Category Archives: In Sinu Iesu

Exivi a Patre et vado ad Patrem

I am ascended to My Father,
but I remain present to My Church.
The same desire that caused Me to return to the Father
with an inexpressible joy
causes Me to remain present to My Church
with an inexpressible love.

When I said, “I go to My Father”,
I did not mean by that, “I abandon My Church”,
for the Church is My Spouse
and with her I am one Body,
and I am the Head of My Church.

My own Spirit animates the Church in all her members,
so that I live in My Church,
and My Church lives united to Me.
My presence to the Father is not an absence from My Church.
I am present in the adorable mysteries of My Body and Blood,
just as I am present, Body and Blood, in the glory of the Father,
in the hidden sanctuary of heaven,
where I serve as High Priest
and offer Myself ceaselessly as a spotless Victim of propitiation.

What I do in heaven, I do ceaselessly on earth.
Every tabernacle where I am present in the Sacrament of My Body and Blood
is an image of the heavenly tabernacle into which I have ascended,
and in which I offer Myself to the Father in a sacrifice that is unending.
My life in so many earthly tabernacles is the very life that is Mine
in the glorious tabernacle of heaven,
in the Holy of Holies where I carry out My priestly service of the Father
by offering Myself to Him as a glorious Victim,
as the pure Victim, the holy Victim, the spotless Victim
by whom earth is reconciled to heaven, and heaven to earth;
by whom the Father’s perfect plan is brought to completion;
and by whom the Kingdom of God is established forever.

Come to Me in the Sacrament of My Love,
and enter there into the mystery of My oblation.
I am not inactive nor am I present
after the manner of a thing that has in itself no life, no movement, no breath.
I am present in all the glory of My humanity
and in all the power of My divinity;
just as I am present in heaven,
so am I present in the tabernacles of My Church on earth.

In heaven My glory is the bliss of all My saints;
on earth that same glory is veiled in the Most Holy Sacrament
to be the bliss of my saints here below.
My sacramental joy is the unfailing joy of the saints on earth.
If there is, at times, so little evidence of joy among My people on earth
it is because they ignore My real presence
and fail to seek Me out where I am to be found:
in the Sacrament where I wait for sinners;
to love them, to forgive them, to heal them,
to hold conversation with them,
and to nourish them even with My very self.

Priests of mine, priests who serve with Me in the sanctuaries of My Church on earth,
even as the angels serve with Me in the sanctuary of heaven,
priests who represent Me on earth,
even as I present Myself before My Father in heaven,
make known the mystery of My presence!
Call the faithful to My tabernacles!
Tell them that I await them there;
that I am no absent God and that, even in the mystery of My Ascension,
I remain bodily present, though hidden beneath the sacramental veils,
to all who seek My Eucharistic Face.

Why are My churches empty?
Why am I forsaken in the Sacrament of My Love?
Why have men rendered vain the intentions of My Heart
when, in the Cenacle, I instituted the sacrament of My abiding presence in My Church?
Is My present not to benefit those for whom I instituted so great a mystery of love?
Am I to be rejected and forsaken in the sacrament of My divine friendship for souls?
Have my priests altogether forgotten that they are raised to configuration with Me
in order to effect My sacramental presence,
to offer Me to the Father in the perfect sacrifice of My death on the Cross,
and to nourish the souls of the faithful with My own Body and Blood?
Why are My priests so cold towards Me in the Sacrament of My Love?
Why do My priests remain far from My altars?
The priest is for the altar, and the altar is for the priest.
It is the Evil One, the enemy of My Church on earth, who has driven a wedge
between too many of My priests and the altars at which they are united to Me
in a holy victimhood, in a perfect oblation.
Let nothing come between My priests and their altars,
just as nothing came between Me and the wood of My Cross,
the altar of My bloody sacrifice on Calvary.

Let the hearts of My priests be turned, at every moment, to the altar
where they are to offer themselves in sacrifice with Me to the Father,
where I am present,
and where I wait, silent and humble, for their companionship,
for their adoration, and for their grateful love.

If the reality of heaven has become vague
and far from the thoughts of so many in My Church,
it is because they have forsaken the very mystery of heaven
already present and given them
in the Most Holy Sacrament of the Altar.
The Eucharist is heaven on earth;
the Eucharist is My Church on earth already assumed into heaven.
Heaven is wheresoever the words of consecration have been pronounced
over the bread and wine in the holy oblation,
for there I am present even as I am present, in the glory of My Ascension,
adored by the angels, praised by all the saints,
held in the divine gaze of My Father,
and burning with the fire of the Holy Spirit.
Amen. Amen.
Believe this and you will find heaven on earth,
while waiting and hoping to see My Face in glory.

(From In Sinu Iesu, The Journal of a Priest)

Now available

The Chaplet of Reparation and Other Prayers from In Sinu Jesu
with the Epiphany Conference of Mother Mectilde de Bar

This book gathers together in convenient form all the prayers first published in In Sinu Jesu—When Heart Speaks to Heart: The Journal of a Priest at Prayer, including the Chaplet of Reparation or Offering of the Precious Blood for Priests. It also makes available the Epiphany Conference of Mother Mectilde de Bar (1614–1698), foundress of the Benedictines of Perpetual Adoration of the Most Holy Sacrament of the Altar and a spiritual author of the stature of St. Teresa of Jesus or St. John of the Cross. These fervent prayers and this magnificent conference will enlighten and enkindle the souls of all who take them up, especially in the privileged moments of Eucharistic adoration.

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Nothing of My Passion has passed away

544px-Romanino,_cristo_portacroce.jpgThere is not a single moment of My sufferings that is not present in this the Sacrament of My Love for you. Here you will find Me in every detail of My Passion, for nothing of My Passion has passed away. All remains actual and efficacious in the mysteries of My Body and Blood given up for you.

If you would be with Me in My sufferings, come to Me in the Sacrament of My Love. If you would keep watch with Me in Gethsemani, come to My altar, and abide there with Me.

If you would accompany Me in My imprisonment, in My trial, in My condemnation, and in My being mocked, scourged, and crowned with thorns, seek Me out in this Sacrament where I wait for a little compassion from those who profess to be My friends.

I am still carrying My cross, and the weight of your sins falls heavy on my shoulder, and crushes Me even to the ground. None of this is over and forgotten; it remains present in the Sacrament of My Passion, in the Mystery of My Sacrifice made present on the altar and remaining wherever I am: the pure Victim, the Holy Victim, the Spotless Victim, whom you contemplate in the Host.

Here I am present, crucified, with My wounds pouring out blood, and My prayer to the Father piercing the heavens. Here I am present in the very moment of My death wherein all is consummated. Here I am present with My open side, from which flow out blood and water to purify souls, heal them, and restore them to life.

Would that My friends knew this: that all of My Passion is contained in the Most Holy Sacrament, not as something lost to a past that can never be recovered, but as My perfect and all-sufficient oblation to the Father, renewed here and now in every detail, although sacramentally, and without a new shedding of blood.

This all my saints understood: the presence of My Passion in this Sacrament, and this Sacrament as the memorial of My Passion. This the Holy Spirit teaches even to the little and to the poor who open their hearts to My mysteries made present at the altar. This is the great reality that, today, so many have forgotten.

For this reason do I ask you to come to Me here in the Sacrament where I wait for you, and to offer Me the consolation in My sufferings that only you can give Me, and for which I have waited so long.

(From In Sinu Iesu, The Journal of a Priest)

Vere tu es Deus absconditus

One request I have ever made of the Lord, let me claim it still, to dwell in the Lord’s house my whole life long. V. Gazing at the beauty of the Lord, haunting his sanctuary (Ps 26:4, Gradual of the Mass of the Holy House of Loreto)

The feast of the Holy House of Loreto — the liturgical feast of the hidden God — has, for us, Benedictine Monks of Perpetual Adoration and, I should think, for most monks, a profound significance. (See Solitary and Hidden.) In 1654, Jean de Bernières wrote to Mother Mectilde de Bar:

I am persuaded that the greatness of your vocation and of the institution [founding] of your Community are, without doubt, incomparable, since your are called to be victims of the Holy Sacrament, that is, of pure love, and that you must remain hidden and solitary in the enclosure of your little house, following the example of Our Lord who remains hidden and solitary under the species of the Most Holy Sacrament, leading there a life all of love for men.

In his emphasis on hiddenness, Monsieur de Bernières comes very close to what Saint Thérèse, another child of Normandy, would write two centuries later: “Ah, I desired that, like the face of Jesus, my face be truly hidden that no one on earth would know me.” I am also reminded of little Blessed Blessed Francisco of FatimaFrancisco Marto who, at the age of ten, hid himself in a corner of the parish church so as to console there the “hidden Jesus” of the tabernacle. The liturgy of this feast brings into focus three places, three mysteries, three places and three graces. The first is Nazareth: the hiddenness of the Incarnation. “Verily thou art a hidden God, the God of Israel the saviour” (Isaias 45:15)

The second is the tabernacle: the hiddenness of the Sacred Host. “Thou canst not see my face: for man shall not see me and live” (Exodus 33:20).

The third is the cloister: the hiddenness of the monk. “Thou shalt hide them in the secret of thy face, from the disturbance of men. Thou shalt protect them in thy tabernacle from the contradiction of tongues” (Psalm 30:21).

Truly, thou art a hidden God. I adore thee in thy hiddenness, and I beseech thee to hide me in thyself, even as thou art hidden.
– Hidden in the bosom of the Father, I adore thee.
– Hidden in thy Virgin Mother’s womb, I adore thee.
– Hidden in Bethlehem, Egypt, and Nazareth, I adore thee.
– Hidden in thy Passion beneath a veil of sorrow and of blood, I adore thee.
– Hidden in thy holy sepulchre beneath the shroud and napkin, I adore thee.
– Hidden in the night of thy holy resurrection, I adore thee.
– Hidden in the glory of the Father, I adore thee.
– Hidden in the Sacred Host
and in the tabernacles of Thy churches the world over, I adore thee.
– Thou who art the splendour of the Father’s glory and the very image of His substance, thou hast chosen hiddenness for thyself and thou hast chosen hiddenness for me. Hide thou me in the secret of thy Face. Hide thou me in the deep cavern that is thy sacred side pierced by the soldier’s lance. Hide me with thee in the Sacrament of the thy love. Let me abide alone with thee where thou art most alone. What is man that thou shouldst choose him to share this solitude of thine? Who am I that thou shouldst want to share thy solitude with me?

There are souls to whom Our Lord says, in effect:

I want to draw a veil between your soul and the world. I want to reserve you for myself alone and hide you far from the gaze of demons and of men. I want to cover you with a veil and draw you into the sanctuary of my Heart, there to exercise with me, through me, and in me, a hidden priesthood and a hidden victimhood.

This is the hiddenness into which I drew my most holy Mother, beginning with her Presentation in the temple and perfected in her glorious Assumption. This is the hiddenness into which I drew the friend of the Bridegroom, Saint John the Baptist, and Saint John, the disciple beloved of my Heart.

This is the hiddenness into which I still draw souls who consent to renounce appearances and enter into a state of apparent death, of silence, of uselessness, of nothingness in the eyes of the world. This is the hiddenness of the Host, my true Body, now exposed before your eyes and, then, hidden away in the tabernacle. Looking at the Host, the world sees nothing: no action, no usefulness, no message, no significance. Looking at the same Host with the eyes of faith, what do you see? Do you not see, however faintly and obscurely, what the Father and the angelic hosts see: the Lamb slain from before the foundation of the world; the very work of redemption unfolding; the glory of my Face filling the universe with the radiance of my divinity; the one Face that all the world desires to see?

Consent to be hidden, even as I am hidden, and you shall want for nothing. Consent to be hidden, and I shall give you all that I created you to receive from me, all that my Father would give you because he loves you even as he loves me: you in me and I in you. (From In Sinu Iesu, The Journal of a Priest)

A prayer of disarming power

There is no problem or difficulty that cannot be solved or resolved by faithful persevering recourse to My Mother’s most holy Rosary. The Rosary is My Mother’s gift to the poor and to the simple, to the little ones who alone are capable of hearing the Gospel in all its purity and of responding to it with a generous heart. It is to such as these—the childlike and the weak, the poor and the trusting—that the Rosary is given. It is to such as these that the Rosary belongs.

There are no sufferings that cannot be borne peacefully, so long as a soul is praying the Rosary. Through the Rosary, all the grace and power of My mysteries passes through My Mother’s Immaculate Heart into the hearts of the little ones who invoke her, repeating the angel’s “Ave” over and over again. There are illnesses that can be cured through the Rosary. There are clouds of darkness and confusion that only the Rosary can disperse, and this because it is My Mother’s favourite prayer, a prayer that originated in the heights of heaven and was carried to earth by My Archangel, a prayer echoed and amplified in the Church through the ages, a prayer loved by all My saints, a prayer of disarming power and of immense depth.

There are those who find the Rosary difficult. The difficulty lies not in the Rosary but in the complexity of those who struggle to enter into its simplicity. Invite souls to the prayer of the Rosary; through it I will heal the sick of mind and body, through it I will give peace where there is conflict, through it I will make great saints out of great sinners, through it I will sanctify My priests, give joy to My consecrated ones, and raise up new vocations in abundance.

Listen, then, to My Mother’s plea in so many places.178 Listen to her, take her plea to heart, pray her Rosary and, for you, as for her, My Father will do wondrous things.

(From In Sinu Jesu, the Journal of a Priest)

Support the monks of Silverstream Priory:

Situated amidst pasture land and forest in the eastern reaches of County Meath, Silverstream Priory was founded in 2012 at the invitation of the Most Reverend Michael Smith, Bishop of Meath, and canonically erected as an autonomous monastery of diocesan right on 25 February 2017. The property belonged, from the early 15th century, to the Preston family, premier Viscounts of Ireland and Lords of Gormanston. In 1843 Thomas Preston (1817-1903), son of Jenico Preston, the 12th Viscount (1775-1860), built what today is Silverstream Priory.

Silverstream Priory is a providential realisation of the cherished project of Abbot Celestino Maria Colombo, O.S.B. (1874–1935), who, following the impetus given by Catherine–Mectilde de Bar in the 17th century, sought to establish a house of Benedictine monks committed to ceaseless prayer before the Most Holy Sacrament of the Altar in a spirit of reparation. The community of Silverstream Priory holding to the use of Latin and Gregorian Chant, celebrate the Divine Office in its traditional Benedictine form and Holy Mass in the “Usus Antiquior” of the Roman Rite. Praying and working in the enclosure of the monastery, the monks of Silverstream keep at heart the sanctification of priests labouring in the vineyard of the Lord. They undertake various works compatible with their monastic vocation, notably the development of the land and gardens, hospitality to the clergy in need of a spiritual respite, scholarly work, and publishing.

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