I hope everyone's having a happy, holy Christmas season!
The Last Day of the Year
1. The last day of the year has come. It should be a day of reckoning and of resolution. Think of the many benefits which God has conferred on you throughout your life, but especially in the year which is now drawing to a close.
Count the temporal favours which you have received. Many of your friends and acquaintances have died during the year, but you are still alive. God has rescued you from innumerable perils and illnesses. He has allowed you more time in which to perfect your spiritual life and to perform apostolic work on your neighbour's behalf. Try not to be like the barren tree in the Gospel, because this could be your final year of trial.
Count the spiritual blessings which you have received. Think of the graces and good inspirations which God has given you during the past twelve months. How often have you received forgiveness for your sins, been restored to the friendship of God, and experienced anew the joy and peace of being in the state of grace? How often has Jesus come into your heart under the guise of the Blessed Eucharist? How often have you been enlightened and encouraged by hearing or reading the word of God? Think, too, of the good example which you have received in private and in public, and recall the many occasions on which the helping hand of God has reached out to save you from falling into sin.
You could never show sufficient gratitude for all these favours. Spend this day at least in acts of repentance and thanksgiving, and promise God to be faithful to Him in the coming year.
2. Now that the year is almost over, cast your mind back to the good resolutions which you made at the beginning of it. Have you put these resolutions into effect? Has there been any improvement in your spiritual life during these twelve months, or must you confess that it has deteriorated? How often have you committed sin, perhaps even grave sin, during the year? When God appealed to you to perform some good action, how often did you refuse Him?
Your future outlook is very dark if your life has developed into a gradual descent towards evil. Any day God could grow tired of your ingratitude and obstinacy and send death to end your infidelity. Then you would almost certainly be damned forever. If you have surrendered to spiritual languor and mediocrity, therefore, it is time for you to stir yourself. It is time to become more generous with God, to display a greater spirit of self-sacrifice in responding to His appeals, and to form firmer resolutions.
Virtue cannot co-exist with spiritual tepidity, which leads inevitably towards sin.
3. After he had spent a night fishing on the lake of Galilee without having caught anything, St. Peter was ordered by Jesus to cast his nets back into the sea. “Master,” the future Apostle replied, “the whole night through we have toiled and have taken nothing; but at thy word I will lower the net.” This act of perfect confidence in our Lord was soon rewarded, for when the fishermen lowered the net, "they enclosed a great number of fishes." (Luke 5:5-6)
Perhaps we have toiled hard and made many sacrifices during the past year. But have we worked with and for Jesus Christ? We may have thought more of ourselves than of Jesus and as a result achieved little or nothing in the spiritual life. The remedy is clear. We must remain close to Jesus, working with Him, in Him, and for Him. Then He will bless and strengthen the good resolutions which we are about to make. The secret of perfection is to live in constant union with Jesus Christ.
Wednesday 31 December 2014
Tuesday 23 December 2014
Monday 22 December 2014
Sunday 21 December 2014
Saturday 20 December 2014
Friday 19 December 2014
Thursday 18 December 2014
Wednesday 17 December 2014
Tuesday 9 December 2014
The Immaculate Conception - Cardinal Bacci
Sorry, I'm a day late with this!
The Immaculate Conception
1. Let us read the first chapter of St. Luke's Gospel in order to try and understand as far as possible the Immaculate Conception and the sublime holiness of Mary. “The angel Gabriel was sent from God to a town of Galilee called Nazareth, to a virgin betrothed to a man named Joseph, of the house of David, and the virgin's name was Mary. And when the angel h...ad come to her, he said, ‘Hail, full of grace, the Lord is with thee. Blessed art thou among women.’” (Luke 1:26-28) The Blessed Virgin was troubled when she heard these words, but the Angel reassured her. He told her that she had found favour with God, and added that she would become the Mother of God, for the Word would become flesh in her womb through the power of the Holy Spirit in such a manner that in her nature the privileges of virginity and of the divine motherhood would be miraculously united. Mary then gave her assent to the will of God, and her 'fiat' placed her on a pedestal high above all the generations of humanity and all the choirs of the angelic kingdom.
It is on this passage of the Gospel that the dogma of the Immaculate Conception of Our Lady chiefly depends. She was full of grace, and the supremely beloved of God. How then could she have been subject to the rule of sin which we inherited from Adam? If her soul had been stained with sin at the first moment of her conception, she would not have enjoyed the special favour of God and the plenitude of grace. She was, moreover, predestined to become the Mother of God. Was it possible that the divine Word, Who was to become her Son, could have permitted her soul to have been sullied even for a single instant by sin, which deprives us of grace and makes us enemies of God? It was on good grounds, therefore, that the Church defined that from the first moment of her conception Mary was free from all taint of sin, by a singular privilege conferred on her by God and through the merits of her divine Son, Jesus Christ.
2. By virtue of her Immaculate Conception the Blessed Virgin obtained four distinct privileges. (1) She was preserved free from the stain of original sin. (2) She never experienced the rebellion of the passions against the spirit. (3) She was confirmed in grace, so that, in the words of St. Augustine, (De natura et gratia, c. 36) one could not mention sin and the name of Mary in one breath. (4) She was perfected in grace and enriched with all the supernatural gifts to a degree far higher than any of the Saints and than the Angels themselves. Such is our Mother, Mary. We should rejoice with her, and we should have perfect confidence in her and have recourse to her in all our needs. Since her intercession is so powerful with God, she can obtain anything from Him. Above all, she is able and eager to obtain for us that which is most necessary and most important, namely, the avoidance of sin and absolute fidelity to God's grace in the execution of our duties.
3. Let its remember that Mary was not only preserved free from sin and endowed with every supernatural gift, but she never in her whole life committed the slightest fault and she advanced daily in holiness. It is true that we do not possess the privileges accorded to Mary, but we have nevertheless received many favours from God and continue daily to receive them.
Let us promise, therefore, that we shall not be unworthy children of so great a Mother. Let us promise to remain free from the slightest taint of sin in order to please God and her.
Let us promise, finally, to make daily progress towards that level of sanctity which God requires of us in the particular state in which He has placed us.
The Immaculate Conception
1. Let us read the first chapter of St. Luke's Gospel in order to try and understand as far as possible the Immaculate Conception and the sublime holiness of Mary. “The angel Gabriel was sent from God to a town of Galilee called Nazareth, to a virgin betrothed to a man named Joseph, of the house of David, and the virgin's name was Mary. And when the angel h...ad come to her, he said, ‘Hail, full of grace, the Lord is with thee. Blessed art thou among women.’” (Luke 1:26-28) The Blessed Virgin was troubled when she heard these words, but the Angel reassured her. He told her that she had found favour with God, and added that she would become the Mother of God, for the Word would become flesh in her womb through the power of the Holy Spirit in such a manner that in her nature the privileges of virginity and of the divine motherhood would be miraculously united. Mary then gave her assent to the will of God, and her 'fiat' placed her on a pedestal high above all the generations of humanity and all the choirs of the angelic kingdom.
It is on this passage of the Gospel that the dogma of the Immaculate Conception of Our Lady chiefly depends. She was full of grace, and the supremely beloved of God. How then could she have been subject to the rule of sin which we inherited from Adam? If her soul had been stained with sin at the first moment of her conception, she would not have enjoyed the special favour of God and the plenitude of grace. She was, moreover, predestined to become the Mother of God. Was it possible that the divine Word, Who was to become her Son, could have permitted her soul to have been sullied even for a single instant by sin, which deprives us of grace and makes us enemies of God? It was on good grounds, therefore, that the Church defined that from the first moment of her conception Mary was free from all taint of sin, by a singular privilege conferred on her by God and through the merits of her divine Son, Jesus Christ.
2. By virtue of her Immaculate Conception the Blessed Virgin obtained four distinct privileges. (1) She was preserved free from the stain of original sin. (2) She never experienced the rebellion of the passions against the spirit. (3) She was confirmed in grace, so that, in the words of St. Augustine, (De natura et gratia, c. 36) one could not mention sin and the name of Mary in one breath. (4) She was perfected in grace and enriched with all the supernatural gifts to a degree far higher than any of the Saints and than the Angels themselves. Such is our Mother, Mary. We should rejoice with her, and we should have perfect confidence in her and have recourse to her in all our needs. Since her intercession is so powerful with God, she can obtain anything from Him. Above all, she is able and eager to obtain for us that which is most necessary and most important, namely, the avoidance of sin and absolute fidelity to God's grace in the execution of our duties.
3. Let its remember that Mary was not only preserved free from sin and endowed with every supernatural gift, but she never in her whole life committed the slightest fault and she advanced daily in holiness. It is true that we do not possess the privileges accorded to Mary, but we have nevertheless received many favours from God and continue daily to receive them.
Let us promise, therefore, that we shall not be unworthy children of so great a Mother. Let us promise to remain free from the slightest taint of sin in order to please God and her.
Let us promise, finally, to make daily progress towards that level of sanctity which God requires of us in the particular state in which He has placed us.
Tuesday 2 December 2014
The Blessedness of Those Who Suffer Persecution - Cardinal Bacci
The Blessedness of Those Who Suffer Persecution
1. It would seem impossible that suffering and persecution could bring us happiness. Yet we have our Lord's assurance for it. “Blessed are they who suffer persecution for justice' sake,” He says, “for theirs is the kingdom of heaven. Blessed are you when men reproach you, and persecute you, and, speaking falsely, say all manner of evil... against you, for my sake. Rejoice and exult, because your reward is great in heaven.”( Mt.5:9-12)
Not only is this true of persecution borne in defence of the faith and of the Church, but it is equally true of any kind of trouble and suffering as long as it is endured for the love of God. “Rejoice,” writes St. Peter, “in so far as you are partakers of the sufferings of Christ, that you may also rejoice with exultation in the revelation of his glory.” (1 Peter 4:13)
"It is good for us now and then," ‘The Imitation of Christ’ assures us, "to have some troubles and adversities; for oftentimes they make a man enter into himself, that he may know that he is an exile, and place not his hopes in anything of the world. It is good for us sometimes to suffer contradictions, and to allow people to think ill and slightingly of us, even when we do and mean well. These are often helps to humility, and rid us of vain glory. For then we more earnestly seek God to be witness of what passes within us, when outwardly we are slighted by men, and incur their discredit." (Bk.1, c. 12)
This is a repetition of the teaching of Jesus Christ, Who said: “If anyone wishes to come after me, let him deny himself and take up his cross daily, and follow me.” (Luke 9:23)
The happiness which our Lord promises us is that which results from our own self-renewal and from the acceptance of our cross. This happiness is not easy to acquire, because our selfish and sensual impulses, as well as the insults of others, seem to be forever stirring up a nest of vipers inside us. Too often our hearts are overflowing, not with happiness, but with rebellion. How can we remedy this? There is only one way. We must love God so much that we are prepared to endure everything willingly for love of Him. Those who suffer are blessed, therefore, only on one condition, namely, on condition that they suffer for love of God.
2. Why did God will to grant us happiness only on this condition that we deny ourselves and carry the cross with resignation? The reason is that we should no longer be ourselves, but should belong entirely to God, and should no longer live our own lives, as St. Paul expresses it, but should live the life of Jesus Christ. We ought to become like Him, the Man of sorrows Who redeemed us at the price of His Precious Blood and forgave His executioners from the Cross. We must suffer, moreover, so that by our suffering we may expiate our sins, purify our souls, detach ourselves from the world, and begin to lead a heavenly life even on this earth.
We should not imagine that this will make our lives sad and dreary. On the contrary, it will fill them with the lasting joy which God sends from on high. Let us acquire the peace which is founded on complete control of the passions, on absolute dedication to God, and on the power of charity, which can overcome all obstacles. Before we can acquire it, of course, we must be enlightened and strengthened by the Holy Spirit. It was not until after Pentecost that the Apostles achieved this happiness, so that “they departed from the presence of the Sanhedrin, rejoicing that they had been counted worthy to suffer disgrace for the name of Jesus. (Acts 5:41)
3. Let us implore the Holy Spirit to enlighten us and to grant us this serene joy, which is a reflection of the happiness of Heaven.
1. It would seem impossible that suffering and persecution could bring us happiness. Yet we have our Lord's assurance for it. “Blessed are they who suffer persecution for justice' sake,” He says, “for theirs is the kingdom of heaven. Blessed are you when men reproach you, and persecute you, and, speaking falsely, say all manner of evil... against you, for my sake. Rejoice and exult, because your reward is great in heaven.”( Mt.5:9-12)
Not only is this true of persecution borne in defence of the faith and of the Church, but it is equally true of any kind of trouble and suffering as long as it is endured for the love of God. “Rejoice,” writes St. Peter, “in so far as you are partakers of the sufferings of Christ, that you may also rejoice with exultation in the revelation of his glory.” (1 Peter 4:13)
"It is good for us now and then," ‘The Imitation of Christ’ assures us, "to have some troubles and adversities; for oftentimes they make a man enter into himself, that he may know that he is an exile, and place not his hopes in anything of the world. It is good for us sometimes to suffer contradictions, and to allow people to think ill and slightingly of us, even when we do and mean well. These are often helps to humility, and rid us of vain glory. For then we more earnestly seek God to be witness of what passes within us, when outwardly we are slighted by men, and incur their discredit." (Bk.1, c. 12)
This is a repetition of the teaching of Jesus Christ, Who said: “If anyone wishes to come after me, let him deny himself and take up his cross daily, and follow me.” (Luke 9:23)
The happiness which our Lord promises us is that which results from our own self-renewal and from the acceptance of our cross. This happiness is not easy to acquire, because our selfish and sensual impulses, as well as the insults of others, seem to be forever stirring up a nest of vipers inside us. Too often our hearts are overflowing, not with happiness, but with rebellion. How can we remedy this? There is only one way. We must love God so much that we are prepared to endure everything willingly for love of Him. Those who suffer are blessed, therefore, only on one condition, namely, on condition that they suffer for love of God.
2. Why did God will to grant us happiness only on this condition that we deny ourselves and carry the cross with resignation? The reason is that we should no longer be ourselves, but should belong entirely to God, and should no longer live our own lives, as St. Paul expresses it, but should live the life of Jesus Christ. We ought to become like Him, the Man of sorrows Who redeemed us at the price of His Precious Blood and forgave His executioners from the Cross. We must suffer, moreover, so that by our suffering we may expiate our sins, purify our souls, detach ourselves from the world, and begin to lead a heavenly life even on this earth.
We should not imagine that this will make our lives sad and dreary. On the contrary, it will fill them with the lasting joy which God sends from on high. Let us acquire the peace which is founded on complete control of the passions, on absolute dedication to God, and on the power of charity, which can overcome all obstacles. Before we can acquire it, of course, we must be enlightened and strengthened by the Holy Spirit. It was not until after Pentecost that the Apostles achieved this happiness, so that “they departed from the presence of the Sanhedrin, rejoicing that they had been counted worthy to suffer disgrace for the name of Jesus. (Acts 5:41)
3. Let us implore the Holy Spirit to enlighten us and to grant us this serene joy, which is a reflection of the happiness of Heaven.
Monday 1 December 2014
The Blessedness of the Peacemakers - Cardinal Bacci
The Blessedness of the Peacemakers
1. The spirit of peace pervades the Gospel. When Jesus is born, choirs of Angels sing above the stable in Bethlehem: “Glory to God in the highest, and on earth peace among men of good will.” (Luke 2:14) When our Saviour has risen gloriously from the dead, He appears to His disciples and greets them with the words: “Peace be to you.” Finally, when ...He is departing from this earth He leaves His peace to His followers as their inheritance. “Peace I leave with you,” He says to them, “my peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, or be afraid.” (John 14:27)
Exactly what is the peace of Jesus Christ? It is much different from worldly peace, presuming that the world can give some kind of peace. St. Paul says of the Saviour that “he himself is our peace.” (Eph. 2:14) How are we to understand what is meant by this? The Apostle himself explains when he writes: “Having been justified by faith, let us have peace with God through our Lord Jesus Christ.”
(Rom. 5:1) Jesus Christ, therefore, is our peacemaker. He has shouldered our iniquities and has offered Himself to the Father as a victim of expiation and of reconciliation. It is at the price of Christ's precious blood that we have regained peace with God and freedom from our sins. This is the peace which our Lord has given us. Let us remember, however, that if we return to the slavery of sin we shall lose at once the jewel of peace which Jesus Christ has bestowed on us. “There is no peace to the wicked.” (Is. 48:22) We have experienced on many occasions how true this is. Sin destroys peace of soul because it deprives us of Jesus, without Whom peace cannot survive. Let us resolve, therefore, to remain always close to our Lord and far from sin. Then only shall we be able to preserve our peace of mind in the midst of temptations and of earthly sorrows.
2. We should not imagine, however, that the peace which Jesus brought to us is a lifeless peace like that of a cemetery. On the contrary, it is the peace of conquest, a living peace. It cannot be attained by the sluggard who is aiming at an easy and comfortable existence, but by the generous warrior who is always prepared to throw himself into the fight for virtue, for the glory of God, and for the salvation of souls.
The peace of Jesus Christ is a victory over the evil which is rampant within us and around us. It demands vigilance, strife, and perseverance in fidelity to our Lord. It requires the spirit of sacrifice, the love of God, and dedication to the welfare of our fellow-men. It is the fruit of internal and external combat. It excludes all rancour, envy, detraction, and malice, which is why it costs so much hardship and conflict. When a man has gained the victory, however, he experiences that wonderful spiritual tranquillity which God alone can give.
3.”Blessed are the peacemakers,” said Jesus in the Sermon on the Mount, “for they shall be called children of God.”(Mt. 5:9)
True Christian peace, which accompanies the perfect control of the passions and complete dedication to God's cause, makes us like God and enables us by His grace to become His adopted children. He is the God of peace, in Whom there is no conflict, but only perfect order and harmony. Since He is pure act, He understands Himself fully in all His beauty and perfection, and knowing Himself He loves Himself. He is peace, in an active and not in a passive sense. For this reason the peacemakers are singled out in a special way as the children of God. In other words, they become like God when they acquire that interior tranquillity which is the fruit of virtue and of victory over the flesh. With the help of divine grace, we should do our utmost to gain this peace.
1. The spirit of peace pervades the Gospel. When Jesus is born, choirs of Angels sing above the stable in Bethlehem: “Glory to God in the highest, and on earth peace among men of good will.” (Luke 2:14) When our Saviour has risen gloriously from the dead, He appears to His disciples and greets them with the words: “Peace be to you.” Finally, when ...He is departing from this earth He leaves His peace to His followers as their inheritance. “Peace I leave with you,” He says to them, “my peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, or be afraid.” (John 14:27)
Exactly what is the peace of Jesus Christ? It is much different from worldly peace, presuming that the world can give some kind of peace. St. Paul says of the Saviour that “he himself is our peace.” (Eph. 2:14) How are we to understand what is meant by this? The Apostle himself explains when he writes: “Having been justified by faith, let us have peace with God through our Lord Jesus Christ.”
(Rom. 5:1) Jesus Christ, therefore, is our peacemaker. He has shouldered our iniquities and has offered Himself to the Father as a victim of expiation and of reconciliation. It is at the price of Christ's precious blood that we have regained peace with God and freedom from our sins. This is the peace which our Lord has given us. Let us remember, however, that if we return to the slavery of sin we shall lose at once the jewel of peace which Jesus Christ has bestowed on us. “There is no peace to the wicked.” (Is. 48:22) We have experienced on many occasions how true this is. Sin destroys peace of soul because it deprives us of Jesus, without Whom peace cannot survive. Let us resolve, therefore, to remain always close to our Lord and far from sin. Then only shall we be able to preserve our peace of mind in the midst of temptations and of earthly sorrows.
2. We should not imagine, however, that the peace which Jesus brought to us is a lifeless peace like that of a cemetery. On the contrary, it is the peace of conquest, a living peace. It cannot be attained by the sluggard who is aiming at an easy and comfortable existence, but by the generous warrior who is always prepared to throw himself into the fight for virtue, for the glory of God, and for the salvation of souls.
The peace of Jesus Christ is a victory over the evil which is rampant within us and around us. It demands vigilance, strife, and perseverance in fidelity to our Lord. It requires the spirit of sacrifice, the love of God, and dedication to the welfare of our fellow-men. It is the fruit of internal and external combat. It excludes all rancour, envy, detraction, and malice, which is why it costs so much hardship and conflict. When a man has gained the victory, however, he experiences that wonderful spiritual tranquillity which God alone can give.
3.”Blessed are the peacemakers,” said Jesus in the Sermon on the Mount, “for they shall be called children of God.”(Mt. 5:9)
True Christian peace, which accompanies the perfect control of the passions and complete dedication to God's cause, makes us like God and enables us by His grace to become His adopted children. He is the God of peace, in Whom there is no conflict, but only perfect order and harmony. Since He is pure act, He understands Himself fully in all His beauty and perfection, and knowing Himself He loves Himself. He is peace, in an active and not in a passive sense. For this reason the peacemakers are singled out in a special way as the children of God. In other words, they become like God when they acquire that interior tranquillity which is the fruit of virtue and of victory over the flesh. With the help of divine grace, we should do our utmost to gain this peace.
The Blessedness of the Clean of Heart - Cardinal Bacci
The Blessedness of the Clean of Heart
1. “Blessed are the clean of heart,” says Jesus in the Beatitudes, for they shall see God. (Mt. 5:8) “The sensual man,” adds St. Paul, “does not perceive the things that are of the Spirit of God.” (1 Cor. 2:14)
How true this is. When the flesh gains control over the spirit and our lower instincts enslave the intellect, we are overcome by confu...sion and spiritual blindness. No longer can we see God's reflection in created things; no longer do we hear His voice. Impurity and sensuality lead to disregard for the law of God, whereas purity of heart makes it easy for us to love His law.
One day, as was his custom, St. Joseph Cafasso went to the prison to visit the convicts. Among them there was a hardened old sinner who was interested neither in God nor in confessing his sins. The Saint met him and tried to persuade him to kneel down and make his confession. "I do not believe in God," replied the old man. The Saint simply looked at him. "Kneel down," he said, "confess your sins, and afterwards you will believe." It turned out as he had predicted. The old crime-hardened sinner told his sins, wept for them, and became a new man. It was as if the scales had fallen from his eyes, which now saw God clearly once more. Through the forgiveness of his sins he found again the way of supernatural love.
We should be grateful to God that we are not in the same state as this poor prisoner was, but it is probable that we have been often disturbed by impure suggestions. On these occasions we may have lost sight of God and our high and pure ideals may have suffered an eclipse. We must preserve our chastity, however. With this purpose in view we should renew our good resolutions in the presence of God and should constantly implore His grace and the protection of the Blessed Virgin.
2. The clean of heart will see God. St. Thomas observes that the heart may and should be purified in two ways, even as God may be seen in two ways. (S. Th., II-II, q. 8. a. 7) The first essential is to purify the disturbed passions, which blind the soul to heavenly things. The second is to cleanse the mind and to make it immune from error and from evil fancies so that it may be permanently enlightened by God.
Similarly, the vision of God is twofold. When we see God perfectly, we see His Divine Essence, and such happiness is possible only in the Beatific Vision. There is also an imperfect vision of God, by which we see Him not in Himself but in created things. We can and should have this vision in this life. All the wonders of creation are rays of the eternal beauty of God. Creatures, therefore, should form for us a mystical ladder which leads us to God. We should never become entangled with transient worldly goods, but should see and love God in them all. The Saints were clean of heart and could see God more clearly than the most learned scholars.
3. Let us conclude this meditation with an appropriate prayer of St. Thomas Aquinas. "Make my heart watchful, O God, so that no vain thought may distract it from You. Make it noble, so that it may never be seduced by any base affection. Make it upright, so that no evil intention may defile it. Make it steadfast, so that troubles may not dismay it. Make it free, so that it may not yield to the onslaughts of passion. Grant me, my God, the intelligence to understand You, the love to seek You, the wisdom to find You, words to please You, the perseverance to wait faithfully for You, and the hope of embracing You at last. Grant that I, a repentant sinner, may bear Your chastisements with resignation. Poor pilgrim that I am, may I draw on the treasury of Your grace and may I one day be eternally happy with you in heavenly glory. Amen."
1. “Blessed are the clean of heart,” says Jesus in the Beatitudes, for they shall see God. (Mt. 5:8) “The sensual man,” adds St. Paul, “does not perceive the things that are of the Spirit of God.” (1 Cor. 2:14)
How true this is. When the flesh gains control over the spirit and our lower instincts enslave the intellect, we are overcome by confu...sion and spiritual blindness. No longer can we see God's reflection in created things; no longer do we hear His voice. Impurity and sensuality lead to disregard for the law of God, whereas purity of heart makes it easy for us to love His law.
One day, as was his custom, St. Joseph Cafasso went to the prison to visit the convicts. Among them there was a hardened old sinner who was interested neither in God nor in confessing his sins. The Saint met him and tried to persuade him to kneel down and make his confession. "I do not believe in God," replied the old man. The Saint simply looked at him. "Kneel down," he said, "confess your sins, and afterwards you will believe." It turned out as he had predicted. The old crime-hardened sinner told his sins, wept for them, and became a new man. It was as if the scales had fallen from his eyes, which now saw God clearly once more. Through the forgiveness of his sins he found again the way of supernatural love.
We should be grateful to God that we are not in the same state as this poor prisoner was, but it is probable that we have been often disturbed by impure suggestions. On these occasions we may have lost sight of God and our high and pure ideals may have suffered an eclipse. We must preserve our chastity, however. With this purpose in view we should renew our good resolutions in the presence of God and should constantly implore His grace and the protection of the Blessed Virgin.
2. The clean of heart will see God. St. Thomas observes that the heart may and should be purified in two ways, even as God may be seen in two ways. (S. Th., II-II, q. 8. a. 7) The first essential is to purify the disturbed passions, which blind the soul to heavenly things. The second is to cleanse the mind and to make it immune from error and from evil fancies so that it may be permanently enlightened by God.
Similarly, the vision of God is twofold. When we see God perfectly, we see His Divine Essence, and such happiness is possible only in the Beatific Vision. There is also an imperfect vision of God, by which we see Him not in Himself but in created things. We can and should have this vision in this life. All the wonders of creation are rays of the eternal beauty of God. Creatures, therefore, should form for us a mystical ladder which leads us to God. We should never become entangled with transient worldly goods, but should see and love God in them all. The Saints were clean of heart and could see God more clearly than the most learned scholars.
3. Let us conclude this meditation with an appropriate prayer of St. Thomas Aquinas. "Make my heart watchful, O God, so that no vain thought may distract it from You. Make it noble, so that it may never be seduced by any base affection. Make it upright, so that no evil intention may defile it. Make it steadfast, so that troubles may not dismay it. Make it free, so that it may not yield to the onslaughts of passion. Grant me, my God, the intelligence to understand You, the love to seek You, the wisdom to find You, words to please You, the perseverance to wait faithfully for You, and the hope of embracing You at last. Grant that I, a repentant sinner, may bear Your chastisements with resignation. Poor pilgrim that I am, may I draw on the treasury of Your grace and may I one day be eternally happy with you in heavenly glory. Amen."
The Blessedness of the Merciful - Cardinal Bacci
The Blessedness of the Merciful
1. Let us meditate now on the mercy of God, which is infinite even as His justice is infinite. "His mercy," says St. Thomas, "does not subtract from His justice, but is the fullness and the perfection of that justice." (S. Th., 1, q. 21, a. 3 ad 2) All the merits which we can acquire in the sight of God derive from His gratuitous gift of grace. God's... mercy and justice, therefore, are fused together in a wonderful harmony which claims our gratitude and fidelity.
References to the mercy of God are numerous in Sacred Scripture. “You, Lord, are good and forgiving,” says the Psalmist, “abounding in kindness to all who call upon you.” (Ps. 85:5) “Blessed he the Lord,” we read elsewhere, “my rock, … my refuge and my fortress, my stronghold, my deliverer…” (Ps. 143:2) “Goodness and kindness follow me all the days of my life, and I shall dwell in the house of the Lord for years to come.” (Ps. 22:6)
When we leave the Old Testament and open the Gospel, we discover that it is a record of the goodness and mercy of God. We have only to recall Christ's forgiveness of the Magdalen when she wept at His feet for her faults; the merciful judgment which He passed on the poor adulteress; His loving glance in the direction of St. Peter, who had denied Him; the grace so miraculously granted to St. Paul on the road to Damascus; and the parables of the good Samaritan, the prodigal son, and the good shepherd who went to search for the lost sheep. Finally, there are the consoling words to the repentant thief: "This day thou shalt be with me in paradise." When we read this chronicle of infinite goodness and mercy, we should experience a boundless hope and confidence. It does not matter how great our sins or our ingratitude may have been. Once we have repented, God is ready to forgive us and to receive us with open arms.
2. Since God is so merciful to us, however, He requires us to be good and merciful to our neighbour. “Blessed are the merciful,” Jesus says in the Sermon on the Mount, “for they shall obtain mercy.” (Mt. 5:7) St. James adds a stern warning. “Judgment,” he says, “is without mercy to him who has not shown mercy; but mercy triumphs over judgment.” (James 2:12) If we hope to receive God's mercy, we must show compassion to those who are poor or unfortunate in any way, even to the greatest sinners. In the presence of so much need and misfortune in the world, avarice, miserliness, selfishness or indifference cry out to God for retribution. If we are not prepared to give, nothing will be given to us. If we refuse to forgive, neither shall we be forgiven. If we do not love, neither shall we be loved.
3. Let us remember that we have often made ourselves God's enemies by our sins. We were often in need when we were deprived of divine grace. On these occasions God was merciful to us, for He granted us His forgiveness and His friendship. These gifts of God place an obligation on us to behave in the same way to those who are in need by assisting them willingly and generously, and to those who are unhappy by consoling them as far as possible.
Let us remember the great principle which Jesus Christ has given us. “Even as you wish men to do to you, so also do you to them… Do good to those who hate you… Do not judge, and you shall not be judged; do not condemn and you shall not be condemned. Forgive, and you shall be forgiven, give, and it shall be given to you…” (Cf. Luke 6:30-38) “With what judgment you judge, you shall be judged; and with what measure you measure, it shall be measured to you.” (Mt. 7:1) So it will be on the day of death when we shall have to appear before the Supreme Judge.
Let us be generous throughout life in giving help and consolation to others. It is more blessed to give than to receive, as the Gospel says. By giving we shall find a little happiness even in this world, and shall be certain that one day the most merciful Judge will pardon and embrace us.
1. Let us meditate now on the mercy of God, which is infinite even as His justice is infinite. "His mercy," says St. Thomas, "does not subtract from His justice, but is the fullness and the perfection of that justice." (S. Th., 1, q. 21, a. 3 ad 2) All the merits which we can acquire in the sight of God derive from His gratuitous gift of grace. God's... mercy and justice, therefore, are fused together in a wonderful harmony which claims our gratitude and fidelity.
References to the mercy of God are numerous in Sacred Scripture. “You, Lord, are good and forgiving,” says the Psalmist, “abounding in kindness to all who call upon you.” (Ps. 85:5) “Blessed he the Lord,” we read elsewhere, “my rock, … my refuge and my fortress, my stronghold, my deliverer…” (Ps. 143:2) “Goodness and kindness follow me all the days of my life, and I shall dwell in the house of the Lord for years to come.” (Ps. 22:6)
When we leave the Old Testament and open the Gospel, we discover that it is a record of the goodness and mercy of God. We have only to recall Christ's forgiveness of the Magdalen when she wept at His feet for her faults; the merciful judgment which He passed on the poor adulteress; His loving glance in the direction of St. Peter, who had denied Him; the grace so miraculously granted to St. Paul on the road to Damascus; and the parables of the good Samaritan, the prodigal son, and the good shepherd who went to search for the lost sheep. Finally, there are the consoling words to the repentant thief: "This day thou shalt be with me in paradise." When we read this chronicle of infinite goodness and mercy, we should experience a boundless hope and confidence. It does not matter how great our sins or our ingratitude may have been. Once we have repented, God is ready to forgive us and to receive us with open arms.
2. Since God is so merciful to us, however, He requires us to be good and merciful to our neighbour. “Blessed are the merciful,” Jesus says in the Sermon on the Mount, “for they shall obtain mercy.” (Mt. 5:7) St. James adds a stern warning. “Judgment,” he says, “is without mercy to him who has not shown mercy; but mercy triumphs over judgment.” (James 2:12) If we hope to receive God's mercy, we must show compassion to those who are poor or unfortunate in any way, even to the greatest sinners. In the presence of so much need and misfortune in the world, avarice, miserliness, selfishness or indifference cry out to God for retribution. If we are not prepared to give, nothing will be given to us. If we refuse to forgive, neither shall we be forgiven. If we do not love, neither shall we be loved.
3. Let us remember that we have often made ourselves God's enemies by our sins. We were often in need when we were deprived of divine grace. On these occasions God was merciful to us, for He granted us His forgiveness and His friendship. These gifts of God place an obligation on us to behave in the same way to those who are in need by assisting them willingly and generously, and to those who are unhappy by consoling them as far as possible.
Let us remember the great principle which Jesus Christ has given us. “Even as you wish men to do to you, so also do you to them… Do good to those who hate you… Do not judge, and you shall not be judged; do not condemn and you shall not be condemned. Forgive, and you shall be forgiven, give, and it shall be given to you…” (Cf. Luke 6:30-38) “With what judgment you judge, you shall be judged; and with what measure you measure, it shall be measured to you.” (Mt. 7:1) So it will be on the day of death when we shall have to appear before the Supreme Judge.
Let us be generous throughout life in giving help and consolation to others. It is more blessed to give than to receive, as the Gospel says. By giving we shall find a little happiness even in this world, and shall be certain that one day the most merciful Judge will pardon and embrace us.
The Thirst for Justice - Cardinal Bacci
The Thirst for Justice
1. Jesus commands us in the Beatitudes to seek justice, that is, perfection in the fulfilment of our obligations to God, to ourselves, and to our neighbour. He commands us, moreover, to hunger and thirst for this justice, which is identical with holiness.
When Christ tells us to hunger and thirst for justice, He imposes on us the obligation of doing our very... best to acquire the virtue of Christian justice which is the synthesis of all the virtues. We must beware, therefore, of laziness, apathy, tepidity, or mediocrity, for our advance in spiritual perfection must be continuous. There must be no hesitation or backsliding. The high target which God has set for us demands hard work and boundless generosity on our part. Jesus Christ loved us so much that He gave Himself entirely for us and shed His Precious Blood to the last drop for our redemption. How can we possibly be niggardly or half-hearted in our relations with Him?
Whenever God's cause is at stake, whether in our efforts to achieve our own spiritual perfection or in the fulfilment of our obligations towards our neighbour, we should never refuse anything, but should display absolute dedication to God and to our fellow-man. "Let us hunger," said St. Catherine of Siena, "for God's honour and for the salvation of souls." (Brev. di perfezione, p.81) The hunger and thirst for justice, nourished by the love of God and of our neighbour, should exclude all mediocrity and selfishness from our lives. It should urge us on, as it did the Saints, towards the highest pinnacles of sanctity.
2. Many people, unfortunately, hunger and thirst for wealth, for pleasure, and for honour. In practice, if not in theory, they forget all about their personal sanctification and the welfare of their neighbour. They pray, certainly, and they go to church, give alms, and carry out the duties of their station in life conscientiously from morning until night. They may even engage in many external works of charity on their neighbour's behalf. But what is their dominant thought and their principal ambition? To keep up appearances, to be praised and esteemed, to be successful in their career… This, however, is not justice or Christian perfection, but corresponds to the attitude of the Scribes and Pharisees, who did not seek the kingdom of Heaven, but their own interests. (Cf.Mt. 5:46-47) Of these it is written that “they have received their reward.” (Mt. 6:2) They have not sought God, but themselves. Therefore they can never have God or His everlasting happiness as their reward. They must be content with the insignificant and passing glory of this world. Indeed, on many occasions they will be unable to gain even this much and will find that they have laboured in vain.
The envious man will even find cause for personal sorrow and unhappiness in the welfare and in the success of others. He would have nobody wealthy, respected, or happy in the world but himself. Even when the zealous man is working for a good cause, he is not concerned with it, but only with himself. He identifies his own ego with the cause for which he is fighting.
3. Let us think deeply about our own secret ambitions. Let us examine our thoughts, affections, desires, and actions in order to make sure that their primary object is the glory of God and the triumph of His reign in the universe. If we find blemishes, distortions, or tepidity, we must revive and purify our love of God.
1. Jesus commands us in the Beatitudes to seek justice, that is, perfection in the fulfilment of our obligations to God, to ourselves, and to our neighbour. He commands us, moreover, to hunger and thirst for this justice, which is identical with holiness.
When Christ tells us to hunger and thirst for justice, He imposes on us the obligation of doing our very... best to acquire the virtue of Christian justice which is the synthesis of all the virtues. We must beware, therefore, of laziness, apathy, tepidity, or mediocrity, for our advance in spiritual perfection must be continuous. There must be no hesitation or backsliding. The high target which God has set for us demands hard work and boundless generosity on our part. Jesus Christ loved us so much that He gave Himself entirely for us and shed His Precious Blood to the last drop for our redemption. How can we possibly be niggardly or half-hearted in our relations with Him?
Whenever God's cause is at stake, whether in our efforts to achieve our own spiritual perfection or in the fulfilment of our obligations towards our neighbour, we should never refuse anything, but should display absolute dedication to God and to our fellow-man. "Let us hunger," said St. Catherine of Siena, "for God's honour and for the salvation of souls." (Brev. di perfezione, p.81) The hunger and thirst for justice, nourished by the love of God and of our neighbour, should exclude all mediocrity and selfishness from our lives. It should urge us on, as it did the Saints, towards the highest pinnacles of sanctity.
2. Many people, unfortunately, hunger and thirst for wealth, for pleasure, and for honour. In practice, if not in theory, they forget all about their personal sanctification and the welfare of their neighbour. They pray, certainly, and they go to church, give alms, and carry out the duties of their station in life conscientiously from morning until night. They may even engage in many external works of charity on their neighbour's behalf. But what is their dominant thought and their principal ambition? To keep up appearances, to be praised and esteemed, to be successful in their career… This, however, is not justice or Christian perfection, but corresponds to the attitude of the Scribes and Pharisees, who did not seek the kingdom of Heaven, but their own interests. (Cf.Mt. 5:46-47) Of these it is written that “they have received their reward.” (Mt. 6:2) They have not sought God, but themselves. Therefore they can never have God or His everlasting happiness as their reward. They must be content with the insignificant and passing glory of this world. Indeed, on many occasions they will be unable to gain even this much and will find that they have laboured in vain.
The envious man will even find cause for personal sorrow and unhappiness in the welfare and in the success of others. He would have nobody wealthy, respected, or happy in the world but himself. Even when the zealous man is working for a good cause, he is not concerned with it, but only with himself. He identifies his own ego with the cause for which he is fighting.
3. Let us think deeply about our own secret ambitions. Let us examine our thoughts, affections, desires, and actions in order to make sure that their primary object is the glory of God and the triumph of His reign in the universe. If we find blemishes, distortions, or tepidity, we must revive and purify our love of God.
Sunday 30 November 2014
St Andrew Advent novena
Hail and blessed be the hour and moment in which the Son of God was born of the most pure Virgin Mary, at midnight, in Bethlehem, in piercing cold. In that hour, vouchsafe, O my God! to hear my prayer and grant my desires, through the merits of Our Saviour Jesus Christ, and of His Blessed Mother. Amen.
To be said 15 times a day until Christmas.
To be said 15 times a day until Christmas.
The Blessedness of Those Who Hunger and Thirst for Justice - Cardinal Bacci
The Blessedness of Those Who Hunger and Thirst for Justice
1. “Blessed are they who hunger and thirst for justice,” says Jesus Christ, “for they shall be satisfied.” (Mt. 5:6) These words oblige us to seek justice in our actions if we desire the happiness which Our Lord promises to the just.
We must understand, of course, what is intended here by the word "justice." It may be inte...rpreted in two ways. According to its most common meaning, justice is the cardinal virtue which obliges us to give every man his due. Often in Sacred Scripture, however, the word is synonymous with perfection or holiness; that is, it is the synthesis of all the virtues. It is in this sense that Jesus employs the term when He says: “Seek first the kingdom of God and his justice, and all these things shall be given you besides.” (Mt. 6:33)
In its fullest sense, then, justice embraces our relations with God, with ourselves, and with our neighbour. In the first place, we must be just towards God and, therefore, in accordance with the Gospel precept, we must “render to God the things that are God's.” (Mt. 22:21)Since everything belongs to God, our Creator and Redeemer, we must offer everything to Him, including ourselves, all that we are and all that we possess. We have only obligations in regard to God, and no rights, because we have received everything from Him. We ought to obey Him, therefore, as our supreme lawgiver. We ought to adore Him and to love Him with a greater love that we have for any creature or for ourselves, because He is the highest good which merits all our love and which alone can satisfy us. We should express our love, moreover, by our actions and by the complete dedication of ourselves to His honour and glory.
Justice, then, is in fact Christian perfection and is the synthesis of all the virtues. That great pagan writer, Cicero, had already perceived this when he wrote that "piety is the foundation of all the virtues," (Planc., 12) and that "piety is justice in regard to God." (Nat. D., I, 41) Justice in our relations with God demands that we adore, love, and obey Him. In this way we lay the basis of all the virtues.
2. We must also be just towards ourselves. God has established a hierarchy of faculties in human nature. There are the lower faculties, which are often moved to action by our passions, and above these there is right reason, which ought to govern all else through the will. According to St. Thomas, the rule of right reason within us should be comparable to that of God in the universe. (De Regim. Principum, I, 12) "It is fitting," he says elsewhere, "that everything in man should be subject to reason." (S. Th., I-II, q. 100, a. 2 ad 1) St. Augustine observes that, as the lower faculties should obey the intellect, so the intellect should be subject to God and should fulfil His holy law. (Cf. De Serm. Domini in Monte, Bk. I, c. 2.)
In this way there exists in us absolute justice, which is the harmony of perfection. If the passions, however, rebel and dethrone reason, or if reason revolts against God, there follows the degradation of human nature, the triumph of sin, remorse, and spiritual ruin.
3. We must be just, finally, in our dealings with others. This rules out theft, homicide, detraction, calumny, and hatred of our neighbour. We can be unjust to our neighbour not only in material things, but also in the moral order. Christian justice, moreover, makes many demands on us which we do not sufficiently consider. If our neighbour is hungry, we are obliged to assuage his hunger. If he is ill-clad, homeless, or out of work, the Gospel tells us that we are obliged to help him and to console him by every means in our power, even if this necessitates sacrifice on our part. This is the Christian justice without which neither faith nor charity can survive. The man who lacks this virtue will one day be condemned by the Supreme Judge with the terrifying words: "Depart from me, accursed ones, into the everlasting fire."
1. “Blessed are they who hunger and thirst for justice,” says Jesus Christ, “for they shall be satisfied.” (Mt. 5:6) These words oblige us to seek justice in our actions if we desire the happiness which Our Lord promises to the just.
We must understand, of course, what is intended here by the word "justice." It may be inte...rpreted in two ways. According to its most common meaning, justice is the cardinal virtue which obliges us to give every man his due. Often in Sacred Scripture, however, the word is synonymous with perfection or holiness; that is, it is the synthesis of all the virtues. It is in this sense that Jesus employs the term when He says: “Seek first the kingdom of God and his justice, and all these things shall be given you besides.” (Mt. 6:33)
In its fullest sense, then, justice embraces our relations with God, with ourselves, and with our neighbour. In the first place, we must be just towards God and, therefore, in accordance with the Gospel precept, we must “render to God the things that are God's.” (Mt. 22:21)Since everything belongs to God, our Creator and Redeemer, we must offer everything to Him, including ourselves, all that we are and all that we possess. We have only obligations in regard to God, and no rights, because we have received everything from Him. We ought to obey Him, therefore, as our supreme lawgiver. We ought to adore Him and to love Him with a greater love that we have for any creature or for ourselves, because He is the highest good which merits all our love and which alone can satisfy us. We should express our love, moreover, by our actions and by the complete dedication of ourselves to His honour and glory.
Justice, then, is in fact Christian perfection and is the synthesis of all the virtues. That great pagan writer, Cicero, had already perceived this when he wrote that "piety is the foundation of all the virtues," (Planc., 12) and that "piety is justice in regard to God." (Nat. D., I, 41) Justice in our relations with God demands that we adore, love, and obey Him. In this way we lay the basis of all the virtues.
2. We must also be just towards ourselves. God has established a hierarchy of faculties in human nature. There are the lower faculties, which are often moved to action by our passions, and above these there is right reason, which ought to govern all else through the will. According to St. Thomas, the rule of right reason within us should be comparable to that of God in the universe. (De Regim. Principum, I, 12) "It is fitting," he says elsewhere, "that everything in man should be subject to reason." (S. Th., I-II, q. 100, a. 2 ad 1) St. Augustine observes that, as the lower faculties should obey the intellect, so the intellect should be subject to God and should fulfil His holy law. (Cf. De Serm. Domini in Monte, Bk. I, c. 2.)
In this way there exists in us absolute justice, which is the harmony of perfection. If the passions, however, rebel and dethrone reason, or if reason revolts against God, there follows the degradation of human nature, the triumph of sin, remorse, and spiritual ruin.
3. We must be just, finally, in our dealings with others. This rules out theft, homicide, detraction, calumny, and hatred of our neighbour. We can be unjust to our neighbour not only in material things, but also in the moral order. Christian justice, moreover, makes many demands on us which we do not sufficiently consider. If our neighbour is hungry, we are obliged to assuage his hunger. If he is ill-clad, homeless, or out of work, the Gospel tells us that we are obliged to help him and to console him by every means in our power, even if this necessitates sacrifice on our part. This is the Christian justice without which neither faith nor charity can survive. The man who lacks this virtue will one day be condemned by the Supreme Judge with the terrifying words: "Depart from me, accursed ones, into the everlasting fire."
The Blessedness of Those Who Mourn - Cardinal Bacci
The Blessedness of Those Who Mourn
1. “Blessed are they who mourn,” (Mt. 5:5) says Jesus Christ, in direct contrast to the opinion of the world, which believes that happiness is to be found in merrymaking. Who is right? The Gospel does not forbid us to rejoice; indeed, a blessing was given to the wedding celebration in Cana. This, however, was a manifestation of good and honest joy.... It is the immoderate revelling of irresponsible worldlings and sinners which is condemned in the Gospel. God does not promise these any of His consolations, but only remorse and, perhaps, despair. On the other hand, those who suffer are called blessed by Jesus Christ, Who has promised to console them. The consolations which they will receive are those which spring from their repentance, from the forgiveness which they obtain for their sins, and from the expectation of everlasting life, which is promised to those who choose the royal road of the Cross. They will also enjoy the consolations of contemplation and of the love of God.
The Christian sheds tears of sadness, of repentance, and of joy. He is sometimes sad because he is sensitive to the evil which exists in the world. When he sees so many of his fellow-men going from sin to sin on the downward slope towards damnation, he is saddened and longs to remedy this situation as much as possible by prayer, good example, and penance.
Perhaps you are indifferent to the evil which is being perpetrated in the world? Perhaps nothing has power to upset you apart from your own petty troubles and frustrated ambitions? This kind of sadness is not pleasing to God.
Another motive for sadness is the great physical and moral suffering which afflicts so many of our brethren. We should be generous in rendering whatever assistance we can, generous also in our understanding and in our sympathy. Very often a single gesture of compassion towards a man who is suffering is of greater value than a substantial alms which is offered with coldness and indifference.
2. As well as regretting the evils which beset humanity, the Christian should also shed tears of repentance for his sins. Our sins are so many that they demand penance and reparation. St. Aloysius Gonzaga wept whenever he recalled the peccadilloes of his childhood, which were hardly serious enough to be real sins. We have sinned, and may be sinners still, but do we weep for our transgressions?
A sincere Christian is not content merely to regret his sins and to pray for forgiveness, but he imposes on himself voluntary penances in expiation of his own offences and of the offences of others. Tears of repentance are blessed by God, Who forgives and pardons those who mourn for their transgressions.
3. Finally, the Christian will sometimes shed tears of joy. There are some people who are not easily moved. Rigid and inflexible, they proceed in all things with mathematical precision and cannot be swayed by the promptings of the heart. They are incapable of shedding a tear. If we love God sincerely, however, we shall have what was called by the Fathers the gift of tears. It is because we know God so little that we love Him so little. If we loved Him fervently, the contemplations of His infinite goodness and mercy would move us to tears of love and of joy. So it was with the Saints in the presence of the Crucifix and of the Blessed Sacrament, and in the presence of the marvels of creation. We are incapable of shedding tears of love and of joy because we know and love God so little. "Our love and knowledge of God are imperfect," (S. Th., I-II, q. 68, a. 2) writes St. Thomas. We are too absorbed in worldly vanities to be capable of such heartfelt joy and love. Let us meditate more often and love God more fervently, and He will grant us the gift of tears.
1. “Blessed are they who mourn,” (Mt. 5:5) says Jesus Christ, in direct contrast to the opinion of the world, which believes that happiness is to be found in merrymaking. Who is right? The Gospel does not forbid us to rejoice; indeed, a blessing was given to the wedding celebration in Cana. This, however, was a manifestation of good and honest joy.... It is the immoderate revelling of irresponsible worldlings and sinners which is condemned in the Gospel. God does not promise these any of His consolations, but only remorse and, perhaps, despair. On the other hand, those who suffer are called blessed by Jesus Christ, Who has promised to console them. The consolations which they will receive are those which spring from their repentance, from the forgiveness which they obtain for their sins, and from the expectation of everlasting life, which is promised to those who choose the royal road of the Cross. They will also enjoy the consolations of contemplation and of the love of God.
The Christian sheds tears of sadness, of repentance, and of joy. He is sometimes sad because he is sensitive to the evil which exists in the world. When he sees so many of his fellow-men going from sin to sin on the downward slope towards damnation, he is saddened and longs to remedy this situation as much as possible by prayer, good example, and penance.
Perhaps you are indifferent to the evil which is being perpetrated in the world? Perhaps nothing has power to upset you apart from your own petty troubles and frustrated ambitions? This kind of sadness is not pleasing to God.
Another motive for sadness is the great physical and moral suffering which afflicts so many of our brethren. We should be generous in rendering whatever assistance we can, generous also in our understanding and in our sympathy. Very often a single gesture of compassion towards a man who is suffering is of greater value than a substantial alms which is offered with coldness and indifference.
2. As well as regretting the evils which beset humanity, the Christian should also shed tears of repentance for his sins. Our sins are so many that they demand penance and reparation. St. Aloysius Gonzaga wept whenever he recalled the peccadilloes of his childhood, which were hardly serious enough to be real sins. We have sinned, and may be sinners still, but do we weep for our transgressions?
A sincere Christian is not content merely to regret his sins and to pray for forgiveness, but he imposes on himself voluntary penances in expiation of his own offences and of the offences of others. Tears of repentance are blessed by God, Who forgives and pardons those who mourn for their transgressions.
3. Finally, the Christian will sometimes shed tears of joy. There are some people who are not easily moved. Rigid and inflexible, they proceed in all things with mathematical precision and cannot be swayed by the promptings of the heart. They are incapable of shedding a tear. If we love God sincerely, however, we shall have what was called by the Fathers the gift of tears. It is because we know God so little that we love Him so little. If we loved Him fervently, the contemplations of His infinite goodness and mercy would move us to tears of love and of joy. So it was with the Saints in the presence of the Crucifix and of the Blessed Sacrament, and in the presence of the marvels of creation. We are incapable of shedding tears of love and of joy because we know and love God so little. "Our love and knowledge of God are imperfect," (S. Th., I-II, q. 68, a. 2) writes St. Thomas. We are too absorbed in worldly vanities to be capable of such heartfelt joy and love. Let us meditate more often and love God more fervently, and He will grant us the gift of tears.
The Blessedness of the Meek - Cardinal Bacci
The Blessedness of the Meek
1. Charity, as St. Thomas says, is the source of all the virtues. (S. Th., 11-11, q. 157, a. 2) This includes meekness, or that quality of moderation by which a Christian ought to govern his passions, especially anger, and keep them subject to the control of reason. This virtue is opposed to pride and to vanity in that these passions, when wounded, culminate in outbursts of anger and in quests for revenge.
Meekness is not simply a form of apathy or of good-natured affability. On the contrary, it is based both on humility and on fortitude. It feels insult and ingratitude, and does not remove the suffering which accompanies them, but it demands the heroism of silence and of charitable behaviour towards those who hurt us. For this reason it is not identical with weakness, but requires spiritual fortitude because it makes a man complete master of himself. (Cf. S. Th., 11-11, q. 157, a. 4) Anger is not always sinful, as the Holy Spirit indicates. (Ps. 4:5) If it remains subject to the control of reason and of charity, indeed, it is only a reaction against evil and can exist alongside Christian meekness. It is fatal, however, to allow anger to become blind and tyrannical, for it will then betray a man into hatred and vengefulness. It will grow noisy and vulgar, give scandal to others, and leave in the soul a sense of restlessness and of vexation." (Cf. "Philothea," Bk. III, c. 9) “If the Holy Spirit may be called the peace of the soul, uncontrolled anger may be called its disturber. Nothing is more hostile than anger to the indwelling of the Holy Spirit within us.” (St. John Climacus, "Scala Paradisi," P. 286)
Let us resolve never to allow ourselves to be led away by immoderate anger, but to preserve at all times our peace of soul.
2. “Learn from me,” said Jesus when He proposed Himself to us as our model, “for I am meek and humble of heart, and you will find rest for your souls. For my yoke is easy, and my burden light.” (Mt. 11:30) “By your patience,” He said on another occasion, “you will win your souls.” (Luke 21:19) “Love your enemies,” He said also, “do good to those who hate you, and pray for those who persecute and calumniate you, so that you may be children of your Father in heaven, who makes his sun to rise on the good and the evil, and sends rain on the just and the unjust.” (Mt. 5:44)
If we obey this lofty teaching, we shall have peace of soul. We shall not be easily annoyed, but shall rather regret the misdeeds and unhappiness of those who unjustly offend us. Moreover, we shall be able to persuade our fellow-men to follow the path of virtue. This is why the Psalmist says that “the meek shall possess the land, they shall delight in abounding peace.” (Ps. 36:11) “Blessed are the meek,” Jesus repeats in the Sermon on the Mount, “for they shall possess the earth.” (Mt. 5: 4)
What is meant by this promise? Tyrants, persecutors, and evil-doers have passed away and are remembered with bitterness and execration. But the Saints still hold sway over the world and dominate the minds and hearts of millions, winning universal love and veneration. We should imitate the gentleness which can give such peace and exert such influence.
3. St. John Climacus notes that there are three levels of meekness. (Scala Paradisi, pp. 296-298) The first grade, he says, consists in enduring with difficulty the injuries done to us. The second consists in enduring them without displeasure, and the third in regarding them as an honour. Those who reach the first level are to be congratulated, those who reach the second are to be applauded, but those in the third and highest category are really blessed by God. "One day," he says, "I saw three monks receiving the same insult. The first was offended but said nothing; the second was not displeased on his own account, but regretted the offence against Almighty God; the third wept for the fault of his neighbour." The first monk, the Saint comments, feared God; the second loved God; and the third loved both God and his fellow-man.
At what stage of perfection in this virtue can we claim to have arrived? If we desire to be sincere Christians, we must realise that we ought to have achieved at least the first level and should hope to advance eventually as far as the third and most perfect grade.
1. Charity, as St. Thomas says, is the source of all the virtues. (S. Th., 11-11, q. 157, a. 2) This includes meekness, or that quality of moderation by which a Christian ought to govern his passions, especially anger, and keep them subject to the control of reason. This virtue is opposed to pride and to vanity in that these passions, when wounded, culminate in outbursts of anger and in quests for revenge.
Meekness is not simply a form of apathy or of good-natured affability. On the contrary, it is based both on humility and on fortitude. It feels insult and ingratitude, and does not remove the suffering which accompanies them, but it demands the heroism of silence and of charitable behaviour towards those who hurt us. For this reason it is not identical with weakness, but requires spiritual fortitude because it makes a man complete master of himself. (Cf. S. Th., 11-11, q. 157, a. 4) Anger is not always sinful, as the Holy Spirit indicates. (Ps. 4:5) If it remains subject to the control of reason and of charity, indeed, it is only a reaction against evil and can exist alongside Christian meekness. It is fatal, however, to allow anger to become blind and tyrannical, for it will then betray a man into hatred and vengefulness. It will grow noisy and vulgar, give scandal to others, and leave in the soul a sense of restlessness and of vexation." (Cf. "Philothea," Bk. III, c. 9) “If the Holy Spirit may be called the peace of the soul, uncontrolled anger may be called its disturber. Nothing is more hostile than anger to the indwelling of the Holy Spirit within us.” (St. John Climacus, "Scala Paradisi," P. 286)
Let us resolve never to allow ourselves to be led away by immoderate anger, but to preserve at all times our peace of soul.
2. “Learn from me,” said Jesus when He proposed Himself to us as our model, “for I am meek and humble of heart, and you will find rest for your souls. For my yoke is easy, and my burden light.” (Mt. 11:30) “By your patience,” He said on another occasion, “you will win your souls.” (Luke 21:19) “Love your enemies,” He said also, “do good to those who hate you, and pray for those who persecute and calumniate you, so that you may be children of your Father in heaven, who makes his sun to rise on the good and the evil, and sends rain on the just and the unjust.” (Mt. 5:44)
If we obey this lofty teaching, we shall have peace of soul. We shall not be easily annoyed, but shall rather regret the misdeeds and unhappiness of those who unjustly offend us. Moreover, we shall be able to persuade our fellow-men to follow the path of virtue. This is why the Psalmist says that “the meek shall possess the land, they shall delight in abounding peace.” (Ps. 36:11) “Blessed are the meek,” Jesus repeats in the Sermon on the Mount, “for they shall possess the earth.” (Mt. 5: 4)
What is meant by this promise? Tyrants, persecutors, and evil-doers have passed away and are remembered with bitterness and execration. But the Saints still hold sway over the world and dominate the minds and hearts of millions, winning universal love and veneration. We should imitate the gentleness which can give such peace and exert such influence.
3. St. John Climacus notes that there are three levels of meekness. (Scala Paradisi, pp. 296-298) The first grade, he says, consists in enduring with difficulty the injuries done to us. The second consists in enduring them without displeasure, and the third in regarding them as an honour. Those who reach the first level are to be congratulated, those who reach the second are to be applauded, but those in the third and highest category are really blessed by God. "One day," he says, "I saw three monks receiving the same insult. The first was offended but said nothing; the second was not displeased on his own account, but regretted the offence against Almighty God; the third wept for the fault of his neighbour." The first monk, the Saint comments, feared God; the second loved God; and the third loved both God and his fellow-man.
At what stage of perfection in this virtue can we claim to have arrived? If we desire to be sincere Christians, we must realise that we ought to have achieved at least the first level and should hope to advance eventually as far as the third and most perfect grade.
The Blessedness of the Poor - Cardinal Bacci
The Blessedness of the Poor
1. “Blessed are the poor in spirit,” said Jesus, “for theirs is the kingdom of heaven.” (Mt. 5:3) We should take care to have a proper understanding of the meaning of these words. Christian perfection does not actually consist in being poor. A man can be poor, even voluntarily so, without being virtuous and without receiving any blessing thereby. "Christ...ian perfection," explains St. Thomas, "does not essentially consist in voluntary poverty, which is only an instrument of perfection. Therefore it cannot be said that where there is greater poverty, there is greater sanctity. The highest perfection can coexist with great wealth, for we read that Abraham was wealthy and God said to him: 'Walk in my presence and be perfect.' " (S. Th., 11-11, q. 185, a. 6 ad 1)
Perfection, then, does not consist in poverty as such, but in detachment from worldly possessions. Whether we are rich or poor, we must have this detachment if we wish to be true followers of Christ. It was God Who created the fruits of the earth and gave them to men. When He had created them He was pleased with His work and declared that all things were good. Evil consists in the abuse of these goods, which in themselves are intended to be aids to perfection. It is necessary, therefore, to preserve the proper hierarchical order of all that is good. We must guard against riveting our ambitions on earthly objects as if they were capable of constituting the goal of our lives.
God has given us these things as possessions, not as ends in themselves. He has ordered us to be masters of the world, not its slaves. Detachment is essential, but not a complete surrender of our possessions. The latter was never commanded, but simply indicated as an evangelical counsel of perfection. The observance of this counsel, however, is valueless if it is not accompanied by detachment. Worldly possessions, such as money, are good servants but bad masters.
2. We have established the principle that wealth is in itself good and is a gift from God, but that "it is good in as far as it leads us towards virtue, and evil in as far as it leads us towards vice." (Contra G., III, 134) We must now insist once more on the necessity of remaining detached from worldly goods and of concentrating our attention primarily on God. It is an unfortunate fact that only too often wealth is a spiritual obstacle, for it diverts our attention away from Heaven and towards worldly objects. If this happens, some of its worst results can be the worship of money, the destruction of high ideals, indifference to the poverty of others, the vain and selfish search for happiness on this earth, and complete spiritual blindness. This is why it is more difficult for the rich man than for the poor man to save his soul.
“If thou wilt be perfect, go, sell what thou hast, and give to the poor.” (Mt. 19:21) This is an evangelical counsel which we may have neither the courage nor the vocation to pursue. At least, however, let us seek to purify ourselves of all attachment to wealth. If we have riches, moreover, let us do our best to use them as instruments of virtue.
3. Let us remember the warning of St. Paul. “Those who seek to become rich fall into temptation and a snare and into many useless and harmful desires, which plunge men into destruction and damnation. For covetousness is the root of all evils.” (1 Tim. 6:9-10) If we are rich, therefore, let us use our wealth in order to do good. If we are poor, let us console ourselves with the reflection that it is easier for the poor to gain Heaven. "The poor man who lacks wisdom is afflicted by a double misfortune; he can neither enjoy the goods of this world, nor hope to enjoy those of the other." (St. John Climacus, "Scala Paradisi," VII, n. 113)
Let us all, both rich and poor, seek the only true riches, which are holiness and the grace of God. If we wish, moreover, to enjoy the blessedness of poverty of spirit, let us be detached not only from wealth, but also from worldly honour and glory. Knowledge which serves to make us proud and ostentatious is regarded as folly in the sight of God.
1. “Blessed are the poor in spirit,” said Jesus, “for theirs is the kingdom of heaven.” (Mt. 5:3) We should take care to have a proper understanding of the meaning of these words. Christian perfection does not actually consist in being poor. A man can be poor, even voluntarily so, without being virtuous and without receiving any blessing thereby. "Christ...ian perfection," explains St. Thomas, "does not essentially consist in voluntary poverty, which is only an instrument of perfection. Therefore it cannot be said that where there is greater poverty, there is greater sanctity. The highest perfection can coexist with great wealth, for we read that Abraham was wealthy and God said to him: 'Walk in my presence and be perfect.' " (S. Th., 11-11, q. 185, a. 6 ad 1)
Perfection, then, does not consist in poverty as such, but in detachment from worldly possessions. Whether we are rich or poor, we must have this detachment if we wish to be true followers of Christ. It was God Who created the fruits of the earth and gave them to men. When He had created them He was pleased with His work and declared that all things were good. Evil consists in the abuse of these goods, which in themselves are intended to be aids to perfection. It is necessary, therefore, to preserve the proper hierarchical order of all that is good. We must guard against riveting our ambitions on earthly objects as if they were capable of constituting the goal of our lives.
God has given us these things as possessions, not as ends in themselves. He has ordered us to be masters of the world, not its slaves. Detachment is essential, but not a complete surrender of our possessions. The latter was never commanded, but simply indicated as an evangelical counsel of perfection. The observance of this counsel, however, is valueless if it is not accompanied by detachment. Worldly possessions, such as money, are good servants but bad masters.
2. We have established the principle that wealth is in itself good and is a gift from God, but that "it is good in as far as it leads us towards virtue, and evil in as far as it leads us towards vice." (Contra G., III, 134) We must now insist once more on the necessity of remaining detached from worldly goods and of concentrating our attention primarily on God. It is an unfortunate fact that only too often wealth is a spiritual obstacle, for it diverts our attention away from Heaven and towards worldly objects. If this happens, some of its worst results can be the worship of money, the destruction of high ideals, indifference to the poverty of others, the vain and selfish search for happiness on this earth, and complete spiritual blindness. This is why it is more difficult for the rich man than for the poor man to save his soul.
“If thou wilt be perfect, go, sell what thou hast, and give to the poor.” (Mt. 19:21) This is an evangelical counsel which we may have neither the courage nor the vocation to pursue. At least, however, let us seek to purify ourselves of all attachment to wealth. If we have riches, moreover, let us do our best to use them as instruments of virtue.
3. Let us remember the warning of St. Paul. “Those who seek to become rich fall into temptation and a snare and into many useless and harmful desires, which plunge men into destruction and damnation. For covetousness is the root of all evils.” (1 Tim. 6:9-10) If we are rich, therefore, let us use our wealth in order to do good. If we are poor, let us console ourselves with the reflection that it is easier for the poor to gain Heaven. "The poor man who lacks wisdom is afflicted by a double misfortune; he can neither enjoy the goods of this world, nor hope to enjoy those of the other." (St. John Climacus, "Scala Paradisi," VII, n. 113)
Let us all, both rich and poor, seek the only true riches, which are holiness and the grace of God. If we wish, moreover, to enjoy the blessedness of poverty of spirit, let us be detached not only from wealth, but also from worldly honour and glory. Knowledge which serves to make us proud and ostentatious is regarded as folly in the sight of God.
Thursday 27 November 2014
Good Example - Cardinal Bacci
Good Example
1. The Saints achieved a great deal by preaching and by conversation, but they achieved far more by good example. Their spiritual power of personality touched even the most hardened sinners.
It is said of St. Romuald that everyone who visited him experienced great interior happiness. His appearance alone was enough to cheer them. He was so detached from himself and fr...om the things of the world, and so absorbed in God, that he was always smiling. The Cure d'Ars, too, converted more people by the unseen impact of his personal holiness than by the simple sermons which he delivered to the crowds gathered about him.
Unfortunately, quite the opposite influence is exerted by hardened sinners and by self-centred worldlings, and even greater damage is done by those who are immersed in soul-destroying sensuality. The latter exhale the breath of death, and the familiarity of their friendship perverts and corrupts those with whom they come in contact.
Examine your behaviour at home and in society, for it affects not only your own spiritual welfare, but that of your neighbour as well.
2. The Holy Spirit tells us that God entrusts to everyone the care of his neighbour. (Ecclus. 17:12) “Let your light shine before men,” says Jesus Christ, “in order that they may see your good works and give glory to your Father in heaven.” (Mt. 5: 16) St. Paul echoes this counsel when he warns us not to return evil for evil, but to “provide good things not only in the sight of God, but also in the sight of all men.” (Cf. Rom. 12:17) In other words, we are obliged to edify our neighbour by our good example.
Good example is the most effective sermon, and it is a sermon which all of us can and should deliver. We ought to preach this sermon everywhere and at all times—in the Church and outside it, in our family circle and in society, with our superiors, equals and inferiors, when we are speaking and when we are silent, in our behaviour and in our appearance.
3. Above all, we must avoid giving scandal. Jesus Christ strongly condemned this sin, which destroys so many souls. “Woe to the world because of scandals! . . . Woe to the man through whom scandal does come! . . . It were better for him to have a great millstone hung around his neck, and to be drowned in the depths of the sea.” (Mt. 18:5-7) If we are compelled to admit that by our behaviour or conversation we have given rise to scandal and have endangered the eternal salvation of our neighbour, let us repent humbly and do our best to repair the damage as far as possible.
Let us henceforth endeavour, moreover, to edify our fellow-men in every possible way. What a consolation it would be for us to know that we had led a soul back to God. It would be more than a consolation; in fact, it would be a guarantee of our own future salvation.
“My brethren,” says St. James, “if any one of you strays from the truth and someone brings him back, he ought to know that he who causes a sinner to be brought back from his misguided way, will save his soul from death, and will cover a multitude of sins.” (James 5:19-20)
1. The Saints achieved a great deal by preaching and by conversation, but they achieved far more by good example. Their spiritual power of personality touched even the most hardened sinners.
It is said of St. Romuald that everyone who visited him experienced great interior happiness. His appearance alone was enough to cheer them. He was so detached from himself and fr...om the things of the world, and so absorbed in God, that he was always smiling. The Cure d'Ars, too, converted more people by the unseen impact of his personal holiness than by the simple sermons which he delivered to the crowds gathered about him.
Unfortunately, quite the opposite influence is exerted by hardened sinners and by self-centred worldlings, and even greater damage is done by those who are immersed in soul-destroying sensuality. The latter exhale the breath of death, and the familiarity of their friendship perverts and corrupts those with whom they come in contact.
Examine your behaviour at home and in society, for it affects not only your own spiritual welfare, but that of your neighbour as well.
2. The Holy Spirit tells us that God entrusts to everyone the care of his neighbour. (Ecclus. 17:12) “Let your light shine before men,” says Jesus Christ, “in order that they may see your good works and give glory to your Father in heaven.” (Mt. 5: 16) St. Paul echoes this counsel when he warns us not to return evil for evil, but to “provide good things not only in the sight of God, but also in the sight of all men.” (Cf. Rom. 12:17) In other words, we are obliged to edify our neighbour by our good example.
Good example is the most effective sermon, and it is a sermon which all of us can and should deliver. We ought to preach this sermon everywhere and at all times—in the Church and outside it, in our family circle and in society, with our superiors, equals and inferiors, when we are speaking and when we are silent, in our behaviour and in our appearance.
3. Above all, we must avoid giving scandal. Jesus Christ strongly condemned this sin, which destroys so many souls. “Woe to the world because of scandals! . . . Woe to the man through whom scandal does come! . . . It were better for him to have a great millstone hung around his neck, and to be drowned in the depths of the sea.” (Mt. 18:5-7) If we are compelled to admit that by our behaviour or conversation we have given rise to scandal and have endangered the eternal salvation of our neighbour, let us repent humbly and do our best to repair the damage as far as possible.
Let us henceforth endeavour, moreover, to edify our fellow-men in every possible way. What a consolation it would be for us to know that we had led a soul back to God. It would be more than a consolation; in fact, it would be a guarantee of our own future salvation.
“My brethren,” says St. James, “if any one of you strays from the truth and someone brings him back, he ought to know that he who causes a sinner to be brought back from his misguided way, will save his soul from death, and will cover a multitude of sins.” (James 5:19-20)
The Most Terrifying Passage in the Gospel - Cardinal Bacci
The Most Terrifying Passage in the Gospel
1. The preaching of Jesus Christ bears the stamp of gentleness and kindness towards humanity, especially towards sinners. There is, however, one passage in the Gospel which inspires real dread. Let us quote it in full.
“When the Son of Man shall come in his majesty, and all the angels with him, then he will sit on the throne of his glory...; and before him will be gathered all the nations, and he will separate them one from another, as the shepherd separates the sheep from the goats; and he will set the sheep on his right hand but the goats on the left.”
“Then the king will say to those on his right hand, ‘Come, blessed of my father, take possession of the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me to eat; I was thirsty and you gave me to drink; I was a stranger and you took me in; naked and you covered me; sick and you visited me; I was in prison and you came to me…’ Then he will say to those on his left hand, ‘Depart from me, accursed ones, into the everlasting fire which was prepared for the devil and his angels. For I was hungry, and you did not give me to eat; I was thirsty and you gave me no drink; I was a stranger and you did not take me in; naked, and you did not clothe me; sick, and in prison, and you did not visit me.’ Then they also will answer and say, ‘Lord, when did we see thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to thee?’ Then he will answer them, saying, ‘Amen, I say to you, as long as you did not do it for one of these least ones, you did not do it for me.’ And these will go into everlasting punishment .” (Cf. Mt. 25:31-46)
These are terrifying words, in the light of which each one of us has something with which to reproach himself.
2. Why should the Eternal Judge punish or reward us in accordance with our own deeds of charity and of mercy towards our unfortunate fellow-men? Simply because Christianity consists mainly of charity, since God Himself is charity. “God is love, and he who abides in love abides in God, and God in him.”(1 John 4:16) When charity is genuine, being the love of God above all things and of our neighbour as ourselves, it is “the bond of perfection,” (Col. 3:14) and “bears with all things, believes all things, hopes all things, endures all things.” (1 Cor. 13:7)True love, in the Christian sense, presupposes faith, hope and all the other virtues, whereas faith without charity is, as St. Paul says, as futile as “a tinkling cymbal.” (1 Cor. 13:1) Even the devils have faith, but their faith will not save them. “He who does not love,” St. John tells us, “abides in death.” (1 John 3:14)
3. Do we hope to be saved and to hear on the day of judgment that welcome invitation: “Come, blessed of my father, take possession of the kingdom prepared for you from the foundation of the world.” (Mt. 25:34) If we do, let us be charitable. Let us root out the spirit of egoism from our hearts, have compassion on the misfortunes of our needy brethren, and help them in any way we can. Above all, let us recognise the person of Jesus Christ Himself dwelling in His poor, and let us love them even as we love Him. Let us show our love in deeds, not merely in words, for the Gospel warns us that if we fail to do this we shall be damned forever.
1. The preaching of Jesus Christ bears the stamp of gentleness and kindness towards humanity, especially towards sinners. There is, however, one passage in the Gospel which inspires real dread. Let us quote it in full.
“When the Son of Man shall come in his majesty, and all the angels with him, then he will sit on the throne of his glory...; and before him will be gathered all the nations, and he will separate them one from another, as the shepherd separates the sheep from the goats; and he will set the sheep on his right hand but the goats on the left.”
“Then the king will say to those on his right hand, ‘Come, blessed of my father, take possession of the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me to eat; I was thirsty and you gave me to drink; I was a stranger and you took me in; naked and you covered me; sick and you visited me; I was in prison and you came to me…’ Then he will say to those on his left hand, ‘Depart from me, accursed ones, into the everlasting fire which was prepared for the devil and his angels. For I was hungry, and you did not give me to eat; I was thirsty and you gave me no drink; I was a stranger and you did not take me in; naked, and you did not clothe me; sick, and in prison, and you did not visit me.’ Then they also will answer and say, ‘Lord, when did we see thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to thee?’ Then he will answer them, saying, ‘Amen, I say to you, as long as you did not do it for one of these least ones, you did not do it for me.’ And these will go into everlasting punishment .” (Cf. Mt. 25:31-46)
These are terrifying words, in the light of which each one of us has something with which to reproach himself.
2. Why should the Eternal Judge punish or reward us in accordance with our own deeds of charity and of mercy towards our unfortunate fellow-men? Simply because Christianity consists mainly of charity, since God Himself is charity. “God is love, and he who abides in love abides in God, and God in him.”(1 John 4:16) When charity is genuine, being the love of God above all things and of our neighbour as ourselves, it is “the bond of perfection,” (Col. 3:14) and “bears with all things, believes all things, hopes all things, endures all things.” (1 Cor. 13:7)True love, in the Christian sense, presupposes faith, hope and all the other virtues, whereas faith without charity is, as St. Paul says, as futile as “a tinkling cymbal.” (1 Cor. 13:1) Even the devils have faith, but their faith will not save them. “He who does not love,” St. John tells us, “abides in death.” (1 John 3:14)
3. Do we hope to be saved and to hear on the day of judgment that welcome invitation: “Come, blessed of my father, take possession of the kingdom prepared for you from the foundation of the world.” (Mt. 25:34) If we do, let us be charitable. Let us root out the spirit of egoism from our hearts, have compassion on the misfortunes of our needy brethren, and help them in any way we can. Above all, let us recognise the person of Jesus Christ Himself dwelling in His poor, and let us love them even as we love Him. Let us show our love in deeds, not merely in words, for the Gospel warns us that if we fail to do this we shall be damned forever.
The Influence of the Cinema, Radio, and Television - Cardinal Bacci
The Influence of the Cinema, Radio, and Television
1. It is an unfortunate but undeniable fact that man often employs new inventions and discoveries for evil rather than for good purposes. The gifts of God ought to bring us closer to Him, but too often they become through our own fault the means of separating ourselves farther from Him. Everything is good, and not only whatever Go...d has created, but also whatever we ourselves produce by a proper use of the faculties with which our Creator has endowed us.
“Every creature of God is good,” says St. Paul, “and nothing is to be rejected...” (1 Tim. 4:4) These words are still true of the countless inventions of our own era. The cinema, radio, and television are essentially good because they are gifts which God has brought into being through the agency of human intelligence and perseverance. But what use have we been making of them? Take, for instance, the cinema. It must be admitted that there are very few films today which are edifying or spiritually helpful. Many are positively bad and dangerous, especially to certain branches of the community. Moreover, as Pius XI warned us in his Encyclical on this subject in 1936, many pictures which would otherwise be quite harmless are rendered dangerous because they are interspersed with various kinds of immorality.
Since the greatest evil for a Christian is the loss of God, and this inevitably follows the loss of grace and of the faith, we must observe the following safeguards in our approach to the cinema. (1) We must stay away from any film which might represent a proximate occasion of mortal sin. (2) We must avoid films which are opposed to morals or to the faith, and must see that our families and dependents do likewise. (3) We may attend films which are good or merely entertaining. It is better, however, not to go to the cinema too regularly, for to do so would be a waste of time and could expose us to unforeseen risks. In any case, there are many other amusements, preferably open-air, which are much more beneficial to soul and body.
2. What has been said of the cinema is true also of radio and television. There is one difference, however. We must go out to the cinema, but the radio and the television set are normally in our own homes and are therefore much greater potential instruments of good or of evil. The radio is carried about by many people both in the city and in the country. Television, moreover, has power to take possession of a man through his hearing, vision, imagination and intelligence. It is a vital world on a tiny screen which can attract and fascinate the mind. It is possible to televise sacred ceremonies, the Holy Mass, explanations of the Gospel, and religious or cultural instructions. It is equally possible to present obscene plays and every kind of indecency.
Perhaps there is no other invention with greater power for good or evil than television. This fact imposes grave obligations on the public authorities, on artists and writers, on the heads of families, and on the community in general. Every good Christian is obliged to be on his guard against the possibility of television becoming a ready instrument of moral damage either to himself or to his neighbour.
3. Let us examine ourselves conscientiously, for we may have much with which to reproach ourselves. If we have been guilty of negligence in the past, let us resolve to do better in future. The wonderful discoveries of civilisation should not be allowed to become the instruments of a new, refined type of barbarianism capable of making us the slaves of sin. Every earnest Catholic should read and meditate on the relevant teaching of His Holiness Pope Pius XII, in the Encyclical “Miranda Prorsus," published in the year 1957.
1. It is an unfortunate but undeniable fact that man often employs new inventions and discoveries for evil rather than for good purposes. The gifts of God ought to bring us closer to Him, but too often they become through our own fault the means of separating ourselves farther from Him. Everything is good, and not only whatever Go...d has created, but also whatever we ourselves produce by a proper use of the faculties with which our Creator has endowed us.
“Every creature of God is good,” says St. Paul, “and nothing is to be rejected...” (1 Tim. 4:4) These words are still true of the countless inventions of our own era. The cinema, radio, and television are essentially good because they are gifts which God has brought into being through the agency of human intelligence and perseverance. But what use have we been making of them? Take, for instance, the cinema. It must be admitted that there are very few films today which are edifying or spiritually helpful. Many are positively bad and dangerous, especially to certain branches of the community. Moreover, as Pius XI warned us in his Encyclical on this subject in 1936, many pictures which would otherwise be quite harmless are rendered dangerous because they are interspersed with various kinds of immorality.
Since the greatest evil for a Christian is the loss of God, and this inevitably follows the loss of grace and of the faith, we must observe the following safeguards in our approach to the cinema. (1) We must stay away from any film which might represent a proximate occasion of mortal sin. (2) We must avoid films which are opposed to morals or to the faith, and must see that our families and dependents do likewise. (3) We may attend films which are good or merely entertaining. It is better, however, not to go to the cinema too regularly, for to do so would be a waste of time and could expose us to unforeseen risks. In any case, there are many other amusements, preferably open-air, which are much more beneficial to soul and body.
2. What has been said of the cinema is true also of radio and television. There is one difference, however. We must go out to the cinema, but the radio and the television set are normally in our own homes and are therefore much greater potential instruments of good or of evil. The radio is carried about by many people both in the city and in the country. Television, moreover, has power to take possession of a man through his hearing, vision, imagination and intelligence. It is a vital world on a tiny screen which can attract and fascinate the mind. It is possible to televise sacred ceremonies, the Holy Mass, explanations of the Gospel, and religious or cultural instructions. It is equally possible to present obscene plays and every kind of indecency.
Perhaps there is no other invention with greater power for good or evil than television. This fact imposes grave obligations on the public authorities, on artists and writers, on the heads of families, and on the community in general. Every good Christian is obliged to be on his guard against the possibility of television becoming a ready instrument of moral damage either to himself or to his neighbour.
3. Let us examine ourselves conscientiously, for we may have much with which to reproach ourselves. If we have been guilty of negligence in the past, let us resolve to do better in future. The wonderful discoveries of civilisation should not be allowed to become the instruments of a new, refined type of barbarianism capable of making us the slaves of sin. Every earnest Catholic should read and meditate on the relevant teaching of His Holiness Pope Pius XII, in the Encyclical “Miranda Prorsus," published in the year 1957.
Wednesday 26 November 2014
Sensitiveness - Cardinal Bacci
Sensitiveness
1. A single severe glance from our employer or superior is enough to make us anxious. If it is accompanied by a word of rebuke we are thoroughly upset. Why should this be so? It is because we are lacking in the fundamental virtue of humility. We want to keep up appearances and to be held in high regard. If we are frustrated in this ambition, we suffer inwardly.
All this is quite natural, but on this natural foundation we must build the virtue of humility and the desire to serve God alone. If we possess this virtue, we shall continue to be sensitive to insults and humiliations but our suffering will be sanctified and will be meritorious in the sight of God.
We are all pleased when we are praised by others and are hurt when we are criticised, because our natural inclinations are never destroyed. Our sensitivity, however, can be moderated and brought under the control of right reason, whose guide should be the rule of virtue. It is worth reflecting on what the “Imitation of Christ” has to say in this regard.
“Whenever a man desireth anything inordinately, straight-away he is disquieted within himself. The proud and the covetous are never at rest; the poor and humble in spirit pass their life in abundance of peace. The man who is not yet perfectly dead to self is soon tempted and overcome in little and paltry things. He that is weak in spirit, and in a certain manner as yet carnal, and inclined to things of sense, cannot without difficulty sever himself wholly from earthly desires. And therefore he is often sad when he does withdraw himself; and besides, he is easily moved to anger if anyone thwarts him. And, if he has pursued his inclination, forthwith he is burdened with remorse of conscience for having gone after his passion, which helped him not at all to the peace he looked for. It is by resisting the passions, therefore, and not by serving them, that true peace of heart is to be found. Peace, therefore, is not in the heart of the carnal man, nor in the man who is devoted to outward things, but in the fervent and spiritual man.” (Bk. 1, c.6)
“Continual peace dwelleth with the humble, but in the heart of the proud is frequent envy and indignation.” (Ibid., c. 7, v.3)
2. Our wounded feelings sometimes give rise to an external explosion in the form of bitter and offensive remarks. These always create disharmony and have various unfortunate after-effects.
It is fatal to lose control over ourselves. A man who has surrendered to anger and resentment does not weigh his words and is not responsible for his actions. When the fit has passed, he is left with a sense of humiliation because of his lack of moderation and must suffer the consequences both before God and before his fellow-men in his domestic and social environment. "When the angry man has calmed down," Seneca truly observed, "he is angry with himself." "Let anger be foreign to us,'' said Cicero, "for an angry man is incapable of acting correctly or prudently. Anything which is done in a state of agitation cannot be done properly nor can it meet with the approval of the bystanders." (De Off., I, 38)
Let us meditate also on these apt quotations from Sacred Scripture. “A mild answer calms wrath, but a harsh word stirs up anger.” (Prov. 15:1) “An ill-tempered man stirs up strife, but a patient man allays discord.” (Prov. 15:18)
3. Let us form the following resolutions: (1) Never to speak or never to make a decision in a moment of anger. (2) To wait until we have regained full self-control and serenity before we make any statement or perform any action. (3) Never to be disturbed by the unpleasant remarks or behaviour of others in our regard. Considering that the Saints actually looked for humiliations and penances, the least we should do is accept those God sends us and offer them to Him.
1. A single severe glance from our employer or superior is enough to make us anxious. If it is accompanied by a word of rebuke we are thoroughly upset. Why should this be so? It is because we are lacking in the fundamental virtue of humility. We want to keep up appearances and to be held in high regard. If we are frustrated in this ambition, we suffer inwardly.
All this is quite natural, but on this natural foundation we must build the virtue of humility and the desire to serve God alone. If we possess this virtue, we shall continue to be sensitive to insults and humiliations but our suffering will be sanctified and will be meritorious in the sight of God.
We are all pleased when we are praised by others and are hurt when we are criticised, because our natural inclinations are never destroyed. Our sensitivity, however, can be moderated and brought under the control of right reason, whose guide should be the rule of virtue. It is worth reflecting on what the “Imitation of Christ” has to say in this regard.
“Whenever a man desireth anything inordinately, straight-away he is disquieted within himself. The proud and the covetous are never at rest; the poor and humble in spirit pass their life in abundance of peace. The man who is not yet perfectly dead to self is soon tempted and overcome in little and paltry things. He that is weak in spirit, and in a certain manner as yet carnal, and inclined to things of sense, cannot without difficulty sever himself wholly from earthly desires. And therefore he is often sad when he does withdraw himself; and besides, he is easily moved to anger if anyone thwarts him. And, if he has pursued his inclination, forthwith he is burdened with remorse of conscience for having gone after his passion, which helped him not at all to the peace he looked for. It is by resisting the passions, therefore, and not by serving them, that true peace of heart is to be found. Peace, therefore, is not in the heart of the carnal man, nor in the man who is devoted to outward things, but in the fervent and spiritual man.” (Bk. 1, c.6)
“Continual peace dwelleth with the humble, but in the heart of the proud is frequent envy and indignation.” (Ibid., c. 7, v.3)
2. Our wounded feelings sometimes give rise to an external explosion in the form of bitter and offensive remarks. These always create disharmony and have various unfortunate after-effects.
It is fatal to lose control over ourselves. A man who has surrendered to anger and resentment does not weigh his words and is not responsible for his actions. When the fit has passed, he is left with a sense of humiliation because of his lack of moderation and must suffer the consequences both before God and before his fellow-men in his domestic and social environment. "When the angry man has calmed down," Seneca truly observed, "he is angry with himself." "Let anger be foreign to us,'' said Cicero, "for an angry man is incapable of acting correctly or prudently. Anything which is done in a state of agitation cannot be done properly nor can it meet with the approval of the bystanders." (De Off., I, 38)
Let us meditate also on these apt quotations from Sacred Scripture. “A mild answer calms wrath, but a harsh word stirs up anger.” (Prov. 15:1) “An ill-tempered man stirs up strife, but a patient man allays discord.” (Prov. 15:18)
3. Let us form the following resolutions: (1) Never to speak or never to make a decision in a moment of anger. (2) To wait until we have regained full self-control and serenity before we make any statement or perform any action. (3) Never to be disturbed by the unpleasant remarks or behaviour of others in our regard. Considering that the Saints actually looked for humiliations and penances, the least we should do is accept those God sends us and offer them to Him.
Prayer, Work, and Leisure - Cardinal Bacci
Prayer, Work, and Leisure
1. The pattern of our lives should be a combination of prayer, work, and leisure. There should be no room, however, for idleness.
“Prayer.” Prayer is most essential. The life of a Christian should be a continual prayer. As Jesus commanded, we “must always pray and not lose heart.” (Luke 18:1)
How can we achieve this? St. Paul has told us. “Whatever you d...o in word or in work,” he says, “do all in the name of the Lord Jesus, giving thanks to God the Father through him.” (Col. 3:17) If we follow his instructions, our lives will really be a prayer. Before we begin our day's work we shall turn to God and offer Him our labours and our difficulties. During our work we shall raise our minds to God from time to time as Jesus, Mary and Joseph must have done in the home and in the workshop at Nazareth. Whenever we speak, we should remember that we are in the presence of God. Then our conversation and our behaviour will be free from defect and will edify those who are with us. The grace of God can illumine the most ordinary conversations and actions which are in themselves quite indifferent. It is enough to live in a spiritual atmosphere of our own and to keep our thoughts turned towards God while we are living and walking on this earth. If we can aspire to such a spiritual height, then our work will become a prayer pleasing to God, whether it is mental or manual, pleasant or burdensome. God will grant us interior peace, moreover, for we shall be no longer working alone, but Jesus Christ will be working with us by His grace. This is the way the Saints worked, and this is how their lives were a prayer.
2. “Work.” Work is a duty commanded by God, Who after the sin of Adam told him and his descendants: “In the sweat of your brow you shall eat bread.” (Gen. 3:19) So work became an obligation and a means of expiation. We are all obliged, therefore, to engage in some kind of work, mental or manual, whether we are rich or poor. Idleness has been condemned by God as the father of all the vices. “Idleness,” warns the Holy Spirit, “is an apt teacher of mischief.” (Ecclus. 33:29) It is impossible for a man who works and prays to commit sin, both because he lacks the time and because he is close to God. A man who is close to God will certainly never offend Him, whereas the mind of a man who is lazy and inactive is open to the attractions of sin. Let us shun idleness, therefore, and love hard work as a means of making reparation for our sins and of gaining merit before God.
3. “Leisure.” Some of the Saints made it one of their resolutions to take about an hour's recreation every day. They were thinking in terms of rest, however, not of inactivity. Rest is the reward of labour and is necessary for frail human nature. Idleness, on the other hand, is a vice and the source of sin. We should take our repose only after our work and in consequence of it. Even during recreation we should continue to live in the presence of God and to think of Him from time to time. If we enjoy our leisure in the open air, everything speaks to us of God, for we are surrounded by the flowers and the birds. When St. Thérèse of the Child Jesus was going for a walk one day, she stopped to admire a tiny flower. Enraptured by its beauty, she exclaimed aloud: "How good you are, O God !" Our recreation can be the source of increased sanctification.
1. The pattern of our lives should be a combination of prayer, work, and leisure. There should be no room, however, for idleness.
“Prayer.” Prayer is most essential. The life of a Christian should be a continual prayer. As Jesus commanded, we “must always pray and not lose heart.” (Luke 18:1)
How can we achieve this? St. Paul has told us. “Whatever you d...o in word or in work,” he says, “do all in the name of the Lord Jesus, giving thanks to God the Father through him.” (Col. 3:17) If we follow his instructions, our lives will really be a prayer. Before we begin our day's work we shall turn to God and offer Him our labours and our difficulties. During our work we shall raise our minds to God from time to time as Jesus, Mary and Joseph must have done in the home and in the workshop at Nazareth. Whenever we speak, we should remember that we are in the presence of God. Then our conversation and our behaviour will be free from defect and will edify those who are with us. The grace of God can illumine the most ordinary conversations and actions which are in themselves quite indifferent. It is enough to live in a spiritual atmosphere of our own and to keep our thoughts turned towards God while we are living and walking on this earth. If we can aspire to such a spiritual height, then our work will become a prayer pleasing to God, whether it is mental or manual, pleasant or burdensome. God will grant us interior peace, moreover, for we shall be no longer working alone, but Jesus Christ will be working with us by His grace. This is the way the Saints worked, and this is how their lives were a prayer.
2. “Work.” Work is a duty commanded by God, Who after the sin of Adam told him and his descendants: “In the sweat of your brow you shall eat bread.” (Gen. 3:19) So work became an obligation and a means of expiation. We are all obliged, therefore, to engage in some kind of work, mental or manual, whether we are rich or poor. Idleness has been condemned by God as the father of all the vices. “Idleness,” warns the Holy Spirit, “is an apt teacher of mischief.” (Ecclus. 33:29) It is impossible for a man who works and prays to commit sin, both because he lacks the time and because he is close to God. A man who is close to God will certainly never offend Him, whereas the mind of a man who is lazy and inactive is open to the attractions of sin. Let us shun idleness, therefore, and love hard work as a means of making reparation for our sins and of gaining merit before God.
3. “Leisure.” Some of the Saints made it one of their resolutions to take about an hour's recreation every day. They were thinking in terms of rest, however, not of inactivity. Rest is the reward of labour and is necessary for frail human nature. Idleness, on the other hand, is a vice and the source of sin. We should take our repose only after our work and in consequence of it. Even during recreation we should continue to live in the presence of God and to think of Him from time to time. If we enjoy our leisure in the open air, everything speaks to us of God, for we are surrounded by the flowers and the birds. When St. Thérèse of the Child Jesus was going for a walk one day, she stopped to admire a tiny flower. Enraptured by its beauty, she exclaimed aloud: "How good you are, O God !" Our recreation can be the source of increased sanctification.
The Advantages of Devotion to the Souls in Purgatory - Cardinal Bacci
The Advantages of Devotion to the Souls in Purgatory
1. As Sacred Scripture says, it is a holy and wholesome thought to pray for the dead. (2 Mach. 12:46) Besides being profitable to them, however, it is profitable to ourselves. There are two reasons for this: (a) Devotion to the faithful departed reminds us that even venial sin, carelessness, and tepidity, will one day be punished ...with terrible severity. As a result, we are encouraged in our efforts to lead better lives. (b) In the second place, we know that the souls in Purgatory are holy and are already in the antechamber of Paradise, which they yearn to reach but from which they are kept far apart by the imperfections which they have still to purify. If we can help them by our prayers to enter Heaven even a little earlier than they had expected, they will certainly intercede for us with God at all times and especially at the moment of death. In their gratitude they will implore for us all the graces of which we stand in need. "Whatever we do for the departed souls," says St. Ambrose, "redounds to our own benefit; after death it will be restored to us with interest." While we are assisting our dear ones to ascend as soon as possible into the everlasting happiness of Heaven, it is comforting to know that one day their patronage will enable us to join them there.
2. The story is told of St. John of God that on one occasion when he was finding it difficult to provide for the crowds of sick people whom he had in his hospital, he went about the streets of Granada crying: "My dear brothers, give alms to yourselves." Many were astonished at these words, but the Saint explained that Jesus regards as done to Himself anything which we do for the poor and unfortunate, and that therefore He repays the generous giver handsomely. Since the souls in Purgatory are poor and needy, it is certain that whatever we do for them will redound to our own advantage.
St. Margaret of Cortona had a keen devotion to the faithful departed. It is related of her that when she was dying she saw a band of blessed spirits descending from above in order to escort her into Heaven. These were the countless souls whom her prayers had rescued from the pains of Purgatory. "If only everyone realised," the Cure d'Ars once said to a fellow-priest, "what great influence with God the holy souls in Purgatory possess, and the vast number of favours which we obtain through their intercession, they certainly would not be forgotten. Let us pray earnestly for them, and they will intercede strongly for us." "Whenever I wish to obtain some favour from our Heavenly Father," said St. Catherine of Bologne, "I have recourse to the souls in Purgatory. I beseech them to present my petition to the Divine Majesty in their name, and through their intercession my request is granted."
3. The example of the Saints should inspire us to practise great devotion to the souls in Purgatory. We should ask them to obtain for us everything which we need, but especially the graces necessary for our eternal salvation.
1. As Sacred Scripture says, it is a holy and wholesome thought to pray for the dead. (2 Mach. 12:46) Besides being profitable to them, however, it is profitable to ourselves. There are two reasons for this: (a) Devotion to the faithful departed reminds us that even venial sin, carelessness, and tepidity, will one day be punished ...with terrible severity. As a result, we are encouraged in our efforts to lead better lives. (b) In the second place, we know that the souls in Purgatory are holy and are already in the antechamber of Paradise, which they yearn to reach but from which they are kept far apart by the imperfections which they have still to purify. If we can help them by our prayers to enter Heaven even a little earlier than they had expected, they will certainly intercede for us with God at all times and especially at the moment of death. In their gratitude they will implore for us all the graces of which we stand in need. "Whatever we do for the departed souls," says St. Ambrose, "redounds to our own benefit; after death it will be restored to us with interest." While we are assisting our dear ones to ascend as soon as possible into the everlasting happiness of Heaven, it is comforting to know that one day their patronage will enable us to join them there.
2. The story is told of St. John of God that on one occasion when he was finding it difficult to provide for the crowds of sick people whom he had in his hospital, he went about the streets of Granada crying: "My dear brothers, give alms to yourselves." Many were astonished at these words, but the Saint explained that Jesus regards as done to Himself anything which we do for the poor and unfortunate, and that therefore He repays the generous giver handsomely. Since the souls in Purgatory are poor and needy, it is certain that whatever we do for them will redound to our own advantage.
St. Margaret of Cortona had a keen devotion to the faithful departed. It is related of her that when she was dying she saw a band of blessed spirits descending from above in order to escort her into Heaven. These were the countless souls whom her prayers had rescued from the pains of Purgatory. "If only everyone realised," the Cure d'Ars once said to a fellow-priest, "what great influence with God the holy souls in Purgatory possess, and the vast number of favours which we obtain through their intercession, they certainly would not be forgotten. Let us pray earnestly for them, and they will intercede strongly for us." "Whenever I wish to obtain some favour from our Heavenly Father," said St. Catherine of Bologne, "I have recourse to the souls in Purgatory. I beseech them to present my petition to the Divine Majesty in their name, and through their intercession my request is granted."
3. The example of the Saints should inspire us to practise great devotion to the souls in Purgatory. We should ask them to obtain for us everything which we need, but especially the graces necessary for our eternal salvation.
Monday 3 November 2014
The Pains of Purgatory - Cardinal Bacci
The Pains of Purgatory
1. The tradition of the Fathers and the ordinary teaching of the Church describe the pains of Purgatory in such a fashion that they should prompt us to avoid even the smallest sin, not only because it is an offence against the most amiable God, but also because it will be severely punished by Him. This teaching, moreover, should move us to pity for the poor suffering souls who are enduring such torments.
St. Cyril of Jerusalem states that the sum total of the sufferings of this world is nothing in comparison with the sufferings of Purgatory. He adds, moreover, that the pains of Purgatory equal in severity the torments of Hell; the only difference is that the latter are everlasting, whereas the former will have an end. St. Augustine assures us that the least pang of suffering in Purgatory is sharper than all the torments which it is possible to undergo on earth. Moreover, he adds, in comparison with the fire which afflicts the suffering souls, earthly fire is hardly even real. St. Bede the Venerable tells us that even if we could imagine all the tortures to which tyrants subjected the martyrs, such as iron hooks, red-hot pincers, roasting gridirons, and boiling pitch, we should still have failed to form any idea of the pains of Purgatory. But what is the reason for such severe torments? It is that God loves these souls and desires that they be purified of sin as soon as possible and made worthy of infinite happiness. The fires of Purgatory are nourished by a twofold love—the love of God, Who desires the purification of souls, and the love of these souls, who desire to expiate their faults in order to become worthy of being united with Him forever.
2. In the course of her vivid description of Purgatory, St. Catherine of Genoa writes: "The suffering souls experience such torments as the human tongue could not describe nor the human intellect comprehend unless God Himself revealed them by means of a special grace."
The ordinary teaching of the Church includes fire as the principal torment. However, the Church has never defined the nature of this fire, nor determined whether it is physical or spiritual. It is certain that this fire is as real as the flames of Hell and is created by God, not to be an instrument of service to men, but to be a means of expiation and purification. This is why it is a far more tormenting fire than that which we know and use on earth. St. Thomas holds that it is actually a physical fire. He meets the objection that material fire could never touch a spiritual soul by saying that even as the soul is affected on earth by the suffering of the body to which it is joined, so it can be subject in the next life to the action of the fires of Purgatory. (St. Thomas, Suppl., q. 7, a. 3)
3. When we have considered the doctrine of the Church on this particular question, we should react in two ways. On the hand, we should have a great horror of sin, even of venial sin, because it offends the good God and earns for us such fearful punishment. On the other hand, we should offer our sufferings on behalf of the holy souls who are now enduring these torments and who will enjoy one day the everlasting happiness of Heaven. We shall be able to trust in the power of their intercession for us with almighty God, the enjoyment of Whose Beatific Vision we shall have helped them to achieve.
1. The tradition of the Fathers and the ordinary teaching of the Church describe the pains of Purgatory in such a fashion that they should prompt us to avoid even the smallest sin, not only because it is an offence against the most amiable God, but also because it will be severely punished by Him. This teaching, moreover, should move us to pity for the poor suffering souls who are enduring such torments.
St. Cyril of Jerusalem states that the sum total of the sufferings of this world is nothing in comparison with the sufferings of Purgatory. He adds, moreover, that the pains of Purgatory equal in severity the torments of Hell; the only difference is that the latter are everlasting, whereas the former will have an end. St. Augustine assures us that the least pang of suffering in Purgatory is sharper than all the torments which it is possible to undergo on earth. Moreover, he adds, in comparison with the fire which afflicts the suffering souls, earthly fire is hardly even real. St. Bede the Venerable tells us that even if we could imagine all the tortures to which tyrants subjected the martyrs, such as iron hooks, red-hot pincers, roasting gridirons, and boiling pitch, we should still have failed to form any idea of the pains of Purgatory. But what is the reason for such severe torments? It is that God loves these souls and desires that they be purified of sin as soon as possible and made worthy of infinite happiness. The fires of Purgatory are nourished by a twofold love—the love of God, Who desires the purification of souls, and the love of these souls, who desire to expiate their faults in order to become worthy of being united with Him forever.
2. In the course of her vivid description of Purgatory, St. Catherine of Genoa writes: "The suffering souls experience such torments as the human tongue could not describe nor the human intellect comprehend unless God Himself revealed them by means of a special grace."
The ordinary teaching of the Church includes fire as the principal torment. However, the Church has never defined the nature of this fire, nor determined whether it is physical or spiritual. It is certain that this fire is as real as the flames of Hell and is created by God, not to be an instrument of service to men, but to be a means of expiation and purification. This is why it is a far more tormenting fire than that which we know and use on earth. St. Thomas holds that it is actually a physical fire. He meets the objection that material fire could never touch a spiritual soul by saying that even as the soul is affected on earth by the suffering of the body to which it is joined, so it can be subject in the next life to the action of the fires of Purgatory. (St. Thomas, Suppl., q. 7, a. 3)
3. When we have considered the doctrine of the Church on this particular question, we should react in two ways. On the hand, we should have a great horror of sin, even of venial sin, because it offends the good God and earns for us such fearful punishment. On the other hand, we should offer our sufferings on behalf of the holy souls who are now enduring these torments and who will enjoy one day the everlasting happiness of Heaven. We shall be able to trust in the power of their intercession for us with almighty God, the enjoyment of Whose Beatific Vision we shall have helped them to achieve.
Sunday 2 November 2014
Purgatory - Cardinal Bacci
Purgatory
1. Purgatory is the masterpiece of God's justice and mercy. St. John tells us in the Apocalypse that nothing defiled can enter into the Heavenly Jerusalem. (Apoc. 21:27)
There are very few, however, who are privileged to arrive at the supreme moment of death still wearing their baptismal robe of innocence. Even the just man falls very often, as the Holy Spirit warns us. (Prov. 24:16) We all possess many failings and have been guilty of many sins, either mortal or venial. It is true that we can obtain forgiveness by penance and by receiving the Sacraments, but there still remains the temporal punishment due to our sins. Neither the small penance imposed by the confessor nor our own tiny acts of voluntary mortification are sufficient to satisfy our debt. We cannot be certain, moreover, that we shall be able at the hour of death to cleanse ourselves of all our sins by means of one good confession. Even if we appear before the judgment scat of God without any grave faults, there will still, unfortunately, be many debts to be paid and many imperfections to be purified.
What, then, will happen to us? The justice of God cannot admit us, imperfect and defiled as we are, into the everlasting happiness of the Beatific Vision. Will He reject us, therefore, even as He rejects those who die in mortal sin and are condemned to eternal punishment? This is unthinkable, for the mercy of God is as infinite as His justice. And so there is Purgatory, where the souls of those who have died in the state of grace, but still scarred with imperfections and burdened with debts to be paid, can find a way of purifying themselves and of making themselves worthy of an everlasting reward. Let us thank God for this gift, the last link in the chain of His mercies, which enables us to prepare ourselves for our entry into the Beatific Vision.
2. Devotion to the dead and the belief in a place of expiation and purification after death can be traced back not only to the early days of the Church but even to the dawn of the human race. Although Luther denied the existence of Purgatory, he was compelled to acknowledge the existence of this ancient and universal belief, sanctioned by tradition, by faith, and by human reason. This belief was already present among pagan people, as is attested by the better-known writers of antiquity such as Homer, Sophocles, Plato, and Virgil, and by ancient funeral inscriptions. Evidence of the belief among the Jews is found in Sacred Scripture, where it is related that, after he had conquered the worshippers of Jamnia, Judas Machabaeus collected twelve thousand drachmas of silver in order to have sacrifices offered for the dead. It is a holy and wholesome thought, adds the text, to pray for the dead, that they may be loosed from sins. (2 Mach. 12:46)
3. The clear testimony of the New Testament may also be invoked in support of this teaching. Jesus refers to sins which cannot be forgiven either in this life or in the next, (Cf. Mt. 12:31-32) from which the Fathers deduce that there are sins, namely those of a venial nature, which can be forgiven after death. St. Paul, moreover, speaks of imperfections which will be expiated and purged by fire after death. (Cf. 1 Cor. 3:10-15) Obviously, this cannot take place in Hell, but only in Purgatory. It would be impossible to cite here all the testimonies of the Fathers and of theological writers. Nobody can deny that they exist, however, for they combine to build up a tradition which the Council of Trent (Sess. XXV) gathered together when proclaiming the existence of Purgatory and the obligation of the faithful to pray for the dead who are expiating their sins there.
This is a very consoling doctrine. It is comforting to know that one day we shall find a way of purifying ourselves of all trace of sin and imperfection and that meanwhile we can be spiritually united with our departed loved ones and can help them by our prayers.
1. Purgatory is the masterpiece of God's justice and mercy. St. John tells us in the Apocalypse that nothing defiled can enter into the Heavenly Jerusalem. (Apoc. 21:27)
There are very few, however, who are privileged to arrive at the supreme moment of death still wearing their baptismal robe of innocence. Even the just man falls very often, as the Holy Spirit warns us. (Prov. 24:16) We all possess many failings and have been guilty of many sins, either mortal or venial. It is true that we can obtain forgiveness by penance and by receiving the Sacraments, but there still remains the temporal punishment due to our sins. Neither the small penance imposed by the confessor nor our own tiny acts of voluntary mortification are sufficient to satisfy our debt. We cannot be certain, moreover, that we shall be able at the hour of death to cleanse ourselves of all our sins by means of one good confession. Even if we appear before the judgment scat of God without any grave faults, there will still, unfortunately, be many debts to be paid and many imperfections to be purified.
What, then, will happen to us? The justice of God cannot admit us, imperfect and defiled as we are, into the everlasting happiness of the Beatific Vision. Will He reject us, therefore, even as He rejects those who die in mortal sin and are condemned to eternal punishment? This is unthinkable, for the mercy of God is as infinite as His justice. And so there is Purgatory, where the souls of those who have died in the state of grace, but still scarred with imperfections and burdened with debts to be paid, can find a way of purifying themselves and of making themselves worthy of an everlasting reward. Let us thank God for this gift, the last link in the chain of His mercies, which enables us to prepare ourselves for our entry into the Beatific Vision.
2. Devotion to the dead and the belief in a place of expiation and purification after death can be traced back not only to the early days of the Church but even to the dawn of the human race. Although Luther denied the existence of Purgatory, he was compelled to acknowledge the existence of this ancient and universal belief, sanctioned by tradition, by faith, and by human reason. This belief was already present among pagan people, as is attested by the better-known writers of antiquity such as Homer, Sophocles, Plato, and Virgil, and by ancient funeral inscriptions. Evidence of the belief among the Jews is found in Sacred Scripture, where it is related that, after he had conquered the worshippers of Jamnia, Judas Machabaeus collected twelve thousand drachmas of silver in order to have sacrifices offered for the dead. It is a holy and wholesome thought, adds the text, to pray for the dead, that they may be loosed from sins. (2 Mach. 12:46)
3. The clear testimony of the New Testament may also be invoked in support of this teaching. Jesus refers to sins which cannot be forgiven either in this life or in the next, (Cf. Mt. 12:31-32) from which the Fathers deduce that there are sins, namely those of a venial nature, which can be forgiven after death. St. Paul, moreover, speaks of imperfections which will be expiated and purged by fire after death. (Cf. 1 Cor. 3:10-15) Obviously, this cannot take place in Hell, but only in Purgatory. It would be impossible to cite here all the testimonies of the Fathers and of theological writers. Nobody can deny that they exist, however, for they combine to build up a tradition which the Council of Trent (Sess. XXV) gathered together when proclaiming the existence of Purgatory and the obligation of the faithful to pray for the dead who are expiating their sins there.
This is a very consoling doctrine. It is comforting to know that one day we shall find a way of purifying ourselves of all trace of sin and imperfection and that meanwhile we can be spiritually united with our departed loved ones and can help them by our prayers.
Saturday 1 November 2014
The Feast of All Saints - Cardinal Bacci
The Feast of All Saints
1. Today's feast should inspire in us a burning desire to become holy. Men long for many things in this world, things which are often useless and even sinful. They desire riches, pleasure, honours, success and material comfort. These things may be lawful, but they cannot satisfy the human heart which is made for God. Whenever we achieve any of our ambitions in this world, are we in fact happy or even perfectly satisfied? The truth is that we are not, because the soul is greater than the objects which surround us. God alone can fill and satisfy it.
Sanctity should be our principal ambition. We should yearn to be more closely united to God so that His Divinity may be reflected in our thoughts and in our actions. If we enjoy God's friendship, we shall become more like God and shall be lifted up above petty mundane considerations. Perhaps we doubt our ability to reach such a high spiritual level? Even so, we should nevertheless desire to reach it, and not just, in a passing and indifferent manner, but constantly and actively. We should keep our desire alive by repeating it to ourselves and by continually praying for God's grace to fulfil it. "I intend to become holy," said little Dominic Savio, and he kept the promise which he had made to God. Many people have formed the same resolution, both desert hermits and University professors, both humble workmen and rulers of nations. Since we ought to have the same intention, what is there to prevent us? Let us make this resolution now and put it into effect with the help of God.
2. God addressed the same command to all of us. “You shall make and keep yourselves holy, because I am holy.” (Lev. 11:44; Peter 1:16) “You are to be perfect, even as your heavenly Father is perfect." (Mt. 5:48)
We are all obliged to strive to become holy, to work hard towards this end, and to ask for the grace to sustain us in our efforts. We should not say that sanctity is impossible for us, because everything is possible with God's help. Let us imagine that we are in Heaven and can behold the innumerable choirs of the Blessed enjoying the unlimited and unending happiness of God's company. Nevertheless, they were once people like ourselves, with the same passions, failings, and temptations. They fought valiantly, supported by the grace of God; they conquered and were awarded the palm of victory. Now they enjoy everlasting happiness. Let us remember the words of St. Augustine: "If others, why not I?" If they succeeded in becoming holy, why cannot I do likewise?
3. In these days when the Church is so anxious to foster devotion to the Saints, let us fervently invoke their patronage. They arc our brothers and they reach out lovingly to assist us, because they desire us to share in their glory.
As we know, the Church is threefold. There is the Church militant, to which we belong; there is the Church suffering, which consists of the souls in Purgatory; and there is the Church triumphant, which is made up of the Blessed in Heaven. The bond of charity unites all three divisions. We who are still on earth have brothers and sisters in eternal glory who love us and intercede for us. Let us pray to them fervently and constantly. Above all, let us seek to imitate the sanctity which won such glory for them.
1. Today's feast should inspire in us a burning desire to become holy. Men long for many things in this world, things which are often useless and even sinful. They desire riches, pleasure, honours, success and material comfort. These things may be lawful, but they cannot satisfy the human heart which is made for God. Whenever we achieve any of our ambitions in this world, are we in fact happy or even perfectly satisfied? The truth is that we are not, because the soul is greater than the objects which surround us. God alone can fill and satisfy it.
Sanctity should be our principal ambition. We should yearn to be more closely united to God so that His Divinity may be reflected in our thoughts and in our actions. If we enjoy God's friendship, we shall become more like God and shall be lifted up above petty mundane considerations. Perhaps we doubt our ability to reach such a high spiritual level? Even so, we should nevertheless desire to reach it, and not just, in a passing and indifferent manner, but constantly and actively. We should keep our desire alive by repeating it to ourselves and by continually praying for God's grace to fulfil it. "I intend to become holy," said little Dominic Savio, and he kept the promise which he had made to God. Many people have formed the same resolution, both desert hermits and University professors, both humble workmen and rulers of nations. Since we ought to have the same intention, what is there to prevent us? Let us make this resolution now and put it into effect with the help of God.
2. God addressed the same command to all of us. “You shall make and keep yourselves holy, because I am holy.” (Lev. 11:44; Peter 1:16) “You are to be perfect, even as your heavenly Father is perfect." (Mt. 5:48)
We are all obliged to strive to become holy, to work hard towards this end, and to ask for the grace to sustain us in our efforts. We should not say that sanctity is impossible for us, because everything is possible with God's help. Let us imagine that we are in Heaven and can behold the innumerable choirs of the Blessed enjoying the unlimited and unending happiness of God's company. Nevertheless, they were once people like ourselves, with the same passions, failings, and temptations. They fought valiantly, supported by the grace of God; they conquered and were awarded the palm of victory. Now they enjoy everlasting happiness. Let us remember the words of St. Augustine: "If others, why not I?" If they succeeded in becoming holy, why cannot I do likewise?
3. In these days when the Church is so anxious to foster devotion to the Saints, let us fervently invoke their patronage. They arc our brothers and they reach out lovingly to assist us, because they desire us to share in their glory.
As we know, the Church is threefold. There is the Church militant, to which we belong; there is the Church suffering, which consists of the souls in Purgatory; and there is the Church triumphant, which is made up of the Blessed in Heaven. The bond of charity unites all three divisions. We who are still on earth have brothers and sisters in eternal glory who love us and intercede for us. Let us pray to them fervently and constantly. Above all, let us seek to imitate the sanctity which won such glory for them.
Monday 27 October 2014
Outward Appearances - Cardinal Bacci
Outward Appearances
1. Men of the world look at the outward appearances of things and are often satisfied with that. Many of them desire and long for physical beauty, wealth, high social status and honours. It does not matter to them if beneath this splendid façade there are concealed a mean and impoverished spirit, a corrupt and dishonest heart, an egoism indifferent to noble ideals, and an astuteness intent on ousting potential rivals. All this is unimportant as long as they are successful and can keep up appearances.
We tend to live for what others think and say about us, in other words, for external appearances.
2. St. Augustine contemplated the haughtiness and ostentatiousness of so-called great men who assumed airs of demi-gods. “Take away the arrogance,” he commented, “and what are men but men?” How true this is.
“Man seeth those things that appear,” says the Holy Spirit, “but the Lord beholdeth the heart.” (1 Kings 16:7)
God is interested in the soul, not in surface appearances. The philosophy of the world is much different from the teaching of the Gospel. “Unless you turn and become like children,” Jesus tells us, “you will not enter into the kingdom of heaven.” (Mt. 18:3) “Learn from me,” He says elsewhere, “for I am meek and humble of heart; and you will find rest for your souls.” (Mt. 11:29)
To which side do we belong? Are we concerned about external appearances, high position, praise, and worldly honours? Do these things make up our purpose in life? If so, we are not sincere Christians.
We must ask with St. Paul whether it is right for us to seek to please men or God. If we are striving after outward appearances, looking for praise and worldly honour, we have not advanced in the way of perfection. It is necessary to seek the glory of God in all things if we desire to be holy.
3. The false virtuousness of the Pharisees consisted in an outward show which concealed a spiritual vacuum and eventually led to interior corruption and hypocrisy. Jesus was merciful, humble, and gentle towards everybody, even towards sinners such as the adulteress, Mary Magdalen, and the good thief. He was relentless and stern only when confronted by a certain type of wickedness – hypocrisy. He called the Pharisees a brood of vipers, and likened hypocrites to “whited sepulchres, which outwardly appear to men beautiful, but within are full of dead men’s bones and of all uncleanness.” (Mt. 23:27) How dreadful if we were to belong to such a category, for we should be already judged and condemned. The fundamental law of the Gospel is sincerity; we must have charity and purity of intention.
Hypocrisy and duplicity have no place in Christianity. Let us examine ourselves strictly and if we discover anything false or distorted in our personality let us resolve to correct it.
1. Men of the world look at the outward appearances of things and are often satisfied with that. Many of them desire and long for physical beauty, wealth, high social status and honours. It does not matter to them if beneath this splendid façade there are concealed a mean and impoverished spirit, a corrupt and dishonest heart, an egoism indifferent to noble ideals, and an astuteness intent on ousting potential rivals. All this is unimportant as long as they are successful and can keep up appearances.
We tend to live for what others think and say about us, in other words, for external appearances.
2. St. Augustine contemplated the haughtiness and ostentatiousness of so-called great men who assumed airs of demi-gods. “Take away the arrogance,” he commented, “and what are men but men?” How true this is.
“Man seeth those things that appear,” says the Holy Spirit, “but the Lord beholdeth the heart.” (1 Kings 16:7)
God is interested in the soul, not in surface appearances. The philosophy of the world is much different from the teaching of the Gospel. “Unless you turn and become like children,” Jesus tells us, “you will not enter into the kingdom of heaven.” (Mt. 18:3) “Learn from me,” He says elsewhere, “for I am meek and humble of heart; and you will find rest for your souls.” (Mt. 11:29)
To which side do we belong? Are we concerned about external appearances, high position, praise, and worldly honours? Do these things make up our purpose in life? If so, we are not sincere Christians.
We must ask with St. Paul whether it is right for us to seek to please men or God. If we are striving after outward appearances, looking for praise and worldly honour, we have not advanced in the way of perfection. It is necessary to seek the glory of God in all things if we desire to be holy.
3. The false virtuousness of the Pharisees consisted in an outward show which concealed a spiritual vacuum and eventually led to interior corruption and hypocrisy. Jesus was merciful, humble, and gentle towards everybody, even towards sinners such as the adulteress, Mary Magdalen, and the good thief. He was relentless and stern only when confronted by a certain type of wickedness – hypocrisy. He called the Pharisees a brood of vipers, and likened hypocrites to “whited sepulchres, which outwardly appear to men beautiful, but within are full of dead men’s bones and of all uncleanness.” (Mt. 23:27) How dreadful if we were to belong to such a category, for we should be already judged and condemned. The fundamental law of the Gospel is sincerity; we must have charity and purity of intention.
Hypocrisy and duplicity have no place in Christianity. Let us examine ourselves strictly and if we discover anything false or distorted in our personality let us resolve to correct it.
Hail Mary - Cardinal Bacci
Hail Mary
1. After the Lord’s Prayer there is no more beautiful prayer than the Hail Mary, which we should recite with particular devotion in the decades of the Holy Rosary. At the beginning of the Rosary we can imagine that we are witnesses of the Annunciation to Mary in her home at Nazareth. An Angel descends from Heaven and bows before the Blessed Virgin as she kneels absorbed in prayer. “Hail, full of grace,” he says, “the Lord is with thee. Blessed art thou among women.” (Luke 1:26-28) We should join with the Angel of God in repeating these words fervently and devoutly.
The constant repetition of this prayer is very pleasing to Mary, the Mother of God and our Mother. When we greet her with the words of the Angel, we remind her of the great mystery of the Incarnation, which was the beginning of her lofty mission as co-redemptrix and the dawn of Christian civilisation.
Even when we say these words over and over again, they can never become monotonous. When a son is speaking to his mother, every word possesses an unlimited warmth and meaning because it is the expression of a boundless love. When we recite the decades of the Rosary, we should think of the heavenly Mother who is watching over us and listening to us, eager to console and assist us. She loves us with a maternal love, but she requires us to love her also and to prove that we are her children by imitating her virtues.
2. The Angel’s greeting was later completed by the salvation of St. Elizabeth. As soon as Elizabeth saw the Blessed Virgin coming to visit her, she cried out in humble veneration: “Blessed art thou among women and blessed is the fruit of thy womb!” (Luke 1:42)
In the first part of the Hail Mary, then, we pay her in the words of the Gospel the highest tributes ever accorded to any human creature, proclaiming her to be full of grace, blessed among women, and Mother of the Redeemer. The second part, which was later added by the Church, is a heartfelt supplication addressed to Mary as the Mother of God and our Mother. “Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.” It would be hard to find a more touching plea. We ask our heavenly Mother to intercede for us now because we have such great need of her assistance in this vale of tears and temptations. May she be always by our side to shelter us beneath her mantle.
3. We seek her intercession, moreover, at the hour of death. Death must come, but if we have prayed often to our heavenly Mother she will certainly be with us in those final and decisive moments of our lives. If Mary is there to help us, we may be sure that death will come as a consolation, for it will be a peaceful journey towards everlasting happiness.
1. After the Lord’s Prayer there is no more beautiful prayer than the Hail Mary, which we should recite with particular devotion in the decades of the Holy Rosary. At the beginning of the Rosary we can imagine that we are witnesses of the Annunciation to Mary in her home at Nazareth. An Angel descends from Heaven and bows before the Blessed Virgin as she kneels absorbed in prayer. “Hail, full of grace,” he says, “the Lord is with thee. Blessed art thou among women.” (Luke 1:26-28) We should join with the Angel of God in repeating these words fervently and devoutly.
The constant repetition of this prayer is very pleasing to Mary, the Mother of God and our Mother. When we greet her with the words of the Angel, we remind her of the great mystery of the Incarnation, which was the beginning of her lofty mission as co-redemptrix and the dawn of Christian civilisation.
Even when we say these words over and over again, they can never become monotonous. When a son is speaking to his mother, every word possesses an unlimited warmth and meaning because it is the expression of a boundless love. When we recite the decades of the Rosary, we should think of the heavenly Mother who is watching over us and listening to us, eager to console and assist us. She loves us with a maternal love, but she requires us to love her also and to prove that we are her children by imitating her virtues.
2. The Angel’s greeting was later completed by the salvation of St. Elizabeth. As soon as Elizabeth saw the Blessed Virgin coming to visit her, she cried out in humble veneration: “Blessed art thou among women and blessed is the fruit of thy womb!” (Luke 1:42)
In the first part of the Hail Mary, then, we pay her in the words of the Gospel the highest tributes ever accorded to any human creature, proclaiming her to be full of grace, blessed among women, and Mother of the Redeemer. The second part, which was later added by the Church, is a heartfelt supplication addressed to Mary as the Mother of God and our Mother. “Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.” It would be hard to find a more touching plea. We ask our heavenly Mother to intercede for us now because we have such great need of her assistance in this vale of tears and temptations. May she be always by our side to shelter us beneath her mantle.
3. We seek her intercession, moreover, at the hour of death. Death must come, but if we have prayed often to our heavenly Mother she will certainly be with us in those final and decisive moments of our lives. If Mary is there to help us, we may be sure that death will come as a consolation, for it will be a peaceful journey towards everlasting happiness.
“Deliver Us From Evil” - Cardinal Bacci
“Deliver Us From Evil”
1. “Deliver us from evil. Amen.” This is our last request in the Lord’s Prayer. God is our Father, Creator, and Redeemer, Who cannot desire our ruin, but only our welfare. Nevertheless, He wishes us to ask Him every day to deliver us from evil.
We ask God to deliver us from evil of any kind. There is nothing to prevent us from beseeching Him to save us from physical ills, such as sickness or hardship or any of the other many afflictions of life. God loves us and therefore does not wish us to have to suffer. He loves us, however, as He knows best, and so desires our true welfare. He knows that suffering and sorrow are our necessary heritage in life. They are the salt which preserves us from corruption.
It would be fatal for us to be always happy in this world, for then we should forget God and our true everlasting happiness. By all means let us ask humbly for deliverance from bodily ills, but let us not complain if God does not grant our request. He alone knows what is best for us now and in the future.
Finally, when we ask God to rescue us from material evils, we should do so in a spirit of submission and resignation to His holy will. “Thy will be done on earth as it is in Heaven.” We should keep in mind the words of Jesus Christ. “If anyone wishes to come after me, let him deny himself, and take up his cross daily, and follow me.” (Luke 9:23) Where are we to follow Him? To Calvary, of course. We must suffer and die as He did. Only afterwards can we achieve everlasting happiness.
Deliver us from evil, therefore, O God. Deliver us if possible from bodily and from earthly ills, but let Your will be done. We realise that there is a purpose in suffering, the mission of which is to purify us and lead us more easily to You. We shall thank You if You hear our plea, but we shall be no less grateful if it pleases You to reject it.
2. When we ask God to deliver us from evil, we should think chiefly of the real evil, which is spiritual. All other evils are insignificant in comparison with sin, which is an offense committed against God , our only good. Sin robs us of His grace, which is the supernatural life of the soul, deprives us of His friendship, and is an act of ingratitude towards our supreme Benefactor.
When we pray to God to deliver us from evil, we should renew our determination to avoid sin by every means in our power. Prayer is futile unless it is accompanied by the resolution never to offend God again. Our prayers and good resolutions will draw God’s favour and will strengthen our bond of intimacy with Him.
3. Deliver us, O God, from the evil of the eternal damnation. Sin is the greatest evil, but as long as we are on earth it is an evil which can still be remedied, for God in His infinite mercy is always ready to forgive us and to restore us to His divine friendship if we sincerely repent. In Hell, however, there is no further remedy, for there the mercy of God has been superseded by His infinite justice. Where the tree falls, there it must lie forever. Such dreadful unhappiness is barely conceivable.
Deliver us from sin, O God; deliver us from a bad death; deliver us from Hell. Help us to love You more and more and to serve You more faithfully so that we may one day enjoy Your blessed company for all eternity. Amen.
1. “Deliver us from evil. Amen.” This is our last request in the Lord’s Prayer. God is our Father, Creator, and Redeemer, Who cannot desire our ruin, but only our welfare. Nevertheless, He wishes us to ask Him every day to deliver us from evil.
We ask God to deliver us from evil of any kind. There is nothing to prevent us from beseeching Him to save us from physical ills, such as sickness or hardship or any of the other many afflictions of life. God loves us and therefore does not wish us to have to suffer. He loves us, however, as He knows best, and so desires our true welfare. He knows that suffering and sorrow are our necessary heritage in life. They are the salt which preserves us from corruption.
It would be fatal for us to be always happy in this world, for then we should forget God and our true everlasting happiness. By all means let us ask humbly for deliverance from bodily ills, but let us not complain if God does not grant our request. He alone knows what is best for us now and in the future.
Finally, when we ask God to rescue us from material evils, we should do so in a spirit of submission and resignation to His holy will. “Thy will be done on earth as it is in Heaven.” We should keep in mind the words of Jesus Christ. “If anyone wishes to come after me, let him deny himself, and take up his cross daily, and follow me.” (Luke 9:23) Where are we to follow Him? To Calvary, of course. We must suffer and die as He did. Only afterwards can we achieve everlasting happiness.
Deliver us from evil, therefore, O God. Deliver us if possible from bodily and from earthly ills, but let Your will be done. We realise that there is a purpose in suffering, the mission of which is to purify us and lead us more easily to You. We shall thank You if You hear our plea, but we shall be no less grateful if it pleases You to reject it.
2. When we ask God to deliver us from evil, we should think chiefly of the real evil, which is spiritual. All other evils are insignificant in comparison with sin, which is an offense committed against God , our only good. Sin robs us of His grace, which is the supernatural life of the soul, deprives us of His friendship, and is an act of ingratitude towards our supreme Benefactor.
When we pray to God to deliver us from evil, we should renew our determination to avoid sin by every means in our power. Prayer is futile unless it is accompanied by the resolution never to offend God again. Our prayers and good resolutions will draw God’s favour and will strengthen our bond of intimacy with Him.
3. Deliver us, O God, from the evil of the eternal damnation. Sin is the greatest evil, but as long as we are on earth it is an evil which can still be remedied, for God in His infinite mercy is always ready to forgive us and to restore us to His divine friendship if we sincerely repent. In Hell, however, there is no further remedy, for there the mercy of God has been superseded by His infinite justice. Where the tree falls, there it must lie forever. Such dreadful unhappiness is barely conceivable.
Deliver us from sin, O God; deliver us from a bad death; deliver us from Hell. Help us to love You more and more and to serve You more faithfully so that we may one day enjoy Your blessed company for all eternity. Amen.
“Lead Us Not Into Temptation” - Cardinal Bacci
“Lead Us Not Into Temptation”
1. “Let no man say when he is tempted,” St. James warns us, “that he is tempted by God; for God is no tempter to evil, and he himself tempts no one. But everyone is tempted by being drawn away and enticed by his own passion. Then when passion has conceived, it brings forth sin, but when sin has matured, it begets death.” (James 1:13-15)
When we ask God during the Pater Noster not to lead us into temptation, we should really beseech Him to rescue us from temptation. We should not request this in any absolute sense, however, for it would be a poor soldier who would refuse to be tried in battle. Our prayer should be prompted by a holy fear of offending God. We should ask Him, therefore, either to set us free from temptations or to grant us the grace to overcome them. We should then co-operate earnestly with divine grace in resisting these temptations and should adopt the means necessary to overcome them.
In the first place, we should never go voluntarily into an occasion of sin. What use is it asking God to rescue us from temptations if we immediately proceed to go in search of them? When possible, therefore, avoid the occasions of sin. “He who loves danger,” says the Holy Spirit, “will perish in it.” (Ecclus. 3:25) If duty or charity compels us to expose ourselves to danger, God will certainly help us. But if we fail to recognise our own frailty and expose ourselves voluntarily to the risk of committing sin, God is not obliged to work a miracle to save us. Our presumption and imprudence will be severely punished.
2. Life is a prolonged trial. St. Paul compares it to a stadium in which everyone must fight to win. If anyone lays down his arms, he will be unable to conquer his passions or to achieve the palm of victory. “One who enters a contest is not crowned unless he has competed according to the rules.” (2 Tim. 2:5)
With the exception of the Blessed Virgin, every human being is obliged to battle against the temptations of the flesh. Sometimes these can be quite terrifying. St. Paul himself confessed that he felt another law in his members warring against the law of his mind. “Unhappy man that I am!” he exclaimed in supplication to God to come to his assistance. “Who will deliver me from the body of this death?” (Rom. 7:24)
The false enchantment and wickedness of the world also threatens to ensnare us. “We know that we are of God, and the whole world is in the power of the evil one.” (1 John 5:19) It is easy to become absorbed in worldly affairs and to forget the all-important spiritual realities.
Finally, there is the devil, whom St. Peter describes as wandering about “seeking someone to devour. Resist him,” he urges us, “steadfast in the faith, knowing that the same suffering befalls your brethren all over the world.” (Cf. 1 Peter 5:9)
Faced as we are with these three foes, we should implore God to help us by His grace. Lead us not into temptation, O God, but help us to conquer these enemies. Without You we can do nothing, but with Your aid anything is possible. Lead us not into temptation.
3. Why, we may ask, does God permit us to be tempted? It is for our own good, because (1) He desires us to co-operate with Him in our own salvation. The crown of glory which is to be our reward will only be given to him who has earned it. “Blessed is the man who endures temptation,” says St. James, “for when he has been tried, he will receive the crown of life which God has promised to those who love Him.” (James 1:12) (2) He wishes us to understand, moreover, that we can do nothing without Him, so that we may be humble and may pray to Him with faith and perseverance. (3) He desires that we may be vigilant and may live in union with Him by means of prayer. He wishes us to realise that only with His help can we aspire to the supernatural life and triumph over our enemies. Apart from Him we shall be lost, but close to Him we shall be invincible.
1. “Let no man say when he is tempted,” St. James warns us, “that he is tempted by God; for God is no tempter to evil, and he himself tempts no one. But everyone is tempted by being drawn away and enticed by his own passion. Then when passion has conceived, it brings forth sin, but when sin has matured, it begets death.” (James 1:13-15)
When we ask God during the Pater Noster not to lead us into temptation, we should really beseech Him to rescue us from temptation. We should not request this in any absolute sense, however, for it would be a poor soldier who would refuse to be tried in battle. Our prayer should be prompted by a holy fear of offending God. We should ask Him, therefore, either to set us free from temptations or to grant us the grace to overcome them. We should then co-operate earnestly with divine grace in resisting these temptations and should adopt the means necessary to overcome them.
In the first place, we should never go voluntarily into an occasion of sin. What use is it asking God to rescue us from temptations if we immediately proceed to go in search of them? When possible, therefore, avoid the occasions of sin. “He who loves danger,” says the Holy Spirit, “will perish in it.” (Ecclus. 3:25) If duty or charity compels us to expose ourselves to danger, God will certainly help us. But if we fail to recognise our own frailty and expose ourselves voluntarily to the risk of committing sin, God is not obliged to work a miracle to save us. Our presumption and imprudence will be severely punished.
2. Life is a prolonged trial. St. Paul compares it to a stadium in which everyone must fight to win. If anyone lays down his arms, he will be unable to conquer his passions or to achieve the palm of victory. “One who enters a contest is not crowned unless he has competed according to the rules.” (2 Tim. 2:5)
With the exception of the Blessed Virgin, every human being is obliged to battle against the temptations of the flesh. Sometimes these can be quite terrifying. St. Paul himself confessed that he felt another law in his members warring against the law of his mind. “Unhappy man that I am!” he exclaimed in supplication to God to come to his assistance. “Who will deliver me from the body of this death?” (Rom. 7:24)
The false enchantment and wickedness of the world also threatens to ensnare us. “We know that we are of God, and the whole world is in the power of the evil one.” (1 John 5:19) It is easy to become absorbed in worldly affairs and to forget the all-important spiritual realities.
Finally, there is the devil, whom St. Peter describes as wandering about “seeking someone to devour. Resist him,” he urges us, “steadfast in the faith, knowing that the same suffering befalls your brethren all over the world.” (Cf. 1 Peter 5:9)
Faced as we are with these three foes, we should implore God to help us by His grace. Lead us not into temptation, O God, but help us to conquer these enemies. Without You we can do nothing, but with Your aid anything is possible. Lead us not into temptation.
3. Why, we may ask, does God permit us to be tempted? It is for our own good, because (1) He desires us to co-operate with Him in our own salvation. The crown of glory which is to be our reward will only be given to him who has earned it. “Blessed is the man who endures temptation,” says St. James, “for when he has been tried, he will receive the crown of life which God has promised to those who love Him.” (James 1:12) (2) He wishes us to understand, moreover, that we can do nothing without Him, so that we may be humble and may pray to Him with faith and perseverance. (3) He desires that we may be vigilant and may live in union with Him by means of prayer. He wishes us to realise that only with His help can we aspire to the supernatural life and triumph over our enemies. Apart from Him we shall be lost, but close to Him we shall be invincible.
“As We Also Forgive Our Debtors” - Cardinal Bacci
“As We Also Forgive Our Debtors”
1. When we ask God to forgive us, we promise to forgive those who have offended us. Unless we are to be guilty of deception, therefore, we must pardon them. If we refuse to forgive, God will not forgive us. Jesus tells us in the Gospel to pardon offences not seven times, but seventy times seven. (Cf. Mt. 18:22) In other words, we must always be prepared to forgive. He tells us to return good for evil and to turn the other cheek when someone strikes us.
Not alone did Jesus command us to do this, but He also set us an example. While He was suffering fearful torments on the Cross and was surrounded by jeering enemies, He turned to His heavenly Father and uttered those sublime words: “Father, forgive them, for they do not know what they are doing.” (Luke 23:24)
How could we gaze at the Crucifix and dare to refuse forgiveness to anyone? No matter how grave may seem the injuries done to us by our neighbour, let us remember that they are insignificant in comparison with the insults which we have dared to offer to the infinite majesty of our Creator. They are as the hundred denarii compared with the ten thousand talents of Christ’s parable. (Mt. 18:24-28)
If we wish to receive God’s pardon, therefore, let us be prepared to forgive. Let our forgiveness be sincere, however, and not a mere formal token. The forgiveness freely granted by a heart scourged by the injuries of others is a pleasing sacrifice offered to God.
2. “If thou art offering thy gift at the altar,” Jesus tells us, “and thou rememberest that thy brother has anything against thee, leave thy gift before the altar and go first to be reconciled to thy brother, and then come and offer thy gift.” (Mt. 5:23-24) Prayer is futile, therefore, unless we have first forgiven our enemies.
“Learn from me,” Jesus said when He proposed Himself as a model to be imitated, “for I am meek and humble of heart.” Then, He added, “you will find rest for your souls.” (Cf. Mt. 11:29) How true this is. The foundation of our hatred, anger, and resentment is always our wounded pride. We need Christlike gentleness and humility if we are to forgive sincerely and generously. Only when we have this gentleness and humility, moreover, shall we find joy in forgiving, and only then shall we have peace. As long as there is room in our hearts for pride and hatred, we can never enjoy peace of soul.
3. Some people hold that it is base and low-spirited to forgive easily, whereas a keen sense of honour demands revenge. Nothing could be more false. Even animals seek revenge. The true greatness of human nature lies in its ability to conquer the lower instincts. “It is far more difficult,” wrote a famous historian of antiquity, “to overcome oneself than to defeat one’s enemy in battle.” (Val. Max., L, 4) Forgiveness requires a victory over pride and sensitivity and is therefore a high act of human value.
When we forgive, we do not abase ourselves before the man who has offended us, but we raise ourselves above him by our nobility and generosity. By behaving in this manner we display our self-control, inspire sentiments of respect and benevolence, and may even bring about a reconciliation and a renewal of friendship.
So let us make a few good resolutions. (1) Remembering how Jesus prayed for His executioners, let us always be generous in pardoning others. (2) Let us do good to those who have offended us, adopting the motto of St. Paul: “Be not overcome by evil, but overcome evil with good.” (Rom. 12:21) (3) When the injury which we have received disturbs us greatly and causes us to lose our peace of mind, let us remain silent and procrastinate. “Delay is the best cure for anger,” wrote Seneca, who also very truly observed that whenever we have been angry with others we end by being angry with ourselves.
1. When we ask God to forgive us, we promise to forgive those who have offended us. Unless we are to be guilty of deception, therefore, we must pardon them. If we refuse to forgive, God will not forgive us. Jesus tells us in the Gospel to pardon offences not seven times, but seventy times seven. (Cf. Mt. 18:22) In other words, we must always be prepared to forgive. He tells us to return good for evil and to turn the other cheek when someone strikes us.
Not alone did Jesus command us to do this, but He also set us an example. While He was suffering fearful torments on the Cross and was surrounded by jeering enemies, He turned to His heavenly Father and uttered those sublime words: “Father, forgive them, for they do not know what they are doing.” (Luke 23:24)
How could we gaze at the Crucifix and dare to refuse forgiveness to anyone? No matter how grave may seem the injuries done to us by our neighbour, let us remember that they are insignificant in comparison with the insults which we have dared to offer to the infinite majesty of our Creator. They are as the hundred denarii compared with the ten thousand talents of Christ’s parable. (Mt. 18:24-28)
If we wish to receive God’s pardon, therefore, let us be prepared to forgive. Let our forgiveness be sincere, however, and not a mere formal token. The forgiveness freely granted by a heart scourged by the injuries of others is a pleasing sacrifice offered to God.
2. “If thou art offering thy gift at the altar,” Jesus tells us, “and thou rememberest that thy brother has anything against thee, leave thy gift before the altar and go first to be reconciled to thy brother, and then come and offer thy gift.” (Mt. 5:23-24) Prayer is futile, therefore, unless we have first forgiven our enemies.
“Learn from me,” Jesus said when He proposed Himself as a model to be imitated, “for I am meek and humble of heart.” Then, He added, “you will find rest for your souls.” (Cf. Mt. 11:29) How true this is. The foundation of our hatred, anger, and resentment is always our wounded pride. We need Christlike gentleness and humility if we are to forgive sincerely and generously. Only when we have this gentleness and humility, moreover, shall we find joy in forgiving, and only then shall we have peace. As long as there is room in our hearts for pride and hatred, we can never enjoy peace of soul.
3. Some people hold that it is base and low-spirited to forgive easily, whereas a keen sense of honour demands revenge. Nothing could be more false. Even animals seek revenge. The true greatness of human nature lies in its ability to conquer the lower instincts. “It is far more difficult,” wrote a famous historian of antiquity, “to overcome oneself than to defeat one’s enemy in battle.” (Val. Max., L, 4) Forgiveness requires a victory over pride and sensitivity and is therefore a high act of human value.
When we forgive, we do not abase ourselves before the man who has offended us, but we raise ourselves above him by our nobility and generosity. By behaving in this manner we display our self-control, inspire sentiments of respect and benevolence, and may even bring about a reconciliation and a renewal of friendship.
So let us make a few good resolutions. (1) Remembering how Jesus prayed for His executioners, let us always be generous in pardoning others. (2) Let us do good to those who have offended us, adopting the motto of St. Paul: “Be not overcome by evil, but overcome evil with good.” (Rom. 12:21) (3) When the injury which we have received disturbs us greatly and causes us to lose our peace of mind, let us remain silent and procrastinate. “Delay is the best cure for anger,” wrote Seneca, who also very truly observed that whenever we have been angry with others we end by being angry with ourselves.
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