1. Nobody can share the fullness
of Christ’s life, unless he renounce the selfish enjoyment of the good things
of the earth. Our Lord himself invites us to do this when he says: If anyone would be my disciple, let him
renounce himself take up his cross and follow me.[1](100)
Penitence is above all a
turning from sin to justice. It is the humble recognition of sins committed
against the divine Majesty; man, excluded by his revolt against the heavenly
heritage, has become at one and the same time unworthy and incapable of using
created things in God’s way. The only possible attitude is, by means of
repentance and a firm resolve to return to God, a confident adherence to Christ
dying on the Cross to destroy the old Adam,[2]
(101)
Partially reflecting in his
own flesh the life-giving death of Jesus, the penitent Christian disciplines
his rebellious nature, detaches himself little by little from this world where we have no abiding city[3], (102)
in order to be more and more truly subject to the Kingdom to come, and disposes
himself in this way to receive more abundantly divine grace for himself and for
the whole Church.
2. The knights of Our Lady will
use this weapon, which has been recommended so often by the Blessed Virgin to
her children, to fight against the Prince of this world.
If mortification should be
chiefly spiritual, since it is the spirit
which gives life[4]
(103), it should also, not to be illusory, show itself in practice. Both
Scripture and Tradition teach us the fundamental mortifications which consist
of cutting down on food, sleep and comfort, in order to overcome effectively
the inveterate tendencies of our fallen nature to settle down at ease. Above
all it is a question of spiritual freedom, and if it is necessary to be free
from the many exigencies of our damaged nature, how much more must we free
ourselves from the fashions and ties of so-called modern progress, whose too
frequent and often unnecessary use is uncongenial both to peace of mind and
clarity of intelligence, as well as to the well-being of the home.
In all this, each member will
act with prudence and discretion and follow the advice of his spiritual father.
But he will beware of being put off by pseudo-humanistic sophistry, bearing in
mind that man only attains fullness of life in the dead and risen Christ, and
by living a new life in Him.
3. It is wise never entirely to
relax from a certain degree of mortification; but Lent is for all an
opportunity to intensify prayer and penance, in order to wipe out the faults of
the year in those holy days. One will try, therefore, to attend Mass more
frequently if possible, to increase one’s spiritual reading, and to cut out a
few of the legitimate enjoyments which are suitable at other times of the year.
Thus will one await Easter with the joy
of spiritual desire.[5](104)
4. The sacrament of penance is
a life-giving cleansing in the Blood of Christ which makes us pure of all sin
and gives back to the soul its spiritual beauty. The brethren will often use
this sacrament in the joy of the Holy Spirit.
5. The thought of
death is familiar to the knight, even outside the dangers of war. It is right
to get used to looking death in the face, without fear, or bitterness, since
Our Lord has experienced it before us and by it has redeemed us. Indeed, for those with faith, life is not removed,
but changed[6],
(105) and after the darkness of this world comes the light of the Kingdom.
6. The brethren will remember
that penance is, together with prayer, the condition for the salvation of
souls, for Our Lord has declared unless
you repent you will all perish[7] (106).
And the sacred writer, inspired by the Holy Spirit, tells how God pardoned
Nineveh, because its inhabitants had repented.[8]
(107)
Let them also keep ever before
their eyes, to encourage them, the vision of Mary Immaculate standing at the
foot of the Cross.
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