My vocation story begins when I was a child of about four or five years old, growing up in Lancaster, Ohio. My Aunt Mary Ellen purchased a new reel-to-reel tape recorder and she wanted to test out the recording device. So she invited my twin sister, Joan, and I to come over a number of times and record our voices. In order to get us to start talking, she would ask us various questions: Where do you live? What is your name? What is your mother’s name? What is your daddy’s name? Then she asked, “What do you want to be when you grow up?” Joan would always say, “I want to be a sister.” I would say, “I want to grow up and get married and have lots of children like my mother.” In my mind I knew that would be reversed, but I hesitated in saying that because I did not want to disappoint people if I did not become a sister.
When I was in second grade, I remember during my second confession the priest also asked me, “What do you want to do when you grow up?” This time, I told the truth: “When I grow up, I want to become a sister.” The priest said, “That’s a very good thought. What you need to do is pray and ask God what He is asking of you.” I took that very seriously. When I would go to Holy Mass on Sunday with my family, our missals in the pew had a prayer for vocations. I still did not want to tell anyone what I was thinking, so after communion, when my family members were bowing their heads in prayer, I would open the missal just enough to read that prayer and then close it quickly. This happened throughout my grade school years.
Then in sixth grade, during Lent, my teacher Sister Christopher showed a film strip on the passion and death of Jesus. In one scene, Jesus was shown suffering on the cross. The narrator said, “This is what your Savior has done for you. Now what will you do for your Savior?” It pierced my heart. I felt like I was the only one in the room. That was the key moment when I knew I had a desire to give myself completely to the Lord in some way. My vocation was a response to the cross. I knew then that it probably would be religious life. I did not understand it then but that was my thought.
During high school, I began to date and I got distracted, thinking perhaps I was supposed to get married. But on a retreat during my senior year, I decided to ask God—once and for all—what He wanted me to do. I remember kneeling down in my room, looking directly at a cross on the wall across from me. I heard the Lord say, “I’m calling you to be My own.” Again, my heart was pierced, and I knew then that I had to take action.
The only contact I had with religious sisters was with the Dominican Sisters of Saint Mary of the Springs in Columbus, Ohio, who taught me throughout grade school and high school. Whenever the postulants and novices would visit my school, I was always attentive and would ask questions. So, after my retreat, I told my home room teacher, Sister Sebastian, about my decision to enter religious life. She made an appointment for me to see a sister at the motherhouse in Columbus.
No one at my school knew about my vocation—yet. My father was a HAM radio operator, and he would often speak to other radio operators around the world. But sometimes his radio would interfere with our neighbor’s radio. One day during my last semester of high school, he told someone via radio that one of his twin daughters was going to enter the convent. Well, our neighbors found out and the next day at school there was a rumor that one of the Daugherty twins was going to enter the convent. Everyone knew it was me, and not Joan! Of course, I was upset with my father for spilling the beans.
I did end up visiting the motherhouse and made a decision to enter that fall, on September 8, 1959, at the age of eighteen. I made first vows July 9, 1962 and professed final vows July 9, 1967. During my first year of teaching, 1962-1963, I taught sixth grade in Steubenville, Ohio, to which I would return more than twenty years later. One of my first students was a nephew of Hollywood star Dean Martin! I taught for a total of eighteen years at elementary and Montessori schools in Ohio, New York, Pennsylvania and Michigan. I also served as principal for a total of six years at three schools in Newark, Coshocton and Columbus, Ohio.
It was in Newark that I was first exposed to the charismatic renewal, when families at a local parish there began to pray for me and invited me to go to prayer meetings with them. I eventually went to a Life in the Spirit seminar and received the Baptism of the Holy Spirit.
One summer, I attended a Bible Institute at the College of Steubenville, because I knew it was charismatic. A master’s program in theology was just beginning there at the time. I had been sensing that I was going to work with young adults, so when I heard about the master’s program, my community allowed me to attend. After my first year in Steubenville, 1985-1986, a position opened on campus for a residence director for Trinity Hall. I felt that I was supposed to stay in Steubenville, so I applied for the position and got it. I would serve as the dorm director for four and a half years.
In those years on campus, I was being renewed in my own fervor in living the consecrated life. It was a call to live my religious life in a deeper way—to embrace it in a fuller way. I also was being imbued with Franciscan spirituality, although I did not realize it at first. It was awakening parts of myself that had not been awakened before. At some point, I became aware that God was calling me out of my own community. But I did not know what the next step would be. It was a frightening time in my life, not knowing what was next down the road. But I had all the assurances from the Lord that I would know when it was time.
Also during that time, the Franciscan Sisters, T.O.R. was founded. One of the original members of the community was another dorm director with whom I worked, one was a resident assistant and others were students I knew. I was very close to their founding. I watched the community grow and attract young women. I was the only woman religious on campus at the time, so whenever a young woman discerning religious life would go to the T.O.R. friars, they would send them to me. Often, they expressed a desire to join the new community. I remember thinking, “Gosh, it’s so easy for them.” My attraction to the community grew gradually.
The primary attraction was a call to a deeper contemplative prayer life. I knew that even before I felt called to join the new community, I also was drawn to their strong fraternal life, their focus on simplicity and poverty and the wearing of the habit.
I remained close to the community after it was founded—on August 15, 1988—attending Lord’s Day and dinner with them every Saturday and participating in a share group with the former dorm director, now the Reverend Mother. She and the other sisters invited me to join the community if I felt called. It had not dawned on me that it was possible for a Dominican to become a Franciscan. I spoke to my spiritual director, one of the T.O.R. friars, to help me discern what God was calling me to next. At first, he thought I was being renewed in my Dominican religious life, although I knew that was not the whole truth. There came a point when he invited me to go on a retreat he was directing for the candidates of the new community. On the retreat he asked me, “What do you think God is calling you to as the next step?” I said, “I think it’s to join the T.O.R. sisters,” and he said, “Go for it!” He helped me to take the necessary steps to request entrance into the new community. I moved in with the sisters in January 1991, entering into a time of discernment until I received the habit in July. I made final vows on March 18, 1995.
I am deeply grateful for how the Lord has worked in my life in all of its stages. He has led me down paths I never believed I would travel. My life as a Franciscan sister has been very blessed and fulfilling in so many ways. The following scripture passage is truly a reality in my life: “I will instruct you and show you the way you should walk; I will counsel you, keeping my eye on you.” (Psalm 32:8)
© SISTER JEAN DAUGHERTY, T.O.R.
There she is, just moments after getting the news that she is miraculously pregnant and, that too pregnant with the Son of God who is going to save the world. This girl of about sixteen decides to head out on her own to travel on a dangerous, nearly ninety-mile journey. Does this make any sense? No, it does not. She should be taking it easy and have a stress-free environment and someone—perhaps her husband, Joseph???—should be around her at all times. She should go directly to the doctor and get the best medical attention. Better yet, a doctor should be coming regularly to her house. Throw in a few security guards and some special home cooking. Why is she putting everything, including our salvation, at such risk? Why does she head out into such dangerous conditions when she is carrying heart. There is something about our hearts that never fail and it is this: whatever we carry in our hearts that is what carries us in life. We have different levels in our hearts, from the more superficial to the most intimate, a place deep inside us where God can live. We carry things in our hearts because they carry us in our life. My first car was a 1984 Chevy Monte Carlo. It was maroon and big and I loved it. It cost me $300 and moved like small aircraft carrier while spitting burned oil out the tailpipe at people who tailgated me. It carried me around and took me back and forth to school so I was able to finish my master’s degree. I have a little musical instrument called a charango. It is a cousin of the ukelele. Wherever I go I like to carry it in my arms and play it. It is not because it gets me attention. It is because it has carried me in my solitude so many times late at night and still does when I am alone in Ecuador. Now all of that is great, and we have a lot of things that carry us in life. Money carries us through life, so we like money. Friends and family carry us through life and we carry them inside us. Work, sports … well, you get the point. Only God can carry us through death. See, that is why Mary can go alone as a young girl on a dangerous, life-threatening journey, carrying God inside her. God is carrying her. He can carry her through everything, even death. Last time when I was in Ecuador, one of the local men, a founder of the neighboring village in the mountains, got cancer in his foot. The doctors told him that the only option for him to survive would be to amputate the foot. He said no. He moved down from the mountain and his wife and youngest daughter began to take care of him. I was able to visit him. I brought my charango and tried to learn some music from him. He would brighten up; Get his guitar off the wall and go on playing it. Not only was he the founder of the community, but he was a great guitar player, as well. When he was a young man, he played at the annual fiestas all night, playing more than 200 songs from pure memory, without repeating a single one. Almost no one in the community plays instruments anymore, so we had the idea of bringing some kids to his house to learn guitar and these songs. Only a few months later, his condition worsened and he could not play anymore. The cancer quickly spread and by the time he could put his trust in God, it was too late to amputate the foot. He passed away on Easter Sunday morning. At the funeral, there was no music. No one talked about his life. His wife felt lost and abandoned, the adult children did not know what to say. A weight hung over the family. He left his family, the music, his community—all for his right foot. His foot had carried him his entire life. But, it could not carry him through death. The church puts the feast of the Assumption as a holy day of obligation, because it puts in front of us the event of Mary literally being carried by God through death itself into heaven. We have a day dedicated to the reality that if we have God in our hearts, if we let Him delve deep in our hearts, then surely He will carry us through everything. Even death. Mary set out and traveled to the hill country in haste to a town of Judah (Luke 1:39). © JEROME KILEY is a lay missionary who lives in Boston and Ecuador. A former engineer and basketball coach who was won over by the mercy of Jesus, Jerome dedicated himself to a broad array of lay pastoral and outreach ministries in the Catholic Church before reaching Ecuador in 2010. He loves the people of Ecuador and is happy living the Gospel and sharing it. You can find his reflections at www.ALivingmonstrance.wordpress.com and, in 2017, you will be able to discover more about his mission to Ecuador at www.barriers2bridges.com.
How do you put years of discernment on a single piece of paper or within a single write-up? As I was praying about it, the reality of its simplicity struck me: God called and I said, “No,” until Mary softened my heart. Well, actually it was more like, God called and I said, “No.” God called again and I said, firmly, “NO!” God asked yet again and I said, “No! Marriage, Lord, marriage.” God drew me to Himself, got His mom involved and asked me once more and I said, “Well … maybe.” God, in His infinite patience, asked a final time and I answered with a resounding, “Yes!” The first time I heard God call me was in the fifth grade. Our English class was learning how to write business letters. For our assignment we were supposed to write a formal letter to any company in which we could see ourselves working “when we grew up.” I thought for a while on it and realized that the only thing that sounded interesting and exciting to me was being a religious sister. So I wrote to a missionary sister who graciously responded to me. As part of the assignment, we were to share any responses we received with the entire class. I remember feeling embarrassed as I read her response out loud. That was enough to snuff out the desire to be a sister (I was a very sensitive kid). Throughout grade school the idea of being a sister was always in the back of my mind. I still heard God’s gentle voice calling me. But at that age, I did not want to confront it and so I dealt with it by saying flat out, “No.” Then, as a freshman in high school, my mom, sister and I took a pilgrimage to Medjugorje. Now Jesus was pulling out the big guns and getting His Mom to help Him in His “little scheme.” He knew I had a soft spot for her and He played that card well. While in Medjugorje I felt, through Mary, the tug of the Lord growing stronger, asking me to devote my life to Him. My response was, “Sounds great, Lord, but I can devote my life to You without wearing a habit.” But Momma Mary softened my heart and helped me to be open to the idea of a marriage to Her Son. I went on through my high school years with this idea very much in the forefront of my mind. Being the stubborn person that I am, I told God that I was not going to commit until I tasted the dating life even though I knew in my heart of hearts that it would not bring me the fulfillment or satisfaction I desired and that it would not make me truly happy. Humoring me, God sent a very holy young man into my life. Through a youth group program I met my first real boyfriend, Anthony. He was everything I wanted in a husband (God covered His bases, making sure I would have no doubts): he was a gentleman, generous, self-sacrificing, not passive, considerate, mature, respectful to me, always upholding my dignity, funny, desired to be a saint, and challenged me to be holier. As a cherry on top, he was cute as well. While we dated I felt a separation between my heart and my body. It did not feel right. Something was off. It was like my mind and my heart hit a fork in the road and went in opposite ways: my heart was going toward religious life and my mind toward marriage. In my stubbornness I was attempting to lasso my heart and pull it over to the side my mind was on. I took it to prayer and (rather stupidly, since I knew the answer) asked God what was going on. He made it very clear to me (He is so patient with us) that in order to feel whole and in order to be at peace I was to give my entire life to Him, to be a bride of Christ. With that imagery, to be Jesus’ bride, I said, without a doubt and with such joy, “Yes! Yes! Yes!” Now I will not say that I did not have any doubts later or any struggles along the road. Heavens…no! How could there not be when society sees you as a strange person because you are not following the norm and getting married? I still struggled with the desire to date. I found it hard to be wooed by Someone who is not tangible in the form you want Him to be or present to you physically in body. I struggled with telling people and admitting out loud that I wanted to dedicate my life to Jesus by being a Sister. But God remained faithful to me and He kept renewing His proposal to me in various ways. He knew my heart and wooed me in ways no earthly man could. I had so much love and support from family and friends which encouraged me, kept me focused and strengthened me in times of temptation, By the grace of God I had the perseverance and commitment to remain faithful to my call throughout grade school and high school. Now, twelve years after that initial call in the fifth grade, I have joined this religious community where Jesus is continuing to woo me and pursue my heart in ways I never thought possible. In turn, I am growing so much more in love with Him! © SISTER ELIZABETH BEUSSINK is the vocations coordinator of the Franciscan Sisters, T.O.R. She has completed her Bachelor of Arts in Catechetics and Theology from Franciscan University of Stubenville. It was there that she met the Sisters of T.O.R. Having entered the community in the year 2007, Sister Beussink made her perpetual profession in 2014. She had a position in the Office of Evangelization in Franciscan University of Stubenville and served as Head of Women’s Ministry for a few years. Now the Lord has given her the privilege of journeying with women in a whole new capacity as she helps them discern the Lord’s call in their heart.
In 1986 the Sea of Galilee receded during a drought, exposing an ancient fishing boat, 27 feet long by 7.5 feet wide. It was taken to a nearby kibbutz where it was carbon dated. As it was proved to be approximately 2,000 years old and designed to carry between 12 and 15 fishermen, the locals called it the “Jesus boat.” When a group of tourists were being shown the boat, a young man asked if he could touch it. The archaeologist on duty explained that it was not permitted. However, when he admitted that he had touched the boat himself in the course of his work, the young man immediately touched him, and his fellow pilgrims followed suit. It all happened so naturally and spontaneously and in turn demonstrated a deep belief that something precious can be communicated by touch. It is a conviction that the heart of the Gospel story, begins with a very special touch—the touch of God. When the “finger of God’s right hand” touched the Virgin Mary, she conceived by the power of the Holy Spirit so that the love of God Himself was made flesh within her womb. As He grew “in wisdom and understanding” under the influence of the love that had conceived Him in the first place, He was able to communicate to others something of what He had received by His own sacred touch. It enabled Him to heal, make whole and even rise from the dead. Although He was moved by compassion to help people in their physical need, the power of His love that could be seen by all, symbolized a far deeper spiritual power—one that could bring not just physical but spiritual healing along with inner transformation. This spiritual power was handed on to the first Apostles so that they also could hand on to others what they had received from the Lord Himself. The love that had been received by Jesus in the fullest possible way on the first Easter day was passed on to the Apostles and used by them and their successors—as a sacred and holy touch to be handed down to successive generations. This is why touch is so important in the rites of Christian initiation. It means that the love of Christ that was communicated to us at baptism has been literally handed on for almost 2,000 years. In short, the priest whose hands were laid on us at Baptism had received the sacred touch himself from the Bishop who ordained him, and he had received it from the Bishop who had ordained him and so on in an unbroken line that goes back to Jesus Himself. Through this sacred touch we are given the very love of God that can be transposed into an ever more perfect way of loving that reach out from us to others. The loving touch of married couples then becomes the means by which the divine is communicated through the human to each other and then onto their children. The power of this love is dependent on the selflessness with which it is both given and received as their lives unfold. There is no other sacrament that so embodies the mystery of the incarnation as the sacrament of marriage, to which most of us are called and in which the majority of us are first formed. I only came to understand this properly myself when my mother died. Every morning before the funeral, my father woke me up with a cup of tea, sat on my bed and began to tell me a story that I had never heard before. It was a love story— the story of my father’s love for my mother and her love for him. He told me that they had received help and understanding through the first major crisis in their marriage from a childhood friend, Dom Aidan Williams (Abbot of Belmont Abbey from 1940 to 1948). By the time I was born, my father said he had entered into what he could only describe as an emotional limbo land where the feelings, the emotions, the passions that had once been so important in their relationship seemed to have all but disappeared. My mother seemed to find herself in a similar plight. Dom Aidan Williams was a deeply spiritual man who was able to show my parents that their love had not come to an end but to a new beginning. Love, he taught them, can never be judged in this life by feeling, but by giving—by giving even when you do not feel. In fact, giving without asking for anything in return is the most perfect expression of love. This is the highest form of loving possible on earth. This is the meaning of the Cross—it is a symbol not just for Christians but for all men and women who want to enter into the fullness of life. Only through a spiritual dying to self through selfless giving can a person open himself or herself fully to love, without which life has no ultimate meaning. He showed them how, with the best will in the world, the most idealistic of men and women will always come to an impasse in their spiritual journey, when the poverty of their own imperfect love suddenly becomes a barrier to receiving, in ever-greater measure, the love they want to receive without measure. As they came through that first major crisis in their married love, my father discovered, in the months and years that followed, how a new dimension gradually began to open out in their life together. Precisely because they had suffered and sacrificed together they became surer and securer in each other’s love. There were moments when they were bonded together more perfectly than ever before, when they were united in mind, heart and body in an experience that bordered on the ecstatic—an experience that is completely unknown to the person whose idea of love never rises above the purely physical. This new understanding of their married love did not mean that all their troubles and problems were over—far from it! What it did mean was that because of this new development, all the troubles, all the problems which they did have to face, could be faced because they could be faced together, with an inner strength from God, whose love they had ministered to each other. They met Dom Aidan later when he was posted to Sant’Anselmo, Rome, as the Procurator General of his Order. He told them that the way they had been living out their married life has been an inspiration to him and many others—so impressed by the way they had lived and loved each other, and brought up such a fine family. He explained to them a theological theory close to his own heart, more common in the Eastern Church than in the West—the theory of “physical redemption” that had been developed particularly by the Greek fathers, the short of which is that redemption, or salvation, is brought about by touch, the touch of God. Christ is the touch of God, whose physical presence sanctified a world of matter and form, of flesh and blood, by entering into it. Then through touch, He communicated the love that filled Him to others, who would go out and—by their physical presence, their touch—would communicate to others what they had received. This then, Dom Aidan explained, was the meaning of the laying on of hands that has characterized the Sacraments from the beginning. Love is communicated by touch. This is the tradition that literally hands on the faith that is not a body of facts but a body full of love, raised up on the first Easter to enter into all who would receive the touch of life. The Apostles, already touched by the Holy Presence, were penetrated through and through on the first Pentecost and went out to communicate what they had received to others. The hands, then, that touch and transmit the life of God to you at baptism were themselves the recipients of a touch that can be traced without break all the way back to Jesus. Dom Aidan explained to them how the physical and intimate loving that was at the heart of their married life was a profound continuation of this process, and not just a continuation but a celebration, in which the love they both received in the sacred touch of baptism was progressively brought to perfection. Not only did their physical marital loving bring Christ’s life to take birth again in each other, but it overflowed to the children who had been the fruit of their loving—a love that was now literally embodied in their sons, who in their turn would communicate to others what they had received from the touch of their parents. © DAVID TORKINGTON (www.DavidTorkington.com) is a Spiritual Theologian, Author and Speaker, who specializes in Prayer, Christian Spirituality and Mystical Theology. He was educated at the Franciscan Study Centre, England, and the National Catholic Radio and Television Centre, Hatch End, London, where he was later appointed to the post of Dean of Studies. He was extra mural lecturer in Mystical Theology at the Dominican University in Rome (The Angelicum). In addition to giving Retreats and lecturing all over Europe, he undertook five prolonged lecture tours to Africa, mainly Equatorial Africa, speaking on Prayer and Spirituality to Religious, Monks, Diocesan Priests and lay people. His personal spirituality is predominantly Franciscan, his Mystical Theology Carmelite, all welded together with a solid blend of Benedictine moderation. He has sold over 300,000 books in more than twelve different languages. His most successful book is "Wisdom from the Western Isles," the popular "Peter Calvay Trilogy" (Hermit, Prophet, Mystic) re-edited in one volume in which he teaches the reader how to pray, from the very beginning to what Saint Teresa of Avila calls the Mystical Marriage. He is at present working on his latest book, "Wisdom from the Christian Mystics" which will be followed by his autobiography "Injured Innocence." When not writing, he spends time on his boat on the peaceful Beaulieu river in the New Forest, Hampshire, and exploring the Jurassic coast, Dorset. He is a member of The Athenaeum, Pall Mall, London.
Forgiveness is at the heart of the teaching and ministry of Our Divine Saviour and yet, as the song goes, “sorry seems to be the hardest word.” Why is it that many people have such great difficulty going to confession when the TV and radio chat shows endlessly indulge audiences with the often less than-edifying lives of their rich and famous guests? “Celebrity gossip” they call it. It is as if there is a built-in human need to tell our story, warts and all. This is why confession is sometimes understood as a natural Sacrament. Even the non-believer knows that for any relationship to last it is necessary to be able to say, “I am sorry.” Yet, how quick we are to excuse ourselves! “At least I am not that bad,” we might say. Perhaps you have heard the story about the penitent who said to the priest, “Sure, I have no sins to confess” to which the priest wryly responded, “Well, in that case, do you know what you have to do? Go out into the Church and take the statue of Our Lady down from the pedestal and let yourself stand up there instead, and we will all light candles in front of you!” By all accounts, this is a true story. “But, I do not like going to confession!” Ah, now that is a bit better! At least it is a more honest approach to the question. Confession is humiliating. Well, if that is so, then, perhaps, as Saint Teresa of Calcutta says, “humiliation is a path to humility.” Maybe herein lies the answer. Pride blocks me from grace and mercy. Pride fools me into thinking that I have not committed any sins. Pride, that original sin, darkens my intellect and weakens my will, prevents me from coming into the light of God’s grace. Is this not what Hell is all about—refusing to come out of my own selfish world—remaining in the dark? How miserable is that? This explains why the only sin that cannot be forgiven is the one that is not confessed. This is “the sin against the Holy Spirit”—the denial of mercy. There is no such thing as a sin that cannot be forgiven, but God will not bestow His unfathomable love and mercy upon us unless we ask for it. Love cannot be forced upon someone who does not want to receive it. God’s grace is always there—all we have to do is ask. Perhaps this also clarifies why Jesus instituted confession by way of a personal encounter with Him through the priest. In this way, it demands authentic humility. Not only is it extremely therapeutic to “tell” my sins to another person, thus unburdening myself, it allows me to honestly face up to them, to begin to account for myself, to obtain good counsel and seek to make amends. Like the doctor, I am not there as a priest to embarrass or make penitents feel guilty—our merciful God has already built that into our nature to prompt us to confess. All I want to do is heal in the name of Jesus. But how can I heal you, in His name, if you will not come, or you do not show me all your wounds? Did you ever notice the interior effect of a good confession? Just as a ray of morning sunlight in the window catches the plethora of dust and motes in the air so, also, a ray of God’s grace enlightens the soul to see so many areas in need of attention. We begin to see things differently when we are open to the light of God’s grace. Seeing others in that same light, it becomes easier to excuse and even forgive where previously we had so easily found fault. The words of Jesus take on a new meaning for the enlightened soul: “the measure in which you forgive is the measure in which you will be forgiven,” so, also, with the other fruits of frequent confession—healing, peace, strength and growth. Deliverance from evil brings physical and spiritual relief. Letting go of some hurt or some addiction brings real bodily relief. How much lighter we feel in spirit when we have honestly shown our wounds to the divine physician in this grace-filled sacrament! Jesus is the author and source of peace. At the Last Supper, He told His disciples, “My peace I give you, a peace the world cannot give.” The world longs for peace. In hearing those words of absolution, “I absolve you ...” the heart of Jesus reaches out to your heart. Going in peace, we praise afresh the Divine Mercy, “Jesus, I trust in you.” Is there any sincere Catholic who is not battle-weary against the world, the flesh and the devil? This fighting of the good fight is impossible without supernatural help. Regular confession gives us real strength and stamina to continue running the race to the finish. When our wills are more closely attuned to the Divine Will, there is an assurance there. The truth sets us free. Others will begin to notice the difference it is making in us. They will want a share in this joy that comes by living the Gospel. Like any beautiful garden that demands constant weeding and cultivation, so also the life of the soul demands regular attention. Fortnightly or monthly confession turns over that soil. The beautiful flowers of virtue, which take time and patience to cultivate, will bloom by God’s healing grace in the soul of those who are faithful to this sacrament. Who does not like to stop and admire a beautiful garden? Such are the lives of the saints who, by regular weeding and fertilizing, were enabled to bear such great fruit and become part of the Lord’s rich harvest. Put it off no longer. Now is the time to allow the Lord to lavish His gifts of grace upon you. Drink from the fountain, bathe in its waters, come and be healed! © FATHER EAMONN MCCARTHY is a priest of the parish of Macroom in the Diocese of Cloyne, Ireland. Prior to entering the priesthood, he spent seven years in England working as a Civil Engineer and this year he celebrates his nineteen years of priestly ministry. Father McCarthy has been recently featured in two episodes on SHALOM WORLD TV’s original series "Luminous": one on Confession and the other on the temperance movement known as The Pioneer Total Abstinence Association of the Sacred Heart.
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