Happy Low Sunday or Divine Mercy Sunday! The anime Erased has got me thinking about the topic of salvation, as you know from my last article on the show. In the finale, Yashiro was given a final chance of salvation by Satoru on the hospital roof: the statute of limitations had expired on Yashiro’s attempted murders. He could have continued his ordinary and law-abiding life because Satoru had prevented his evil deeds. Yet, Yashiro could not give up his evil obsession and was caught in the very trap he set: “They have prepared a net for my steps; my soul is bowed down; they dug a pit for me; they themselves have fallen into the midst of it” (Psalms 57:6). Like the reprobate soul I described in the past article, Yashiro pursued his own destruction despite all the help Satoru gave him. (After all, if Socrates’ dictum that the one doing harm is harmed more than the one harmed is true, Yashiro himself received more benefit from Satoru’s acts than the children Satoru saved!) Yashiro refused to be deterred from sin and must now repent of it.
Here comes that promised review of The King’s Good Servant but God’s First by James Monti in addition to St. Alphonsus de Liguori’s The Glories of Mary, which I happened to obtain free from the traditional Catholic organization, America Needs Fatima. On occasion, their e-mails and newsletters kindly offer free books, religious medals, and even blessed rosaries in the hopes of strengthening the Catholic faith in America. (Since I have not been able to donate for a while, I owe this force for good some advertising for all the free stuff they’ve sent me and will send me.) At any rate, Monti’s biography of St. Thomas More sticks closely to historical facts and the Christian polemics raging at that time. On the other hand, de Liguori’s work focuses on the passages of patristics, medieval saints, later writers, and miraculous stories associated with St. Mary in order to stir up one’s devotion. As such, I can recommend the former to any studious individual (I myself could barely put the book down), while The Glories of Mary has devout Catholics as its target.
The goal of increasing devotion to the Blessed Virgin Mary holds such value that one who propagates her devotion is certainly saved. Also, all the saints attest to the necessity of being devoted to the Mother of God. So, The Glories of Mary is quite a necessary book, though it did not stir my devotion as much as The Life and Revelations of St. Gertrude. The best part of St. Alphonsus’s book lies in the many examples of St. Mary saving sinners from final damnation–even those sinners whose devotion to St. Mary was very slight or even those who just managed to call on her just prior to death. One is reminded of the devil in Dante’s Purgatorio complaining about the many sinners St. Mary snatches from his hands.
Happy Feast of the Guardian Angels! How blessed we are that God has given us each a guardian angel who never leaves us for one moment–even when our actions displease our angel. And no, our guardian angels don’t leave us when we grow up, as if we should need less help against the forces of evil the further along our road to holiness. So, take a moment to thank God for your guardian angel, and thank your angel for all the help and graces God has seen fit to convey you through this angel.
In today’s materialistic world, such a feast strikes many as superstitious. Anything touching upon the supernatural, whether souls, ghosts, miracles, the saints, the sacraments, or even God, is usually treated with distrust or contempt. Sometimes, these responses are quite healthy. After all, even though the Church herself approves certain events as miracles, she only requires us to believe the miracles of Scripture as articles of faith. I am reminded of a Father Brown story where our hero is presumed dead and then rises back to life in the midst of his own funeral. As the people rejoice over a miracle, Father Brown declares that miracles are not so cheap. Hurrying to a phone, Father Brown rapidly explains to his bishop how a criminal drugged him so that he would appear dead and awaken during his funeral.
I’ve tried twice to write the present article. Neither scribbling quite satisfied me, and so I just decided to ramble and hope for the best. Through the prayers of St. Ignatius of Loyola, whose natalis we celebrate today, may this ramble on the Communion of Saints benefit my dear readers! Speaking of my dear readers, thanks to those who commented on my last article and made me think more deeply about the points I tried to make. Your thoughtful observations rendered the comments section more interesting than the article itself!
At any rate, how are Christians benefited by the Communion of Saints? And who makes up the Communion of Saints? All the Faithful make up this body, whether on Earth, in Heaven, or in Purgatory. (Protestants and Orthodox included, as to be baptized is to be made one with the Body of Christ.) The Communion of Saints forms a bulwark against worldliness. Meditation on the example and desires of the saints insulate us both against worldly desires and the despair which often threatens us during grave trials.
That the Communion of Saints keeps our eyes fixed on the King of the Saints, Our Lord Jesus Christ, may especially be seen in the life of St. Ignatius of Loyola. Those familiar with his life know that chivalric literature influenced St. Ignatius as a youth to seek military glory. His brave career as a soldier ended at the Battle of Pamplona, where a cannonball wounded him in both legs. This led to a long period of recuperation and agonizing surgery, which he endured most manfully. While convalescing, he wished to read more books on chivalry, but was told by his caretakers that they place where he stayed only had the Bible and the Lives of the Saints. He read these and soon found himself fired by the love of God and the desire to imitate the saints. He wrote down the words of Jesus Christ in a red pen and the words of St. Mary in blue in order to make them a constant meditation. Upon recovery, he forsook a life in the world in order to pursue one of prayer, fasting, and poverty. Eventually, St. Ignatius founded the Society of Jesus, whose members, the Jesuits, stand as one of the most prominent religious orders in the Church.
We, like St. Ignatius, are born into the world and find ourselves influenced by it. It is very easy for us to become enmeshed in mere daily living and worldly desires. The end result is losing all taste for religion. After all, does not BIBLE stand for Basic Instructions Before Leaving Earth? Heaven can wait. We have decades before we need to meet our Maker! We can put off prayer, fasting, and almsgiving for later. A person with such attitudes has already been enmeshed in the world, and stands the chance of losing eternal life.
After St. Ignatius’ conversion, he never looked back. The reason is because he took up the desires of the saints. The saints’ desire for holiness and eternal life replaced his desire for worldly glory. Though the latter part of his life was spent in society (Ignatius lived as a hermit for a short while), keeping mindful of God and the Saints preserved him from adapting the desires of secular persons. As he writes in his Spiritual Exercises:
Man is created to praise, reverence, and serve God our Lord, and by this means to save his soul.
The other things on the face of the earth are created for man to help him in attaining the end for which he is created.
Hence, man is to make use of them in as far as they help him in the attainment of his end, and he must rid himself of them in as far as they prove a hindrance to him.
Therefore, we must make ourselves indifferent to all created things, as far as we are allowed free choice and are not under any prohibition. Consequently, as far as we are concerned, we should not prefer health to sickness, riches to poverty, honor to dishonor, a long life to a short life. The same holds for all other things.
Our one desire and choice should be what is more conducive to the end for which we are created.
Ignatius always remembered that he was a child of God with an eternal inheritance. In comparison to eternal life, all else is dross.
The whole trick to living in the world but not being of it resides in remembering to which community we belong. Though we love and respect our secular friends and wish for them to gain the same end we hope for, it is necessary for us to avoid falling into the same errors as they do–especially the error that religion holds no relevance to everyday life. The words and deeds of the saints–and indeed the saints themselves–can be brought into our daily lives. In our imitation of the saints, the charity and virtue we show may even be instrumental in drawing secular persons to our society.
May St. Ignatius pray that we all arrive where he and the other saints praise Our Lord through the ages of the ages. Amen.
While reading The Spirit of St. Francis, one particular conversation between St. Francis de Sales and Bishop Jean Pierre Camus, his spiritual son, struck me. Camus claimed that reading Plutarch and Senaca helped him to aspire to virtue in his younger days. Whereupon St. Francis de Sales responded that Seneca’s understanding of virtue was quite against Christianity’s understanding of it. For Seneca, virtue comes from within. In reality, virtue comes from without through God’s grace and love entering the soul.
Perhaps Erza of Fairy Tail is most representative of this attitude. Everyone in the guild looks up Erza for her strength, but we discover in her difficult fight with Azuma on Mavis’ island that she relies on the strength of others. She can only be so strong because others are there for her. Shortly after her victory, she helps a member of Fairy Tail (Gray, I think), who comments that he is always being saved. Whereupon, she responds “me, too” or something like that.
The guild of the Christian is the Church. We are all on the same side, whether we are struggling in the Church Militant, undergoing purification in the Church Suffering, or perfect in the Church Triumphant. It is certain that God distributed His virtues and talents among the faithful to differing degrees: one is more just, another more temperate, another more patient, etc. Yet, all are made in God’s image and likeness and called to perfect this likeness. To this end, God both abundantly pours forth His grace and provides models of imitation, especially through Himself in the most divine life of Jesus and through St. Mary’s perfect adherence to God’s will. It is a common phenomenon that people imagine that they have a virtue after reading or hearing about someone who displays the same virtue. Rather, they have the model of the virtue which they are on fire to bring to life in the world. They love the virtuous man and want to become close to them through imitation. Thus, we are drawn to Jesus and Mary by learning their deeds and trying to imitate them. In this way, virtue is imposed on us from the outside: we ardently desire to be like someone we know and the grace of God works within us to help us produce this likeness to the virtuous person, which is a likeness to God.
For this purpose, God has established many saints and great men so that we are drawn to virtue. St. Joseph makes us love obedience, silence, and diligence; St. Anthony of Egypt faith and courage; St. Leo the Great theology and compassion for the poor; St. Ignatius of Loyola nobility of aspiration and obedience to the Church; St. Magnus justice and love of family; the Prophet Moses humility and meekness; St. Bartholomew simplicity and cheerfulness, St. Therese of Lisieux purity and lowliness, and St. Francis de Sales patience and sweetness towards enemies. God tells us to be like little children. Little children are always imitating their elders. In the same way, we should treat the saints as the elders in our guild and imitate them so that we can gain Christ-likeness. Even virtues which are arduous or not particularly wanted–think of St. Augustine’s understanding of his prayer for chastity really meaning “Make me chaste, Lord, but not yet.”–become sweeter and more desirable when we see them shining in the person of a saint.
So, perhaps the best way for us to make progress this Lent is to study a saint possessing the virtue we want. Perhaps the saint struggled with it also, and his conquest of the opposing vice will give us hope of doing the same through God’s grace. Like Erza does in Fairy Tail, let us form relationships with those in the Church past and present and then tighten these bonds through imitation of the Master. Do not forget that God loves his saints greatly, and rejoices when we take an interest in them–even telling St. Gertrude that He gives whoever thanks Him for a saint that very saint’s virtues.
Have a happy Lent and most penitential Ash Wednesday, my dear readers!
If you have not watched Arpeggio of Blue Steel, I might advise you not to read any further. Not only because this article is chock full of spoilers, but because I think that such shows are best enjoyed without one perceiving their purpose until the end or even upon another viewing. But, if you have my own nonchalant attitude toward knowing all about a story before watching or reading it (in my case, an attitude fostered by the study of the Classics), read on by all means.
Anyway, Arpeggio of Blue Steel stands as the latest “spy anime” if you will. This has nothing to do with espionage of the Cold War sort. Thompdjames, a close friend of mine and blogger of Dusty Thanes, once told me about term “spy novels,” which he defined as novels which were clandestinely Christian in order to be read by the general public. Selling around 150 million copies, The Lord of the Rings stands as the most successful novel of this type. Few on the first reading would realize that it is a Christian fairy tale. I wish to argue that Arpeggio of Blue Steel is of the same class.
Now, not everything in this series is explicable through the lens of the Bible. In particular, I have no idea how to explain the initial scenario of intelligent robots coming down to earth and taking over the seas. This scenario merely offers a field for Christian ideas to play out. If anyone thinks the coming of the Fog refers to the fall of the angels, I wish instead to argue that the Fog represent the Jews. This claim has neither to do with the origins of the Fog nor their being ships.
So, how do the Fog represent the Jews? They run their careers according to a series of orders, which stopped coming at one point. This is similar to how the Jews have 613 Mizvot, to which they have neither added or subtracted since the times of Moses if they are Orthodox. And so, the Fog symbolizes humanity under the Old Covenant.
This is not a bad place to be; however, it cannot compare to the Law of Love found in the New Covenant: “This is my command: love each other” (John 15:17). The New Testament requires love as the basis of our relationship toward God rather than strict justice, though love is both just and yet goes beyond justice so that our “righteousness surpasses that of the Pharisees and teachers of the law” (Matt. 5:20). This is because under the Old Covenant people were slaves of God, but the New Covenant makes people friends of God: “I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you” (John 15:15).
Gunzou, the Christ figure of this anime, illustrates this concept that Christians are joined in friendship with their Lord. Gunzou assembles a very diverse group of friends who are all one in his group: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus” (Galatians 3:28). Whether playing at the beach or fighting against the Fog, one sees that friendship binds them together. Also like Christ, Gunzou brings division: “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword” (Matt. 10:34). But, is it Christ’s fault that He brings division? That most amiable and lovable of persons who strove to reconcile all human beings with God? Of course not! One who seeks to reconcile people cannot be the cause of discord. The enemies of Christ rage against the Cornerstone and are crushed (Luke 20:18). In the same way, U-400 and U-402 strive to sink Gunzou’s ship and are lost themselves. Gunzou’s near sacrifice of himself for Iona is reminiscent of Christ’s death on the Cross. Lastly, the fact that Gunzou is the Captain of the U-401 mirrors the relationship of Christ to the Church, as Christ is the Head of the Church.
Indeed, the amount of resistance among the Fog to Gunzou’s desire to reconcile them to humanity resembles the resistance of the Jews to the message of Christ. In particular, Kongou’s resistance to Gunzou’s offer of friendship reminds one of the Pharisees’ refusal to accept Christ due to their hardness of heart (Mark 3:5)–if we take the mental model’s cores to symbolize their hearts, what else is Kongou’s leaving her core aboard ship but the refusal to give Gunzou her heart? One almost imagines Kongou, after seeing how much Gunzou’s crew is enjoying themselves, asking: “Why do we and the Pharisees fast oft, but thy disciples fast not?” (Matthew 9:14) Like the Pharisees toward Jesus, Kongou finds herself attracted to Gunzou, but prefers the old wine of the law to the new wine of friendship (Luke 5:39).
Shortly thereafter, we see the collusion of the Fog to kill Gunzou, which reminds one of the Sanhedrin’s plan to assassinate Jesus Christ. Interestingly, Kongou ends up chained for her zeal in desiring U-401’s demise. Who else is Kongou like except St. Paul, whose zeal for the traditions of his fathers and led him to “[breath] out murderous threats against the Lord’s disciples” (Acts 9:1). The genius of having such a Pauline character makes the series.
Unlike St. Paul though, Kongou breaks of the chains of the Fog’s directives but without accepting the friendship of Gunzou. What has she done? With neither the Law nor Love to steer her course, her own envy drives her quest to destroy U-401. She even goes so far as to destroy her allies ships so that she can gain all the glory of destroying the U-401. This reminds me of how the enemies of the Church are attracted to what the Church has and yet wish to destroy it at the same time. As George MacDonald wrote in his Weighted and Wanting: “The world had given her the appearance of much of which Christ gives the reality. For the world very oddly prizes the form whose informing reality it despises.” Those outside the Church have no idea how happy the treasures of faith would make them.
This event leads to the final confrontation between Kongou and Iona. Iona gives her all to save Kongou from her envy. The vast battery of firepower unleashed on Iona to prevent her approach imitates the way worldly people attempt to drive Christ away from them. The frosty blades with which Kongou attempts to cut down Iona and the force field placed around the Fog’s place of meeting all show the hardness and coldness Christ is shown by the same people. Yet, it is not Gunzou, whom I referred to as this series Christ figure, who approaches Kongou on this occasion, but Iona. This refers to the fact that Christ acts through his members to bring people to salvation. I am not sure whether it might be more appropriate to say that Iona is a Marian or apostolic figure. She is certainly Gunzou’s most perfect follower. Yet, we view St. Mary as being a more quiet and contemplative figure; yet, in the orthodox and medieval tradition of the Church contemplation and prayer considered far more active in bringing people to Christ than missionary work–though, we obviously need missionaries. Why? Because contemplatives have chosen the better part with another St. Mary (Luke 10:42): love purely focused on Christ.
Be that as it may, Iona is sent as a lamb to a wolf (Matt. 10:16). Kongou has become truly warped by her hatred of Gunzou, which leads to such hatred of herself that she warps the form of her ship and even wishes to destroy herself along with Iona. Her envy is such that she cannot bear to see another person happy, since she believes that happiness does not lie in store for her. But, Iona manages to touch Kongou’s heart, and thus they are saved, which reminds us of Fyodor Dostoyevsky’s assertion that no one is saved alone. The salvation of one always means the salvation of others. To further the Pauline theme in the case of Kongou, recall Timothy 1:15-16: “The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners—of whom I am the foremost. But for that very reason I received mercy, so that in me, as the foremost, Jesus Christ might display the utmost patience, making me an example to those who would come to believe in him for eternal life.” And so, Kongou’s darkness dissipates, her animosity toward Gunzou and his crew vanishes, and her Death Star-like airship returns to her true battleship form, events which show that she loves others now and loves herself truly.
So, what do you think of my evidence for Arpeggio of Blue Steel as a “spy anime”? Am I correct or did I read too much into the show? I think this might be the longest article I’ve ever written outside of the papers for school I have posted here! I hope that everyone got to the end!
This morning, I was reminded of one form of prayer which I have long neglected: the litany. Some Protestants have qualms about the litany and repetitive prayer in general, dubbing it “babbling like pagans” (Mt. 6:7), who thought that their prayer would be answered when they hit upon the right name for their god. But, Protestants ignore Psalm 135 (136 in the King James Bible), which repeats “for His mercy endureth forever” 27 times! Surely, the Bible is not to be judged as having vain repetition! Then, why ought a prayer form imitating Psalm 135 be judged as vain?
Another word for worship is adoration. The virtue of the litany lies in us being able to adore different facets of the same God, whose attributes, though perfectly simple in God, cannot be contained in one human word. And so, I recommend the Litany of the Sacred Heart to all in order to adore and recall the innumerable excellences of Jesus Christ, Noster Dominus et Salvator. One can also remind themselves of the excellences of his two parents, St. Mary and St. Joseph, as one begs their intercession. The Litany of the Saints is also a wonderful prayer, very long and happily so, because it reminds us of the various ways God led a great diversity of persons to heaven and so praises the Most Efficacious Salvation of God.
But, it is of immense importance to remind ourselves of God’s goodness, because suffering in our lives can cause us to forget God’s goodness, and the world, the flesh, and the devil try to blot out the memory of God. Rather than the true image of a Forgiving and Loving Father, they try to impose the image of a stern, demanding, and wrathful judge whose standards may never be met. Then, instead of approaching God with confidence that He will cleanse us from our iniquity, we shall rather run away and seek solace in amusements, which are often occasions of sin. The devil pounces on our own lack of faith to make us think that there is no longer hope of salvation–even though all that’s necessary is to be sorry and make a motion, even if only mental, to do the right! I myself confess that this morning, as I said the Litany of the Sacred Heart, doubts came to mind as I prayed verses about God’s mercy and patience, for which I repent in the bitterness of my heart.
This shows the necessity of constantly learning about God. One must never forget God’s goodness and mercy! Remembering God’s mercy allows us to approach Him without fear even if we have blackened our souls by the most vile and scandalous iniquity. After all, He did die for us, and it was not easy: an ordinary mortal would have died from agony to feel the anguish in Christ’s Heart as He said: “Amen I say to you, one of you is about to betray Me.” I write this because a certain atheist dubbed the Passion “a rough weekend.” If one considers the Most Dolorous Passion of Jesus Christ easy, that–as the atheist claimed–anyone might be willing to undergo it to save mankind, is it any wonder that this man supposes the Christ could take him or leave him? A most vile temptation of the devil! If we truly understood the anguish which racks the Sacred Heart of Jesus at the loss of a single soul, we would be willing to eat only bread and water for our entire lives to offer penance for them and beg their conversion. None of us can do that? Don’t worry: God holds none of our weakness against us even as he tries to make us more virtuous.
A sense of inadequacy comes over me each time I attempt to write the next article on prayer. Either too many important things are left unsaid or I ramble about trifles. My ineptitude has convinced me not to go forward with that series of articles lest I warp someone’s mind. At least the article on prayer’s necessity was posted, because praying itself is the most important thing we can do. Even if one is making every possible error, God can lead a person who prays to right these faults. But, I do realize that some of my dear readers were waiting for the next three articles. In lieu of them, please accept this little collection of unoriginal maxims and explanations of them from yours truly.
- Begin in thanksgiving, proceed in contrition, lift your voice in praise, and end in humility.
One should always consider one’s littleness when approaching God, our utter reliance on Him, and how great He is. By thanking Him, we acknowledge our reliance on Him. By sorrowing over our sins, we recognize that all the grace He has given us was completely unearned, realize His unfathomable goodness and mercy in pardoning our sins, and understand that He treats us so much better than we deserve. By praise, we offer a fitting, though by no means adequate, return for His goodness and meditate on God’s greatness. By keeping mindful of everything above, we humble ourselves and please God through our efforts to be humble.
- Worldliness chokes prayer.
We draw toward those things about which our minds contemplate. Always thinking about one’s daily life or those good things which we desire cause these things to follow us into our prayers, making prayer difficult or impossible. Striving to consider God as the last end of our work and leisure and avoiding excessive desire for pleasurable goods makes prayer easier.
- A simple mind speaks many prayers. A complex mind can pray but one word.
As noted in the prior maxim, always seeking God makes prayer easy. Such a person may complete devotion after devotion with ease and recollection. (Though, it is generally inadvisable for most people to engage themselves in many devotions. Stick to a few for your daily regimen and perhaps celebrate feast days as they come.) Often, someone who is very busy, bombarded with temptations, or immersing himself in pleasurable goods will find that he can barely pray. In such a state, it is best to unite oneself with the groanings of the Holy Spirit (Romans 8:26) by repeating the word “God” or “Jesus.” (The Catholic Catechism does say that the Holy Name of Jesus is the basis for all prayer.) By constantly repeating this word, all our other concerns or desires fall from the mind until it becomes pure enough to pray at length.
- Neglect not your mother
In giving St. John the care of His mother, Jesus also made her the Mother of all men, and she, after God Himself, is most solicitous for the salvation of all men. Also, if God especially hears the prayers of good men, how much more will he hear prayers uttered from the Immaculate Heart of Mary which never knew sin? How foolish we would be not to beseech her intercession before the throne of Jesus Christ!
- The names of St. Mary, St. Joseph, and St. Michael are on the tongues of all. After them follow those who bear our own names, and lastly those whom our personality and experience select.
Among the saints, everyone should seek the assistance of St. Mary, St. Joseph, and St. Michael. Then, one will feel closely attached to those who bear their own name. Afterwards, one makes acquaintances among the saints through their spiritual reading and experiences, choosing the ones which most appeal to them. Each person may decide the degree to which they venerate these saints, but short prayers expressing one’s needs are sufficient–especially concerning the virtues one lacks or needs help in perfecting.
- In spiritual darkness, the friends of God offer lamplight to the soul.
God sometimes withdraws his tangible presence from souls in order to purify them through suffering. Even though we live, move, and have our being in Him, it sometimes happens that we find it difficult to perceive God, and our prayer time is completely arid. God will not allow us to suffer beyond what we are capable; however, during this period of darkness, he allows the saints to offer us some consolation. In the same way, the souls in Purgatory are deprived for a time of the vision of God, but consoled by St. Mary, St. Joseph, their guardian angel, and others.
- Contemplatives may have a dozen devotions, but a few are sufficient for those leading an active life.
Most of us, leading very busy lives, do not have the same amount of time for prayer and contemplation which is available to religious. However, many people are drawn by either love of God or the delight they find during prayer to continue adding devotions, the multitude of which will eventually cause them discouragement and loss of discipline in prayer once they hit a point of spiritual dryness. Saying the rosary, often saying brief prayers to Our Lord throughout the day, praying short prayers to the saints mentioned above, and reading a few chapters of the Bible everyday should be sufficient for most.
Of course, if you’re not married and you find delight in prayer and little delight elsewhere, the religious life’s probably for you.
- Prefer sorrow to joy in meditation.
As human beings, we often fall into sin. Jesus had to pay for all of these sins in His Passion, so it behooves us out of gratitude to often meditate on His sufferings. By considering the pain which our sins cause Him, we are less inclined to repeat them. Also, Jesus looks with great mercy on all who meditate on His Passion with feeling and pours forth many graces on them. It is a good thing to meditate on our goal, Heaven, but not as much as the Passion.
- Fill the morning hours with prayer.
One mistake people make is that they reserve most of their prayers for the end of the day. It is much more profitable to perform our devotions in the morning so that our minds are focused on serving God from the very beginning. Of course, some people’s schedules do not admit that, but say at least an Our Father and a Hail Mary before preparing yourself for work.
- Invoke God constantly throughout the day.
This practice prevents us forgetting that our purpose in life is to know, love, and serve God in this life and the next. Using these brief invocations causes the thought of God to be constantly on our minds, which prevents us from falling into sin or missing opportunities for good works. One can use any of these ejaculations or lines from certain litanies. The author tends to use: “Jesus Christ, Son of the Living God, have mercy on me, a sinner!” or “Heart of Jesus, King and Center of all hearts, have mercy on me!” or the one beginning “Jesus, Mary, and Joseph, I give you my heart and my soul.” or “Dearest of Mothers, pray for us!” or “Sorrowful and Immaculate Heart of Mary, pray for us who have recourse to thee.”
- Do not neglect spiritual reading.
You are what you eat, and reading offers food for thought. Only reading worldly books causes the soul to become worldly. But reading spiritual books keeps us mindful of what is of true value. The Bible ranks highest on the list of books to read followed by The Imitation of Christ, The Rule of St. Benedict, and various other works.
- Do not vow to say prayers.
If one vows to do anything for God, He will expect us to fulfill it. While a priest or religious vows to recite the Divine Office, I don’t think that a layman–since the business of the day may prevent him from praying or meditating to the extent which he would like–ought to vow anything, lest one sin through negligence.
Well, I hope that these maxims provide a little guidance for everyone. Of course, the Philokalia in particular and several other devotional books, like St. Francis de Sales’ The Introduction to the Devout Life, have more thorough advice and proverbs for you to follow.