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thirty-three thousand people also died. Out of this number, Bernard and myself went up to Heaven without delay, three went to purgatory, and all the others fell into Hell.’ Our chronicles relate an even more dreadful happening. One of our brothers, well-known for his doctrine and holiness, was preaching in Germany. He represented the ugliness of the sin of impurity so forceful that a woman fell dead of sorrow in front of everyone. Then, coming back to life, she said, ‘When I was presented before the Tribunal of God, sixty thousand people arrived at the same time from all parts of the world; out of that number, three were saved by going to Purgatory, and all the rest were damned.’ O abyss of the judgments of God! Out of thirty thousand, only five were saved! And out of sixty thousand, only three went to Heaven! You sinners who are listening to me, in what category will you be numbered?... What do you say?... What do you think?...” (On The Little Number of Those Who Are Saved, by St. Leonard of Port Maurice)

Fr. Martin Von Cochem’s masterpiece book “The Four Last Things” (that deals specifically with the topics of Hell, the fear of God, death and judgment), explains the frightful truth of Our Lord’s words in the Gospel of how few people there actually are on this earth that even find the path to Heaven even once while living on this earth, and much less persevere on it until their death:

“Let me ask thee, O reader, what proportion thinkest thou of all who live upon this earth will be saved? Half? or a third part? or perhaps a quarter? Alas, I fear, and not without good reason, that the number will not be nearly so large. Jesus Christ, who is eternal Truth, His holy apostles, and the Fathers of the Church, all tell us that so it will be.

“What does Christ say about the number of the elect? His words are these: "Many are called, but few are chosen." He repeats these words when He speaks of the guest who had not on a wedding garment: "Bind his hands and his feet, and cast him into the exterior darkness. For many are called, but few chosen." Were nothing more to be found to this intent in the whole of the Scriptures, this passage could not fail to alarm us. But there are many other similar ones, of which I will quote one or two. In the Gospel of St. Matthew we read that Our Lord said: "Enter ye in at the narrow gate, for wide is the gate and broad is the way that leadeth unto destruction, and many there are that go in thereat. How narrow is the gate and strait is the way that leadeth unto life, and few there are that find it." (Matt. 7:13) Are not these words calculated to inspire us with anxiety and apprehension? May not we be amongst those who go in at the wide gate, who walk on the broad road that ends in everlasting perdition? In order that thou mayst better appreciate the meaning of Our Lord’s words, and perceive more clearly how few are the elect, observe that Christ did not say that those were few in number who walked in the path to heaven, but that there were but few who found that narrow way. "How strait is the gate that leadeth unto life, and few there are that find it." It is as if the Savior intended to say: The path leading to heaven is so narrow and so rough, it is so overgrown, so dark and difficult to discern, that there are many who, their whole life long, never find it. And those who do find it are exposed constantly to the danger of deviating from it, of mistaking their way and unwittingly wandering away from it, because it is so irregular and overgrown. This St. Jerome says, in his commentary on the passage in question. Again, there are some who when they are on the right road, hasten to leave it, because it is so steep and toilsome. There are also many who are enticed to leave the narrow way by the wiles and deceits of the devil, and thus, almost imperceptibly to themselves, are led downwards to hell.” (Fr. Martin Von Cochem, The Four Last Things, pp. 212-213)

If people could only open their fleshly eyes and start seeing with their spiritual eyes how short this life and the lust of the flesh is, everyone would immediately become chaste and pure, but no one today wants to contemplate or meditate on the end of all flesh, which is death and decay in the grave. They behave as mentally ill people who willfully forgets that they must die and be judged by our Lord Jesus Christ. The thought of death is indeed powerful to conquer every sin and sinful occasion, but while people know that they must die, they willfully choose to forget this fact, since the very thought of death and change is repugnant to their fleshly beings, and directly associated with the thought of being judged by God for their sins. And so, they choose to forget that they must die and be judged by God in order to not have to feel any distress, fear or remorse from their evil conscience every time they sin.

But the time will come when they – standing in shame and ignominy in front of the whole world at the day of judgment – will be forced against their will to remember and confess every single sinful and lustful act that they have ever committed from the moment they reached the age of reason to their very last breath, and then, after their just condemnation, their eternal punishment will begin. Their soul shall be separated from their sinful and fleshly rotting body for the sake of their vile and shameful affections and lusts and be cast into the eternal fire “in the pool burning with fire and brimstone, which is the second death.” (Apocalypse 21:8)

Indeed, Our Lord Jesus Christ, speaking through an angel, teaches that: “Hell is so hot inside that if the whole world and everything in it were on fire, it could not compare to that vast furnace. The various voices heard in the furnace all speak against God. They begin and end their speech with laments. The souls look like people whose limbs are forever being stretched without relief or pause.” (The Revelations of St. Bridget, Book 4, Chapter 7) Hence, “Nicholas of Nice, speaking of the fire of Hell, says that nothing on earth could give an idea of it. He adds that if all the trees of the forests were cut down, piled into a vast heap and set on fire, this terrible pile would not be a spark of Hell.” ("The Dogma of Hell, Illustrated by Facts Taken from Profane and Sacred History" by Rev. Father Francois Xavier Schouppe, S.J.)

And so, “When you see anything good and great in the present life, think of the kingdom [of Heaven], and you will consider it as nothing. When you see anything terrible, think of hell, and you will deride it. When you are possessed by carnal desire, think of the fire, think also of the pleasure of sin itself, that it is nothing worth, that it has not even pleasure in it. For if the fear of the laws that are enacted here has so great power as to withdraw us from wicked actions, how much more should the remembrance of things future, the vengeance that is immortal, the punishment that is everlasting? If the fear of an earthly king withdraws us from so many evils, how much more the fear of the King Eternal? Whence then can we constantly have this fear? If we continually hearken to the Scriptures. For if the sight only of a dead body so depresses the mind, how much more must hell and the fire unquenchable, how much more the worm that never dies. If we always think of hell, we shall not soon fall into it. … Let it be continually spoken of, that you may never fall into it. It is not possible that a soul anxious about hell should readily sin. For hear the most excellent advice, "Remember," it says, "your latter end" [Sirach 28:6], and you will not sin for ever. A soul that is fearful of giving account cannot but be slow to transgression. For fear being vigorous in the soul does not permit anything worldly to exist in it. For if discourse raised concerning hell so humbles and brings it low, does not the reflection constantly dwelling upon the soul purify it more than any fire? Let us not remember the kingdom so much as hell. For fear has more power than the promise. And I know that many would despise ten thousand blessings, if they were rid of the punishment, inasmuch as it is even now sufficient for me to escape vengeance, and not to be punished. No one of those who have hell before their eyes will fall into hell. No one of those who despise hell will escape hell. For as among us those who fear the judgment-seats will not be apprehended by them, but those who despise them are chiefly those who fall under them, so it is also in this case. … Nothing is so profitable as to converse concerning hell. It renders our souls purer than any silver. For hear the prophet saying, "Your judgments are always before me." [From Psalm 17:22, Septuagint] For although it pains the hearer, it benefits him very much.” (St. John Chrysostom, Homily 2 on Second Thessalonians, On the Fear of Hell)

There is no better way to crush the power of the serpent and his wretched lusts and desires than to constantly, day and night, meditate on Hell and its frightful, eternal, indescribable darkness and torments that will befall all those miserable wretches who refuses to live a virtuous, pure and non-lustful life: “How shall we tie down this wild beast? What shall we contrive? How shall we place a bridle on it? I know none, save only the restraint of hell-fire.” (St. John Chrysostom, De Inani Gloria or On Vainglory, Section 76)


Sad to say, “Unto many this seemeth an hard saying, Deny thyself, take up thy cross, and follow Jesus” (Matt. 16:24). But much harder will it be to hear that last word, “Depart from Me, ye cursed, into everlasting fire” (Matt. 25:41). For they who now willingly hear and follow the word of the Cross, shall not then fear (Psalm 112:7) to hear the sentence of everlasting damnation. This sign of the Cross shall be in the heaven, when the Lord shall come to judgment (Matt. 24:30). Then all the servants of the Cross, who in their lifetime conformed themselves unto Christ crucified, shall draw near unto Christ the Judge with great confidence. Why therefore fearest thou to take up the Cross, which leadeth thee to a kingdom? In the Cross is salvation, in the Cross is life, in the Cross is protection against our enemies, in the Cross is infusion of heavenly sweetness, in the Cross is strength of mind, in the Cross joy of spirit, in the Cross the height of virtue, in the Cross the perfection of holiness. Take up therefore thy Cross and follow Jesus (Luke 14:27), and thou shalt go into life everlasting.” (Thomas à Kempis, The Imitation of Christ, Book 2, Chapter 12 - Of the King’s High Way of the Holy Cross)

St. Teresa of Avila, The Life of the Holy Mother Teresa of Jesus, (Written by Herself): “I came to understand the truth I had heard in my childhood, that all things are as nothing, the world vanity, and passing rapidly away. I also began to be afraid that, if I were then to die, I should go down to hell. Though I could not bend my will to be a nun, I saw that the religious state was the best and the safest. And thus, by little and little, I resolved to force myself into it. The struggle lasted three months. I used to press this reason against myself: The trials and sufferings of living as a nun cannot be greater than those of purgatory, and I have well deserved to be in hell. It is not much to spend the rest of my life as if I were in purgatory, and then go straight to Heaven--which was what I desired. I was more influenced by servile fear, I think, than by love, to enter religion.

“The devil put before me that I could not endure the trials of the religious life, because of my delicate nurture. I defended myself against him by alleging the trials which Christ endured, and that it was not much for me to suffer something for His sake; besides, He would help me to bear it. I must have thought so, but I do not remember this consideration. I endured many temptations during these days. I was subject to fainting-fits, attended with fever,--for my health was always weak. I had become by this time fond of good books, and that gave me life. I read the Epistles of St. Jerome, which filled me with so much courage, that I resolved to tell my father of my purpose,--which was almost like taking the habit; for I was so jealous of my word, that I would never, for any consideration, recede from a promise when once my word had been given.”

In truth, when one compare an eternity in Hell with the small act of giving up sexual intercourse and marriage, the sacrifice seems infinitely small and almost as though it was nothing. If we consider that chastity not only will increase our chances of reaching Heaven and that our eternal glory in Heaven will be greater because of it, but that it also will increase our effectiveness in helping other souls to be saved, this sacrifice seems to be no sacrifice at all. Thus, rising with Christ in perfection, “I have decided that there is nothing I should avoid so much as marriage. I know nothing which brings the manly mind down from the height [of spiritual things] more than a woman’s caresses and that joining of bodies without which one cannot have a wife.” (St. Augustine, Soliloquia I, x, 17)

Holy Monasteries of chaste servants of Christ are especially effective in helping humanity, according to Our Lady and the Fathers

Of all the prayers offered up to God, the prayers of His holy and chaste servants in holy monasteries and convents are the most effective of all the prayers in the world in drawing down blessings from Heaven – but not too many people actually understand this saving fact. Heretics, especially, scoff at the notion that those who marry Our Lord and renounce the world are actually doing anything good at all. Some of these heretics even say that it is evil or contrary to the missionary spirit of the gospel to live secluded in a monastery and avoid the world. They also frequently claim it’s against the scripture to require perpetual chastity for priests and religious. The fact of the matter, however, is that the Holy Bible condemns their worldly and sensual worldview and lifestyle, as we have seen.

The Catholic Church always (and especially now during this time of apostasy) needs holy religious who will continue in the virtuous example set by the Holy Saints of the former times. This fact was confirmed when in A.D. 1634 The Blessed Virgin under the title of Our Lady of Good Success appeared to the Franciscan Nun, Venerable Mother Mariana de Jesus Torres, in Quito, Ecuador. (This event is approved by Holy Mother Church).

Our Lady solemnly spoke these words regarding the importance of holy monasteries and convents: “Woe to the world should it lack monasteries and convents! Men do not comprehend their importance, for, if they understood, they would do all in their power to multiply them, because in them can be found the remedy for all physical and moral evils… No one on the face of the earth is aware whence comes the salvation of souls, the conversion of great sinners, the end of great scourges, the fertility of the land, the end of pestilence and wars, and the harmony between nations. All this is due to the prayers that rise up from monasteries and convents.” (Words of Our Lady of Good Success to Venerable Mother Mariana de Jesus Torres)

In truth, not only are all monasteries vitally important for the spiritual and physical well-being of all Christians, but “In every house of Christians, it is needful that there be a virgin, for the salvation of the whole house is that one virgin. When wrath comes upon the whole city, it shall not come upon the house wherein a virgin is.” (St. Athanasius, Canons, On Virginity, Canon 98)

St. John Chrysostom posits, “What else is commanded of us but that we live like those intellectual and incorporeal powers [in Heaven]?” (Cf. Virg., XXVII. 2; SC 125,180.) Christ has led New Covenant man to the angelic life (Hom. XI in Rom.; PG 60.489). The monastic way of life is the angelic way of life. St. Ephrem calls virginity the “dear friend” of the “Watchers.” “Watchers” is St. Ephrem’s word for the angels (Hymn I On Virginity). St. Athanasius the Great says the virgins presented on the earth a “picture of the holiness of the angels.” (Apol. Const. 33, PG 25.640; NPNF, p. 252.) Monasticism is essentially pure Christianity, and as such serves as a constant example to married Christians. To St. Chrysostom there is only one purpose for the present life. The present life is designed simply as a groundwork and “starting point” for the life to come. The one who is a foreigner here will be a citizen up there. The one who considers himself a citizen here will be a stranger in heaven, and the one who considers himself a citizen in heaven will be a stranger here (Exp. in Ps. CXIX; PG 55.341). If Christians do not learn this lesson this life becomes “worse than a thousand deaths!” (Stat. Hom. VI; PG 49.86; NPNF, p. 384.) As such we ought groan for this life as creation does, and not for death (Stat. Hom. V; PG 49.71). The present life is a type of school in which men are “under instruction by means of disease, tribulation, temptations, and poverty, and the other apparent evils, with a view to our becoming fit for the reception of the blessings of the world to come.” (Hom. X in Rom.; PG 60.473; NPNF, p. 404.) Monastics are the world’s chief instructors concerning this all important lesson. Chrysostom in very many places emphasizes that the monastic way of life is simply the authentic Christian life.

The monastic way is the way of the Cross. The crucified virgin lives free from troubles of this present life and reveling in happiness (Exp. in Ps. XLIV; PG 55.202). The crucified life is best modeled by the monk (Philogn., VI; PG 48.752). There are not two standards of Christian conduct, one for the monk and one for the married man (Hom. VII in Heb.; PG 63.67; NPNF, p. 402). St. John Chrysostom writes, “You certainly deceive yourself and are greatly mistaken if you think that there is one set of requirements for the person in the world and another for the monk. The difference between them is that one is married and the other is not: in all other respects they will have to render the same account.” (Oppugn., III; PG 47.372.) The Holy Scriptures do not know two standards, but one single Christian ethic. Chrysostom writes, “Therefore, when Paul orders us to imitate not only the monks, not only the disciples of Christ, but Christ Himself, when he decrees the greatest punishment for those who do not imitate them, how can you say that this way of life is a greater height? For all people must reach the same point! And this is what overturns the whole world, the idea that only the monk is required to show a greater perfection, while the rest are allowed to live in laxity. But this is not true! It is not! … the same philosophy is demanded of all.” (Oppugn., III; PG 47.374.) The laws governing monks and married Christians are common to both groups, except for those dealing with marriage, and even here St. Paul calls upon the married to imitate the monks (Hom. VII in Mt.; PG 57.81-82). All humanity is called upon to return to the original state of purity of Adam and Eve in the garden of Eden and to go beyond it. The Holy Scriptures want all to live the life of the monks, even if they should happen to have wives (Oppugn., III; PG 47.373). Christ asks (not commands) men to lay aside the childish garments of earthly marriage and to put on more fitting and perfect clothes, the clothes of virginity (Virg., XV. 1.5-7; SC 125, p. 146). Parents should do everything they can to raise monastic children. This doesn’t mean that all children must become monks, but they must be trained as “athletes of Christ,” and if they become monks that is a blessing, but it is not insisted upon (Educ. Lib., 19.282-287; SC 188, pp. 102, 104). To oppose monasticism is ignorance so great, that a greater ignorance could not be (Oppugn., III; PG 47.366).

St. Gregory of Nyssa says, “It has been shown that it is not possible for the soul to be united with the incorruptible God in any other way except that it become nearly pure through incorruptness, so that it may attain like by like, setting itself as a mirror looking up at the purity of God, so that the beauty in the soul be formed by participation in and reflection of the original beauty.” (On Virginity, Chapter XI) In contrast to the pure and angelic sons and daughters of Our Lord Jesus Christ, “the grosser mind looks down; it bends its energies to bodily pleasures as surely as the sheep stoop to their pasture; it lives for gorging and still lower pleasures; it is alienated from the life of God, and a stranger to the promise of the Covenants; it recognizes no good but the gratification of the body. It is a mind such as this that “walks in darkness,” (1 John 1:6) and invents all the evil in this life of ours; avarice, passions unchecked, unbounded luxury, lust of power, vain-glory, the whole mob of moral diseases that invade men’s homes.” (St. Gregory of Nyssa, On Virginity, Chapter IV)

The Blessed Virgin Mary Herself reveals to us in “The Mystical City of God,” the many benefits that adopting a life of obedience, celibacy and chastity will produce in our souls. Our Lady spoke to by Sister Mary of Agreda, saying: “My dear daughter, I will not deny thee the instruction thou askest of me with the desire of putting it into practice; but do thou receive it with an appreciative and devout mind, ready to follow it in deed. The wise man says "My son, if thou be surety for thy friend, thou hast engaged fast thy hand to a stranger, thou art ensnared with the words of thy mouth, and caught with thy own words" (Prov. 6, 12). Accordingly he who has made vows to God has bound his own will; so that he has no freedom of acting except according to the will and direction of Him to whom he has bound himself; for he is chained down by the words of his own mouth uttered in the profession of his vows. Before taking his vows, the choice of his ways was in his own hands; but having once bound and obliged himself, let him know that he has entirely lost his liberty and had delivered himself up to God in his superiors. The whole ruin or salvation of souls depends upon the use of their free will; but since most men use it ill and damn themselves, the Most High has established religious life under the sacred vows. Thus the creature, by once using its liberty to make a perfect and prudent choice, can deliver up to his Majesty that very liberty, which so many pervert, if it remains free and unhampered in its choice.

“By these vows the liberty to do evil is happily lost, and the liberty for doing good is assured. It is like a bridle, which leads away from danger and directs into the smooth and sure road. The soul is freed from the slavery and subjection of the passions, and acquires a new power over them, resuming her place as mistress and queen in the government of her kingdom and remaining subject only to the law of grace and the inspirations of the Holy Ghost. If she thus applies her whole will solely to the fulfillment of all that she has promised to God, the Holy Spirit will govern and direct all her operations. The creature thereby passes from the condition and state of a slave to that of a child of the Most High, from an earthly to an angelic life, while the corruption and evil effects of sin cannot exert their full power. It is impossible that thou ever be able in this earthly life to calculate or comprehend, what and how many are the blessings and treasures those souls gather for themselves, who with all their powers and affection strive to fulfill perfectly the vows or their profession. For I assure thee, my dearest, that those who are perfect and punctual in their religious obligations can equal and even surpass the martyrs in merit.

“The order which religious souls should maintain in their desires should be: that they strive to be punctual in fulfilling the obligations of their vows and all the virtues, which are connected with them. Afterwards and secondarily they may engage in voluntary practices, such as are called supererogatory. This order some of the souls, who are misled by the devil to entertain an indiscreet zeal for perfection are wont to invert; thus, while they fail seriously in the obligations of their state, they are eager to add other voluntary exercises and practices, which are usually of small use or benefit, or arise from a spirit of presumption and singularity. They secretly desire to be looked upon as distinguished in zeal and perfection, while in truth they are very far even from the beginning of perfection. I do not wish to see in thee a fault so reprehensible: but first fulfill all the duties of thy vows and of community life, and then thou mayest add what thou canst, according to thy ability and the inspiration of divine grace. This together will beautify thy soul and will make it perfect and agreeable in the eyes of God.” (The Mystical City of God, Book 2, Chapter 2)

For many people, the obedience of monastic life seems utterly detestable, but after death, in truth, there will not be a single soul who will regret having adopted the higher and more blessed life of chastity. In contrast, there are undoubtedly billions of souls burning right now in hell who wishes that they had lived a celibate and chaste life.



Blessed Edmund Campion who was a martyr for the faith speaks about this topic in a letter of his: “For I know what liberty there is in obedience, what pleasure in labour, what sweetness in prayer, what dignity in humility, what peace in conflicts, what nobleness in patience, what perfection in infirmity. But the difficulty is to reduce these virtues to practice. And this is your work, to run over a portion of your earthly course in the chariot of Paradise. I, as the poet says, will follow as I can, non passibus equis. My dearest brethren, our life is not long enough to thank Christ for revealing these mysteries to us. Which of us would have believed, unless He had called him and instructed him in this school, that such thorns, such filth, such misery, such tragedies, were concealed in the world under the feigned names of goods and pleasures? Which of us would have thought your kitchen better than a royal palace? your crusts better than any banquet? your troubles than others’ contentment? your conflicts than their quiet? your crumbs than their abundance? your vileness than their triumphs and victories? For I ask you whether, if you could all your lives, as they would like, feed your eyes on spectacles, and changes of scene and of company, your eyes would be the stronger? If you fed your ears with news, would they be the fuller? If you gave your mind its lusts, would it be richer? If you fed your body with dainties, could you make it immortal? This is their blunder who are deceived by vanities, and know not what a happy life means. For while they hope and expect great things, they fancy they are making vast progress, and not one in a hundred obtains what he dreamed; and if perchance one obtains it, yet after making allowance for his pains, and his loads of care, the slipperiness of fortune, his disgraceful servility, his fears, plots, troubles, annoyances, quarrels, crimes, which must always accompany and vex the lovers of the world, he will doubtless find himself to be a very base and needy slave. One sigh of yours for heaven is better than all their clamours for this dirt; one colloquy of yours, where the angels are present, is better than all their parties and debauched drinking-bouts, where the devils fill the bowls. One day of yours consecrated to God is worth more than all their life, which they spend in luxury. My brethren, run as you have begun; acknowledge God’s goodness to you, and the dignity of your state. Can any pomp of kings or emperors, any grandeur, any pleasure, I will not say equal, but even shadow forth your honour and consolation? They (I speak of the good among them) fight under Christ their king, with their baggage on their back; you are eased of your burdens, and are called with the beloved disciple to be familiar followers of your Lord. They are admitted to the palace, you to the presence chamber; they to the common pasture, you to the choicest banquets; they to friendship, you to love; they to the treasury, you to the special rewards.

“Think what difficulties they have who even live as they ought in this naughty world; then you will more easily see what you owe to His mercy in calling you out of infinite dangers into His society. How hard it is for them to follow Christ when He marches forth in haste against His enemies, who have wives in their bosoms, children on their shoulders, lands on their backs, cares on their heads, whose feet are bound with cords, whose spirits are well-nigh smothered. Is not your happiness great, whom the King marshals by His side, covers with His cloak, clothes and honours with His own livery? What great thing is it for me to have left friends for Him who left heaven for me? What great thing for me to be a servant to my brethren, when He washed the feet of the traitor Judas? What wonder if I obey my fathers, when He honoured Pilate? What mighty thing for me to bear labours for Him who bore His cross for me? What disgrace if I a sinner bear to be rebuked, when He an Innocent was curst, spit upon, scourged, wounded, and put to death?” (Edmund Campion, Letters to the Novices, Prague, Feb. 19th 1577)

In this context of despising the world and its pleasures, Thomas á Kempis, in one of the greatest books ever written called The Imitation of Christ, explains to us “Of the Love of Jesus above All Things”: “Blessed is he that understandeth (Psalm 119:1,2) what it is to love Jesus, and to despise himself for Jesus’ sake. Thou oughtest to leave thy beloved, for thy beloved (Deut. 6:5; Matt. 22:37; Cant. 2:16); for that Jesus will be loved alone above all things. The love of things created is deceitful and inconstant; the love of Jesus is faithful and persevering. He that cleaveth unto a creature, shall fall with that which is subject to fall; he that embraceth Jesus shall be made strong for ever. Love Him, and keep Him for thy friend, who, when all go away, will not forsake thee, nor suffer thee to perish in the end. Some time or other thou must be separated from all, whether thou wilt or no. Keep close to Jesus both in life and in death, and commit thyself unto His faithfulness, who, when all fail, can alone help thee. Thy Beloved is of that nature, that He will admit of no rival; but will have thy heart alone, and sit on His throne as King. If thou couldest empty thyself perfectly from all creatures, Jesus would willingly dwell with thee.” (Readings and Prayers for St. Louis-Marie de Montfort’s Total Consecration to Jesus through Mary, Day 32 of 33 from Imitation of Christ, by Thomas á Kempis, Book 2, Chapter 7, Of the Love of Jesus above All Things)

The Son of God speaks on how a man should reason: “Pride is meaningless, since it is not the recipient who should be praised for goods given him, but the giver. Greed is meaningless, since all the things of earth will be left behind.




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