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.
Sunday, 2 November 2014
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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