Sunday 8 September 2013

Maria Valtorta COMMENT: Birth of the Virgin Mary,

Online 'The Poem of the Man-God'.
Maria Valtorta, Extract from Anne's Canticle, and Birth of Mary 
  

4. With a Canticle, Anne Announces that She Is a Mother.
24th August 1944.

4. With a Canticle, Anne Announces that She Is a Mother.
24th August 1944.

I see Joachim and Anne's house once again. Nothing is changed inside, with the exception that there are many branches full of flowers, placed in amphoras here and there, certainly the fruit of the pruning of the trees in the orchard, all in bloom: a cloud varying from snow‑white to the red of certain corals.
Also Anne's work is different. On the smaller of two looms she is weaving some lovely linen cloth and is singing, moving her feet to the rhythm of the song. She is singing and smiling. At whom? At herself, at something she is aware of in her inside.
I have written separately the slow and yet gay song, so that I might follow it, for she repeats it several times as if she rejoices in it. She sings it more and more loudly and with certainty, like someone who found a melody in her heart and at first whispers it softly and then, being sure, proceeds faster and in a higher tone. The slow and yet gay song (which I am transcribing because it is so sweet in its simplicity) says: 

« Glory to the Almighty Lord Who had love for the children of David.   [ Glory to the Lord! 

His supreme grace has visited me from Heaven
The old tree has borne a new branch and I am blessed.
At the Feast of Lights hope scattered the seed;
Now the fragrance of Nisan sees it germinating.
Like an almond‑tree my flesh is adorned with flowers in spring.
In the evening she perceives she is bearing her fruit.
On that branch there is a rose, there is a most sweet apple.
There is a bright star, an innocent little child.
There is the joy of the house, of the husband and wife.
Praise be to God, to my Lord, Who had mercy on me.
His light said to me: "A star will come to you."
Glory, glory! Yours shall be the fruit of  this tree.
The first and last, holy and pure as a gift of the Lord.
Yours it shall be and may joy and peace come upon the earth.
Fly, shuttle. Fasten the yarn for the infant's cloth.

The infant is about to be born. May the song of my heart rise to God [ singing hosannas. »
  . . . . .  

 
5. Birth of the Virgin Mary.
26th August 1944.

I see Anne coming out of the garden. She is leaning on the arm of a relative, who is like her. She is obviously several months pregnant and she looks tired and her fatigue is not alleviated by the sultriness, just as this present heat is exhausting me.
Although the garden is shady, it is very hot and close. The air can be cut like a soft warm dough, it is so heavy. The sun's rays descend from a merciless blue sky and there is some dust making the atmosphere slightly dull. The weather must have been dry for a long time, because where there is no irrigation, the land is literally reduced to a very fine, almost white dust. Out in the open this shade of white is slightly pink, whereas it is a dark red‑brown under the trees, where the soil is damp. Likewise the ground is moist along the small flower‑beds, where rows of vegetables are growing, and around the rose bushes, the jasmines and other flowers, and particularly in the front of and along the beautiful pergola, which divides the orchard in two, up to the beginning of the fields, now stripped of their crops. The grass of the meadow, which marks the boundary of the property, is parched and thin. Only at its border, where there is a hedge of wild hawthorn, already completely studded with the rubies of its little fruits, is the grass greener and thicker. There are some sheep thereabouts with a young shepherd seeking pasture and shade.
Joachim is working around the rows of vines and olive‑trees. There are two men with him, helping him. Although an elderly man he is quick and works eagerly. They are opening little channels at the end of a field to give water to the dry plants, and this water makes its way gurgling between the grass and the dry land. The flow forms circles that for one moment resemble a yellowish crystal and seconds later are only rings of wet soil, around the overloaded vine branches and the olive‑trees.
Along the shady pergola, under which golden bees are buzzing, greedy for the sugar of the golden grapes, Anne moves slowly towards Joachim, who hastens towards her as soon as he sees her.
« You came so far? »
« The house is as hot as an oven.»
«And you suffer from it. »
« The only suffering of this last hour is that of a pregnant woman. The natural suffering of everybody: man and beast. Don't get too warm, Joachim.»
« The water we have been hoping for, for such a long time, and that for fully three days seemed so close, has not yet come and the country is parched. We are lucky to have a spring so near and so rich in water. I have opened the channels. It is a measure of relief  for the plants which have withering leaves and are covered with dust: just enough to keep them alive. If it would only rain...» Joachim, with the eagerness of all farmers, looks at the sky, while Anne, tired, cools herself with a fan that seems to be made of the dry leaf of a palm interwoven with many‑coloured threads keeping it firm.
Anne's companion interrupts: « Over there, beyond the Great Hermon, fast clouds are arising. There is a northern wind. It will refreshen and perhaps bring rain.»
« The breeze has risen for three days and then it sets when the moon rises. It will do the same again.»  Joachim is discouraged.
« Let us go back  home. Even here one can hardly breathe, and in any case I think it is better to go back...» says Anne, who looks more olive‑hued than usual, owing to a paleness which has come over her face.
« Are you in pain? »
« No. But I can feel the great peace that I experienced in the Temple when I was granted the grace, and which I felt once again when I knew I was pregnant. It is like an ecstasy, a sweet sleep of the body while the soul rejoices and calms itself in a peace that has no bodily parallel. I have loved and still do love you, Joachim, and when I entered your house and I said to myself: "I am the wife of a just man", I had peace: and I felt the same every time your provident love took care of your Anne. But this peace is different. Understand: I think that the soul of our father Jacob was invaded by a similar peace, like the soothing given by oil that spreads and appeases, after he dreamt of the angels. And, possibly more accurately, it is like the joyful peace of the Tobiahs after Raphael appeared to them.  If  I absorb myself in this feeling, it grows more and more in strength while I enjoy it.  It is as if I were ascending into the blue spaces of the sky... And furthermore, I don't know the reason for it, but since I have had this peaceful joy in me, I have a song in my heart: old Tobiah's song.  I think it was written for this hour... for this joy... for the land of Israel that receives it... for Jerusalem‑sinner and now forgiven... But do not laugh at the frenzy of a mother... but when I say: "Thank the Lord for your wealth and bless the God of centuries, that He may rebuild His Tabernacle in you", I think that He Who will rebuild the Tabernacle of the true God in Jerusalem will be This One who is about to be born... And I also think that the destiny of my creature was prophesied and not the fate of the Holy City, when the song says: "You shall shine with a bright light: all the peoples of the world will prostrate themselves before you: the nations will come bringing gifts: they will worship the Lord in you and will hold your land as sacred, because within you they invoke the Great Name. You will be happy on account of your children, because they will all be blessed and they will gather near the Lord. Blessed are those who love you and rejoice in your peace..." And I am the first to rejoice, her happy mother...»
Anne changes colour, when saying these words and she lights up like something brought from the paleness of moonlight to the brightness of a great fire and vice versa. Sweet tears, of which she is unaware, run down her cheeks and she smiles in her joy. And in the meantime she moves towards the house, walking between her husband and her relative, who listen and, deeply moved, are silent.
They make haste because clouds driven by a strong wind, rush across and gather in the sky, while the plain darkens and shudders at the warning of a storm. When they reach the threshold of the dwelling, a first livid flash of lightning crosses the sky and the rumble of the first peal of thunder sounds like the roll of a huge drum that mingles with the arpeggio (1) of the first drops on the parched leaves.
They all go in and Anne withdraws, while Joachim, standing at the door, talks with the workers, who have in the meantime joined him: the conversation is about the longed for water which is a blessing for the parched land. But their joy turns into fear because a very violent storm is approaching with lightening and clouds threatening hail. « If the cloud bursts, it will crush the grapes and the olives like a millstone. Poor me! »
Joachim is also anxious for his wife, whose time has come to give birth to her child. His relative reassures him that Anne is not suffering at all. But he is agitated, and every time his relative or any other woman, amongst whom is Alphaeus' mother, comes out of Anne's room and goes back in again with hot water and basins and linens dried near the blazing fireplace in the large kitchen,
(1) Arpeggio: the sounding of notes in rapid succession.
he goes and makes enquiries, but he does not calm down despite their reassurances. Also the lack of cries from Anne worries him. He says: « I am a man and I have never seen a child being born. But I remember hearing that the absence of  throes is fatal.»
It is growing dark and the evening is preceded by a furious and very violent storm: it brings torrential rain, wind, lightning, everything, except hail, which has fallen elsewhere.
One of the workers notices the ferocity of the gale:  « It looks as if Satan has come out of  Gehenna with his demons. Look at those black clouds! You can smell sulphur in the air and you can hear whistling and hisses, and wailing and cursing voices. If it is him, he is furious this evening! »
The other worker laughs and scoffs:  « A great prey must have escaped him, or Michael has struck him with a new thunderbolt from God, and he has had his horns and tail clipped and burnt. »
A woman passes by and shouts: «Joachim! It is coming. And it is happening quickly and well!» and she disappears with a small amphora in her hands.
The storm drops suddenly, after one last thunderbolt that is so violent that it throws the three men against the side wall; and in front of the house, in the garden, a black smoky cavity remains as its memory! Meanwhile a cry, one resembling the tiny plea of a little turtle‑dove that for the very first time no longer peeps but cooes, is heard from beyond Anne's door. And at the same time a huge rainbow stretches its semicircle across the sky.  It rises, or seems to rise, from the top of Hermon, which kissed by the sun, looks like a most delicate pinkish alabaster: it rises up in the clear September sky and through an atmosphere cleaned of all impurities, it crosses over the hills of Galilee and the plain to the south, and over another mountain, and seems to rest the other end on the distant horizon, where it drops from view behind a chain of high mountains.
« We have never seen anything like this! »
« Look, look! »
« It seems to enclose in a circle the whole of the land of Israel. And look! there is already a star in the sky while the sun has not yet set. What a star! It is shining like a huge diamond!...»
« And the moon, over there, is a full moon, three days early. But look how she is shining! »
The women arrive jubilant with a plump little baby wrapped in plain linens.
It is Mary, the Mother. A very tiny Mary, who could sleep in the arms of a child, a Mary as long, at most, as an arm, with a little head of ivory dyed pale pink. Her tiny carmine lips no longer cry but are set in the instinctive act of sucking: they are so small that one cannot understand how they will be able to take a teat. Her pretty little nose is between two tiny round cheeks, and when they get Her to open Her eyes, by teasing Her, they see two small parts of the sky, two innocent blue points that look but cannot see, between thin fair eyelashes. Also Her hair on Her little round head is a pinkish blond, like the colour of certain honeys which are almost white.
Her ears are two small shells, transparent, perfect. Her tiny hands... what are those two little things groping in the air and ending up in Her mouth? Closed, as they are now, they are two rose buds that split the green of their sepals and show their silk within. When they are open, as now, they are two ivory jewels, made of pink ivory and alabaster with five pale garnets as nails. How will those two tiny hands be able to dry so many tears?
And Her little feet? Where are they? For the time being they are just kicking, hidden in the linens. But now the relative sits down and uncovers Her... Oh, the little feet! They are about four centimetres long. Each sole is a coral shell, with a snow white top veined in blue. Her toes are masterpieces of Lilliputian sculpture: they, too, are crowned with small scales of pale garnet. But where will they find small sandals, when those little feet of a doll will take their first steps, sandals small enough to fit such tiny feet? And how will those little feet be able to go such a long way and bear so much pain under the cross?
But that for the time being is not known, and the onlookers smile and laugh at her kicking, at Her well shaped legs, at Her minute plumpish thighs that form dimples and rings, at Her little tummy, a cup turned upside‑down, at Her tiny perfect chest. Under the skin of Her breast, as soft as fine silk, the movement of Her breathing can be seen and the beating of Her little heart can be heard, if, as Her happy father is doing now, one lays one's lips there for a kiss... This is the most beautiful little heart the world will ever know: the only immaculate heart of a human being.
And Her back? They are now turning Her over and they can see the curve of Her kidneys and then the plump shoulders and the pink nape of Her neck, which is so strong that the little head lifts itself up on the arch of the minute vertebrae. It looks like the little head of a bird that scans the new world that it views. She, the Pure and Chaste One, protests with a little cry at being thus exposed to the eyes of so many, She, Entirely Virgin, the Holy and Immaculate, Whom no man will ever see nude again, protests.
Cover, do cover this bud of a lily which will never be opened on earth and which, still remaining a bud, will bear its Flower, even more beautiful than Herself. Only in Heaven the Lily of the Trine Lord will open all its petals. Because up there, there is no particle of fault that may unwillingly profane its spotlessness. Because up there the Trine God is to be received, in the presence of the whole Empyrean, the Trine God that within a few years, hidden in a faultless heart, will be in Her: Father, Son, Spouse.
Here She is again, in Her linens, in the arms of Her earthly father, whom She resembles. Not at the moment. Now She is just a little human baby. I mean that She will be like him when She has grown into a woman. She has nothing of Her mother. She has Her father's colour of complexion and eyes and certainly also his hair. His hair is now white, but when he was young it was certainly fair, as one can tell from his eyebrows. She has Her father's features, made more perfect and gentle, being a woman, but that special Woman. She has also the smile, the glance, the way of moving and height of Her father. Thinking of Jesus, as I see Him, I find Anne has given her height to her Grandson and her deep ivory colour to His skin. Mary, instead, has not the stateliness of Her mother: a tall and supple palm‑tree, but She has the kindness of Her father.
Also the women are speaking of the storm and the unusual state of the moon, of the presence of the star and the rainbow. Along with Joachim they enter the happy mother's room and give her her baby.
Anne smiles at one of her thoughts:  « She is the Star » she says. « Her sign is in Heaven. Mary, arch of peace! Mary, my Star! Mary, pure moon! Mary, our pearl! »
« Are you calling Her Mary? »
« Yes. Mary, star and pearl and light and peace...»
« But it means also bitterness... Are you not afraid of bringing Her misfortune? »
« God is with Her. She belongs to Him before She existed. He will lead Her along His ways and all bitterness will turn into heavenly honey. Now be of Your mummy... for a little longer, before being all of God ...»
And the vision ends on the first sleep of Anne, a mother, and Mary, an infant.
 . . . .
Private Revelation
Below are downloadable Mp3 audio files of conferences by Father Vernard Poslusney on the greatest Poem of all, "The Poem of the Man-God" (The Gospel as it was Revealed to Me), by Maria Valtorta
Posted in Chapter order

Other Link:
 Mystics of the Church
    
 6. The Purification of Anne and the Offering of Mary.
28th August 1944.     . . . . 
-------------------

Our Lady's Birthday 8th September 2013

The 8th September, the Nativity of the Blessed Virgin Mary, has been the traditional date for being received members of the community at Nunraw Abbey.
"Turn to Mary for help. Mt. 1:1-16. 18-23".


Icon of the Nativity of the Mother of God, egg tempera on wood, Central Russia, mid-1800's.
(Photo © Slava Gallery, LLC; used with permission.)

History:
The Feast of the Nativity of the Blessed Virgin Mary was celebrated at least by the sixth century, when St. Romanos the Melodist, an Eastern Christian who composed many of the hymns used in the Eastern Catholic and Eastern Orthodox liturgies, composed a hymn for the feast. The feast spread to Rome in the seventh century, but it was a couple more centuries before it was celebrated throughout the West.
The source for the story of the birth of the Blessed Virgin Mary is the Protoevangelium of James, an apocryphal gospel written about A.D. 150. From it, we learn the names of Mary's parents, Joachim and Anna, as well as the tradition that the couple was childless until an angel appeared to Anna and told her that she would conceive. (Many of the same details appear also in the later apocryphal Gospel of the Nativity of Mary.)
The traditional date of the feast, September 8, falls exactly nine months after the feast of the Immaculate Conception of Mary. Perhaps because of its close proximity to the feast of the Assumption of Mary, the Nativity of the Blessed Virgin Mary is not celebrated today with the same solemnity as the Immaculate Conception. It is, nonetheless, a very important feast, because it prepares the way for the birth of Christ.


Saturday 7 September 2013

Saturday of Our Lady 7 Sept. 2013


http://www.crossroadsinitiative.com/library_article/335/Mary_and_the_Church__Isaac_of_Stella.html

Mary and the Church - Saint Isaac of StellaMary and the Church


This excerpt from a sermon of Blessed Isaac of Stella (Sermo 51: PL 194, 1862-1865) is used in the Roman Catholic Office of Readings for Saturday of the Second Week of Advent with the accompanying biblical reading being taken from Isaiah 29:1-8).          

7 Sept. 2013 Saturday of Our Lady
A Reading about Mary and the Church, and the Soul,
from a Sermon by Isaac of Stella.

The Son of God is the first-born of many brothers.
Although by nature he is the only-begotten, by grace he has joined many to himself and made them one with him.
For to those who receive him he has given the power to become the sons of God.
He became the Son of man and made many men sons of God, uniting them to himself by his love and power, so that they became as one.
In themselves they are many by reason of their human descent, but in him they are one by divine rebirth.
The whole Christ and the unique Christ – the body and the head – are one: one because born of the same God in heaven, and of the same mother on earth.
They are many sons, yet one son. Head and members are one son, yet, many sons.
In the same way, Mary and the Church are one mother, yet more than one mother; one virgin, yet more than one virgin.
Both are mothers, both are virgins.
Each conceives of the same Spirit, without concupiscence.
Each gives birth to a child of God the Father, without sin.
Without any sin, Mary gave birth to Christ the head for the sake of his body.
By the forgiveness of every sin, the Church gave birth to the body, for the sake of its head.
Each is Christ’s mother, but neither gives birth to the whole Christ without the cooperation of the other.
In the inspired Scriptures, what is said in a universal sense of the virgin mother, the Church, is understood in an individual sense of the Virgin Mary.
And what is said in a particular sense of the virgin mother Mary is rightly understood in a general sense of the virgin mother, the Church.
When either is spoken of, the meaning can be understood of both, almost without qualification.
In a way, every Christian is also believed to be a bride of God’s Word, a mother of Christ, his daughter and sister, at once virginal and fruitful.
These words are used in a universal sense of the Church, in a special sense of Mary, in a particular sense of the individual Christian.
They are used by God’s Wisdom in person, the Word of the Father.
This is why Scripture says: I will dwell in the inheritance of the Lord.
The Lord’s inheritance is, in a general sense, the Church; in a special sense, Mary; in an individual sense, the Christian.
Christ dwelt for nine months in the tabernacle of Mary’s womb.
He dwells until the end of the ages in the tabernacle of the Church’s faith.
He will dwell forever in the knowledge and love of each faithful soul.
Isaac of Stella (1100-1169): Sermon 51: PL 194, 1862-1863.1865 from the Office of Readings for Saturday of the Second  Week of Advent @ Crossroads Initiative.

Isaac of Stella. The ecclesiology of Isaac has its roots in the theology of Saint Augustine. He sees the mystery of Christ as dynamic and ever present today, for the mysteries of Christ's life are continued in the mystery of the Church. The divine motherhood of Mary may be compared with the motherhood of the Church.

[Alternative Translation by Lancelot C. Sheppard in Henri de Lubac, S.J. Catholicism, London 1950, 249-260].


Thursday 5 September 2013

You will catch people, Fr. Nivard

----- Forwarded Message -----
Rowan Tree in enclosure

From: Nivard . . ..
Sent: Thursday, 5 September 2013, 11:01
Subject: You will catch people

Daily Reading & Med, Adapted  (c) 2013 Don Schwager   22 Thur 5 Aug 2013 You will catch people. Lk 5:1-11

   God chooses ordinary people, like you and me, as his ambassadors. He uses the ordinary circumstances of our daily lives to draw others into his kingdom. We will "catch people" for the kingdom of God if we allow the light of Jesus Christ to shine through us. God wants others to see the light of Christ in us in the way we live, speak, and witness the joy of the gospel. Paul the Apostles says, "Thanks be to God, we are the aroma of Christ to God among those who are being saved and among those who are perishing." (2 Cor. 2:15).

Father, fill our hearts with love and compassion for those who do not know you or follow you, through Christ our Lord.

Night Office
First Reading from Amos 4: 1-13
From a sermon by Ogerius  
Sermo 10, 13-14: PL 184, 927-928

It is those he loves that God strikes and chastises, for he chastises every child he accepts. Chastisement now is the lot of those destined to rejoice in eternity. Those who complain 0 their harsh treatment, however, cannot approach the Most High: on the contrary, if they fail to endure the chastisement of their heavenly Father with patience and love, their inheritance of heavenly joy will be forfeited. All who grumble at being scourged by the Lord should know for certain that they will incur the punishment due to grumblers.

So, my dear brethren, do not complain about the chastisement that comes to you from our Lord, nor grow weary when he rebukes you. Of course, discipline is never pleasant; at the time it seems painful, but afterward it bears the fruit of peace and goodness in those who have been trained by it. The Lord's discipline weakens sensuality, and strengthens spiritual virtues:the flesh loses what it can well spare, and the spirit gains virtues it lacked.
 . . . . .
Ogerius (c. 1205-1214)
A disciple of St. Bernard of ClairvauxSome of his sermons to his monastic community are among the works of Saint Bernard.






After Communion

After Communion - Gabrielle Bossis, HE AND i 19 July 1939



1939 July - 19  -   After Communion.

"For love I gave myself into the hands of men who did with Me as they wished. Now, I give Myself up in the Eucharist, and once again you do with Me what you wish. This is for love too. Right to the end. Right to the end of time. "



Wednesday 4 September 2013

St. Cuthbert of Channelkirk, Scottish Borders


At 

 
CHANNELKIRK WALL HANGING  

At the Community Mass this morning, 

Fr. H. reminded us of the nearest local Saints are, St. Baldred of the Bass Rock, North Berwick, and, South of our Lammermuirs, St. Cuthbert of Channelkirk, Oxton, Lauder.  And we are conscious of the prayer of the Saints in our equally challenging times.  

Previous Post:        

04 Sep 2012
COMMENT: Cuthbert of Channelkirk. The Day of St. Cuthbert, 4th September. At Eucharist Community, the Bidding Prayers included for the families at Channelkirk. Interesting LINK: and the LINKAGE may follow Candlekirk, ...

  http://nunraw.blogspot.co.uk/2009/09/cuthbert-of-lindisfarne.html   

Wednesday, 4 September 2013

Cuthbert of Lindisfarne

4th September Reading about the life of St Cuthbert.
Cuthbert was born in Northumbria about the year 634. We are told he had a normal and happy childhood, and was noted for his high spirits. As a lad tending sheep on the Lammermuir hills he had a vision: St Bede says that on the death of St Aidan, Cuthbert saw 'with his mind's eye a soul of exceeding brightness' being carried heavenwards by angels. Perhaps this had an influence on him when he later became a monk, probably in his late teens, at Melrose under St Eata. Cuthbert's years as a monk was filled with a great deal of apostolic activity.
He would often be away from his monastery for several weeks at a time, working to keep the spirit of the Gospel alive among the people of the remoter parts between Berwick and Galloway. (Present day Kirkcubright means‘the Church of Cuthbert'). It was said that none could resist Cuthbert's winning manner, and no one could conceal from him their secret sins. When Cuthbert accompanied St Eata to Lindisfarne in 664, he extended his work southward to Northumberland and Durham.
In spite of his travels and apostolic work, Cuthbert was by nature a solitary. In 676 he retired to the desolate islet of Farne. But it was typical of Cuthbert that, when his solitude was disturbed by the many visitors who sought his advice, he built a house to accommodate them. He took it ‘to be another kind of prayer' if he could help others in their difficulties.
In 684 Cuthbert was called to be bishop of Hexham. Almost at once he exchanged his see with St Eata for that of Lindisfarne, and, as Bishop, he continued the same work among the people that he had done there before.
Cuthbert is of special appeal today because he was a man who had a great interest in the ways of birds and animals, as had St Godric, St Hugh, and St Francis. The ample sources we have of his life and character show us a man of extraordinary charm and of practical ability who profoundly moved people by the attraction of his holiness. It is not for nothing that Bede so often refers to him as 'the child of God'.
Cuthbert's life as a bishop was cut short by a premature death in 687. When he felt the end approaching he withdrew to his retreat on Farne. He died there during the night 'in the very act of praising God'.

Tuesday 3 September 2013

Saint Gregory the Great, pope, 3 September 2013


St Gregory the Great
Carlo Saraceni (c. 1580-1620)

iBreviary
Tuesday, 3 September 2013
Tuesday of the Twenty-Second Week in Ordinary Time

SECOND READING   

From a homily on Ezekiel by Saint Gregory the Great, pope
(Lib. 1, 11, 4-6: CCL 142, 170-172)

For Christ's love I do not spare myself in speaking of him

Son of man, I have made you a watchman for the house of Israel. Note that a man whom the Lord sends forth as a preacher is called a watchman. A watchman always stands on a height so that he can see from afar what is coming. Anyone appointed to be a watchman for the people must stand on a height for all his life to help them by his foresight.

How hard it is for me to say this, for by these very words I denounce myself. I cannot preach with any competence, and yet insofar as I do succeed, still I myself do not live my life according to my own preaching.

I do not deny my responsibility; I recognize that I am slothful and negligent, but perhaps the acknowledgment of my fault will win me pardon from my just judge. Indeed when I was in the monastery I could curb my idle talk and usually be absorbed in my prayers. Since I assumed the burden of pastoral care, my mind can no longer be collected; it is concerned with so many matters.

I am forced to consider the affairs of the Church and of the monasteries. I must weigh the lives and acts of individuals. I am responsible for the concerns of our citizens. I must worry about the invasions of roving bands of barbarians, and beware of the wolves who lie in wait for my flock. I must become an administrator lest the religious go in want. I must put up with certain robbers without losing patience and at times I must deal with them in all charity.

With my mind divided and torn to pieces by so many problems, how can I meditate or preach wholeheartedly without neglecting the ministry of proclaiming the Gospel? Moreover, in my position I must often communicate with worldly men. At times I let my tongue run, for if I am always severe in my judgments, the worldly will avoid me, and I can never attack them as I would. As a result I often listen patiently to chatter. And because I too am weak, I find myself drawn little by little into idle conversation, and I begin to talk freely about matters which once I would have avoided. What once I found tedious I now enjoy.

So who am I to be a watchman, for I do not stand on the mountain of action but lie down in the valley of weakness? Truly the all-powerful Creator and Redeemer of mankind can give me in spite of my weaknesses a higher life and effective speech; because I love him, I do not spare myself in speaking of him.
 
Gregory might well be writing the words,
"The preacher must dip his pen into the blood
of his heart; then he can also reach
the ear of his neighbour."
(E. Lev)
   
RESPONSORY

He drew his moral and mystical teaching from the source of holy Scripture;
through him the life-giving streams of the Gospel flowed out to all nations.
 Though he is dead he still speaks to us today.

As a soaring eagle sees all on the earth below,
so he cares for both the great and small with his all-embracing charity.
 Though he is dead he still speaks to us today.