This is why such a soul experiences excessive sadness and despair soon as signs of its own lack of integrity show up, with the consequence that it immediately feels unacceptable to God.  That’s why a sick soul is always hiding the truth from itself, the mechanism for which is endless self-justification. And why the correction of such a soul is always taken as rejection.
On Helping Souls That Are Being Tried
Do not lose your serenity on account of those who are being tried.  Pray for them; offer the sufferings of My Passion and some acts of self-denial, some self-imposed sufferings for them.”
Jesus to Sister Mary of the Holy Trinity
When souls are being tried, what they need from you is deeper love of Me—so that, through you, I may give them the grace they need.  So you see, you need your serenity even more at such times.  Do not try to buy peace for souls by losing your own!  Offer up your act of self-denial at such times, so that the soul who is suffering may get the grace to accept in joy what she cannot change—through your free offering of love.  You will see more and more how you are all instruments in the communication of My Love, for one another as for yourselves.  The more you will understand that, the more you will love one another.
On Feeling Unloved
Only the realization that I love you now, I, Jesus, who know all your misery, all your sins, the failure of your whole life, only the knowledge that I Who know how underserving you are of anyone‘s love, yet love you nevertheless with the Love of God Himself, can take away the pain and anxiety of feeling unloved by so many persons, and not undeservedly.
 The Age of St. Bernard’s is not like Ours.
St. Bernard, commenting on the Canticle (Song of Songs)

"Or perhaps, drawn away and seduced by his own concupiscence, he is still being dangerously tempted. Such a soul as this does not need a Bridegroom but a Physician, and for this reason receives, not kisses or caresses, surely, but only remedies for wounds in oil and ointments."

Yes, Bernard, in your time this was true — for the time had not yet come to force men willy-nilly from the highways and byways to the wedding feast. Men were still strong and able to overcome concupiscence with a help of the Physician less than the Kiss of His Mouth, less than the embrace of His intimacy. But now we are as children, impatient as we are weak, and needing, therefore, to be fondled and kissed by the Mother and her spouse, by Mary and Jesus.  0 Bernard, those of your age, who could help yourselves, needed the Physician only to supply the ointments of which you speak. But we need the Kiss of this Bridegroom who condescends to the weakness of little ones, like this little one who is too weak to help himself and therefore cries out:
"Let him kiss me with the kiss of his mouth, for thy breasts are better than wine.  For my justification now is not that I am healed by the ointments of the Physician, but that I am in the arms of His Mother, that it is her purity that makes me worthy of His embrace, not my virtue."
If Something Is Painful
It seems I always assume that if something is painful, it is evil and to be avoided. Then, when I am suffering, I begin to think, and I do not rest until I have discovered some truth which I hope will remove the pain. But I do not think I do this only because I want to avoid suffering: it is rather that I look upon suffering as a sign that I am wrong somehow, that God is displeased with me, and therefore something in me must be changed.

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Thinking of Dismas
(from a letter from Rome to a spiritual directee)
This morning Jesus taught me something that is so wonderful and so beautiful that I know He would want me to tell you about it right away, I think it will be best to tell it as it actually happened historically.  Well, this morning as soon as I awoke I began to try, once again, to give my mind all to Jesus in an unceasing act of love.  Sometimes I find this at lest relatively easy to do, for a little while anyway, especially in the morning.  But this particular morning it seemed as though all the distractions of my whole life were clambering to be heard.  So I went about my business, trying as best I could to return to Jesus—but it seemed that the more I tried, the more insistent the distractions became.  But what could I do except to go on anyway?  Which I did.  It happened that today we had Mass here in our own chapel, so I went down to prepare for it as soon as I was dressed.  Then I knelt before the Blessed Sacrament and tried to recollect myself. . . .

I don’t know in what part of the Mass, but I think it was after Holy Communion, when suddenly Jesus opened my mind.  It was just a sudden light about loving Him and how He wanted to be loved.  And yet it was the perfect answer and explanation of all that I had been experiencing of late.  Here is what He said:

“I want you to understand the way I want you to love Me.  I want you to understand that you must love Me at this very moment with a love that dissolves every fault and sin of the past.  I want you to love Me in the realization that it is with My Love that you are loving Me, and that I want to be loved with a confidence that makes you despise all your own faults and sins of the past—and even your actually bad dispositions of this very moment.  That is the way I want to be glorified in you, and by you—that is the way I want to be loved, that alone is the love that trusts My Love, which truly responds to It.  Every other love is small and puny, without that fullness of understanding which delights Me because it is an understanding of the Power of My Love.”

And then I found myself thinking of Dismas, of Dismas who made one such act of love and who was sanctified by it after a whole lifetime of sin and corruption. (Lk 23:39-43)  And then Jesus said to me: “Yes, think of Dismas!  I gave him the grace to make one such act of love and now he is a saint.  But to you, My most beloved child, I give the grace to make, not one such act, but to repeat that act with each breath that I give you.  Do you see, then, how great My Love is for you, and for the children I have given you, and for all My little ones?”

Little Souls Do Not Have Great Temptations
St. Theresa said once that little souls do not have great temptations. The reason is that they do not try to overcome temptation by their own strength because little souls have no trust in their own strength — they just run to the arms of their Father and Mother, and that is all — they are safe. Yes, little souls overcome temptation by ignoring it because they have a boundless trust in the Power of their Father.
After a temptation, when the Enemy tries to renew it by suggesting that one gave one‘s consent, again the little soul is back in its Father’s arms and then it says to its Father: "Did I give my consent? I hope not, but it is very likely I did —  I am so weak — so now You must love me more because I need You more —  and that is all there is to it.“
If there is something the little soul should know about itself, who can teach it if not the Father. But if a soul, in this situation, begins to withdraw into itself, in the hopes of proving its innocence, that is the beginning of the end, and God could very well permit a great temptation at this point, because such a soul, without realizing it, would be seeking its peace in its own "virtue.“
The Spiritual Legacy of
Sister Mary of the Holy Trinity
Excerpted from Tan Books (1950)
(with meditation added)
“I wish each soul to understand that she has her own place in My Heart . . .
that she has her own mission that no one else can fulfill like herself.”
Therefore strive to become only what I made you to be.  That is infallible if only you will cooperate — because everything that has happened to you, everything that I send you, is a means to this end.
When You Are Distressed and You Cry Out To Me
When a baby is distressed, it cries, and then its mother knows it needs help. So it is with yourself and Me. When you are distressed and you cry out to Me, I know it, and I take care of you at once. (Of course it is not because I would not know your distress otherwise! But you would not know it, you would not be open to the love you need from Me.) The mother does not question her baby’s disposition — it is enough for her to know that her baby needs help — and neither do I question your disposition; whatever you need, you must get it from Me, just as the baby must get everything it needs from its mother — so there is no problem.  As soon as you come to Me, everything is solved.
On This Matter of Sin
When we see our inclination to sin, there are two wrong ways and one right way of dealing with it.
The first wrong way is to say, Well. it’s what I want to do, so I’ll be simple and honest about it and just go ahead and indulge myself.  This way quickly leads to profligacy and ultimately can lead to moral ruin.  It’s the way of the libertine, the person who has managed more or less to shut down the life of conscience.  Alas, their number is legion nowadays.  But this way of dealing with sin hardly applies to our readers here.
The second wrong way is to say, Well, I admit I want to sin at times but I know it’s really wrong and so I mustn’t allow myself to want what I see myself wanting at such times.  I must use all my powers to avoid it, even though I know at times I probably won’t be able to.  This approach to sinful inclinations, if left unresolved, will lead to moral sickness for we are locked in an unresolved conflict of not wanting what we do in fact want, and vice versa.  What’s at work here is the conviction that if we see an inclination to sin in ourselves, and especially if we give in to it, we shut ourselves off from God.  And so the way to correct that is to fight this attraction to sin. But the difficulty is that we are fighting to not do what we in fact want to do.  And every time we lapse the problem only gets deeper. What’s wrong here, theologically speaking, is the conviction that this is our personal moral dilemma and we have to address it somehow on our own.  Prayer or no prayer, it’s up to us to not be this way.  This is our dilemma: (1)  The ball is on our side of the net and now it’s up to us, and (2)  The opponent we face is actually ourselves.  No wonder we have sick and troubled consciences, even among the faithful unless we have been properly formed about our inclinations to sin and what we are to do about them.
The third way of  dealing with sin and the inclination to sin, the healthy way, is to say, Well, it’s true, I know that I have this inclination to sin, and that in myself, on my own, especially if I thought I could get away with it, I probably will wind up giving in to it.  But the theological truth is that I am NOT on my own. I have Jesus and in the measure that I believe that and stay close to Him I am holy and free of sin. And if I happen to fall, it’s out of weakness, not malice, and does not separate me from God.  This third way is the way of St. Paul.  He knew himself and freely acknowledged that, in his words: The good that I would do I do not. And when he sinned, he could say these most remarkable, liberating words:  It is not I that sin but the sin that is within me.  Paul is the model of a healthy mind.  He can admit in all simplicity that he has sinful inclinations, yet he does not allow sinful inclinations to convince him that he really wants to sin, and least of all that it separates him from God. Who shall separate us, he asks.   Neither heights nor depths, powers or principalities can separate us from the love of Christ.   
Paul’s words are liberating,  It is not I that sin, he wrote. The “I” here is the “I” that is in Jesus. Paul understood and believed that the liberated Christian can truly say:  It is not I that live, but Christ that lives in me.
All we really are, after all, is what we are actually.  So if we are actually in Jesus, we don’t want the evil things we might feel drawn to, not even though there is indeed something in us that does want it and even may at times cause us to fall into doing it.  If that happens, it is not the me in Jesus that wants it or that does it. It is sin that is within us, us outside of Jesus. But we are in Jesus, where our life is now securely hid.
This healthy state, then, is the spiritual state which does not look upon inclination to sin and even actual sin as something which separates us from God, not if what we want more than anything else is to be in Jesus.  Jesus in our lives is infinitely more powerful than any trace of our fallen nature that, in God’s Providence, may continue to operate.  The sick mentality does not believe that.  Just to the extent that the sinful inclination remains, the sick mentality takes  this as a sign that, in him or her at least, sin is stronger than grace. But this inclination to sin on the part of the faithful is no such sign. Jesus explained in the parable about the wheat and the tares, that sometimes it is better to leave the tares where they are, for the sake of the wheat.  A sick conscience believes it cannot go to God with sin.  A healthy conscience knows that that is exactly when we must go to God.

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