazarus: Ecce, quem amas infirmatur (Joan. xi. 3). Lord, behold he whom Thou lovest is sick, he for whom Thou hast become man, for whom Thou hast given Thy Blood, to whom Thou givest Thyself every day in the adorable Eucharist, and for the love of whom Thou remainest continually on this Altar, he has long laboured under such and such an infirmity, he wants this or that help or grace. Ecce quem amas infirmatur, or with the leper: Domine, si vis, potes me mundare: Lord, if Thou unit, Thou canst make me clem (St. Luke v. 12). Why shouldst Thou not will it? After all Thou hast done for me, and after all that Thou still dost in my favour, can I doubt that Thou wiliest it? And if Thou wiliest it, who shall have power to hinder it? At other times, let us imagine to ourselves that, like Magdalen, we are at the feet of Jesus Christ. If we do not feel devotion enough to shed as many tears as she did, still let us, like her, remain in silence. Or, if we speak, let it be to express, with St. Thomas, the sentiments of admiration, respect, and love which should reign in our hearts: Dominus mens, et Deus meus: my Lord and my God (St. John xx. 28); repeating often with the Centurion: Credo, Domine, adjuva incrediditatem meam: I do believe, Lord; help my unbelief (St. Mark ix. 23). We must also, like the Cananean woman, ask our Divine Lord, with earnestness and importunity, for all the graces we stand in need of. Jesus Christ loves us tenderly. He is on our Altars only to do us good. He can and He will do it. Say, then, to Him with confidence: Jesus, Son of David, have mercy on me (St. Luke xviii. 38). Though He seems to reject us, and does not answer, but refuses everything, let us still persevere with fidelity, let us ask more and more earnestly; and, as if we did not perceive the harsh manner in which He seems to treat us, let us cry out more and more, Lord, help me. It is true, we may add, that it is not good to take the bread of the children, and to cast it to the dogs, but the whelps also eat of the crumbs that fail from the table of their masters. Treat me at least in the same manner. If we oblige Him by our sins not to hear our prayers, let us say to Him, with simplicity and confidence: “Thou hast solemnly engaged Thyself, oh Lord, to grant me all that I shall ask in Thy name. In Thy name I ask grace to correct myself of that imperfection which has so long kept me back in the path of piety, to overcome that ruling passion which is the source of so many defects, to acquire that virtue which is so necessary for my salvation and perfection. In Thy name I beg for the conversion of this son, the health of a husband, the successful issue of this or that business, and the assistance which is necessary in such and such necessities. Thou knowest, oh Lord, that I labour under this defect, that I possess not that virtue, that I want courage in adversity, moderation in joy, strength in certain circumstances, and great graces in all. Thou knowest that I have not a sufficiently strong faith; my confidence sometimes wavers; I love Thee but feebly, and hardly have I the desire to love Thee. Give me, then, oh Lord, give me all these graces, and let them be efficacious. Remember that Thou hast promised to refuse me nothing that I ask in Thy name. Perhaps what I ask is not pleasing to Thee, and Thou refusest me because I do not know what I ask. But there is no danger of this, nor canst Thou reproach me thus when I ask for Thy perfect love. Inflame me, oh Lord, with this ardent love, and let it be generous, constant, and faithful; a love that is rather solid than sensible and sweet, a love that may make me live for Thee alone. Give me, oh Lord, this perfect, ardent, and tender love, and I am satisfied: Amorem tui solum cum gratia tua mihi dones, et dives sum satis.”
It is good to consider sometimes what must be the sentiments of Jesus Christ upon the Altar on seeing Himself forgotten and abandoned by almost all. We may imagine, at the same time, that He says to us what He said to His Apostles for a similar reason: Numquid et vos vnltis abire? (John vi. 08): Will you also go away? At the same time, with the tenderest sentiments of love, grief, and gratitude, we must answer with St. Peter: Domine ad quem ibimus? verba vitæ æternæ habes (John vi. 69): Lord, to whom shall we go? Thou hast the words of eternal life; we have believed and known that Thou art the Christ, the Son of God. We may also, in order to excite ourselves to greater love, and to force Jesus Christ, as it were, to embrace us with a more tender and ardent charity, represent to ourselves that He asks us from the Altar, as He once asked St. Peter: Simon Joannis, amas me? (John xxi. 17): Simon, son of John, lovest thou Me? We must reply with the same Apostle: Yes, Lord, Thou knowest well that I love Thee; or rather, my loving Saviour, Thou knowest how much I desire to love Thee.
It would be well, if we could detach ourselves from all that is not God, and often say to Him, with the Prophet, “Quid mihi est in cælo et a te quid volui super terram? Deus cordis mei et pars mea Deus in æternum?” (Ps. lxxii. v. 25.) “What have I in Heaven? and besides Thee, what do I desire upon earth, but Thee, my God, the God of my heart, and my portion for ever!” I know, O Lord, that Thou art the Way, the Truth, and the Life. I am convinced that All who depart from Thee, shall perish eternally! Quia ecce qui elongant se a te, peribunt. (Ps. lxxii. v. 27.) As for me, my loving Saviour, I find my repose, my joy, and my supreme felicity, only in being united with Thee, and in never separating myself from Thee. Mihi autem adhærere Deo bonum est et ponere in Deo meo spem meam. (Ps. lxxii. v. 28.) In Thee, I place all my confidence. All my consolation would be to pass the rest of my days at the foot of Thy Altars. But as I cannot be there always in person, I will always be there in spirit. My treasure is upon the Altar; my heart shall be there too. My heart shall be eternally united to Thy sacred Heart. It shall be to me in future my shelter, and the place of my rest. Hoc requies mea, hic habitabo. (Ps. xiii. v. 14.)
Full of these sentiments of love and confidence, we may sometimes say to Him with great simplicity, and in a respectful, yet familiar manner, “Thou art in this place, oh Lord, only to do me good. Who is there then, that shall hinder it? If my imperfections are an obstacle, begin, if it please Thee, by freeing me from these imperfections. Cure these wounds, which make me displeasing in Thy eight. I have not loved Thee, it is true. I am deeply grieved that it has been so. But at least, it seems to me that I have a true desire of loving Thee, and if this desire were not sincere, I should not so often come before Thee, who seest to the bottom of the heart, to ask for Thy love. Until I am wholly inflamed with this love, I shall never cease asking for it with earnestness, and even with importunity. Diligam te, Domine, fortitudo mea et refugium meum” (Ps. xvii. v. 1.)
We may also occupy ourselves usefully at this time, in making acts of faith, adoration, thanksgiving, hope, and love, each one according to his devotion. For example: “I believe, O Lord, that Thou art really present on this Altar, and it is my wish that the modesty and respect which I desire to 6how in Thy presence, should be a proof of the sincerity of my faith. I render Thee thanks for having loved me to such an excess. Humbly prostrate at Thy feet, I make Thee a reparation of honour, in atonement for all the insults and outrages Thou hast endured since the institution of this august Sacrament. I hope, oh Lord, and I am certain that Thy Providence will never fail me in my necessities, and will happily lead me to the accomplishment of thy designs, by the path which Thou wilt deign to show me. Open to me, oh Lord, Thy sacred Heart; for this is the place of my repose. I wish to dwell therein all the days of my life, and there, at the hour of my death, to breathe out my last sigh.” This is but an example of such acts as we may make. We can extend them as much as we please.
It is well, however, to remember the advice given by St. Francis, of Sales, on this subject, (Introd. to a Dev. Life. p. iii., ch. 13.) “Prayers of this sort, which are indeed, properly speaking, only aspirations, are most useful. But it is my opinion.’! says this great Saint, “that we should not force ourselves to repeat always the same words.” Pronounce often, either with the heart or lips, those which love suggests to you at the time. It will always furnish you with what you want. There are, it is true, certain verses of the Psalms, and some passages of holy Scripture, which are most powerful in moving the heart. We must make use of those in which we find most devotion, and spend most time in them.
