Meditations 2025 That He Reign on Earth as He does in Heaven

Dear Chapter Leaders and Pilgrimage Leaders, Our 43rd pilgrimage is marked by four jubilees. We celebrate the 2025th Jubilee of the Incarnation, for which the Church has proclaimed a Holy Year, according to tradition. We commemorate the 1000th Jubilee of the Cathedral of Chartres, in remembrance of the consecration of its crypt, the oldest sanctuary of the sacred edifice towards which we are walking. We also celebrate the 350th anniversary of the apparitions of the Sacred Heart in Paray-le-Monial, whose message of love and hope illuminates the theme of this 43rd pilgrimage: “That He may reign, on earth as in heaven.” This theme was chosen to honor the 100th anniversary of Pope Pius XI's Encyclical Quas Primas, which in 1925 established the feast of Christ the King. The diversity of these commemorations brilliantly illustrates the richness of our spiritual heritage. Our pilgrimage synthesises this heritage through its three pillars: Tradition, Christendom, and Mission. Tradition is the sap that nourishes and enlivens the Church. It is through Tradition that we hold our faith, the faith proclaimed in the Nicene Creed, which also celebrates its 1700th anniversary this year. It was proclaimed to protect the faithful from the Arian heresy that was spreading at the time. It was reaffirmed in 381 by the Council of Constantinople. Since then, the Nicene-Constantinopolitan Creed has been the faith of the Church. The Arian crisis persisted for over two centuries. At one point, almost all bishops were drawn into the error, except for a few Catholic heroes such as Athanasius of Alexandria or Hilary of Poitiers. It is good to remember, as we recite our faith in Jesus Christ, "consubstantial with the Father," and in the "Holy Spirit, the Lord,the giver of life" how many Christians suffered, sometimes to the point of martyrdom, to pass down the Apostolic Tradition intact. Christendom is the other name for the Reign of Christ. Cardinal Journet said: “When Christianity entered the world, it did two things. The first, which is primary, is that it definitively established a spiritual social order, absolutely transcendent to the world of culture and civilisation. The second is that it began to profoundly transform the world of culture and civilisation, and particularly the temporal social order.” It is our responsibility to continue this work of permeating the social order with spiritual truths until temporal realities flourish in a Christian politics, a Christian economy, or a Christian culture. From this flows our mission: "We must work," said Cardinal Journet, "it is theological charity that compels us, to establish a Christian temporal order." This is the prophetic intuition of Pius XI in Quas Primas: “From the day when all the faithful shall understand that they must valiantly and tirelessly fight under the banners of Christ the King, the fire of apostolate will inflame hearts, and all will work to reconcile with their Lord the souls that ignore Him or have abandoned Him, all will strive to preserve His rights inviolate.” This is what you, dear pilgrimage leaders, will transmit during the three days of Pentecost. This preparation booklet will guide you so that we may all be united in this prayer: “Grant, Lord God, King of heaven and earth, to direct, sanctify, rule, and govern on this day our hearts and bodies, our senses, our speech, and our actions, according to Your law and the fulfillment of Your precepts, so that here and for eternity, we may deserve to be saved and delivered by You, O Saviour of the world, who lives and reigns forever and ever. Amen.” 1 Cardinal Journet, L’ordre social chrétien, in Nova et Vetera (édition 1931) 2 Oraison de l’office de Prime du bréviaire bénédictin "Instaurare omnia in Christo" - Saint Pius X MEDITATION 1 Dear pilgrim, We have just left Paris, this magnificent city, which, unfortunately, has also become a symbol of a country that seems to have renounced its Christian identity. Of course, buildings like Notre-Dame de Paris and many others remain, but do they still have a soul? In the face of growing atheism and the neglect of God in human societies, one might be tempted to give up, to live simply among ourselves, and to think that, after all, the time of Christendom is over and that we must accept the course of history. Well, no, dear pilgrim! This year, we have chosen an essential theme for the pilgrimage, one that goes against the current, a pillar of our pilgrimage since 1983: "That He may reign, on Earth as in Heaven!" Christ is King, and He must reign not only in our hearts but also in the societies of the Earth and its institutions. During these three days of walking, we want to deepen this immense truth, awaken the sometimes too-dormant consciences of Christians, and remind ourselves, along with the Church, that it is our mission, as laypeople, to work at our own level so that society is once again imbued with "the sweet law of Jesus Christ." This requirement was strongly emphasized by Pope Saint Pius X in a famous formula: "Instaurare omnia in Christo" - to restore all things in Christ. With him and with the Church's teaching on this point, we will begin our pilgrimage. The incredible destiny of a postman’s son The eighth child of a modest family in Veneto, Giuseppe Sarto was born in Riese on July 2, 1835. His father was the postman of the commune. Giuseppe received a simple and pious Christian education from a deeply Catholic family. He later entered the seminary of Padua and was ordained a priest on September 19, 1858. His pastoral qualities and dedication led him to assume increasingly important responsibilities year after year; in 1884, he was appointed Bishop of Mantua; in 1893, Leo XIII appointed him Patriarch of Venice and later Cardinal. At the death of Leo XIII, the conclave was convened: out of frugality, Cardinal Sarto purchased a round-trip ticket to Rome, not imagining for a moment that he would be elected. However, that is what happened: he entered the conclave as a cardinal and emerged as Pope, taking the name Pius X. From his first encyclical, he established the motto for his entire pontificate, quoting the Epistle to the Ephesians: "Instaurare omnia in Christo" – "To restore all things in Christ." This is the motto of Catholic action itself: to seek to make Christ present in all the daily realities of our lives because He is Lord of all things. It is, par excellence, the motto of the Christian layperson engaged in society. Supporting the faith of Christians For Saint Pius X, this restoration begins with safeguarding Catholic doctrine, that is, its principles. At that time, a heresy called "modernism" was spreading more and more. It spoke of returning to a supposed lost purity of the Gospel, questioned the historical truth of the Gospels, presented Faith as a religious feeling, rejected Tradition, and claimed that dogmas should change with the times. Saint Pius X warned all Catholics in the encyclical Pascendi Dominici Gregis, denouncing the ambiguous language of these writings and condemning modernism as the "sewer of all heresies." But Saint Pius X did not stop at condemnation; he was concerned with education because he believed that every Christian must deeply know their faith to be a courageous witness to Christ, a light to the world. To this end, he produced a synthesis of faith elements called "The Catechism of Saint Pius X." Dear pilgrim, remember that "one cannot give what one does not have!" Do not settle for vague memories of your childhood catechism; continue to read and educate yourself so that you may be the salt of the earth in a world that has forgotten God but, perhaps unknowingly, thirsts to know Him. Restoring societies Saint Pius X was Pope during a time of great upheaval among nations, which rejected their Christian past: especially in France, with the 1905 law separating Church and State and the persecution of religious congregations. In the face of this storm, Saint Pius X continued to publicly affirm the rights of Jesus Christ over earthly societies: "We must recall vigorously," he wrote, "in these times of anarchy: society cannot be built otherwise than as God has built it [...] No, civilization does not need to be invented anew, nor does a new society need to be built in the clouds. It has been, it is; it is Christian civilization, it is the Catholic city. It only needs to be established and restored continuously on its natural and divine foundations against the ever-recurring attacks of unhealthy utopia, rebellion, and impiety: instaurare omnia in Christo!" Is Christ’s reign an outdated doctrine? One might think that such a vision of Christian society is a beautiful utopia, a dream that could still be indulged in at the beginning of the 20th century but is entirely outdated today. However, dear pilgrim, know that contrary to what many say, Catholic doctrine remains unchanging: it is Christ Himself who affirms it; He is Truth itself, and what was true yesterday will be true until the end of time. After Saint Pius X After Saint Pius X, Pope Pius XI wrote two major encyclicals on the reign of Christ, which I encourage you to read: Ubi Arcano in 1922, and especially Quas Primas in 1925. It is, in fact, to celebrate the 100th anniversary of this encyclical that our pilgrimage has chosen the theme of Christ the King for 2025. Pius XI’s vision was prophetic: he believed that only the reign of Christ could counteract the madness of men, beginning to manifest through the totalitarian ideologies of the 20th century. Unfortunately, time would prove him right. Following the horrors of war, he wrote: "The evils afflicting the universe stem from the fact that most men have dismissed Jesus Christ and His holy law from their lives, both individually and in their family and public lives. A lasting hope of peace among nations can never shine forth as long as individuals and nations refuse to recognize and proclaim the sovereignty of our Saviour. [...] The peace of Christ must be sought through the reign of Christ." That is why, on December 11, 1925, he instituted the liturgical feast of Christ the King, celebrated on the last Sunday of October. Pope Pius XII summarized the importance of Christ’s kingship in a beautiful phrase: “The good or evil of souls depends on whether society conforms or does not conform to divine laws.” Yes, dear pilgrim, Christ’s reign over our societies matters; it concerns the salvation of souls! What of this doctrine today? Some argue that the clear doctrine of Christ's sovereignty has evolved since Vatican II, particularly with the declaration on religious freedom in the constitution Dignitatis Humanae. They claim that, post-Vatican II, we can no longer strive to establish Christian states or insist that public life be subject to the social kingship of Christ because it might conflict with individual religious freedoms, especially in pluralistic societies. As a result, states should remain entirely neutral regarding religion to preserve freedom of religion. It is true that many have interpreted Vatican II as a break with this teaching, seeing it as an endorsement of religious indifference on the part of states, thereby discouraging laypeople from fulfilling their duty to “convert nations.” Furthermore, the obligation to uphold Christ’s kingship over society has not been widely taught since the council, and some have even opposed it. However, despite these interpretations or even ambiguities in the text, the Catechism of the Catholic Church, written during the pontificate of John Paul II, provides clarity on this doctrine in alignment with Catholic tradition. The Catechism states: “Jesus Christ is Lord: He possesses all power in heaven and on earth.” Therefore—here is the most important point—‘The duty of offering God genuine worship concerns man both individually and socially. This is ‘the traditional Catholic teaching on the moral duty of individuals and societies toward the true religion and the one Church of Christ.’ By constantly evangelizing men, the Church works toward enabling ‘to infuse the Christian spirit into the mentality and mores, laws and structures of the communities in which [they] live.’ The Catechism further quotes the encyclicals Immortale Dei (Leo XIII) and Quas Primas (Pius XI), showing continuity with traditional doctrine. The Role of the Laity Dear pilgrims, resist the siren calls of resignation and defeatist Catholicism. Listen to the Church as it reminds you of the vocation of the laity: your mission on earth. As stated in the Catechism: “ By reason of their special vocation it belongs to the laity to seek the kingdom of God by engaging in temporal affairs and directing them according to God's will.... It pertains to them in a special way so to illuminate and order all temporal things with which they are closely associated that these may always be effected and grow according to Christ and maybe to the glory of the Creator and Redeemer." The initiative of lay Christians is necessary especially when the matter involves discovering or inventing the means for permeating social, political, and economic realities with the demands of Christian doctrine and life. This initiative is a normal element of the life of the Church: Lay believers are in the front line of Church life; for them the Church is the animating principle of human society. ‘Moreover’ the Catechism urges: ‘by uniting their forces let the laity so remedy the institutions and conditions of the world when the latter are an inducement to sin, that these may be conformed to the norms of justice, favoring rather than hindering the practice of virtue. By so doing they will impregnate culture and human works with a moral value. […] since no human activity, even of the temporal order, can be withdrawn from God's dominion.” The Virtue of Religion In addition to evangelizing and Christianizing society and culture, laypeople must work to ensure that every level of society, every intermediary body, is officially and institutionally subject to Christ’s authority. Conclusion Dear pilgrim, the motto of Saint Pius X speaks directly to you today: restore all things in Christ. In the coming meditations, we will delve deeper into this and consider concrete ways to act. For now, it is time to break free from individualism, which causes us to focus solely on our personal comfort without realizing that we need society to thrive, and that society is unwell. Let us ask for the strength to be witnesses. As Saint Pius X wrote: “Today more than ever, the chief strength of the wicked lies in the cowardice and weakness of the good, and all the nerve of Satan's reign resides in the softness of Christians.” You have three days, dear pilgrim, to discover how you can act to make Christ reign. As John Paul II said: “New situations in the Church, as in the world, demand today, more than ever, the action of lay faithful. No one is permitted to remain idle.” May His Kingdom Come – The Doctrine of Christ the King MEDITATION 2 Dear pilgrim, This morning you heard the teaching of the Popes and the Catechism on the kingship of Jesus Christ. But in a world that has forgotten God, that professes a radical separation between the religious and the temporal, can we still speak of Christendom or the Social Kingship of Christ? “If I already have faith, if Christ reigns in the depths of my heart, isn’t that more than enough?” And didn’t Christ also say, “My Kingdom is not of this world ?” To delve into these questions and to show you the urgency of working for Christ’s reign in society, I propose that we return to the source of all doctrine - that is, the Gospel, the Word of God - and see, from there, how the contours of Jesus Christ’s kingship take shape. This is the central meditation of the pilgrimage: it may be somewhat theoretical, but it is fundamental to setting everything else in proper order. Christ is King This kingship was not first discovered by Pius XI in Quas Primas in 1925; it is affirmed in Scripture and is therefore a revealed truth. It is announced numerous times in the Old Testament: “I will give you the nations as your inheritance, the ends of the earth as your possession.” (Ps. 2) and again: “All kings shall bow down before Him; all nations shall serve Him.” (Ps. 71). Similarly, the Archangel Gabriel announces it to the Virgin Mary when he says: “The Lord God will give Him the throne of His father David; He will reign over the house of Jacob forever, and of His Kingdom there will be no end.” Before Pilate, Jesus Himself affirms His kingship: “You say that I am a king. For this purpose, I was born.” Jesus expresses this kingship in His final words to the apostles before the Ascension: “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” Take note, dear pilgrim: Jesus does not merely say to baptize individuals but to baptize nations! Finally, all Christians call for this kingship in the prayer Jesus taught us, the Our Father: “Thy Kingdom come, Thy will be done, on earth as it is in heaven.” Why is Christ King? For two reasons, as recalled in the popular French pilgrimage hymn: Parle commande, règne: * “True King, You are by birth” - that is, by His eternal birth as the Son of God. Jesus is God, and heaven and earth belong to Him by right. By reason of the hypostatic union (two natures in one person), Christ reigns by nature, as man, because He is the Incarnate Son of God. Indeed, as St. Paul says: “For by Him all things were created... all things were created through Him and for Him.” * “True King, You are by conquest” - that is, by His Passion and the blood He shed for the salvation of all men. Through Redemption, Christ has therefore acquired all power of jurisdiction, justice, and governance over all men (since all are called to salvation), as He has opened the gates of heaven to us through His blood. Christ is therefore King, whether we acknowledge it or not. A Special Kingship: First Spiritual, but also Social And yet, Jesus specifies: “My Kingdom is not of this world”; and also: “Render to Caesar what is Caesar’s, and to God what is God’s !” Pilate, and with him all the Caesars of the earth, breathes a sigh of relief: “Each to their own, God in the intimacy of the soul, Caesar to manage public life - this suits me perfectly!” So, what are we to think of this? In fact, it is true that Christ did not seek earthly kingship on earth. Indeed, His Kingdom does not come from this world, nor does it find its origin in this world, because it is primarily a spiritual Kingdom: Christ desires to reign first and foremost in our hearts. After the multiplication of the loaves, the Jews wanted to make Christ their earthly king to bring prosperity and happiness politically: Jesus refused! No, “My Kingdom is not of this world,” because it is unlike the kingdoms of the world: the Kingdom of Jesus is primarily and fundamentally an interior and spiritual Kingdom, a reign over the hearts of men, and the purpose of this Kingdom is to lead men to paradise. But He also reigns over the temporal, as shown by His response to Pilate: “You would have no authority over me unless it had been given you from above.” Indeed, Christ is fully human, and through His humanity, He reigns over all our being - body and soul - and therefore over all social bodies, and thus over society as a whole. Distinguishing Temporal Power from Spiritual Power All authority comes from God, but God truly delegates His power to the kings of the earth for temporal matters and commands men to respect their rulers. This is a very important point, clearly taught by Saint Paul. Thus, Christianity has always distinguished between two orders, two perfect societies: * On one hand, the State or the city, governed by temporal power (“Caesar”); it has its autonomy in its domain, namely the temporal order, and it has a precise goal: the natural happiness of men through virtue and the pursuit of the common good. * On the other hand, the Church, which is Christ continued and communicated, whose proper domain is the spiritual, and which has a precise goal: the eternal happiness of men. Thus, Christianity recognizes the legitimacy of the temporal order and its autonomy. When we speak of the social kingship of Jesus, or of Christendom, it absolutely does not mean that bishops should govern countries or that the Gospel should become the constitutional law of nations. That would be to confuse things. It is like on a pilgrimage: we don’t ask the chaplains to plan the route or set up the bivouacs, nor to be the chapter leaders - that is the role of the laity, and rightly so! This distinction is not modern; it is in the DNA of Christianity. As early as the 5th century, Saint Gelasius wrote: “The spiritual power keeps itself away from the snares of the world and, fighting for God, does not meddle in secular affairs, while in turn, the secular power refrains from directing divine matters.” This is the proper understanding of Christian secularism: the distinction of the two powers, which should not be confused with two radically different visions: * Theocracy, where the spiritual commands the temporal, as in Islam (under Sharia law, only Muslims are considered true citizens of the state). * Laicism, which separates (and even opposes) the temporal and the spiritual. So, you might ask, why speak of Christ’s reign over societies? Each to their own, Caesar for the temporal, God for the spiritual, and the sheep will be well tended! But no, and for a very simple reason: Caesar and God care for the same sheep. A sheep, and even more so a man, cannot be divided. In other words, every man has a dual citizenship: citizenship for eternal life, since all men (not just Christians!) are called by God to eternal life; and citizenship on earth, since all men live in society on this earth. The temporal cannot be severed from the spiritual, even though it is distinct from it. In fact, the temporal order must necessarily be open to the spiritual order for the simple reason that the men for whom Caesar is responsible on this earth are all called to the inheritance of the saints in heaven; their hearts are made for God, and so is Caesar’s. The structures of society, which are Caesar’s domain, “greatly help men either to be lost or to convert,” as Father Calmel said. Because we are made to live in society, we are greatly shaped by it - by education, laws, customs, and culture: all these things can prepare the way for the Kingdom within us or, on the contrary, make it harder to reach. As Pius XII said: “The shape given to society, whether in conformity with or contrary to divine laws, determines and influences the good or the harm of souls, meaning that the fact that men - all called to be vivified by the grace of Christ - breathe, in the earthly contingencies of life’s course, either the healthy and life-giving air of truth and moral virtues, or, on the contrary, the morbid and often deadly microbe of error and depravity.” This is why Christ’s Kingdom, which primarily concerns the heart and the holiness of men, must logically also extend to society itself because it is just and good: it concerns the salvation of men! This is what is called “the primacy of the spiritual.” Christendom This harmony between the temporal and the spiritual is called Christian civilization or Christendom: “a civilization where the temporal is continually irrigated by the eternal,” said Gustave Thibon. Christendom is not merely a nostalgic memory of an idealised past... “If we seek to bring peace and beauty to the earth, it is not to replace Heaven, but to serve as its footstool,” said Dom Gérard. When we speak of Christendom, we advocate for a society where the gentle law of Jesus Christ permeates once again. It is essential that men are able to lead, on earth and within society, a life worthy of Heaven, worthy of Jesus Christ. For there are only two possibilities: either the institutions of society conform to the natural order and thereby promote the life of grace and holiness; or they oppose the natural law, inclining men toward sin. This applies equally to schools, labour laws, laws concerning morality, family, leisure, and culture. Let us, however, be wary of idealizing such a Christendom! The history of Christianity has sufficiently shown us that societies animated by the Christian spirit do not thereby become earthly paradises. Even in Christendom, there will always be sin, and people who seek to lead others astray or corrupt the hearts of the innocent; but there is a significant difference between the influence of a bad individual and the pervasive influence of a society steeped in evil. For we need society to develop as both men and saints. As the proponents of abortion laws themselves admitted: when the law changes, the entire mentality of a people changes. Pius XII remarked that once subversion of the natural order reaches a certain degree, evangelization becomes difficult; John Paul II echoed this idea, speaking of “structures of sin” that suffocate us. Let us also remember that the world of grace is a world of freedom, and it is not about coercing men to believe or to become saints, for faith is either free or it is nothing. “To penetrate mentalities, morals, and societal structures with the Christian spirit” - this is the essence of Christendom. A civilization in which the environment protects the soul from the intoxication of evil through just laws, and creates the conditions favorable for the encounter of the soul with God. A temporal order where every man can breathe, if he so chooses, the pure and life-giving air of truth and virtue; a society in which good is encouraged and evil is suppressed, where a natural and Christian ambiance facilitates the noble life of man and Christian. Conclusion In summary: why must Christ reign? On the one hand, it is a matter of justice and truth: everything belongs to Him, and every knee must bow on earth, in Heaven, and under the earth, as Saint Paul tells us. On the other hand, it is a matter of charity: the form given to society - whether in conformity with or contrary to the Gospel - determines the good or harm of souls, as Pius XII says. Adveniat regnum tuum, sicut in caelo et in terra. On earth as it is in Heaven, meaning in the temporal order as well as the spiritual order. May Your Kingdom come, which means it is up to us to work so that Christ reigns in fact on earth as He already reigns in Heaven. A lofty dream, you say? Dreams can become reality when they align with God’s plan. So let the laity work, in their proper place and at their level. Christendom begins when a Christian decides to sanctify the place where he is, to observe divine law, and, if he has the power, to ensure its observance. Additional Quotes Saint John Chrysostom, Homily on Mt 19:5 (PG 57, 280B): “On earth as it is in Heaven... Jesus asks each faithful person who prays to do so universally for the whole earth. For He does not say, ‘May Your will be done in me or in you,’ but ‘on all the earth’: so that error may be banished, that truth may reign, that vice may be destroyed, that virtue may flourish, and that the earth may no longer differ from Heaven.” Gustave Thibon, Au secours des évidences, Mame, 2022, p. 155: “Man is spirit and flesh, an immortal soul and a ‘social animal.’ This means that the Christian faith here below needs to be encased in morals, traditions, practices, and external signs, all of which are earthly paths to Heaven. In other words, there is no Christianity without Christendom, and it is one of the worst errors of some believers to minimize, or even eliminate, in the name of interior life, the external, local, and sociological aspect of religion.” Dom Gérard, Demain la Chrétienté: “[Christendom] is an alliance between earth and Heaven, an alliance of nations with eternal Wisdom. It is the political system in the broadest sense, spiritually inspired by the Church but temporally autonomous, which allows the dual and unique law of God to reign: the Decalogue, the summary of natural law, and the Gospel with its law of Love and its Beatitudes, taught by Christ Himself.” Charles Péguy: “My young friend, the future will teach you that it is unfortunately not enough to be Catholic. One must also work in the temporal order if one wishes to wrest the future from temporal tyrannies.” Father Calmel, On Our Roads of Exile, the Beatitudes: “He who desires, in civil society, all justice and immediately, lacks political sense. He does not understand that the life of the city develops over time and that a certain duration is necessary to correct (...) and improve. To wish to immediately destroy all injustice is to unleash worse injustices.” France, Eldest Daughter of the Church, Are you faithful to your Baptismal promises? MEDITATION 3 Dear pilgrim friends, Be of good cheer! This is the last meditation of the day! So far, we have studied the doctrine: Christ is King, and His reign must be acknowledged on Earth as it is in Heaven. But perhaps in your heart, dear pilgrim, you are thinking that this is an impossible dream! "France, Eldest Daughter of the Church, are you faithful to the promises of your Baptism?" Pope John Paul II asked the French in 1980. Since then, things seem to have worsened: the number of practicing Catholics has dwindled to almost nothing; the whole world witnessed the blasphemies at the opening ceremony of the Olympics in France against our faith; France has voted to enshrine abortion in its constitution and has planned to legalize euthanasia, etc. And things are no better in the United Kingdom. This meditation was written for the French, but we can readily apply the learning to our own context. [translator addition] Should we then give up and retreat into ourselves? No, it is with hearts full of hope that we want to work toward building a new Christendom. But first, it is essential to make a clear and lucid diagnosis to understand the ailments afflicting our society, how apostasy was able to develop, and how it can be healed. That is the purpose of this meditation. From Christendom to Laicism A society that lived according to Christian principles existed in France from 496 to 1790. Without idealizing this long period (France experienced some very grave disorders during that time), the key difference compared to our era is that those disorders stemmed from individuals' actions rather than being consecrated by society itself. The problem today is that the errors lie in the very principles that modern society openly claims. We will examine them in detail by exploring: 1. The doctrinal causes of apostasy in naturalism and liberalism; 2. A brief history of its origin, namely the French Revolution and its consequences, which implemented these doctrines and led to laicism; 3. Finally, we will address the weakness of Catholics - our weakness. Naturalism Naturalism is, in a way, the original error, which is why the popes have condemned it so strongly. Cardinal Pie defined naturalism as "the doctrine that disregards Revelation and claims that the sole powers of reason and nature are sufficient to lead man and society to perfection." It seeks to bring about human happiness by cutting off everything that transcends reason or nature, and in particular, by excluding God. In this sense, naturalism is a rebellion against God - it is the repetition of Satan’s sin of pride, through which he sought to achieve his own happiness without God, without dependence on Him: “non serviam” - “I will not serve.” Naturalism refuses to acknowledge that human happiness lies in the beatific vision of God and that we need His grace to attain it. Moreover, it denies that humanity is wounded by original sin and that we need grace not only to reach the supernatural goal of Heaven but also to heal our wounded nature and live fully human lives on this Earth. Grace not only elevates nature; it also heals it. Applied to the political order, naturalism teaches that society must be governed without taking religion into account, as though it does not exist, and without distinguishing between the true religion and false religions. Take care: as we saw this morning, it is essential to distinguish between the temporal and the spiritual, the natural order and the supernatural order. The error lies not in making a distinction but in separating the two and promoting a society entirely closed in on itself, cut off from God. Rejecting God is not neutrality but falsehood, for by our very nature, we are dependent on God. We need Him, and we are made for the celestial beatitude. Liberalism Naturalism, having severed humanity from its ultimate end (God), naturally gives rise to its offspring: liberalism. Liberalism is the rejection of any rule or authority that comes from above humanity, especially from God. "My freedom is my only rule," declares the liberal. In this, however, the liberal is gravely mistaken about the true nature of freedom. True freedom does not consist in the ability to act wrongly whenever one wishes. Experience shows this clearly: sin does not make us free; on the contrary, it enslaves us. For example, the drunkard who drinks excessively imagines himself free to do as he pleases, but in reality, he is bound by the chains of addiction, as he refuses to follow the rule written in his heart. On the contrary, the natural law inscribed in human hearts is a guide to achieving true happiness, the happiness that genuinely suits us. True freedom, therefore, is the ability to advance by oneself on the path toward our true happiness - God - and to take responsibility for our actions. To reach this true happiness, God has shown us a sure path through His law: do good, avoid evil. Freedom is thus the power man has to fulfill God's law of his own accord. This is his dignity: the ability to do good freely and voluntarily. The French Revolution The French Revolution put the theories of naturalism and liberalism into practice. To confirm this, one need only read the 1789 Declaration of the Rights of Man: * "The principle of all sovereignty resides essentially in the nation; no body or individual may exercise authority that does not emanate expressly from it" (Article 3). * "The law is the expression of the general will" (Article 6). Thus, the Revolution recognizes no authority above the nation: it is a rejection of Christ the King. Consequently, the law governing society (i.e., positive law) is no longer the expression of the natural law inscribed in our hearts, which itself reflects God's law. Instead, law has become the expression of human desires and wills. This is truly the Revolution - literally a "turning upside down" - that lies at the root of the moral confusion and lack of guidance in our society today. The Revolution, therefore, was founded on a rejection of God, Christ the King, and Christendom. To understand this, one can revisit the writings of Jean Ousset (Pour qu’il Règne) and Jean Madiran (Une civilisation blessée au cœur). Among the evils inherited from the Revolution is the legacy of socialism, exemplified in the early 19th century by utopian socialists like Fourier and Saint-Simon, as well as by the anarchist theories of Proudhon and Bakunin. By the early 20th century, Karl Marx’s theories had taken root in France and abroad, leading to a Marxist influence on politics, media, and education. This contributed significantly to the anticlerical struggle, an influence that persists to this day. Laicism and Secularism The child of the French Revolution and anticlerical socialism is the laicism we live under today, which should not be confused with Christian secularism. As we saw earlier, Christian secularism properly recognizes the autonomy of the temporal order. The Church is not meant to govern nations or impose the Gospel as the constitutional law of a state. However, the temporal order, which concerns the common good of humanity, must remain "open" to the spiritual, because the citizens of a state are also called to become saints - including Caesar! Laicism, or modern secularism, by contrast, turns this distinction into separation, even opposition: spirituality and religion are banished from the public sphere. The French Revolution violently persecuted the Church and installed a new religion - the cult of reason. Although the Concordat brought a temporary cessation of persecution, the attacks quickly resumed. Jules Ferry declared: "My goal is to organize humanity without God." This second wave of persecution culminated in the 1905 law of separation between Church and State, a law that remains in effect today. This new secularism is defined as "a state of religious neutrality, independent of all Churches and confessions." This thesis was quickly condemned by the popes. Saint Pius X stated: "This thesis of the separation of Church and State is a clear denial of the supernatural order." Similarly, John XXIII remarked: "The most sinister aspect of the modern era lies in the absurd attempt to build a solid and fruitful temporal order without God - the sole foundation on which it can stand." Pope John Paul II echoed this sentiment: "[The culture of the West today] is marked by the dramatic claim to achieve human good without God, the Supreme Good. But a creature without its Creator fades away... A culture that refuses to refer to God loses its soul along with its orientation, becoming a culture of death, as evidenced by the tragic events of the 20th century and the nihilistic consequences now apparent in large parts of the Western world." On December 13, 2000, Solzhenitsyn spoke of "the deep crisis that is emerging... Five centuries ago, humanism embarked on a seductive project: to borrow from Christianity its luminous ideas, its sense of good, its sympathy for the oppressed and the poor, its affirmation of free will for every human being, but while attempting to dispense with the Creator of the universe." Chesterton similarly observed: "The modern world is full of old Christian virtues gone mad," because they attempt to exist without God and lack any norms or reference points. Bernanos added: "One understands absolutely nothing about modern civilization if one does not first admit that it is a universal conspiracy against any kind of inner life." For silence about God amounts to a denial of Him. Consider just one example: an education that does not speak of God is not "neutral" education; it is anti-religious, atheistic, and therefore deceptive education. And the Catholics, in all of this? Let us heed the harsh but truthful words of Pope Saint Pius X at the time of the beatification of Joan of Arc: "The principal strength of the wicked is the cowardice and weakness of the good, and the entire nerve of Satan's reign resides in the complacency of Christians." We must admit it: we are children of liberalism, the French Revolution, and modernity. It is far easier to follow the currents of the world, to accept this division between the world and Christ. Thus, we must fight the revolutionary spirit that infects us. Let us boldly combat the infernal triad of lukewarmness, human respect, and liberal attitudes: 1. Lukewarmness The more one progresses in love, the more fervent one becomes. Lukewarmness is not a "reasonable" or moderate middle ground; it is a lack of love. As the Apocalypse tells us: "Because you are lukewarm, and neither cold nor hot, I will vomit you out of my mouth." 2. Human Respect This is the fear of human judgment, an attitude that leads to conformist behaviors driven by concern about what others may think. Let us remember the words of the Gospel: "Whoever denies me before men, I also will deny before my Father who is in heaven." Dear pilgrim, dare to go against the current of the world to follow Christ! 3. Liberal Attitude This is the belief that Catholicism can coexist with the anti-Christian principles that govern our societies today. This mindset ultimately abandons any desire to establish the true reign of Christ the King. Conclusion Dear pilgrims, this difficult assessment should not discourage us, but rather inspire us to hope and to concrete action. For although it is God who works miracles, He always uses men - and saints - to accomplish His work. Providence counts on us. How do we proceed? This will be the focus of the meditations over the next two days. Dear pilgrim, a soldier for Christ the King, pray, educate yourself, discern, and act with persistence. Keep in your heart the beautiful prophecy Saint Pius X once made about France : "The people who entered into covenant with God at the baptismal font of Reims will repent and return to their first vocation. Their sins will not go unpunished, but they will not perish - the daughter of so many merits, so many sighs, and so many tears. A day will come - and we hope it is not far off - when France, like Saul on the road to Damascus, will be surrounded by a heavenly light and will hear a voice saying: ‘My daughter, why do you persecute me?’ And in response, ‘Who are you, Lord?’ the voice will reply, ‘I am Jesus, whom you persecute. It is hard for you to kick against the goad, for in your obstinacy, you destroy yourself.’ And she, trembling and astonished, will say: ‘Lord, what do you want me to do?’ And He will respond: ‘Rise, wash away the stains that have disfigured you, awaken within you the slumbering sentiments and the covenant of our alliance, and go forth, Eldest Daughter of the Church, predestined nation, chosen vessel, to carry, as in the past, my name before all peoples and kings of the earth.’" Citations * Pope John Paul II, June 1, 1980, Homily at Le Bourget: "France, Eldest Daughter of the Church, are you faithful to the promises of your Baptism? Permit me to ask: France, Eldest Daughter of the Church and educator of peoples, are you faithful, for the good of humanity, to the covenant with eternal wisdom? Forgive me this question. I ask it as the minister does at the moment of baptism. I ask it out of concern for the Church, of which I am the chief priest and servant, and out of love for humanity, whose ultimate greatness lies in God - Father, Son, and Spirit." * Pius IX, Quanta Cura, 1864: "The principle is impious and absurd that society must be governed as if religion did not exist or, at least, without making any distinction between the true religion and false religions." * Saint Pius X, Vehementer Nos, 1906: "This thesis of the separation of Church and State is a clear denial of the supernatural order. It limits the State's action to the pursuit of public prosperity in this life, which is only the proximate reason for political societies. It takes no account whatsoever of the ultimate reason, which is the eternal beatitude offered to man when this brief life comes to an end. Yet the present order of things, unfolding in time, is subordinated to the attainment of this supreme and absolute good. Civil authority must not only avoid hindering this attainment but must actively assist in it." * Pius XI, Maximam Gravissimamque, 1924: "Whenever by ‘secularism’ is meant an attitude or intention contrary or hostile to God and religion, we entirely disapprove of this ‘secularism’ and declare outright that it must be rejected." * Leo XIII, Immortale Dei: "To claim that the State must remain entirely indifferent to religion and can govern public affairs without any reference to God is an audacity without precedent, even among pagans. They carried so deeply inscribed in their souls not only a vague idea of the gods but also the social necessity of religion, that for them it would have been easier to imagine a city standing without a foundation than a city deprived of God." * Benedict XVI, Address to the Italian Catholic Jurists, December 9, 2006: "The term ‘secularity’ has been given an ideological interpretation contrary to its original meaning… Today, secularity is commonly understood as the exclusion of religion from various spheres of society, restricting it to the domain of individual conscience… At the root of this conception is an areligious vision of life, thought, and morality - a vision that leaves no room for God, for a transcendent Mystery, or for an absolute moral law valid in all times and circumstances." SAINT BENEDICT, PATRON SAINT OF EUROPE MEDITATION 4 Introduction Dear pilgrims, Here we are at the beginning of our second day of pilgrimage. We may already be feeling the pain of sore muscles and aching feet. To put all that aside and give ourselves courage, let us turn our eyes to a saint who led our old Europe along the path to Heaven, to the point of being called its "Patron Saint," Saint Benedict of Nursia. Major Themes * The personal greatness of Saint Benedict * The influence of his Rule on Western civilisation * Why was he named the "Father of Europe ?" * What practical lesson can we draw from his example? And Who Was Saint Benedict? Saint Benedict was a young Italian student who committed himself to a life of perfection at the very moment when Clovis was converting to Christianity and receiving baptism, around the year 500. He fled Rome, where he was studying classical literature, fearing for his soul amid the corruption of the student world. Retreating to a devout village, he fled again when his reputation for sanctity grew after his first miracle. Becoming a hermit, he battled vigorously against a temptation of impurity by rolling himself in thorns. Later, a group of undisciplined monks made him their abbot but, unable to bear his firmness, they even attempted to poison him! Benedict chose to flee from his own anger, leaving them behind to live alone under God’s watchful eye. Avoiding sin and practicing silence were monastic virtues that Saint Benedict lived out to the fullest. This bore great fruit. Young men “truly seeking God” joined him. He taught them the love of prayer, obedience, and zeal for humble work requiring much love. He established 12 small monasteries in Subiaco and then a large one on Monte Cassino. Above all, he left them a monastic Rule to guide their lives. Sensing his death approaching, he had himself carried to the oratory and, supported by two disciples, died standing while praying. The Rule of Saint Benedict The Rule of Saint Benedict, written by the saint, is a masterpiece. Composed of 73 chapters preceded by a prologue, this simple and clear little book has shaped generations of monks, priests, and laypeople for over fourteen centuries. Its success is undoubtedly linked to Saint Benedict’s popularity, thanks to the biography of his life written by Pope Gregory the Great. However, the quality of the Rule itself is what won the hearts of monks and led them to adopt it. Saint Benedict did not invent much himself. He was well-versed in the monastic literature that preceded him. But he had the gift of putting everything in its proper place. He explained great spiritual principles in very simple terms. Nothing was overlooked. Monks had to learn to listen, “to fight under the banner of Christ, the true King,” to rid themselves of vices, to obey, and to practice silence. The monastery was described as a “school for the service of the Lord,” a centre for both theoretical formation and practical training. Even the smallest details were carefully considered by Saint Benedict, who offered his monks a life striving for perfection, yet one that was balanced and accessible to all, “where the weak would not be crushed and the strong could do more.” For example, when it came to food, Saint Benedict was quite generous. He provided for a good portion of bread and two cooked dishes, with the option of a piece of fruit or raw vegetables. If a monk couldn’t eat one of the dishes, he could make up for it with the other. This reflects Saint Benedict’s great care for individuals and their physical or moral particularities. Saint Benedict refused to make secondary matters into essentials. Everything was planned, yet there remained a great flexibility. Why is Saint Benedict the "Patron of Europe ?" Saint Benedict was proclaimed the "principal patron of all Europe" by Pope Paul VI in 1964. Two reasons justify such a title. First, because Saint Benedict's followers evangelised or re-Christianised almost all the peoples of Europe. Second, because the Rule of Saint Benedict laid the foundation for European civilisation. The Benedictines: Champions of Europe's Evangelisation The first reason for the title of "Patron of Europe" given to Saint Benedict is that the Benedictines were the champions of Europe's evangelisation. Here are some glimpses of the fascinating history of these missions: England had been conquered by pagans who had exterminated the Celtic inhabitants. The monks then converted these fierce Anglo-Saxons, and the island became an extraordinary hub of monastic life and culture. The Anglo-Saxon monks, in turn, went out to convert the barbarians of the East, notably those in Germany. What was the method of these monks? They simply established monasteries, which became the heart of their mission, radiating an irresistible holiness. They preached in the countryside, opened workshops, hospitals, and hostels, and established schools to spread Christian culture and nurture future vocations. The liturgical plainchant, which became known as Gregorian chant, captivated the barbarian populations. The paintings of Christian mysteries also had a profound impact, and the monks used these effectively. Gradually, the Gospel spread across what is now modern Europe. The Benedictines Brought the Light of Progress Saint Benedict was named the Patron of Europe not only because his followers converted the continent but also because, in the words of Pope Paul VI, "they brought the light of true Christian progress through the cross, the book, and the plough." The monks first civilised through the cross, that is, by the law of Christ. Saint Benedict taught people to place divine worship and liturgical prayer at the centre of their social lives. In doing so, he cemented the spiritual unity of nations. By singing in church in a single Latin language to give united praise to God, people of different languages, races, and cultures became conscious of belonging to one and the same people of God. This unity inspired a shared Christian art whose traces still remain across our continent today. The Benedictines Bring Love for Culture It was through the book that the monks also laid the foundation for European civilisation. For a long time, the great abbeys were the only centres of culture. In these monasteries, the Latin classics and the works of the Church Fathers were rediscovered, arts were cultivated, and manuscripts were copied. This intellectual endeavor was directly tied to the Rule of Saint Benedict, which requires monks to dedicate three hours each day to reading. But reading required books - lots of books - and therefore, it required the labour of copying them. To read in Latin, the single language of Christian European culture, one also had to learn to speak and write Latin. Latin was the language of the liturgy and the Bible, which necessitated the study of classical authors, even pagan ones. The Divine Office required high-quality chant, leading to the monks' work in music. The monks memorized large portions of the Bible, but Scripture needed to be explained. To that end, they studied the writings of the Church Fathers and produced new commentaries. The Benedictines Bring Love for Work Christian Europe was built not only through the cross and the book but also through the plough - through manual labour, especially agricultural work. The monasteries were large, well-organised agricultural estates. Forests and wastelands were cleared and cultivated, and marshes were drained. The monks retained a portion of the land to be worked by themselves and their servants, while other portions were leased to farmers in exchange for rent. In addition, the monks organised artisanal services within the monastic village, making the abbey a hub of economic activity. The Benedictines Bring a Civilization of Kindness Beyond their spiritual and cultural contributions, the monasteries spread what can be called a "civilisation of kindness." This was not only due to their distribution of grain to the poor or their generous hospitality but also because of the central role of forgiveness and charity in their communities. Every evening, the Abbot would chant the Lord’s Prayer aloud, reminding the monks that they must forgive the offenses of their brothers if they themselves wished to receive God’s forgiveness. How many families and communities have been destroyed for lack of this practice of daily forgiveness! Thus, Saint Benedict Became the Father of Europe Dear pilgrims, on this day of Pentecost, as we journey together on the road to Chartres, we reflect on the example of Saint Benedict. What practical lesson can we draw from his life to prepare ourselves for the reign of Christ the King? Saint Benedict teaches us to centre our lives on God through prayer, to value the pursuit of learning, to work diligently with our hands, and to foster charity and forgiveness in our communities. By living out these values, we too can contribute to building a civilisation of truth, love, and justice under the reign of Christ. How do we Prepare Effectively for the Reign of Christ the King in the School of Saint Benedict? Saint Benedict first teaches us to listen in our hearts. The first words of his Rule are: “Listen, my son, and incline the ear of your heart to the words of such a good Father!” The Divine Master speaks to the ear of our hearts; let us listen to Him! This is the first lesson: before acting, we must listen. But listening is not enough; the word heard must be put into practice. Saint Benedict urges us to “take up the strong and noble weapons of obedience [to God's commandments]” and to “stand under the banner of Christ, our true King.” Acting for the reign of Christ requires a true spiritual battle and obedience to God's law in all our actions. At the heart of this spiritual battle, Saint Benedict places the necessity of living within boundaries, or cloister. This necessity is not just for monks. A cloister is a barrier we erect between ourselves and the world to avoid the contagion of Satan, the Prince of this world. Without boundaries, gardens are ravaged by wild beasts. As seen in his life, Saint Benedict erected a wall between worldly temptations and his soul. Let us imitate him by refusing, among other things, that slavery of the digital world, in which our time and purity are lost. Dear pilgrims, Saint Benedict teaches us to listen and to convert, but also to act upon the world around us to win it over for Christ. All great changes in history, for better or worse, have been initiated by a few resolute individuals. Let us be among those men and women of conviction who bring about change in their small corner of the world. As the proverb says, “You go further by walking slowly.” It took centuries for the monks to build Europe. They took their time, but they did not sit idly by. Let us also work resolutely for the reign of Christ's love. Thus, the dawn of a Christian society will rise, thanks to the very means used by Saint Benedict: the cross, the book, and the plough. The cross represents prayer. The book stands for study. The plough symbolises work. Each in its place, according to the duties of our state in life. Let us pray, study, and work so that Jesus may reign again over our troubled world and that souls may be saved. Quotations “At a time when the Roman Empire was crumbling, regions of Europe were sinking into darkness, and others had not yet experienced civilisation or spiritual values, it was Saint Benedict who, through his constant and diligent efforts, brought about the dawn of a new life on our continent. It was he, above all, and his followers who, with the cross, the book, and the plough, brought Christian progress to populations stretching from the Mediterranean to Scandinavia, from Ireland to the plains of Poland. With the cross, that is, through the law of Christ, he taught men to place divine worship and liturgical prayer at the centre of their social lives, cementing the spiritual unity of peoples. By singing God’s praises in the same Latin language, peoples of diverse tongues, races, and cultures became aware that they were one people of God. With the book, that is, with culture, at a time when human heritage was about to be lost, Saint Benedict preserved the classical tradition of the ancients, transmitting it intact to posterity and restoring a love for knowledge. And finally, with the plough, that is, with agriculture and similar initiatives, he succeeded in transforming barren and uncultivated lands into fertile fields and beautiful gardens. By uniting prayer with manual labor according to his famous motto, Ora et Labora (‘Pray and Work’), he ennobled and elevated human labor.” – Pope Paul VI, Apostolic Letter Pacis Nuntius, proclaiming Saint Benedict as Patron of Europe (1964) “What formed the culture of Europe - the search for God [learned by the monks at Saint Benedict’s school] and the openness to listening - remains today the foundation of all true culture.” – Pope Benedict XVI, Address at the Collège des Bernardins, September 12, 2008 “Faced with a society that sinks deeper each day into materialistic barbarism, people turn to monasteries seeking the secret of lost harmony and of communal life. Truth is a perennial plant: it always breaks through the crust of earth that covers it.” – Dom Gérard, former Abbot of Le Barroux (1927–2008) Bibliography * Patrice Cousin, Philibert Schmitz, The Monastic Epic: A History of Monks and Nuns, Le Barroux, Éditions Sainte-Madeleine, 2022 * Percy Hill, The Living History of the Monks: Told to My Children, Le Barroux, Éditions Sainte-Madeleine, 2024 Personal Conversion of the Witnesses of Christ MEDITATION 5 Dear Pilgrim, After Saint Benedict, who gave us a rule of life, let us now consider how to live by it and achieve our personal conversion. Indeed, what is the point of wanting to change the world if we do not first begin by changing ourselves? Christendom: A Spring of Holiness But perhaps you are thinking, “This year’s theme is about Christendom, the involvement of laypeople for the good of the city, action in the service of Christ the King... Why are you speaking here about personal holiness?” Because, dear pilgrims, we must not forget a fundamental truth: it is impossible for Christ to reign in our societies without saints to establish His reign. As Pope John Paul II said: "Do not fall into the error of believing that society can be changed simply by altering external structures or by focusing primarily on satisfying material needs. One must begin by changing oneself, by sincerely turning one’s heart toward the living God, by renewing oneself morally, by uprooting sin and selfishness from one’s own heart. A transformed person contributes effectively to the transformation of society. " The Christianisation of Society Springs from the Holiness of Christians If we truly lived the Gospel deeply, this theological life within us would overflow into all our works—our labour, our roles as fathers and mothers, our involvement in society. It is saints who transform society! If we were more closely united to Jesus Christ, we would find it increasingly intolerable to see Him ignored or scorned in the world. Let us examine ourselves: perhaps the lack of interest we feel for the social reign of Jesus Christ stems from the fact that He does not fully reign within us, in our hearts, and that a conversion is necessary. If we Christians were more passionate about Christ, we would be the lights of the world, the salt of the earth that the Gospel speaks of. The world is in darkness, tasteless and bland. It is up to us to bring a bit of light into this world, a pinch of salt! That is why we must avoid hiding our light or allowing our salt to lose its flavour. The Necessity of Conversion In 1969, Pope Benedict XVI, then Cardinal Ratzinger, made what now feels like a prophetic statement on German radio: "I think, no, I am certain, that the Church’s future will come from those whose lives are deeply rooted in faith, who live it purely and completely. It will not come from those who adapt to the passing moment without reflection, nor from those who merely criticise, presuming themselves to be infallible benchmarks. Nor will it come from those who take the path of least resistance, seeking to escape the passion of faith, dismissing anything demanding, painful, or sacrificial as false, outdated, tyrannical, or legalistic. No: the Church’s future, as always, will be reshaped by saints." This underscores the vital necessity for each of us to pursue a profound, radical, and ongoing conversion. Of course, for someone steeped in grave sin, this seems obvious. But what does it mean for a “normal” Christian—one who loves God, strives to do His will, yet struggles with weaknesses and failures? Saint Augustine explains that every serious sin is fundamentally a turning away from God and His infinite goodness, to turn toward a creature: “aversio a Deo, conversio ad creaturam” (a turning away from God, a turning toward a creature). Therefore, if sin is a turning away from God, as though we veer off the marked path, then we must constantly turn back toward God. This is the primary meaning of the word conversion. To convert is to change sides, to come back to God’s side. Conversion is a Challenge The problem is that God’s side is not necessarily the most comfortable side. To stand with God is challenging, difficult, and demanding. Jesus was not born in a palace, and He does not promise us an easy life. This is the radical nature of the Gospel: "If anyone wishes to come after me, let him deny himself, take up his cross, and follow me. For whoever wants to save his life will lose it, but whoever loses his life for my sake will find it." This demanding path is also the path to true happiness and genuine freedom, as Saint Paul reminds us: "I consider that the sufferings of this present time are not worth comparing with the glory that will be revealed in us." Yes, it is challenging, but how beautiful it is! So, Practically Speaking, What Should We Do? Establishing a Rule of Life One of the most effective ways to change is to impose changes on oneself. An active Christian, determined to pursue salvation, does not passively wait for events or old age to nudge them toward conversion. Instead, they take initiative. This is the purpose of a rule of life: a freely chosen framework to organize one's life according to what truly matters. Key Conditions for a Good Rule of Life 1. It must spring from love: A good rule of life stems from the realisation that only a life with Christ is worth living. In this way, it does not become a burden but a reflection of our preference and an authentic desire to live as God calls us to live. 2. It must be personal: Tailored specifically to each individual. Don’t aim too high right away, or you risk abandoning it after the first day! Seek guidance from a priest if necessary. 3. It must be precise: Avoid vague resolutions like, “I resolve to become a saint!” Instead, set specific and concrete objectives. 4. It must be balanced, addressing the four main aspects of our lives: our interior life through prayer; our intellectual growth through study; our will through spiritual combat; and our attention to our duties of state. First Step: Nourishing Your Spiritual Life A strong and regular spiritual life is essential—not just for three days during a pilgrimage, but every day of the year. While the spiritual life is ultimately a gift from God, our daily fidelity creates fertile ground for that gift to grow. Practical Suggestions for a Stronger Spiritual Life * Commit to morning and evening prayers. * Dedicate time to mental prayer daily. * Pray the rosary every day. * Make a monthly confession. * Attend Mass once a week in addition to Sunday Mass. * Plan a retreat at a monastery before the end of the year. * Spend time in adoration of the Blessed Sacrament at least once a month. As we grow in our spiritual lives, we will become more fervent. Jesus said: "I have come to set the earth on fire, and how I wish it were already blazing!" May this fire burn within us and spread to the world! Second Point: Educating Your Mind I need to educate my mind. How many Christians, whether 20, 30, or 50 years old, are still relying on the catechism classes they took to prepare for their First Communion? So many people abandon the faith and religious practice because they simply don’t know their faith. If, at 50 years old, I have a question about faith and my only answer is a vague childhood memory, I might end up lumping Jesus together with the “tooth fairy,” “Santa Claus,” or “Easter bells”—harmless tales for children but ones that offer no answers to my adult concerns. We also need to be honest with ourselves. Considering all the time we waste on trivial things, it’s hard to believe we can’t find the time to read one or two books a year! Between two lightweight novels or hours spent on YouTube, surely it’s possible to read a saint’s biography or a book that genuinely teaches us something about God. Dedicate just ten minutes every evening to reading a good book, and in a month, you’ll have finished an entire one! (Refer to the recommended reading list at the end of the pilgrim’s booklet.) Practical Suggestions for Educating Your Mind * Enroll in a Christian formation group near your home starting in September. * Attend a summer university for Christian formation this summer. * Buy a book from the bibliography and read it over the summer. Third Point: Strengthening Your Will Through Spiritual Combat We must form our nature. As the saying goes, grace does not destroy nature, nor does it replace it, but rather it builds upon it and elevates it. I can’t simply pray to God; I must also act and make real efforts. Listen to what St. Paul says on the subject: "Do you not know that in a race all the runners compete, but only one receives the prize? So run that you may obtain it. Every athlete exercises self-control in all things. They do it to receive a perishable crown, but we an imperishable one." Practical Suggestions for Spiritual Combat * Organise your days: Get up early in the morning, go to bed at a consistent time, and ensure you get enough sleep. * Maintain a healthy lifestyle: A sound mind in a sound body. Exercise regularly, and tackle any addictions (e.g., tobacco, sugar, junk food, alcohol, smartphone dependency, pornography). * Master your relationship with technology: Don’t be enslaved by technological tools. Learn to disconnect from your phone and screens, and cultivate simplicity in your daily life. * Identify frequent occasions of sin in your life and eliminate them radically. * Rediscover penance and mortification: Small voluntary sacrifices strengthen our souls and prepare us for greater challenges. * Live an exemplary life: The credibility of our ideals depends on our example. It is crucial to live up to the ideals we promote—this includes marital fidelity, avoiding gossip, practicing honesty and morality, and maintaining a strong spiritual life. Fourth Point: Duties of State Finally, let us remember that the holiness God wants for us is not abstract but is built through the faithful fulfillment of our duties of state. It is in this fidelity to our duty of state that our sanctity is built. But our duty of state also includes our duty as Christians in the world. Therefore, our rule of life must necessarily include missionary activity suited to each person's circumstances. Practical Suggestions for Fulfilling Duties of State * If you are married: Your role as a spouse and parent is your primary duty of state. Be faithful to the promises of marriage. Dedicate time to your family and your spouse. Spend sufficient time on your children's education; do not delegate this entirely to school or scouting organizations. Pray with your children, set a good example for them, talk with them, and play with them. * Reflect on your profession: Is your work aligned with your faith? Do you act as a Christian in your job or studies? * Take on a commitment to serve the Church, evangelisation, or the common good: Dedicate your time and resources to noble causes, such as associations, youth groups, schools, parishes, or movements. Conclusion We need men and women capable of committing themselves to the common good. To achieve this, they must be morally strong and spiritually driven. How many have lost their way in their commitments because they lacked formation, virtue, or spiritual life? It’s time to move past activism that thinks it can thrive without formation! Time to say goodbye to Catholic gatherings where people are drunk by 10:30 p.m. Instead, let’s embrace dignity! Away with pornography and deviant sexual practices—let’s choose purity! Enough with timid or overly provocative speeches—let’s embrace truth! No more shameful compromises—let’s pursue true prudence! We need saints—not perfect individuals, for only God is perfect—but men and women striving for the good, aware of their fragility, and steadfastly devoted to Christ the King through prayer and the sacraments, confident that He can make them into saints, the saints the world desperately needs. And this is possible! So, let us take advantage of this Pentecost Mass to reflect on ourselves and begin this return of our souls to God. ISLANDS OF CHRISTIANITY OPEN TO THE WORLD MEDITATION 6 INTRODUCTION Dear pilgrims, Sunday afternoons on the road to Chartres are never easy. There is, of course, the physical challenge: we’ve already covered fifty kilometers, and have heavy legs, and aching feet. But there is also the mental challenge. Yesterday morning’s departure from Paris is now just a memory, and tomorrow’s arrival at Our Lady of Chartres is not yet a reality. We find ourselves in an “in-between place,” far from the noise of the cities and the world - and that is a blessing. After reflecting this morning on the personal work we can do on ourselves to grow in holiness, and before discussing tomorrow the commitments we can take to radiate Christ in the world, there is an intermediate step that must not be overlooked: creating oases, islands of Christianity that, God willing, will tomorrow become beacons of Christ’s love shining upon the world. This is what we will discuss now. MAIN IDEAS * Establishing micro-Christian communities to transmit the faith. * Creating a “climate,” a “Christian friendship.” * Learning how to protect oneself from the world without separating entirely from it. INTRODUCTION “You are the salt of the earth. But if salt loses its saltiness, how can it be made salty again? You are the light of the world. A city built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead, they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.” This well-known Gospel passage follows immediately after the Beatitudes. Our Lord, after speaking about our personal holiness, now tells us our role in relation to the world. He commands us to do two things: first, to remain full of flavour and purpose and not lose our “saltiness,” and second, to illuminate the world. Thus, we will first reflect on how to protect the divine life within us and then consider how to bring it to the world. But first, let us remember a few essential points: * Humanity is created to live in society and is, therefore, necessarily influenced by the society in which it lives. * However, we live in a society that has forgotten God and rejects Him. * Yet, our central mission remains the salvation of souls: ours, of course, but also those of others. The Christian is, by nature, a missionary. How can we best fulfill this mission? * Our old Europe has been de-Christianised, and the clergy is increasingly scarce. Thus, it is more and more up to us, the laity, to choose our means of sanctification, to make courageous decisions, to preserve this treasure, and to work toward Christ’s reign. PROTECTING THE DIVINE LIFE WITHIN US We are the salt of the earth, and the first duty of salt is to remain salty. We are the light of the world, and to shine, we must protect the flame kindled in us by divine grace on the day of our baptism. We must nurture it with care and guard it from anything that could extinguish it - especially in youth, when the flame of faith is still being formed. Since the beginning of our pilgrimage, we have emphasised that Christianity is essential for creating a climate around the soul that is conducive to holiness, supporting its journey toward Heaven (without idealising Christianity as a paradise on earth). Since this favorable climate no longer exists on a societal scale, it is both natural and essential to strive to recreate this Christian spirit on smaller, more focused levels. We need to build citadels - safe places where the devil and the world will have the least influence. Let us listen to Benedict XVI, for this is an idea very dear to him: "We need islands where faith in God and the internal simplicity of Christianity live and radiate; oases, Noah's arks where man can always find refuge. These spaces of protection are the spaces of the liturgy. Beyond that, even in various movements and communities, in parishes, in sacramental celebrations, in devotions, and in pilgrimages, the Church seeks to provide sources of resistance and to develop zones of protection where the beauty of the world, the beauty of existence, becomes visible again in contrast to all that is broken around us." What Are These Oases? The family, the school, and the parish are the first and foremost oases. They must become sanctuaries fully dedicated to the Kingdom of God - places where Christ truly reigns, and where the primacy of the spiritual over the temporal is respected by all. The Family The family, as the fundamental unit of society and a sanctuary of domestic virtues, is the most perfect earthly reflection of the Holy Trinity. It is the place, par excellence, that must be protected from evil because it is where souls are born and grow. A Catholic family must ensure that its home is a place where God is present and honoured. Concrete Ideas for the Family: * Sanctify Sundays and prioritise family prayer, where children see their parents praying. This is the greatest proof of God’s existence for them! * Enthrone the Sacred Heart in your home (see tomorrow’s meditation for more details). * Ensure the morality of leisure activities. * Reflect critically on the use of the internet and screens, and commit to living counter-culturally in a world that is dragging youth into a torrent of immorality. Dear parents, you cannot remain blind or naive about the dangers of pornography, cyberbullying, addiction, and social media. Giving your child unsupervised and unrestricted internet access is tantamount to giving them poison to drink. (See the pilgrim booklet for more on internet filters). The Parish In the past, people naturally attended their local parish. However, given the crises affecting both the world and the Church today, it is necessary to make intentional choices. For example, we can no longer separate our professional or personal decisions (such as changing jobs, choosing a city for studies, or buying a house) from our vital spiritual needs, such as finding a suitable parish or school. We must learn to make sacrifices for the salvation of our souls and the souls of our children. Choose a parish that aligns with the education you provide at home, one that offers a rich and frequent sacramental life, regular and high-quality adult formation, a solid catechism program, and a community of friends who will help you progress toward Heaven together. The School Still prioritising the salvation of the soul, parents must carefully consider their choice of school for their children. After all, what parent would stop feeding their child? Similarly, nourishing the intellect and the heart with an authentically Catholic education is just as important as providing physical nourishment. For the past forty years, an increasing number of families have chosen independent Catholic schools to protect their children’s faith and intellect. The success of these schools and the benefits to the children are evident. These schools pass on the heritage of Christianity across multiple generations, as the likelihood of successfully transmitting the faith increases in an authentically Christian environment. Heed the Words of Pope Pius XI Parents, listen to the warning Pope Pius XI gave 100 years ago regarding education, particularly for children at an age when their faith is being formed and they are especially vulnerable to harmful influences: "It is essential not only that religion is taught to young people at certain hours, but also that the entirety of their education be imbued with Christian piety. Without this sacred breath, which must permeate and warm the spirit of both teachers and students, science, no matter how advanced, will be of little benefit. […] Attendance at non-Catholic, neutral, or mixed schools (those open indiscriminately to Catholics and non-Catholics alike) must be prohibited for Catholic children." If Pope Pius XI was so strict nearly a century ago, what would he say about today’s schools? A Vital Decision for Parents Dear parents, engaged couples, or young people called to marriage, do not dismiss this crucial question with a smile when making professional choices, deciding where to move, or managing your finances. You have - or will have - souls entrusted to your care before God. Keep in mind that many forms of financial assistance are available for those who face difficulties. This is a matter of moral and intellectual survival. Preserving the faith requires a willingness to be different from the world. It means accepting the need to separate from certain aspects or places within it. "Structures of Sin" This is the theme that St. John Paul II developed when he spoke of “structures of sin.” "Except in cases of extraordinary vocation, it is necessary today to apply to certain human organisations what Don Bosco advised his young people to do regarding certain individuals: ‘Flee if you want to be victorious,’" said John Paul II, quoting St. Augustine. "Even at the cost of dissent and reproach." Being in the World Without Being of the World Dear pilgrims, it is important to clarify two essential points here: 1. Do not expect from these micro-societies what they cannot provide: a tranquil and perfect paradise. Nothing will be perfect - far from it - because wherever humans exist on this earth, there is sin and imperfection, as long as we are here. Do not idealise Christendom, or you will be deeply disappointed. 2. The second point is closely related: These spiritual oases are not built for the sake of living peacefully, isolated from the world in absolute safety. They are created to form the apostles of tomorrow. Missionaries understand this well: they need "centres" where they can be trained, acquire knowledge, and build spiritual strength before heading out to evangelize. And you won’t need to go far - the mission fields are right at your doorstep, outside your home! These fortresses are the places where the mission begins. For while the Kingdom of God is not of this world, it is indeed within this world: “No one lights a lamp and puts it under a bushel.” Christians are not formed to be left sitting safely on a shelf. It is our responsibility to leave these fortresses to proclaim the Kingdom of God. We are its heralds, called to conquer new subjects for Christ and to transmit the divine light that has been given to us. Thus, these islands of Christendom, rooted and countercultural, are not timid retreats into ourselves. On the contrary, they are the beating heart of the mission. The goal is not to flee the world, to seek only Catholic employers, or to live exclusively among Christians. Quite the opposite! There is a time to protect oneself and a time to fulfill one’s mission on earth, like a fledgling bird that stays in its comfortable nest but eventually, strengthened by the food given by its parents, takes flight! On the other hand, withdrawing entirely from the world or promoting exclusively Catholic communities that neglect their brothers and the welfare of the temporal city risks falling into the sin of pride, bitter zeal, and a lack of charity. Only monks live entirely separated from the world; they have a particular role and vocation that laypeople do not share. We are social beings, called to live in society, to contribute to the world with the fruits of our talents and the graces we have received. The Example of the Early Christians The example of the first Christians is illuminating: they lived in community but not in isolation. There was no parallel economy or withdrawal from civic duties. Some were soldiers, others farmers, and so on. They radiated goodness and drew others to Christ through the power of their virtuous example. Living in community means supporting one another, gathering together, and loving one another with charity and a sense of preferential care - but not living apart from the world. Larger Oases We have spoken about the family, the school, and the parish. But we must think bigger! Christian friendships go beyond these confines, and it is up to you, dear pilgrims, to be creative in starting to weave this Christian social fabric, which will be the beginning of a new Christendom. Listen once more to Benedict XVI: "Given that there exists a hedonistic culture that seeks to prevent us from living according to the Creator's design, we must have the courage to create islands, oases, and then large fields of Catholic culture, where we can live according to the Creator's plans." Some Practical Ideas: * The large family of scouting, for example, or youth formation camps that foster lifelong friendships (e.g., St. Lazare, Missio, Ste. Madeleine), summer universities, and so on. * Developing associations: There are endless possibilities to start new projects or even to redirect or reorient existing associations in the right direction (e.g., AFC, AMAP, associations for heritage preservation, associations for popular culture). * Networking: Professional networks or those of engaged actors are essential for getting to know one another and creating synergies. Don’t isolate yourself. * Retreats, family friendship groups, like Domus Christiani or Cana groups, and all those educational, cultural, or civic activities developed by Catholics, countercultural yet attractive, creating spaces that generate witnesses and missionaries. And if there’s nothing nearby, here’s one piece of advice: create it! Be inventive! Community Strength for the Spiritual Battle Do you see? We cannot be Christian on our own. It is essential to regularly drink from the fountain of living water, to immerse ourselves in an authentically Christian atmosphere, so we can regain strength in truly Christian friendships for the spiritual battle we face in an atheistic world. How many of us look forward to these three days of walking to Chartres precisely because they are three days of renewal that will invigorate our family life, our parish, and our work afterward? Conclusion: Toward Political Engagement If you have understood the spirit of these Christian oases, you will naturally see that they do not oppose Christian engagement in the service of the temporal city, or “politics” in the noble sense of the word. A Catholic cannot remain indifferent to politics, to laws, to cultural or moral battles aimed at improving society. Do we not sing at the Presentation of Jesus in the Temple, on February 2, “Lumen ad revelationem gentium ?” Christ is the light that must illuminate not only Christians, not only associations of Christians, but entire nations. It is the entire nation - with its leaders, its institutions, its government, its politics, its schools, its culture - that must be brought into Christ’s kingdom. Then the words of the Gospel will be fulfilled: "Let your light shine before men, so that they may see your good works and glorify your Father in heaven." That is what we will explore tomorrow. Quotations "From this necessary vigilance, it does not follow that youth must separate itself from the society in which it must live and achieve its salvation. (…) Let our young people, like the true Christians of all times, be, as Tertullian demanded of the first faithful, 'participants in the world, but not in its errors.'” - Pope Pius XI, Divini illius magistri, on the Christian education of youth (1929) "In the encroaching barbaric night, Saint Clotilde, secluded in her house in Tours, and Saint Radegund, behind the cloister of the monastery in Poitiers, kept their lamps burning - the lamp of prayer and good works, both spiritual and temporal. They maintained against barbarism a few bastions of prayer, honour, and culture, because their souls were fixed on God. Are we called to do anything else? And would grace not be granted to us to accomplish this? It is impossible that grace would not be given to us." - Père Calmel, Nous sommes fils de saints (Chapter on Saint Clotilde) "Should we withdraw to the desert when we see how much our freedom to serve the Church and defend honest institutions is shrinking? (…) In such circumstances, we can withdraw to the desert if that is our vocation. But we must continue our service, however limited it may be, if our vocation is not that of hermits. Saint Veronica did not lock herself in her cell when the furious, the deceitful, and the cowardly moved toward consummating iniquity; she slipped through the crowd and the soldiers to reach the Lord, and she wiped the divine face. That may be the only gesture a Christian can accomplish during certain periods of history. Let him accomplish it rather than dream of withdrawing to the desert when his vocation is to advance boldly and bear witness." - Père Calmel, Que votre Règne arrive, p. 164 "Let us believe in the Lord’s firm words: 'My sheep, no one will snatch them from my hand.' (..) Let us remember the promises of the Apocalypse. (…) However limited our means and diabolical the opposition, we will not capitulate to the Beast, nor will we despair of restoring a Christian France. Each of us at our post, and according to the particular laws of our mission - soldiers, teachers, farmers, magistrates, small employees in a Babylonian company, or priests responsible for a small flock that may be timid, panicked, or disoriented - we will strive to promote the Christian renewal of France and a civilisation not unworthy of Christ the King." - Père Calmel, Que votre Règne arrive, p. 132 Blessed Francisco Castello Aleu MEDITATION 7 Introduction Dear pilgrims, Today, during the course of the day, we will arrive at Chartres Cathedral, the destination of our pilgrimage. We will walk under the watchful gaze of Blessed Francisco Castello Aleu, a Spaniard who remained steadfast in his faith in God, dying with the cry of "Long live Christ the King!" This cry was not for him merely a pleasing formula but the final act of charity he performed before dying under the bullets of the republicans. Key Points * Presenting a beautiful role model for youth. * The importance of education, doctrinal formation, and spiritual life in working toward the reign of Christ. * How to act concretely for Christ the King. * Small sacrifices prepare us for the ultimate gift of one's life for Christ. INTRODUCTION Francisco Castello was a Spaniard, 22 years old, handsome, elegant, an engineer, engaged to a charming young woman. He was a saint... He died by firing squad, thrown into a mass grave atop the bodies of his diocese’s bishop and over 200 priests, religious, and elite Catholics - also martyrs for the faith. Dear pilgrim, he was a young man of your age, someone who embraced life with open arms. He was a saint, just as you can and must become one. So listen closely! The story of this young man’s life must serve as a model for you. May the beauty of this morning’s pilgrimage help you appreciate the beauty of a young soul like his - someone very much like you. A Solid Catholic Upbringing Francisco was born in 1914, in Catalonia. He had two older sisters. His father died a few months after Francisco’s birth. His mother, therefore, raised him alone, taking great care to impart Catholic doctrine and a deep love for the Holy Eucharist. This was the foundation of Francisco’s holiness: solid doctrinal formation from his earliest years, and a profound love for the Mass and Holy Communion. Dear parents listening to me, and dear friends considering the vocation of marriage: you are the starting point of your children’s sanctity! Do not hesitate to be demanding of them when it comes to matters of faith, catechism, and the sacraments. And above all, be examples for them! Francisco was a handsome, intelligent, cheerful young man with a pure heart. Aware of his many gifts, he sometimes displayed vanity. In this, he was a completely normal child, with faults like everyone else. A Transformative Experience: The Spiritual Exercises of St. Ignatius In 1929, Francisco was 15 years old. He experienced the deep sorrow of losing his mother, who died suddenly. This trial forced him to mature quickly. He and his sisters, now orphans, consecrated themselves spontaneously to the Blessed Virgin. They went to live with their aunt in Lerida, still in Catalonia. The following year, he passed his baccalaureate exams with flying colors. That same year, he participated in his first retreat of the Spiritual Exercises of St. Ignatius. During this retreat, Francisco received abundant graces. "From that moment on, between the ages of sixteen and twenty-two, there was not a single moment in his life that was not marked by an act of love toward his neighbour, in whatever form." Francisco became a great promoter of these Exercises, which he attended several times before his death: "If the work of the Exercises had not been so neglected, today's politics would look entirely different!" he asserted with conviction. Dear pilgrim, have you ever participated in an Ignatian retreat? If you wish to be a saint like Francisco Castello, here is an excellent way to set yourself on the right path. I strongly encourage you to sign up for one of these retreats soon [you will find some good addresses at the end of this meditation in the booklet]: in just a few days, God will transform you into a pure and radiant soul, enlighten you about the major decisions of your life, and make you a valiant soldier of Christ the King. So do not hesitate - be generous! A Soul of an Apostle: To Truth Through Charity In 1931, Francisco began his studies in chemical engineering in Barcelona. A brilliant student, he earned his degree in 1934 before being hired at a fertilizer factory. His student life in Barcelona is a beautiful example. You may ask yourself, “How can I act concretely for Christ the King?” Well, dear friend, listen, meditate, and reflect on what you can do… Working for the reign of Christ means giving Him first place in all times and places; it means bringing God to those around us, offering the gift of Truth through the gift of oneself. Francisco understood this well. He visited the sick in hospitals. On Sundays and feast days, he worked at a youth center where he taught children both ping-pong and catechism. He also gave classes on the Church's social doctrine to young apprentices to shield them from the anti-clerical environment of workshops and factories. Once employed at the fertilizer factory, he gave chemistry lessons to the workers, using the opportunity to occasionally speak about God and sow seeds of truth. But his favorite association was the Federation of Christian Youth of Catalonia, whose purpose was to provide solid doctrinal formation to an elite group that would then penetrate all social strata and sectors of work, culture, leisure, and sports. He gave himself wholeheartedly to this mission. To give oneself in order to give God - that was the work of his life. Mariona Tireless, jovial, appreciated by all for his reliability, honesty, and charity, Francisco also loved mountaineering. He was deeply enamored with the mountains, which purified both soul and body. But above all, Francisco fell in love with a young woman, Maria Pelegri, affectionately nicknamed Mariona. They became engaged in May 1936. He gave Mariona books on faith and formation, but he would never have the chance to express “the tenderness he had reserved for her.” For a storm of unprecedented violence was brewing in Spain. A Most Courageous Witness Indeed, revolution was on the horizon. On July 1, 1936, Francisco was called to military service. One day, an officer made offensive remarks about the Church. Francisco stood up and protested energetically, saying: “I urge you to focus on fulfilling your duty and to refrain from insulting the beliefs of others. I am a Catholic, and your comments offend me.” A heavy silence fell over the room. The officer continued the training but would not forget the audacity of this young man. Imprisoned for Being a Catholic The revolution erupted, bringing total chaos. It was open season on priests and committed laypeople. At home, Francisco received orders to report to the fortress where he was assigned. His family tried to dissuade him: “Don’t worry about me,” he replied. “What could happen to me? I have no enemies at the fortress… and perhaps I can do much good there.” With that, he left. A few hours later, his family received a hastily written note: “I am a prisoner at the barracks. Signed, Francisco.” The people’s tribunal, composed of Marxist workers and soldiers, summoned him for interrogation. Officially, he was imprisoned on charges of being a fascist. The supposed evidence? Chemistry books written in Italian and German found on his desk. Weren’t those countries fascist? This false accusation wounded him deeply, and he did everything possible to clear his name. He had never been involved in any political party. He asked his colleagues at the factory to vouch for him. However, despite their affection for Francisco, fear led them to declare him a “miserable” - which, in the slang of the time, meant “a practicing Catholic.” He was offered freedom on the condition that he renounce his faith. He flatly refused. In Prison: Joyful Amid Terrible Conditions In the dreadful atmosphere of his prison cell, Francisco remained joyful and astonishingly serene. He organised the recitation of the rosary and held small evening talks to explain the meaning of Christian life to his fellow prisoners. He organised games, gave lessons, boosted the morale of his companions, and moved from cell to cell to encourage those who were struggling. He sent those about to face execution to confess to a priest who was also imprisoned with them. He even formed a choir! At night, sacrificing his rest, he devoted himself to prayer. The Death Sentence On September 29, 1936, Francisco was summoned once again by the people's tribunal. He knew he was going to his death. He made a fervent general confession to the only surviving priest. Before his judges, Francisco dismantled the weak arguments accusing him of being a fascist. The prosecutor then asked: "Let’s cut to the chase! Are you a Catholic?" With a clear voice and a radiant face, Francisco replied: "Yes, I am a Catholic!" The prosecutor immediately called for the death penalty. When the presiding judge asked Francisco if he had anything to say in his defense, he replied: "What for? If being Catholic is a crime, I very willingly accept being a criminal." His Final Letters Back in his prison cell, Francisco managed to write three letters: one to his sisters and his aunt, one to his spiritual father, and finally, the most moving, to his fiancée Mariona. Here is an excerpt: "Something strange is happening to me: I cannot seem to feel sorrow for my death. An astonishing, inner joy, intense and strong, fills me completely. I wanted to send you a sorrowful farewell letter, but I simply cannot. I am entirely wrapped in joyful thoughts, like a premonition of Glory. I wanted to tell you how much I would have cherished you, the tenderness I had reserved for you, the happiness we would have shared. But for me, all of that is secondary. I must take a great step." He Went to His Death Singing On September 30, 1936, Francisco climbed into the truck with his fellow prisoners, heading toward the cemetery where they would be executed. He began singing the Credo… "I believe in God…" The other prisoners joined in. Then they sang the hymn of the retreatants: "Lift your hearts, my brothers! Let us ascend singing!" Upon arriving at the cemetery, the prisoners lined up, facing the firing squad. Francisco called out: "One moment, please! I forgive all of you. And I will see you in eternity." With hands joined, eyes fixed on heaven, and a prayer on his lips, Francisco stood firm. "Fire!" shouted a determined voice. Francisco let out a final cry: "Long live Christ the King!" And the gunshots rang out. CONCLUSION On March 11, 2001, Pope John Paul II beatified 233 Spanish martyrs, who were murdered out of hatred for the faith during the Spanish Civil War. Among them was the great Francisco Castello Aleu. Dear pilgrim, what should you take away from this example? Three things: 1. Doctrinal formation is essential. Francisco was able to share the Truth so effectively because of his deep knowledge of Catholic doctrine. So, get to work! Resolve to study your catechism regularly, read doctrinal works, and explore the encyclicals of the popes. Remember the saying: you cannot give what you have not received. You are capable of this - the Truth is simple. God makes Himself accessible to you. Work to know Him better each day. 2. Never miss an opportunity to do good. In your family, your parish, your school, or your workplace, countless small opportunities will present themselves. Do not wait for the grand moment that will never come; act here and now. Give of yourself. Give your time. Every Catholic should have at least one commitment where they give themselves freely for the glory of God. Have you found yours? 3. Be the light of the world. The Good God, who dwells within you by His Grace, desires to draw all those around you to Himself. Be a willing tool in His hands. Be eager to transmit: transmit the faith, transmit doctrine, transmit the goodness of God. Strengthen the brightness of your flame through prayer; meditate, pray often, and pray deeply. Long live Christ the King! BIBLIOGRAPHY Jacinto Peraire Ferrer, He Went to His Death Singing, Traditions Monastiques, 2007 A Few Resources for Participating in a Retreat of St. Ignatius (Spiritual Exercises): * With the Retreats of the FSSP: www.oeuvredesretraites.fr * With the Benedictines of Flavigny (www.clairval.com) or Solignac (benedictins-solignac.com) * With the Missionaries of Divine Mercy: misericordedivine.fr * With the Institute of the Good Shepherd: www.institutdubonpasteur.org How to Ensure That Christ Reigns Over Society MEDITATION 8 Opening Thought Dear pilgrims, Recently, a well-known French politician, who openly identifies as Catholic, declared that while he personally opposed abortion, he had consistently voted in favor of laws supporting it. He explained that he did not wish to mix his private life (his personal opinions, including his religious beliefs) with his public life, where, as an elected official, he felt duty-bound to serve everyone. Some of you may also recall the infamous statement by a former French president who claimed that “no moral law is superior to the laws of men.” Introduction In contrast to these views, and based on the Magisterium of the Church, we believe that Our Lord’s will must be done "on earth as it is in heaven" and that societies have a duty to render worship to God both individually and socially. The Church must work to imbue the mentalities, customs, laws, and structures of communities with a Christian spirit, even when Christianity becomes a minority religion. Having explored how we can begin by building small “islands of Christianity,” let us now reflect on how Christians can influence society as a whole to reflect the spirit of Christianity. 1. The Defense of Natural Law Dostoevsky once said, “If God does not exist, everything becomes permissible.” This is precisely what we have seen with naturalism, liberalism, and the secularism of society. The rejection of the spiritual realm and of God has led to the rejection of natural order — that is, a set of values and realities that “precede” man and are inscribed in his nature by the One who created it: God. If there is no transcendent truth, then there is no reliable principle to guarantee just relationships among people. This is the role of natural law — a rule of objective reason (universal and unchanging, the same for all) written and engraved in the heart of every human being. It commands us to do good and prohibits us from doing evil. It reflects God’s law: by following it, we draw closer to God and fulfill His will; by departing from it, we harm creation and offend God. Through natural law, man is equipped to discern good from evil. While original sin makes it harder (though not impossible) to recognize this law in our hearts, God has clarified it for us through His Revelation, particularly in the Ten Commandments handed to Moses on Mount Sinai: "Thou shalt not kill," "Thou shalt not steal," etc. With the coming of Christ, this natural law remains unchanged. Jesus did not abolish it but illuminated it with the new commandment: love of God and neighbour, inviting us to observe this law not out of fear but out of love. As Cardinal Ratzinger (later Pope Benedict XVI) emphasised in a crucial text, “There are moral principles in political life that admit no exception, compromise, or derogation. […] In these essential ethical demands, Christians must understand that the very essence of the moral order is at stake, touching upon the integral good of the person.” The text then highlights specific areas of natural law where Christians are called to act: * The Sanctity of Life: “This includes civil laws regarding abortion and euthanasia, which must protect the fundamental right to life from conception to natural death. Similarly, the rights of human embryos must also be respected and safeguarded.” * Family: “It is vital to protect and promote the family, founded on monogamous marriage between individuals of different sexes, safeguarded in its unity and stability. This is especially important in light of modern laws on divorce. No other form of cohabitation can be legally equated with it, nor granted recognition.” * Education and Children’s Rights: “Parents have the inalienable right to educate their children. Likewise, the social protection of minors and the liberation of those subjected to modern forms of slavery (e.g., drug abuse or exploitation through prostitution) must be ensured.” * Economy: Natural law is often reduced to bioethical issues or pro-life advocacy. However, it also encompasses social justice: "Thou shalt not steal." This means establishing economic structures that serve the common good and the Church. For example, creating networks of businesses that dedicate a portion of their profits to the common good, ensuring ethical working conditions, fair wages, respectful management practices, adherence to holidays, and rejection of anti-Christian propaganda. Christianising Through Culture When considering the involvement of Christians in politics, thoughts often turn to political parties, elections, or pro-life demonstrations aimed at changing societal structures. While all these actions are valuable and necessary, the Church also proposes another form of engagement—what could be called a "meta-political" effort—to transform not only societal structures but also the dominant culture. In Caritas in Veritate (2009), Pope Benedict XVI observed how human lives are regulated by two main forces: politics and economics. He called for the emergence of a third force to humanise these systems—a cultural and moral force rooted in civil society and centered on God. He noted, “The ideological closure towards God and the atheism of indifference, which forget the Creator and risk forgetting human values as well, are among the greatest obstacles to development today. Humanism which excludes God is an inhuman humanism.” Restoring the Church Tower to the Heart of the Village The political fight to which Catholics are called is first and foremost a cultural battle aimed at transforming not only political structures but also an entire worldview. Catholics must recognize the immense influence of culture on a society’s destiny. Concrete Ideas for Action 1. Engage in Culture: Christianize Through Culture * A concert can achieve more than a thousand lectures! Art and culture (cinema, photography, books, comics, paintings, sculpture) stir the passions and communicate powerful messages. Consider the role of places like Le Puy du Fou and other initiatives that convey beauty, truth, and God through cultural expressions. 2. Promote Beauty: The Created Reflection of God * Beauty will save the world, while ugliness is often a sign of evil. We should cultivate beauty everywhere: in our homes, personal appearance, churches, language, relationships, artistic tastes (music, cinema, art). Beauty reflects God and inspires souls to seek Him. 3. Transmit Ideas: Fight the Intellectual Battle * Those gifted intellectually must engage in this battle by obtaining degrees, teaching in schools or universities, writing books, creating YouTube videos or podcasts, developing magazines, working in journalism, and contributing to the media. Culture is deeply shaped by intellectual efforts. 4. Support Sports * Sports are a powerful vehicle for promoting Christian ideals and were historically championed by Catholic structures. Consider athletes who boldly express their faith before millions of spectators. Catholics should re-engage in sports clubs of all kinds and confidently embrace their faith in these environments. Sports also serve as excellent pedagogical tools. 5. Preserve and Defend Heritage * Churches, roadside crosses, and shrines are tangible, public testimonies of Christianity. They must not be neglected. Equally important are castles, old homes, and the traditions left by our ancestors. We should also protect intangible heritage—local customs and traditions often rooted in Christianity. 6. Promote Christian Civilization Through Public Gestures * Initiatives such as public Nativity scenes, live crèche performances, street concerts, the restoration of crosses, and pilgrimages can help bring Christian culture into the public square and make faith visible to all. 3 - How to Participate in Political Life John Paul II wrote: “The lay faithful absolutely cannot renounce participation in ‘politics,’ understood as the multifaceted action—economic, social, legislative, administrative, cultural—aimed at organically promoting the common good through institutions.” From what John Paul II describes, we can distinguish between “the political” (any action aimed at the common good of society) and “politics” (in the narrower sense, involving political parties or elections). Political life in this second sense is a necessity for society, and Christians cannot remain indifferent to it, as the consequences of political action have a profound impact on bringing people closer to or farther from Christ. Should Christians, therefore, participate in politics? The Church has established rules for Catholic involvement in politics, affirming, for example, that “a well-formed Christian conscience does not permit anyone to vote for a political program or law that contradicts fundamental principles of faith and morality.” At the same time, politics is the science of the possible. Voting for the “least bad” candidate—the one who minimizes harm—is also a moral choice. In this area, the pursuit of the perfect can become the enemy of the good. We must resist the temptation of maximalism, which waits for the ideal candidate—who does not exist. Progress must come step by step, incrementally, as our opponents to Christianity often demonstrate so well. Father Calmel offered an important insight: “Those who desire not only justice but all justice, and immediately, in civil society, lack a sense of politics. They fail to understand that the life of a city unfolds over time and that a certain duration is necessary to correct and improve. Above all, they do not comprehend the inevitable intertwining of good and evil to which human society has been condemned ever since its definitive banishment from the paradise of justice and joy. To attempt to immediately destroy all injustice is to unleash even greater injustices.” Moreover, there are multiple levels at which political engagement is possible. For instance, the local municipality is the first level of local life and a sphere of responsibility that directly impacts citizens’ daily lives. There is a shortage of Catholic mayors. The Association of Mayors for the Common Good is one example of an initiative addressing this need. Everyone can also influence elected officials by making their actions known (since these are public), or by informing them directly and guiding their decisions through advice. Examples include the work of Alliance Vita, the Lejeune Foundation, and the March for Life. Public demonstrations (not only for pro-life causes but also to expose major scandals) are also part of political life. While they may not always yield immediate results, they can unite Christians, awaken them (as in 2013), and sometimes force issues onto the public agenda. 4 - A Civilisation of Love! Everything we’ve discussed must be illuminated by a fundamental principle: building the “civilisation of love.” This expression, often repeated by John Paul II, originates with Pope Pius XII. It refers to making Christ’s charity shine through society via social action. It is because we love life and family that we defend them. It is out of charity that we build bonds of Christian friendship. Beyond this, Christians working for Christ the King must become champions of charitable works that make society truly human—because they are illuminated by Christ’s love for the weakest. It is concerning that traditional Catholic communities are often lacking in initiatives aimed at alleviating human suffering. This calls for a true examination of conscience and perhaps a rebalancing of our efforts in service of society. Concrete Examples * Everyone should take on a charitable commitment each year, even if it is occasional. For example: o Organizing or supporting St. Vincent de Paul conferences. o Participating in soup kitchens, outreach to the homeless, visiting the sick, prisoners, or lonely people. * Defending the weakest, fighting against injustices. * Solidarity among Christians, including supporting middle-class families within our parishes who struggle to make ends meet. * Supporting Christians in the Middle East and other persecuted communities. * And much more—charity is infinitely creative! Dear pilgrims, there is a place for every talent! As we conclude this pilgrimage, the question we must ask ourselves is: How can I put my gifts, my talents, at the service of the common good and Christ the King? Let us free ourselves from the bonds of individualism and selfishness that plague society and stifle goodwill. What am I doing in my life to build the reign of Christ? We have no right to sit idly by to avoid getting our hands dirty: “They have clean hands, but they have no hands,” as Péguy said. Let us be clear: we are not promising an earthly paradise. As Father Calmel put it: "A Christendom is forged through the Cross, and it lives through the Cross. Furthermore, it is not eternal; it is a fleeting phase. It is a rare and short-lived moment when the scandal of corrupt institutions is finally overcome—not through an idyllic transformation of the world but through heroic effort in a world of sin. The kingship of Christ over our perishable cities does not turn them into havens of peace. In fact, it complicates their existence because it demands a fidelity to natural law that is neither easy nor guaranteed once and for all.” Nevertheless, we firmly believe that when Jesus Christ is known and acknowledged, when the laws of a nation observe and uphold natural order as much as possible, and when truth triumphs publicly over error (for yes, Jesus is the Truth), souls are better off. Let us get to work! Quotations Pope Francis, Address to the Laity, December 3, 2017, Bogota: "How is it possible that Catholics appear practically absent from the political arena, or completely assimilated into a worldly logic?" He added: "There are many who call themselves Catholic—and we are not given to judge their consciences, but their actions—but often they show little consistency with the ethical and religious convictions of Catholic teaching." Continuing: "There are some so absorbed by their political commitments that they end up relegating their faith to the background, impoverishing themselves and failing to serve as a reference or to leave their mark on every dimension of life, including their political practice." Alexandre Solzhenitsyn, Speech at Harvard: "Your Western system is heading toward its ultimate stage of spiritual exhaustion: soulless legalism, formal humanitarianism, the abolition of interior life (...). But one day, the abyss will open to the light, and small flickering fireflies will emerge from the great catacomb, carried by dissidents." Etienne Gilson: "Christendom, in its very essence, is a participation of human cities in the unity of the City of God." God Will Give Victory! MEDITATION 9 Dear pilgrim, For three days we have walked, and now we are near the goal. What we have meditated on - the reign of Christ - we have lived, and the victory of Christ, we have experienced. Friend, what you have lived during these three days is a true experience of Christendom. Now, here is what I propose: continue this experience of Christendom, continue your pilgrimage once you return home. If all of you pilgrims were to do this, what a fire we would set upon the Earth! Christ Has Reigned During This Pilgrimage Christ Has Reigned Over Our Intellects For three days, Christ has first reigned over our intellects through meditations and preaching. How wonderful it was to be enlightened, to put words to our intuitions, to receive answers to our questions. The Truth has illuminated our minds, healed them, purified them, nourished them, expanded them, and elevated them. Dear pilgrims, this reign must continue tomorrow! Let us keep seeking formation, let us find places of learning so that the Truth of Christ continues to reign over our intellects. Christ Has Reigned Over Our Freedoms For three days, Christ has reigned over our freedoms. We answered Christ’s call, the call to Chartres. We experienced that Christ’s burden is sweet and light (Matt. 11:28–30), and it made us want to follow Him even more. We felt free and respected when Christ called us to confession. It was freely that we kept vigil on Sunday night before the Blessed Sacrament. His call was stronger than the call of sleep or the pain in our feet. Yes, we experienced that Christ’s reign is true human freedom. So, O Jesus, speak, command, and reign! Let us not lose this freedom when we return home by allowing sin to let the devil reign in our hearts again. The devil deceives us into believing we are free while imprisoning us in chains of addiction and hatred. And let us never forget the power of regular confession. Christ Has Reigned Through Charity Christ has also reigned over our hearts through charity during these three days, especially social charity. Around Christ and at His call, we have formed a true Christendom - a Christendom on the march, a Christendom in the camp. One needed only to sit at the side of the road and watch, listen to the column of pilgrims, the long chain of chapters stretching across the plains of the Beauce. Such variety! Such unity! French, Germans, English, Americans, and more… walking together, singing together, praying together. This is the true Europe, the only possible globalism: unity in Christ, Christendom, which embraces differences and diverse cultures in a shared faith and love of Jesus, in service to Him. Christ Has Reigned Through the Cross For three days now, Christ has reigned over us through His Cross, immolating Himself on the altar every day, as many times as there are priests in this column! For three days, we have borne Christ’s Cross. Our feet ache, our shoulders are raw, our faces are sunburned, our clothes soaked... But what does it matter? Joy is with us. We sing cheerfully in the rain; we walk like paupers, but so valiantly - because we march under the banner of Christ the King, knowing we were created by Love and saved by Love! The Cross of Christ is the path to glory. He Must Now Reign Over Society So yes, our choice is made: we who have tasted the goodness of Christ’s reign for three days leave this pilgrimage wanting Him to reign always and everywhere. Indeed, Christ has already triumphed; He reigns by right, and yet, it is up to us to make Him reign in fact, here and now. It’s a paradox - Christ reigns, and yet He must reign. Christ has triumphed, and yet we must still fight. We have already seen how: 1. To achieve personal conversion as witnesses of Christ. 2. To build islands of Christendom. 3. To work for the gentle law of Jesus Christ to permeate society. But this task is nothing short of seeking a miracle. And miracles do exist: yet they are not our doing, but God’s. Thus, one essential point remains in our journey: we have seen how to work for the reign of Christ, but all of this is meaningless without God’s action. For it is God who changes hearts and transforms societies. Asking for a Miracle Miracles do not replace human action: ora et labora! But anyone who believes society can be rebuilt through purely human means is gravely mistaken. Throughout history, there have been divine interventions to save humanity: beginning with the Incarnation itself. We can also think of the intervention of the Virgin Mary at Lepanto, the power of the Rosary in protecting Europe from the Ottoman invasion, or the providential actions of Joan of Arc. So, what supernatural means are at our disposal? 1. The Offering of the Mass The renewal of the Eucharistic sacrifice is an “explosion of love in the world” (Cardinal Journet). Nothing will ever replace the power of the Mass for the salvation of the world! Each Mass brings into a specific time and place the battle that Christ already won on the Cross and applies that victory today: victory over evil, sin, and hatred of God. “At every Mass,” says Cardinal Journet, “the Cross of Jesus enters our space and time. Oh, it is not the Cross of Jesus that moves! The Cross remains, it does not move, while the world turns. It is the pivot… and every Mass brings us back under the Cross of Jesus, brings our era, our time, under the Cross of Jesus, and saves this time, this era, and the souls who come under the Cross of Jesus.” Dear pilgrims, have Masses offered for your country, especially during critical or significant periods. 2. Reparation Let us also remember what the Angel of Fatima said to the visionaries in 1916: “Offer prayers and sacrifices to the Most High. Make of everything you can a sacrifice, and offer it to God as an act of reparation for the sins by which He is offended, and in supplication for the conversion of sinners. In this way, you will bring peace to your country. I am its guardian angel, the Angel of Portugal. Above all, accept and bear with submission the sufferings which the Lord will send you.” This is the theme of reparation. As we celebrate the 350th anniversary of the apparitions at Paray-le-Monial, let us be eager to offer ourselves in reparation for the sins and offenses that rise from the Earth - and from our own nations - toward Heaven. 3. Devotion to the Sacred Heart On June 17, 1689, the Sacred Heart appeared to St. Margaret Mary Alacoque and said: “Make it known to the eldest son of My Sacred Heart (referring to King Louis XIV) that, as his temporal birth was obtained through devotion to the merits of My Holy Childhood, so will he obtain his birth of grace and eternal glory through the consecration that he will make of himself to My Adorable Heart. I desire that My Heart be painted on his standards and engraved on his arms to make them victorious over all His enemies.” These enemies were likely Jansenism, but also the king himself, who styled himself the “Sun King” with the motto, “None is like him.” This reflects the early signs of the idolatry of the state. In contrast to the pride of this conception, Jesus, meek and humble of heart, presented Himself to our nation. However, Louis XIV failed to carry out this consecration. Dear pilgrims, as we celebrate the 350th anniversary of the apparitions at Paray-le-Monial, the pilgrimage publicly consecrated itself to the Sacred Heart yesterday after the Sunday Mass. Such a consecration is not a magical act; it must be accompanied by a movement of conversion. To consecrate oneself to the Sacred Heart is to desire Christ’s love to reign over our works and activities. I strongly encourage you to consecrate your family to the Sacred Heart, through the enthronement of the Sacred Heart’s image in your home in the presence of a priest. You can also consecrate schools, associations, parishes, and even towns! The more places that are devoted to the Sacred Heart, the more the civilisation of love - the city of charity - will spread. 4. Devotion to the Immaculate Heart of Mary Faced with the “mortal crisis” (Cardinal Sarah) that our civilization is experiencing, human means alone will never triumph over evil and bring peace. A direct divine intervention is necessary, as the Blessed Virgin herself announced at Fatima in 1917, affirming that this intervention would be obtained through a specific means: devotion to her Immaculate Heart, particularly through the reparative devotion of the First Saturdays. “On the practice of this devotion, united to the consecration to the Immaculate Heart of Mary, depend the peace of the world or its wars. […] This means that God wants this devotion and no other” (Sister Lucia, visionary of Fatima, March 1939). What does this “First Saturday devotion” involve? Our Lady requested that for five consecutive First Saturdays: 1. Receive Holy Communion in a spirit of reparation for the offenses committed against her Immaculate Heart, 2. Meditate for 15 minutes on one mystery of the Rosary, 3. Pray the Rosary, 4. Go to confession (within eight days before or after). To encourage the widespread implementation of these First Saturdays in unity and as part of the Church, an alliance called “Salve Corda” has been established. It brings together faithful from various Catholic movements, operating through many small, local, autonomous groups called “First Saturday Cities,” which implement this request from Fatima each month. Notre-Dame de Chrétienté has joined this initiative and is creating First Saturday Cities in all its regions. To start a “First Saturday City” near you: ?? 1er-samedi@nd-chretiente.com ?? www.salve-corda.org (For England see also : https://communalfirstsaturdays.org/) Courageously Testifying to Your Faith One final way to establish Christ's reign - and it is supernatural because it is the work of the Holy Spirit within us - is to publicly testify to your faith. Yes, dear pilgrims, we must bear witness. This means ensuring that our words, actions, attitudes, and choices reflect and manifest the profound truth of our being: that we are children of God, soldiers of Christ, and citizens of Heaven. Let us ask ourselves: Do our coworkers, classmates, or neighbors know that we are Christians? Has fear of public opinion or fear of mockery led me to hide the light under a bushel, to conceal the sublime truth dwelling in my heart? A simple example: at a restaurant, in the cafeteria, or in the dining hall, do I have the courage to say grace? Not with a triumphant ostentation that might backfire, but with simplicity and naturalness? The stakes are immense: through baptism, we have been conformed to Christ, bearing His mark imprinted on our souls. We thus share in His kingship, and Christ desires to extend His reign through us. If we refuse this mission, we are guilty of high treason. And you know the penalty reserved for deserters in wartime - for indeed, we are at war! “They are waiting, these new barbarians, for the Truth that will set them free,” said Charlier. It’s not necessary to stand on a soapbox and preach on the street; these new barbarians are thirsty, and they will quickly spot and question you. Do not be afraid. Even if they seem sceptical, mocking, or even hostile, deep down, they are waiting for our testimony. And please, let us not timidly speak of mere “values.” Preach goodness! Don’t settle for mere morality - preach Jesus Christ, Jesus crucified, dead, and risen. Don’t settle for vague syncretic spirituality - testify to the encounter with Christ. Conclusion We will end this meditation on supernatural means with a quote from Péguy, who so beautifully illustrates how we must combine faith, prayer, and action in “Catholic action”: “Of all the misuses one can make of prayer and the sacraments, none is as odious as the lazy abuse that consists of not working and not acting and then, and during, and before, invoking prayer to fill in the gap… Asking for victory while having no desire to fight - I find that ill-mannered. (…) The crusaders, above all Saint Louis, who waged holy wars, who literally fought for the body of God, for the temporal matters of God, since they fought for the recovery of the tomb of Jesus Christ, did not rely solely on prayer. They prayed, better than we do, and then, as an extension of their prayer, and almost as a crowning of their prayer, they fought, themselves, with all their strength, with their whole body, and all their temporal resources. And yet these people prayed better than we do. But when they prayed, they buckled their belts, as the crowning act of their prayer.” Consecration of the Pilgrimage and the Pilgrims to the Sacred Heart of Jesus Dear Pilgrims, This year, we celebrate the 350th anniversary of the apparitions of the Sacred Heart to Saint Margaret Mary. On this occasion, the pilgrimage has decided to publicly consecrate itself and all the pilgrims to the Sacred Heart of Jesus, at the conclusion of the Pentecost Mass this afternoon. Why consecrate ourselves, and why to the Sacred Heart? Here are some insights to help us prepare for this important event. The Message of the Sacred Heart Between 1673 and 1675, Jesus appeared several times to a simple Visitation nun in Paray-le-Monial, Margaret Mary. These apparitions can be summarized in three messages: 1st Message: The Heart of Jesus is passionate with love for humanity This is what Jesus said to Saint Margaret Mary: "My divine Heart is so passionate with love for humanity, and for you in particular, that, unable to contain within itself the flames of its ardent charity, it must spread them through your means, and manifest itself to them to enrich them with its precious treasures that I reveal to you." The most well-known expression of this love comes during the third great apparition when Jesus says: "Behold this Heart, which has so loved men that it spared nothing, to the point of exhausting and consuming itself, to show them its love." Dear pilgrim, Jesus reveals that His love is neither cold nor distant, but passionate. It is a burning love, not for humanity in general, but for each of us individually. It is the love revealed in the Gospel: "Having loved his own who were in the world, he loved them to the end." Think about it, dear pilgrim: how deeply we are loved by God! Let us allow ourselves today to be touched by this extraordinary love and ask Margaret Mary for the grace she received—the grace to never again doubt God’s goodness for us, and to be convinced of the “wonders of the love of the Heart of Jesus” toward us. This is a great grace. To consecrate ourselves to the Sacred Heart is, above all, to express our trust in God’s tenderness for each of us, for “you in particular.” 2nd Message: Jesus loves us, but He is not loved The second message of the Sacred Heart is a mystery of sorrow. Jesus expresses to Saint Margaret Mary a lament: "I love humanity, but in return, I receive from most only ingratitude, through their irreverences and sacrileges, and through the coldness and contempt they have for me in this Sacrament of Love. But what hurts me the most is that it is hearts consecrated to me who act this way." These coldnesses, these acts of contempt, are our sins and the sins of the world, especially those committed against the Eucharist. The Heart of Jesus is a suffering heart—the heart crushed in agony, pierced by the faults of humanity, by our faults. Thus, to consecrate ourselves to the Sacred Heart means to radically change our lives. It means to renounce sin, which offends God and breaks our relationship of trust with Him. 3rd Message: Give love for love In the face of humanity’s ingratitude, Jesus turns to Margaret Mary—and through her, to each of us—and asks us to respond to His love: “At least you, love me!” To consecrate ourselves to the Sacred Heart is to desire to place our entire lives and works under the sign of God’s love. It means making Christ the first priority, and it means repairing with our love for the lack of love we have shown in the past and the lack of love of humanity and earthly societies. In practical terms, Jesus made several requests to Margaret Mary: * To carry the image of the Sacred Heart on her person and display an image of the Sacred Heart in her home, to outwardly manifest the gift of oneself to Jesus. We can all do this by wearing what is called a Sacred Heart badge and solemnly enthroning an image or statue of the Sacred Heart in our homes, in the presence of a priest, using the appropriate ritual. * To receive Communion frequently, especially on the First Fridays of the month, the day of Christ’s death, in reparation for the sins of humanity. This means receiving Communion with the intention of consoling the Heart of Jesus for all the offenses committed against Him in the Sacrament of the Eucharist. * To pray the “Holy Hour” every Thursday from 11 p.m. to midnight. This involves keeping Jesus company as He suffers His agony in the Garden of Gethsemane. * To establish a great feast of the Sacred Heart for the whole Church. Pope Pius IX fulfilled this request in 1856 by extending the Feast of the Sacred Heart to the Universal Church. It is celebrated on the first Friday after the Octave of Corpus Christi—in three weeks’ time. Public Consecrations to the Sacred Heart But devotion to the Sacred Heart is not only private; it is also public. Jesus Himself expressed this when He said to Saint Margaret Mary on June 17, 1689: “Make it known to the eldest son of My Sacred Heart (referring to Louis XIV) …/... that he will obtain his birth of grace and eternal glory through the consecration he makes of himself to My adorable Heart. He wishes to reign in his palace, to be painted on his banners, and engraved on his arms to render them victorious over all his enemies by casting down at his feet those proud and haughty heads, making him triumphant over all the enemies of Holy Church.” For the enemy of Louis XIV was also Louis XIV himself, the self-proclaimed Sun King, embodying the beginnings of a certain idolatry of the state. To consecrate himself to Jesus, gentle and humble of heart, meant for the king to hand over the guidance of the kingdom to the one true King, Jesus, in an act of humility. Louis XIV did not respond to the requests of the Sacred Heart. A hundred years later, the French Revolution broke out. In the meantime, Marie Leszczy?ska, wife of Louis XV, had a chapel dedicated to the Sacred Heart built at Versailles, but Louis XV did not proceed with the consecration. Louis XVI, while imprisoned, decided to consecrate himself between August 13 and 20, 1792. In 1720, the Plague Strikes Marseille The Sacred Heart appeared to Venerable Anne-Madeleine Rémuzat, who urged her bishop to consecrate the city to the Sacred Heart. The plague immediately ceased. Two years later, as the plague threatened to return, the city’s magistrates made a vow to the Sacred Heart, promising that, in honour of its feast, they would attend Mass, receive Communion, offer a candle in reparation for sins, and participate in a public procession of thanksgiving. The plague then disappeared permanently. The Sacred Heart remains faithful to those who place their trust in Him. In 1899, Pope Leo XIII publicly consecrated the human race to the Sacred Heart of Jesus. On this occasion, he explained his action as follows: “This general and solemn testimony of respect and piety is rightly due to Jesus Christ. His dominion extends not only to nations that profess the Catholic faith or to men who, having regularly received holy baptism, are legally united to the Church, even if separated from her by erroneous opinions or disagreements that tear them from her maternal care. The reign of Christ also encompasses all men deprived of Christian faith, such that the entirety of humankind is truly subject to the power of Jesus.” You see, then: consecration to the Sacred Heart is a very concrete way of manifesting the Kingship of Christ not only over our hearts but also over human societies. It reminds us that the Kingdom of Christ is a Kingdom of mercy. Dear Pilgrim, Our consecration to the Sacred Heart is therefore not merely a personal and private act. We want it to have a public and social dimension, continuing the legacy of Quas Primas on Christ the King. We are not only consecrating the pilgrims; we are consecrating the pilgrimage itself, the work, the association. We strongly encourage you to do the same when you return home—with your families, your professional or other activities, your schools, your parishes, and even your cities or dioceses, as has been done in recent times. By doing so, we affirm that Jesus Christ reigns publicly, that societies as well as individuals belong to Him. This applies especially—and primarily—to nations. Some examples: * On October 8, 1873, Ecuador became the first country in the world to be consecrated to the Sacred Heart by its leader, Gabriel García Moreno. * In Spain, King Alfonso XIII consecrated his country to Jesus in the Eucharist in 1911. * In 1873, France was consecrated to the Sacred Heart—not by its leader, but by a group of about fifty parliamentarians during a pilgrimage to Paray-le-Monial, at the time when the National Assembly voted for the “National Vow,” deciding to build in Paris a basilica dedicated to the Sacred Heart as a public act of reparation for the sins committed by the nation. * More recently, on May 25, 2020, during the coronavirus pandemic, more than twenty countries consecrated themselves to the Sacred Heart, including Portugal, Hungary, and Poland, followed by Ireland, England, and Italy. By consecrating the pilgrimage and the pilgrims, we seek to initiate this movement of conversion, to resolutely align ourselves under the banner of Christ, and to affirm His absolute kingship over us and our works. Above all, we understand that it is by letting our hearts become gentle, humble, compassionate, and loving like that of Christ that we can contribute to building this civilization of charity that is Christendom. The Gift of Knowledge MEDITATION E Dear Pilgrim, As we meditate this year on the social kingship of Christ, we must not forget that the occasion for this pilgrimage of Christendom is the great feast of Pentecost, which celebrates the outpouring of the Holy Spirit upon the apostles gathered in Jerusalem, fifty days after Easter. On the day of our baptism, we too experienced the outpouring of the Holy Spirit and, with Him, His gifts. The sacrament of confirmation, if we have received it, has increased within us the gifts of the Holy Spirit. These gifts are enumerated by the prophet Isaiah: “A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots. The Spirit of the Lord shall rest on Him: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and fear of the Lord” (Isaiah 11:1-2). In the mouth of the prophet Isaiah, this oracle directly concerns Our Lord. However, drawing upon Sacred Scripture and Tradition, the Church teaches that “the moral life of all Christians is sustained by the gifts of the Holy Spirit. These are permanent dispositions which make man docile in following the promptings of the Holy Spirit.” Accompanying sanctifying grace and the array of theological virtues (faith, hope, and charity) and moral virtues, the gifts of the Holy Spirit are an integral part of the spiritual life of every Christian. To live by these gifts, we must come to know them better. Today, we will examine the gift of knowledge—a precious companion and a necessary support for our faith. Why Do We Need the Gift of Knowledge? A Brief Reminder About the Virtue of Faith As its name suggests, the gift of knowledge perfects understanding. At first glance, it might seem that faith alone would suffice to elevate our understanding! Indeed, the act of faith, which we often recite, reminds us in a few well-chosen words what this virtue entails: “My God, I firmly believe all the truths You have revealed and that You teach us through Your Church, because You are the Truth itself, and You can neither deceive nor be deceived.” Through the virtue of faith, it is God Himself who, by revealing Himself, inclines our hearts to believe. Through this divine action in us, faith is a most precious and certain knowledge, more valuable and certain than any knowledge we might acquire through the efforts of our reason. The Attraction of Sensible Things Yet, this supernatural light of faith, received from God, is imparted to our human reason. Faith perfects our reason, yes, but it also creates a kind of tension within it, as explained by Father Gardeil. We must recognize that faith can be difficult for our reason to grasp. Why? Because our reason is not naturally oriented toward the infinite. Its "normal" mode of operation is to understand through the five senses to which it is bound. For example, as I speak to you now, I emit a sound that vibrates the air and reaches your eardrums. If you are paying even a little attention (which I am confident you are!), your sense of hearing receives this sensory impression, which gives rise in your mind to a new understanding—an idea, a feeling, a memory. This is how we function: we need to start with what is sensible – meaning perceived by our senses - in order to ascend to the spiritual. This is why sensible things have a powerful influence on our minds. It is through sensible things that we normally perceive evidence: our minds want to see, touch, and hear to be convinced! Sensible things therefore strongly attract our minds and hearts. They can even wholly divert our gaze from higher things and completely absorb us. Moreover, we must consider the effects of original sin, which leaves the wound of ignorance in our souls, even after baptism. The Role of the Gift of Knowledge Under these conditions, the role of faith, which speaks to us of invisible things, becomes quite challenging. We see this clearly: even with faith, we are easily misled by the allure of material goods, which present us with an illusion of happiness. Our intelligence becomes disoriented; there are so many things derived from the senses—such as suffering, death, the lure of pleasure, or false doctrines—that can revolt us or make us waver in our faith. Thus, there is an imperfection—not in faith itself, but in how it operates within us. It is precisely the role of the gift of knowledge to address this imperfection. “What makes the gift of knowledge necessary,” highlights Father Gardeil, “is the obsession that even the most sincere believer feels toward creatures, which are the natural objects of their understanding. We see the things of this world, but we do not see God; we are drawn toward the earth and tempted to abandon divine contemplation.” The Role of the Gift of Knowledge The gift of knowledge inspires us to see created things with clarity, granting us a “right judgment” about them, as described by St. Thomas Aquinas. Its effect is twofold: • It helps us recognize the limits of created things, their fragility, and their dependence on God. Wealth, pleasure, power, career, and even relationships—none of these worldly realities can ever fulfill our hearts, which are made for God. • It also allows us to see the goodness in created things, perceiving them as reflections and participations in God’s goodness, and to understand that they are meant to direct us toward Him. 1) The First Effect of the Gift of Knowledge: A Salutary Disenchantment with the World “Vanity of vanities, all is vanity,” declares the book of Ecclesiastes. This is not, as Father de Blignières notes, a “depressive pessimism” but rather a “courageous and respectful acknowledgment of reality.” By themselves, creatures are nothing—they exist only through their dependence on God. This truth is encapsulated in the words Christ spoke to St. Catherine of Siena: “I am He who is; you are she who is not.” “The Holy Spirit,” explains Father Gardeil, “through the first inspiration of the gift of knowledge, makes us understand deep within our hearts the emptiness, insufficiency, and vanity of created things.” Many conversions of great saints began with this profound realisation of the futility of worldly goods. Father de Blignières aptly describes this as a “salutary disenchantment with the world.” 2) The Second Effect of the Gift of Knowledge: An Ascent Toward God’s Kingdom “The heavens declare the glory of God, and the firmament proclaims the work of His hands,” sings the psalmist. While created things are nothing in themselves, they receive from God their existence, beauty, and goodness. The world is beautiful as a reflection of God’s beauty. “The Holy Spirit,” continues Father Gardeil, “through the second inspiration of the gift of knowledge, helps us grasp the true meaning of this beauty and the significance of this reflection: ‘The world becomes transparent, revealing God’s intelligence and goodness.’” This is the second fruit of the gift of knowledge: through created things—nature, events, people—we see the invisible realities they conceal: the traces of God, His omnipotence, and His divinity. We might recall here St. Francis of Assisi’s Canticle of the Creatures. Souls inspired by the Spirit of knowledge, writes Father Bernard, “are always struck by something beyond what can be seen and touched.” They sense that “beneath the surface of experiences and beyond visible realities, there exists a mysterious, intangible, and immeasurable world that is nonetheless more real than anything else.” Father de Blignières calls this an “ascent toward God’s kingdom.” The Effects of the Gift of Knowledge in the Gospel Let us summarise these two effects of the gift of knowledge with two passages from the Gospel: 1. In one of His parables, Jesus describes a man who, after a bountiful harvest, decides to build bigger barns and rejoice in his secure future, saying, “Eat, drink, and be merry.” But God says to him, “You fool, this very night your life will be demanded from you. Then who will get what you have prepared for yourself?” (Luke 12:16-21). This is the voice of the Holy Spirit, awakened in us by the gift of knowledge, which warns us when material possessions threaten to lead us astray. 2. A few verses later in the Gospel of Luke, Jesus points to the birds of the air that neither sow nor reap and the lilies of the field that neither toil nor spin. Yet God feeds the birds and clothes the lilies with a splendour greater than Solomon’s (Luke 12:22-28). Here, Jesus raises His gaze from creation to the mystery of divine Providence. It is this same elevation of perspective that the Holy Spirit inspires in us through the gift of knowledge, allowing us to see God’s presence reflected in creation. The Beatitude of Tears St. Thomas Aquinas associates each gift of the Holy Spirit with a beatitude. For the gift of knowledge, he links it to the beatitude of tears: “Blessed are those who mourn, for they shall be comforted” (Matthew 5:4). St. Thomas explains this connection by citing St. Augustine: “Knowledge is fitting for those who weep when they realize they are bound to evils they once sought as goods.” This echoes the first effect of the gift of knowledge. “Through its purifying effect of ‘disenchantment,’” explains Father de Blignières, “the gift of knowledge helps us grasp the triviality of what we have pursued through sin, forsaking the infinite Good. It makes us weep inwardly over our folly and fills us with anguish at the sight of this ‘universal pursuit of emptiness’ displayed by a world without God.” However, we must not forget the second part of this beatitude: “Blessed are those who mourn, for they shall be comforted.” With the bitterness of these tears comes a profound consolation, reflecting the positive effect of the gift of knowledge. “There is,” observes Father Bernard, “a sense of fullness and beatitude in knowing that one is on the right path, not wasting time, and moving toward God.” St. Catherine of Siena describes these tears as both sorrowful and sweet: “It is not a sad and afflictive pain that beats down or dries out the soul, but rather a pain that nourishes it […] a desire that is at once sorrowful and sweet.” In our modern vocabulary, we might call this a nostalgia for Heaven—the longing for our true home that accompanies those who dwell, for a little while longer, in this vale of tears. Bibliography • St. Thomas Aquinas, Summa Theologica, Theological Virtues, Vol. 2, translated by Fr. Rogatien Bernard, O.P., Éditions de la Revue des Jeunes, Paris-Tournai-Rome, 1950. • Ambroise Gardeil, O.P., The Holy Spirit in the Christian Life, DMM, 2000, Chapter 9. • Louis-Marie de Blignières, F.S.V.F., The Holy Spirit in My Life, DMM, 2015, pp. 31–37. How to Adore the Eucharist? MEDITATION H Dear pilgrims, Tonight, at the bivouac in Gas, Eucharistic adoration will be offered to the pilgrims. This is undoubtedly one of the most important moments of our pilgrimage: The Lord comes to visit our camp—He will be truly present among our chapters, throughout the entire night, patiently waiting for His children to come to Him. So, even if we are very tired tonight, even if we rightfully desire to spend time with our friends, let us not go to bed before visiting the Lord, present in the monstrance, to adore Him. But what is adoration? The purpose of this talk is to rediscover this central act of faith, which is often confused with many other things. What is adoration? First of all, know that "to adore" is not exactly the same as "to pray". Or rather, adoration is a very special form of prayer: It is the first and greatest of the four acts of prayer, which are: 1. Adoration 2. Thanksgiving 3. Asking for forgiveness 4. Petition (asking for graces) The mistake we sometimes make… The mistake we sometimes make when we come to adoration is to start our prayer by talking about ourselves—our difficulties, our requests, our regrets… I am not saying that this is wrong, of course! But this is not what adoration is about. To be "true worshipers in spirit and in truth", the first thing to do is not to look at ourselves, but to look at God. Thus, adoration is not, in itself, a prayer of petition. Adoration is a selfless act, entirely "for God", and this is what makes it so profound: By adoring, man fulfills his greatest vocation, which is to honor the Lord and glorify His name. We often tell children who love chocolate a little too much: "We only adore God." And indeed, adoration is an intimate act reserved for God alone. Only He deserves adoration, because He alone is Lord: "Tu solus Dominus", we say in the Gloria. To adore is simply to recognize, with our intelligence, that God is Lord, that He is our Creator and our Master, and that we are completely dependent on Him for all things—and to rejoice in this truth within our hearts. So, how do we adore? I suggest remembering the two key stages of adoration, as taught by the great saints, the "masters" of adoration. The first step of adoration: Contemplating the greatness of God The first step is to look only at God. This is actually a matter of simple courtesy: When we meet a friend, we first ask how they are doing before talking about our own lives and troubles… In the same way, to adore properly, we must first place ourselves in God's presence and focus only on Him—without looking at ourselves. If we could do this well, if, for just a moment, we could grasp who is before us in this humble Host—the Eternal God, the Creator, so Great and Mysterious! God is God, and He is here, present! This is what the Wise Men experienced when they came to the manger: "They entered the house, saw the child with Mary, His mother, and falling to their knees, they worshiped Him." This is what Saint Thomas understood when he believed in the resurrection of Christ and exclaimed: "My Lord and my God!" This is what the angels of Heaven constantly do: "They worship God, saying: Amen! Praise and glory and wisdom and thanksgiving and honor and power and strength be to our God forever and ever! Amen!" In all three of these scenes, no request is made to God. No benefit is asked for humanity. Only the cry of adoration arises. A Dominican once said: "Adoration is the spontaneous reaction of the soul that perceives the greatness of God." There is a word to describe this greatness of God: His transcendence. Unfortunately, this idea is often neglected today. Certainly, God is also a friend, someone close to us—as we will see shortly—but above all, He is God! This deep awareness that God is present will bring us joy, a very pure joy. Have you ever experienced this joy, this happiness of realizing: "It is truly wonderful that God exists!" And yet, this is precisely what the Mass seeks to awaken in us, in the exaltation of the prayers of the Gloria, the Sanctus, or in the Preface. Let us begin our adoration with this simple gaze upon God Let us forget ourselves for a moment. We can help ourselves by reading the Gloria, a psalm, or the first part of the Our Father (the first three petitions, which are all directed toward God). The second step of adoration: Recognizing ourselves as humble creatures After this simple gaze upon God, adoration leads us to turn our gaze upon ourselves. "Who am I in relation to God?" The answer is simple: I am a creature. We must remind ourselves of this often! Otherwise, we risk falling into pride. If I am alive right now, if I can breathe, speak, pray, if I am able to make this Chartres pilgrimage, it is because God, this Great, Exalted, and Mysterious God, thinks of me, loves me, and at this very moment, gives me life. Catechism teachers often tell children: "If God stopped thinking of you for just a moment, you would cease to exist." This is so true! The idea that must arise in this second step is our total dependence on God. We exist only because God loves us and grants us existence. And not just existence—not just an initial spark of life—but at every moment, God sustains us, upholds us, gives us life, and even more—His gifts, His graces, His blessings. We are constantly connected to God. The Meaning of Religion: A Relationship with God This is, in fact, the origin of the word religion, from the Latin "religare", which means "to bind or connect". To adore is to recognize and love this connection—it is trying to perceive the invisible bond that constantly links us to God. And from this awareness arises a new joy: "Lord, I am happy to be Your child. I rejoice in my dependence on You." This is the joy of the Magnificat, the joy of the Virgin Mary, who recognizes herself as the humble servant of the Lord and embraces this humble position with love. This pure joy is the opposite attitude of the sinner, who, on the contrary, refuses to be dependent, refuses to receive, and wants to control his own life. It is the cry of Satan: "I will not serve!" Finding Peace in Adoration The joy of receiving everything from God can sometimes, it is true, be difficult to attain when facing life’s trials and sorrows. But adoration helps us see that, even when God allows difficulties, His hand is always with us, supporting us, and He can bring great good out of them. Our future is in God's hands, and because God is good, we can be certain that He will take care of us. Adoration helps our soul find peace and consolation, like a child who, when in pain, finds comfort in the arms of their parents. The Next Steps in Prayer Once these two stages of adoration have been completed, our conversation with God can continue with the other three acts of prayer: 1. Thanking Him for the graces received. 2. Asking forgiveness for our sins. 3. Asking for graces (petitionary prayer). And in fact, our prayer will be more fervent and sincere if we have first taken the time to adore God properly. The Effort of Adoration: Courage and Perseverance! Adoring God is one of the greatest actions we can do on Earth, as well as in Heaven. It is first and foremost an act of justice: We are creatures, and ultimately, we were created to glorify God, to recognize His greatness and our dependence on Him. And what is truly amazing is that by fulfilling this mission of being "adorers," we find our own happiness and salvation. Because the God we turn to in adoration is also the God who fulfills our hearts. A Struggle Against the Current But adoration is not an easy act. If life were like a river, adoring would be like trying to swim against the current, returning to our source, which is God. This is what Saint Augustine expressed in his famous words: "You have made us for Yourself, O my God, and our heart is restless until it rests in You." This return to God—which is the goal of our entire life—will fill us with happiness, but it requires true effort, recollection, regularity, and perseverance. Every day, we must return to the source through adoration. So, take courage, dear pilgrims! To help you, you will find many spiritual texts in the pilgrim’s booklet to nourish your prayer of adoration. The Gestures of Adoration Adoration is an interior prayer, but because we are both body and soul, certain bodily gestures can help us better adore. Here are some of these gestures: * Genuflection – Upon entering a church, in the presence of the Real Presence, the liturgy asks us to genuflect. Through this gesture, our whole body bows down before God's Presence; we recognize His greatness and that we owe Him homage and respect. Traditionally, when the Blessed Sacrament is exposed in the monstrance, we perform a double-knee genuflection accompanied by a profound bow. * Praying on our knees expresses the same idea as genuflection, but for a longer duration, manifesting our desire to remain humble and small before the Lord. * Hands joined – This comes from an ancient medieval tradition: when a vassal swore loyalty to his lord, he knelt before him with his hands joined, and the lord would place his hands around those of the vassal. This gesture symbolizes that we place our entire being in God's hands, and in return, God assures us of His protection. Some Reference Books * Catechism of the Catholic Church, Nos. 2083 to 2141 (Chapter on the First Commandment). * Saint John Paul II, Encyclical Letter Ecclesia de Eucharistia, Éd. Pierre Téqui. * Benedict XVI, Sacramentum Caritatis, Éd. Pierre Téqui. * Prayers of Saint Thomas Aquinas, Presses de Sainte Radegonde. * The Imitation of Christ, Books III and IV, Éd. Foi Vivante. * Father Philipon OP, The Spiritual Doctrine of Sister Elizabeth of the Trinity, Éd. Desclée de Brouwer. * Edith Stein, Path to Inner Silence, Éd. Parole et Silence. * Father Bernadot OP, From the Eucharist to the Trinity, Éd. Foi Vivante. * Cardinal Journet, The Seven Words of Christ on the Cross, Éd. Foi Vivante. * Father Caffarel, One Hundred Letters on Prayer, Éd. du Feu Nouveau. Citations H - How to Adore the Eucharist? "If you pass by a church, enter to greet Our Lord. Would you pass by the door of a friend without saying hello?" — Saint Curé of Ars "Every act of reverence, every genuflection you make before the Blessed Sacrament is important, because it is an act of faith in Christ, an act of love for Christ." — Saint John Paul II **"Strange little bows have replaced the biblical prostration of our Eastern brothers or the medieval genuflection, as if, among us, the love of Christ had been affected by rheumatism. What a great privilege we have: there is Someone before whom we can kneel."** — Father Bernard Bro, OP Last Ends MEDITATION I Dear pilgrims, We have left Paris for Chartres. This journey toward a precise goal is the symbol of our life. Let us therefore meditate on this pilgrimage of human life and its precise goal: eternal happiness. For our aspirations collide with an unavoidable fact: death. Thinking about death is difficult. “Men,” wrote Pascal long ago, “not being able to cure death, misery, or ignorance, have taken it into their heads, to make themselves happy, not to think about them.” Yet, death is not and does not have the last word. Dear pilgrims, this pilgrimage is an opportunity to meditate on death. Our modern society multiplies distractions to "not think about death," by numbing itself with pleasures, by masking its reality, and also by scheduling it through the tragedy of euthanasia, which is another way of pretending to control it to avoid the unknown passage. But the Christian knows by faith that death is not the end of human existence, but the separation of the soul and the body. As long as they remained in divine intimacy, Adam and Eve were not supposed to “neither die nor suffer.” Tempted by the devil, the first human couple disobeyed and broke the covenant with their Creator. The consequences were dramatic: the loss of original holiness, the rebellion of the body against the spiritual faculties of the soul, the broken harmony with creation, and finally, physical death. Thus, death “entered the world,” as Saint Paul says. What is there after death? Every human being senses, in a more or less vague manner, that eternity concerns him. Hence his incessant curiosity about what lies beyond death. The Church provides a threefold answer: Heaven, Purgatory, or Hell. These three realities, which belong to the Catholic Faith and divine revelation, have become part of our cultural and civilizational heritage and are commonly used in everyday language: * “With our teenagers, we are living through a real hell at home.” * “Our vacation took place in a little corner of paradise!” * Or the captain of a sports team: “After a difficult start to the season, this victory’s points finally lift us a little out of purgatory.” Why are we on earth? The Catechism of the Catholic Church answers: “Infinitely perfect and blessed in Himself, God, in a plan of sheer goodness, freely created man to make him a participant in His blessed life.” Let us recall some great truths about our destiny: * One day we were born, but we realize that for a long time, the world… managed without us. * Our place, on the scale of centuries, is limited: tomorrow, we will cease to exist, and the earth will continue to turn... * Our body, our soul, our family, our roots, our temperament, our health, etc.: we chose none of it. “Lord, why did you create me?”—this is the great cry of man! The answer is simple: it is to bring us into His Paradise. Only then, in the eternity of Paradise, will we, to our greatest bliss, participate in God’s divine life through adoration, praise, and the service of His glory. The soul is immortal: therefore, there is life for it after life on this earth. The Decisive Moment of Our Death We know the words of Saint Thérèse of the Child Jesus: “I am not dying, I am entering into Life.” For the disciple of Christ, death does not have the same meaning as it does for the worldly person, because by dying on the Cross and rising again, Jesus transformed the meaning of death: it was a dead end, but now it has become a passage to Heaven. Death is thus transformed into a work of satisfaction if it is accepted and lived in union with the death of Christ. For the baptized, the day of death becomes the day of birth into Heaven: "For to me, life is Christ, and death is gain. I am caught in this dilemma: I have the desire to depart and be with Christ, which is far better; but on the other hand, to remain in the flesh is more necessary for your benefit." * It is no coincidence that the devil strives to distract us from the decisive issue of our destiny. The obscuring of death is one of the tragedies of the postmodern world. * Advertisements, social media, television programs, political campaigns, and various life coaches address countless topics: eating fruits and vegetables, exercising, sleeping well, respecting the planet, sorting waste… But who teaches us how to truly “die well”? The question of death, embedded in the soul of every human being, always ends up tormenting him. In the absence of a religious reflection on the subject of eternal destiny, the media approach the afterlife in an indirect way—such as programs on M6 or RMC Story about the paranormal, psychics, and near-death experiences. Instead of answering people’s existential questions, these programs merely seek to awaken a morbid curiosity. In the past, generations were imbued with the idea of death, living with it daily. People watched over the dead, observed animals die. For everyone, it was obvious that life would end, so they prepared for it with serenity. Today, death is so concealed, so forgotten, that thinking about it seems suspicious, and being confronted with it in one’s surroundings sometimes leads to psychological fragility unknown to our ancestors. The metaphysical anxiety of eternity still haunts our contemporaries. This is why it is crucial to clearly present the Church’s teaching on the afterlife: at the moment of death, the particular judgment immediately follows. Some Clarifications on the Particular Judgment Jesus is clear: after death, we will be judged based on our deeds. Today is the time for salvation, not tomorrow! At death, the time for merit and demerit ends—everything is accomplished: this is the moment of the particular judgment. Let us read from the Catechism of the Catholic Church: "Death puts an end to human life as the time open to accepting or rejecting divine grace, manifested in Christ. The New Testament speaks of judgment mainly in the perspective of the final encounter with Christ at His second coming [this is the Last Judgment], but it also affirms repeatedly the immediate retribution after death for each according to his works and his faith [this is the particular judgment]. The parable of the poor Lazarus and Christ’s words on the Cross to the good thief, as well as other New Testament texts, speak of an ultimate destiny of the soul that can be different for each person. Each man receives in his immortal soul his eternal retribution at the very moment of his death in a particular judgment: either through purification, or to enter immediately into the blessedness of Heaven, or to be damned immediately and forever." A modern theory seeks to reassure people by claiming that after death, we could still choose God and renounce sin—the theory of the final option. This is false! It contradicts Christ’s words and would remove the entire purpose of earthly life and man’s capacity to choose or reject God while on this earth. How should we understand this particular judgment? It is God who is the author of the judgment at the moment of death—the first instant of the soul’s life in separation from the body. The Examination is Instantaneous * The divine action immediately illuminates the state of the soul, its merits, and demerits, with such clarity that no uncertainty remains. * The sentence is announced immediately to the soul: “No creature is hidden from God, but everything is naked and exposed to the eyes of Him to whom we must render an account.” The soul cannot dispute this judgment because it knows it is true. * The application of the sentence is immediate: a command from God and a movement of the soul towards the place of reward or punishment—Heaven, Purgatory, or Hell? Hell: The Definitive Refusal of God You probably know the famous song by Michel Polnareff: “We will all go to Heaven…” The problem is that this belief is widespread, even taught by some theologians. Therefore, we must have clarity on this matter. Dear pilgrim, yes, Hell exists! And if I do not take Christ’s warnings seriously, if I persist in my sin, if I refuse to go to confession, then this phrase from Jesus is addressed directly to me: "Wide and spacious is the road that leads to destruction, and many enter through it." In Hell, there are only volunteers. If, unfortunately, we die in a state of mortal sin, without repenting and without accepting God's merciful love, this terrible sentence will be heard: "Depart from me, you accursed, into the eternal fire." And then: "Jesus will send His angels, who will gather all evildoers [...] and throw them into the fiery furnace." What is Hell? "The Church affirms the existence of Hell and its eternity. The souls of those who die in a state of mortal sin descend immediately after death into Hell, where they suffer the torments of Hell, ‘the eternal fire’." Understanding This Teaching and Debunking Some Errors Hell Exists, But It Is Temporary: False! This idea dates back to the early centuries of the Church: God, in His omnipotence and mercy, would destroy Hell at the end of the world and save the damned from their eternal punishment. This doctrine was condemned by Pope Vigilius in the 4th century. The eternity of Hell is a direct consequence of the gravity of mortal sin, “our freedom having the power to make choices forever and without return.” Hell Exists, But It Is Empty: False! This idea is unfortunately quite widespread, even among some Catholic theologians. According to this opinion, the terrifying words of Jesus about Gehenna, outer darkness, and eternal fire are merely "pedagogical threats" meant to encourage us to act rightly but would never actually be carried out. To think that Jesus, who said “I am the Truth”, would use some kind of useful lie is unworthy! The fact that some souls go to Hell is a truth that belongs to Catholic doctrine, a truth confirmed by the Blessed Virgin Mary to the visionaries of Fatima when she allowed them to see the terrible suffering of the damned souls: “You have seen Hell, where the souls of poor sinners go.” Purgatory The Catechism of the Catholic Church explains Purgatory: "Those who die in God's grace and friendship but are still imperfectly purified, although they are assured of their eternal salvation, undergo purification after death, so as to achieve the holiness necessary to enter the joy of Heaven. The Church gives the name Purgatory to this final purification of the elect, which is entirely distinct from the punishment of the damned." The soul in Purgatory is absolutely certain of its salvation, which is a source of great joy, but this joy coexists with intense suffering, which should not be minimized. Indeed, in Purgatory, the soul is deprived—by its own fault—of the beatific vision that it could and should already have. Thus, the Primary Suffering of Purgatory Is the Delay—The Waiting for Heaven Due to One’s Own Fault So, dear pilgrims of Hope, let us aim for Paradise! Heaven Will Be So Beautiful! The greatest joy of Heaven will be seeing God face to face. We will share in God's joy in Heaven, just as in the parable where the Master says: "Well done, good and faithful servant! Enter into the joy of your master!" One of the most beautiful joys of Heaven will also be reuniting with all those we love. In Heaven, we will see and recognize each other. Saint Cyprian wrote in the 3rd century: "We are awaited by many dear ones; we are desired by a multitude of parents, brothers, and children, who actively care for our salvation..." Among the other joys of Heaven, there will also be the resurrection of our bodies on the day of the Last Judgment. Indeed, while the soul is already fulfilled by the essential joy of the beatific vision in Paradise, at the end of time, this joy will extend to our bodies. We will then be completely ourselves—both body and soul fully glorified. How Can We Desire Heaven? To desire Heaven, we must long to see God. Dear pilgrim, let me summarize: in Heaven, we will see God and rejoice with all those we love. Every day, and especially every Sunday, we must renew our desire for Heaven. This is what conversion means: to turn your heart away from the earth and direct it towards Heaven. Conclusion Let us meditate on the inexorable reality of our death! Each morning, it will be greatly beneficial to repeat aloud: "Remember that you are dust, and to dust you shall return." It is no coincidence that in the prayer of the Hail Mary, we ask the Blessed Virgin to accompany us at the hour of our death, for it is precisely that moment which could allow us to save what remains to be saved. Some Reference Works... * The Scapular of Our Lady of Mount Carmel, Monastic Traditions, Flavigny, 2011. * The Reparatory Devotion to the Immaculate Heart of Mary: Why and How?, Téqui, 2009. * Saint Louis-Marie Grignion de Montfort, The Admirable Secret of the Most Holy Rosary. * Pius Mary Noonan, As Long as It Is Day: Preparing Now for the Afterlife, Éd. Téqui. * Pius Mary Noonan, "The Final Option at Death", Sedes Sapientiae No. 139 (March 2017). * Can one choose their eternal destiny after death? * Can one choose their eternal destiny after death? (Part 2) Quotations I - The Last Things "Watch therefore, for you do not know the day nor the hour." — Saint Matthew (25:13) "Mary has become the gate of Paradise, the ladder that leads to Heaven." — Saint Ambrose Autpert, Benedictine Abbot (730-784) "For we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in Heaven, not built by human hands." — Second Epistle of Saint Paul to the Corinthians (5:1) "Therefore, we are always confident and prefer to be away from the body and at home with the Lord." — Second Epistle of Saint Paul to the Corinthians (5:8) "Truly, truly, I say to you: whoever believes has eternal life." — Saint John (6:47) The Millennium Jubilee of the Crypt of Chartres Cathedral Dear Pilgrims, In 2025, we celebrate many significant anniversaries: * The 100th anniversary of Quas Primas, the encyclical by Pius XI on Christ the King, * The 350th anniversary of the apparitions of the Sacred Heart in Paray-le-Monial, * The Jubilee of the Universal Church, with the Holy Year proclaimed by Pope Francis on the occasion of 2025 years since the Incarnation. There is yet another anniversary, no less significant: the 1000th anniversary of the crypt of Chartres Cathedral, built in 1024 by Bishop Saint Fulbert. On this occasion, Bishop Christory has decreed a year of thanksgiving, from September 8, 2024, to August 15, 2025, and grants pilgrims to Chartres a plenary indulgence under certain conditions. As we near the conclusion of our pilgrimage, let us prepare ourselves spiritually by rediscovering the history and symbolism of this magnificent cathedral. The History of Chartres Cathedral The history of Chartres Cathedral dates back to the very beginnings of Christianity. In the crypt lies the "Well of the Strong Saints," named after the martyrs of the 1st and 2nd centuries who, according to tradition, were thrown into this 30-meter-deep cavity. A first structure, known as the "Cathedral of Aventin," was built in the 4th or 5th century before being burned down by the Visigoths in 743. A second cathedral was also destroyed, this time by the Vikings, on June 12, 858. A pivotal event then occurred: in 876, Charles the Bald, King of France and Emperor of the West, gave the Bishop of Chartres a precious relic inherited from his grandfather Charlemagne: the veil of the Virgin Mary. According to tradition, this veil, worn by the Blessed Virgin during the Annunciation and the Nativity, was preserved in Constantinople before being given by the Empress of the East. The veil is a piece of plain cream silk measuring 5.35 meters by 0.46 meters and dates back to the 1st century. (It would be great to include an image of the Virgin's veil and, perhaps, the crypt!) Around this veil, a fourth cathedral was constructed, but it was struck by lightning and burned down in 1020. It was then that Bishop Fulbert of Chartres decided to build a new structure, the remains of which include the crypt, completed in 1024. This crypt features an expansive ambulatory over 200 meters long, allowing large groups of pilgrims to enter and walk around a lower church. The rest of the cathedral, as we know it today, was built following a devastating fire in 1194. The Virgin Mary's veil was spared by the fire but only partially survived the revolutionary fury of 1793. It was cut into pieces, and only two large fragments have reached us today. These are displayed in an apse chapel to the left of the cathedral's choir in a reliquary. The Cult of Our Lady of Chartres The devotion to Our Lady at Chartres quickly gained immense significance. The many miracles attributed to her fostered the vibrant faith of the Middle Ages. Mary healed illnesses, protected the city, and watched over pregnant women. It became customary to consecrate unborn children to Our Lady of Chartres. In the past, Christian mothers (including queens of France) would touch the Virgin Mary's garment, praying for a safe childbirth. Humble individuals, the sick or sinners, merchants and nobles, kings of France and England—including Saint Louis, who came to Chartres five times on pilgrimage, and Henry IV (of France), who was crowned there—princes, prelates, and faithful of all statuses, all came to pray before Our Lady, who could heal them but, above all, guide them on their earthly pilgrimage toward heaven, to which the bold spires of the cathedral point. After a period of decline and the dark times of the Revolution, it was a poet, Charles Péguy, who reignited Marian devotion in Chartres. His walk to the cathedral to entrust his ill son and his personal spiritual struggles to Our Lady became a powerful example of faith and conversion, inspiring thousands of young people, particularly in student pilgrimages. In 1983, the Pilgrimage of Christendom was founded, the very one you are undertaking today, first under the auspices of the Centre Charlier and now under Notre-Dame de Chrétienté. A Marian Cathedral: The Three "Our Ladies" of Chartres The Virgin Mary appears 181 times in the representations throughout the cathedral. Among these, three hold special significance. (Including images of the three "Our Ladies" would be ideal.) As early as the 1st century BC, the site is said to have housed a druidic cave with a statue of a Virgo paritura, meaning a "Virgin about to give birth"—a prophetic announcement of the virginal motherhood of Mary. In the 11th century, this tradition was Christianized, giving rise to Notre-Dame-de-Sous-Terre, the Virgin who has given birth, holding Christ in her arms. Burned in 1793, the current statue is a replica from 1976. The Virgin, seated on a throne, holds her Son on her lap, who blesses the world. This statue is venerated in the crypt of the cathedral, hence the name "Sous-Terre" (underground). In the darkness of our earthly pilgrimage, Mary shines as a luminous star in the night, guiding us. Notre-Dame du Pilier, originally placed on a pillar before the rood screen that once closed off the choir, is now venerated in the north ambulatory, near the Virgin's veil. She holds a pear in her hand, symbolizing her status as the new Eve, participating in the redemption of humanity. It is to this statue that pilgrims bring thousands of small notes with their prayer intentions, confidently entrusting them into Mary's hands at the conclusion of their pilgrimage. Finally, Notre-Dame de la Belle-Verrière is a stained glass window in the Royal Portal, one of the oldest in the world, likely from the 12th century, which survived the fire of 1194. Mary is depicted as the Virgin Mother, dressed in radiant garments and a luminous blue halo, making this window exceptionally famous. Dear Pilgrims, for centuries, Christians have understood that to experience the consoling beauty of Our Lady of Chartres, one must make an effort, undertake penance, and embark on a pilgrimage. To seek beauty in life is to accept the cross, the struggle, the falls, and the renewal. Our Lady helps us understand that to keep our souls pure and beautiful like hers, we must fight, for all beauty requires effort, and all holiness demands staying at the foot of the Cross, as Mary did. The grace of Chartres inspires us to embrace the effort of setting out again with a free soul, a pilgrim journeying toward eternity, accompanied by Our Lady. The Plenary Indulgence With the agreement of the Apostolic See, Bishop Philippe Christory of Chartres grants a plenary indulgence to those who undertake a pilgrimage to Our Lady of Chartres during the jubilee year and pass through the holy door. A plenary indulgence is the full remission before God of the temporal punishment due to sins that have already been forgiven. The Church dispenses and applies to the faithful the treasury of reparations and satisfactions of Christ, the Virgin Mary, and the saints. Requirements for the plenary indulgence: * Be baptized, * Have the genuine intention of obtaining the indulgence, * Perform the prescribed act (in this case: undertake a pilgrimage to Chartres and pass through the holy door), * Be in a state of grace, having gone to confession within 8 days before or after, * Be detached from all sin, even venial sin, * Receive Holy Communion on the same day, the day before, or within the following 8 days, * Pray for the intentions of the Holy Father (reciting the Our Father, Hail Mary, and Glory Be). Jubilee Prayer to Our Lady of Chartres Prayer for the Jubilee by Bishop Philippe Christory, Bishop of Chartres Our Lady of Chartres, O my most gentle Mother, I come to you as a child, with full confidence. With deep reverence, I bow before you. Shelter me under your veil of tenderness. Pour out your love on all who pray to you. Carry our intentions to Jesus, your Son. Sovereign and tender Mother, obtain for us the graces (Name the graces) that we ask of you. Console those who weep, touch the hearts of sinners, Protect families, safeguard children, Comfort the sick, visit the lonely, Support the Church and encourage Christians, Grant us holy priests and strengthen them. Bring peace to our world and to every heart. From your crypt, Our Lady of Sous-Terre, Be the mediatrix of all graces! From your sacred throne, Our Lady of the Pillar, Be the dispenser of heavenly treasures! O Immaculate Virgin, Mother of God and Mother of men, Be my mother for life in this world and for eternity. I give myself to you, welcome me, so that, Born through you, I may forever resemble Jesus. Amen. The Holy Spirit and His 7 Gifts ADDITIONAL MEDITATION Where does the teaching on the gifts of the Holy Spirit come from? Its foundation is found in the prophet Isaiah. In the synagogue of Nazareth, Our Lord opens the sacred book: “The Spirit of the Lord is upon me; He has consecrated me, the Spirit of strength, the Spirit of knowledge, the Spirit of wisdom...” Before sitting down, Our Lord comments: “Today this prophecy has been fulfilled.” Later, Christ repeatedly emphasizes that the Spirit He sends us is truly His Spirit, a divine breath. The Holy Spirit, the third person of the Trinity, the same Spirit united with Our Lord, is truly the One who is communicated to us along with His seven gifts. These constitute the sacred septenary spoken of in the Pentecost sequence: Da tuis fidelibus, in te confidentibus, Sacrum septenarium, “Grant to Your faithful who trust in You, the sacred septenary.” We have already received the Holy Spirit at our baptism because sanctifying grace, as Saint Thomas Aquinas says, is called “the grace of virtues and gifts.” It always accompanies supernatural virtues: the three theological virtues (Faith, Hope, Charity) and the supernatural moral virtues (fortitude, justice, prudence, temperance). Man, as a rational and free being, moves toward heaven through his own actions. But heaven is not naturally attainable without divine assistance. This is what Our Lord tells His apostles: “Without me, you can do nothing.” I can stand up or sit down without the help of grace, but without it, I cannot do anything meritorious for heaven. Thus, we must acquire virtues: this is the perfection of our human nature, of our being. Every animal reaches its own perfection by instinct. Man moves toward his own perfection consciously and freely: this is our dignity as images of God. These human virtues, abundantly described by ancient philosophers, run the risk, due to the consequences of original sin, of never being deeply established. That is why God supports them with virtues and gifts infused with grace. Acquiring human virtues is like an athlete’s training—for example, learning to shoot a bow. The archer practices, and the more he trains, the easier it becomes to hit the target. This is the nature of virtue: it makes our actions good, easier, and perfects the virtuous person. Through repeated training, the athlete acquires the virtue of a skilled archer. He can thus hit a target that is within human reach without difficulty. But to reach a target that is beyond his reach, training is no longer enough! He needs the infusion of a power that allows him to hit a target unattainable by human strength alone. This is the role of divine virtue, which assists acquired virtue. For if virtue has not been acquired, supernatural power is of no use. Acquiring virtues is therefore necessary, but grace is also necessary for these virtues to be meritorious for Heaven. And what about the gifts of the Holy Spirit? The farther the target, the more external elements can interfere with the shot. It is the same for us: our weaknesses, sins, and faults are all obstacles that can disrupt our progress toward Heaven. Thus, the Holy Spirit comes to correct what is too human in our virtues. The gifts of the Holy Spirit allow us to be elevated from within and to be docile to the divine breath. They equip us better. But if there is no free and personal action, then these gifts are like sails that remain furled. We would be like a sailor trying to cross the ocean by rowing while having sails available. The gifts of the Holy Spirit are seven in number, a number of perfection in Scripture: counsel, fear, piety, understanding, fortitude, knowledge, wisdom. * Counsel supports the virtue of prudence: directing one's whole life by choosing means proportionate to the end. I want to go to Heaven, so I must take the necessary means. We have many choices to make, decisions of varying importance. We must be docile to the counsel of the Holy Spirit, who does not decide in our place—such is not His purpose—but enlightens us in making good decisions. He acts through prayer, the advice of a priest, and so on. The gift of counsel is not a shield for indecision but a supernatural support for the virtue of prudence. * ? The fear of God supports the will to love God for the right reasons. It is not servile fear (fear of divine punishment) but filial fear, that is, the fear of offending God because He is our Father. The perfection of love is wanting never to cause the slightest displeasure to the One whom we know to be infinitely lovable towards us. This is what we express in the act of contrition. Why do I fear sinning? "Because God is infinitely good and infinitely lovable, and sin displeases Him." The gift of fear, therefore, sustains our journey toward Heaven by making us love God concretely and effectively for the right reasons. * ? Piety supports the virtue of religion. At Mass, the Holy Spirit prays with us, says Saint Paul, "with inexpressible groanings", helping us recognize the majesty of God. Piety is that good habit that parents naturally try to develop in their children: a sense of gratitude, duty, respect, and obedience toward those to whom we owe something. The same applies to God. We must give Him the worship and adoration that are due to Him. And for this, we need to enter into the sacrifice of Jesus Christ because our own sacrifices and prayers alone would be too weak and ineffective. Piety is especially expressed at the offertory: the small drop of water poured into the chalice symbolizes our loving, filial gift of ourselves—offering our entire being in the one love of Christ for His Father. * ? The gift of understanding does not make the weak-minded intelligent. It serves to support the virtue of faith. This is very concrete. The virtue of faith allows us to adhere to what God reveals: "What You tell me is true." Why is it true? Not because of the obviousness of the statement. The Holy Trinity, for example, is not self-evident. If I tell you "1 + 1 = 3", your mind is troubled. So why can I say that the truths of Faith are certain? Because the One who tells me cannot be mistaken—it is Christ, the Son of God Himself. Accepting a truth is one thing. However, penetrating its depth, diving into the Mystery, can only be the work of the Holy Spirit. For example, you suddenly grasp a point of faith with new clarity, even though you have heard it thousands of times. Where does this come from? It comes from the gift of understanding, which strengthens faith. The saints grasp divine revelation with greater clarity than the greatest scholars. * The gift of fortitude is quite evident. It supports the virtue of fortitude, which is not physical strength but the moral strength needed to face trials, particularly the greatest obstacle in our life—death. All spiritual authors speak of this strength of soul necessary to commit to holiness and to endure trials in a Christian way. In His Passion, for example, Our Lord shows us the effectiveness of the gift of fortitude. * The gift of knowledge allows us to see earthly things from God’s perspective. Since original sin, we tend to see people and events only through our human perspective. For example, in the Gospel, the episode of the adulterous woman: the Pharisees see this woman only with a human perspective and demand her stoning. Christ does not deny the reality of her sin, but He sees her from a higher viewpoint, in the light of God Himself. The Holy Spirit teaches us to see everything through "God’s eye." The person you dislike, the one for whom you have little affection, is not just that—he is a soul redeemed by the blood of Jesus Christ. That pagan, perhaps he is not yet Christian, but what prevents me from loving him and wanting his good? It is possible if I see him through the eyes of God. * The gift of wisdom, linked to charity, allows us to taste and savor God and the things of God ("wisdom" comes from the Latin sapere, meaning "to taste, to savor"). The Holy Spirit thus teaches us to taste how good the Lord is and how everything is good in itself. Wisdom is the crowning of the gifts, just as charity is the queen of virtues. It supports us in our journey toward Heaven by spreading within and around us the sweet goodness of Divine Mercy. Ultimately, it is the Pentecost sequence that best reveals to us the concrete yet mysterious action of the gifts. Everything happens deep within our souls, provided we open them widely to the breath of the Spirit. "You are the best consoler, the sweet guest of the soul, the sweet refreshment, rest in labor, relief from heat, consolation in tears. (...) Wash what is soiled, water what is dry, heal what is wounded. Soften what is rigid, warm what is cold, straighten what is crooked. (...) Grant the merit of virtue, grant final salvation, grant eternal joy."