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Tuesday, 14 February 2017

Wednesday, February 15, 2017 - Claude La Colombiere SJ - Is your pride preventing you from encountering Jesus? What will you do about it today? What is it that is tiring you? Will you lay it at the feet of Jesus?

To read the texts click on the texts: Eph 3:8-9,14-19; Mt 11:25-30

CLAUDE LA COLOMBIÈRE, third child of the notary Bertrand La Colombière and Margaret Coindat, was born on 2nd February 1641 at St. Symphorien d'Ozon in the Dauphine, southeastern France. After the family moved to Vienne Claude began his early education there, completing his studies in rhetoric and philosophy in Lyon.

It was during this period that Claude first sensed his vocation to the religious life in the Society of Jesus. We know nothing of the motives which led to this decision. We do know, however, from one of his early notations, that he "had a terrible aversion for the life embraced". This affirmation is not hard to understand by any who are familiar with the life of Claude, for he was very close to his family and friends and much inclined to the arts and literature and an active social life. On the other hand, he was not a person to be led primarily by his sentiments.
At 17 he entered the Jesuit Novitiate at Avignon. In 1660 he moved from the Novitiate to the College, also in Avignon, where he pronounced his first vows and completed his studies in philosophy. Afterwards he was professor of grammar and literature in the same school for another five years.

In 1666 he went to the College of Clermont in Paris for his studies in theology. Already noted for his tact, poise and dedication to the humanities, Claude was assigned by superiors in Paris the additional responsibility of tutoring the children of Louis XIV's Munster of Finance, Jean Baptiste Colbert.

His theological studies concluded and now a priest, Claude returned to Lyon. For a time he was teacher in the College, then full-time preacher and moderator of several Marian congregations.

Claude became noted for solid and serious sermons. They were ably directed at specific audiences and, faithful to their inspiration from the gospel, communicated to his listeners serenity and confidence in God. His published sermons produced and still produce significant spiritual fruits. Given the place and the short duration of his ministry, his sermons are surprisingly fresh in comparison with those of better-known orators.

The year 1674 was a decisive one for Claude, the year of his Third Probation at Maison Saint-Joseph in Lyon. During the customary month of the Exercises the Lord prepared him for the mission for which he had been chosen. His spiritual notes from this period allow one to follow step-by-step the battles and triumphs of the spirit, so extraordinarily attracted to everything human, yet so generous with God.

He took a vow to observe all the constitutions and rules of the Society of Jesus, a vow whose scope was not so much to bind him to a series of minute observances as to reproduce the sharp ideal of an apostle so richly described by St. Ignatius. So magnificent did this ideal seem to Claude that he adopted it as his program of sanctity. That it was indeed an invitation from Christ himself is evidenced by the subsequent feeling of interior liberation Claude experienced, along with the broadened horizons of the apostolate he witnesses to in his spiritual diary.

On 2nd February 1675 he pronounced his solemn profession and was named rector of the College at Paray-le-Monial. Not a few people wondered at this assignment of a talented young Jesuit to such an out-of the-way place as Paray. The explanation seems to be in the superiors' knowledge that there was in Paray an unpretentious religious of the Monastery of the Visitation, Margaret Mary Alacoque, to whom the Lord was revealing the treasures of his Heart, but who was overcome by anguish and uncertainty. She was waiting for the Lord to fulfill his promise and send her "my faithful servant and perfect friend" to help her realize the mission for which he had destined her: that of revealing to the world the unfathomable riches of his love.

After Father Colombière's arrival and her first conversations with him, Margaret Mary opened her spirit to him and told him of the many communications she believed she had received from the Lord. He assured her he accepted their authenticity and urged her to put in writing everything in their regard, and did all he could to orient and support her in carrying out the mission received. When, thanks to prayer and discernment, he became convinced that Christ wanted the spread of the devotion to his Heart, it is clear from Claude's spiritual notes that he pledged himself to this cause without reserve. In these notes it is also clear that, even before he became Margaret Mary's confessor, Claude's fidelity to the directives of St. Ignatius in the Exercises had brought him to the contemplation of the Heart of Christ as symbol of his love.

After a year and half in Paray, in 1676 Father La Colombière left for London. He had been appointed preacher to the Duchess of York - a very difficult and delicate assignment because of the conditions prevailing in England at the time. He took up residence in St. James Palace in October.

In addition to sermons in the palace chapel and unremitting spiritual direction both oral and written, Claude dedicated his time to giving thorough instruction to the many who sought reconciliation with the Church they had abandoned. And even if there were great dangers, he had the consolation of seeing many reconciled to it, so that after a year he said: "I could write a book about the mercy of God I've seen Him exercise since I arrived here!"

The intense pace of his work and the poor climate combined to undermine his health, and evidence of a serious pulmonary disease began to appear. Claude, however, made no changes in his work or life style.

Of a sudden, at the end of 1678, he was calumniously accused and arrested in connection with the Titus Oates "papist plot". After two days he was transferred to the severe King's Bench Prison where he remained for three weeks in extremely poor conditions until his expulsion from England by royal decree. This suffering further weakened Claude's health which, with ups and downs, deteriorated rapidly on his return to France.

During the summer of 1681 he returned to Paray, in very poor condition. On 15th February 1682, the first Sunday of Lent, towards evening Claude suffered the severe hemorrhage which ended his life.

On the 16th of June 1929 Pope Pius XI beatified Claude La Colombière, whose charism, according to St. Margaret Mary Alacoque, was that of bringing souls to God along the gospel way of love and mercy which Christ revealed to us.

Saint Claude de la Colombière (Grenoble, 2 February 1641–Paray-le-Monial, 15 February 1682) was the confessor of Saint Margaret-Marie Alacoque. His feast day is the day of his death, 15 February. He was a missionary and ascetical writer, born of noble parentage at Saint-Symphorien-d'Ozon (Grenoble), between Lyon and Vienne, in 1641.

He entered the Society of Jesus in 1659. After fifteen years of religious life in the Jesuits, he made a vow, as a means of attaining the utmost possible perfection, to observe faithfully the Rule and Constitutions of his order under penalty of sin. Those who lived with him attested that this vow was kept with great exactitude.

In 1674 Claude was made superior at the Jesuit house at Paray-le-Monial, where he became the spiritual director of Saint Margaret-Marie Alacoque and was thereafter a zealous apostle of the devotion to the Sacred Heart of Jesus. In 1676 he was sent to England as preacher to Mary of Modena, Duchess of York, afterwards Queen of Great Britain. He lived the life of a Religious even in the Court of St. James and was as active a missionary in England as he had been in France. Although encountering many difficulties, he was able to guide Saint Margaret Mary by letter.

His zeal soon weakened his vitality and a throat and lung trouble seemed to threaten his work as a preacher. While awaiting his recall to France he was suddenly arrested and thrown into prison, denounced as a conspirator. Thanks to his title of preacher to the Duchess of York and to the protection of the King of France, Louis XIV, whose subject Claude was, he escaped death but was condemned to exile in 1679. The last two years of his life were spent at Lyon where he was spiritual director to the young Jesuits, and at Paray-le-Monial, where he repaired for his health. His principal works, including "Pious Reflections", "Meditations on the Passion", "Retreat and Spiritual Letters", were published under the title, "Oeuvres du R. P. Claude de la Colombière" (Avignon, 1832; Paris, 1864).
He was beatified by Pope Pius XI on June 16, 1929, and canonized by Pope John Paul II on May 31, 1992.

His relics are preserved in the Jesuit Church around the corner from the monastery of the Visitation nuns at Paray-le-Monial.


This text chosen for the feast is addressed to all those who accept the message of Jesus unlike those in Chorazin and Bethsaida. Jesus begins his prayer here by giving thanks to the Father. It is openness to the revelation of God that Jesus makes which is responsible for the receipt of this enormous privilege. Acknowledging Jesus is not a matter of one’s superior knowledge or insight, but given as a gift to those who open themselves to this revelation. Jesus himself is an example of such openness, which allowed him to receive everything directly from God. It is his intimacy with the Father and not his religious genius, which is responsible for this grace. 

Jesus invites all those who are burdened to come to him for rest. The burden in this context seems to be that of the law and its obligations. When Jesus invites the burdened to take his yoke, which is easy, he is not inviting them to a life of ease, but to a deliverance from any kind of artificiality or the blind following of rules and regulations. The disciple must learn from Jesus who is in Matthew “the great teacher”. The rest that Jesus offers is the rest of salvation.

We can get so caught up today with wanting to have more that we might lose sight of the meaning of life itself. The desire to acquire more and more and be regarded as successful based on what we possess sometimes leads to missing out on so much that life has to offer.

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