"We must come to esteem very lightly our sharp eye for evil, on which,
perhaps, we once prided ourselves as cleverness. It has been to us a
fountain of sarcasm ; and how seldom since Adam was created has sarcasm
fallen short of being a sin ! We must look at our talent for analysis of
character as a dreadful possibility of huge uncharitableness. We should
have been much better without it from the first. It is the hardest
talent of all to manage, because it is so difficult to make any glory
for God out of it."
(Kindness, Spiritual Conferences)
Monday, 31 March 2014
Sunday, 30 March 2014
The Presence of God - Cardinal Bacci
The Presence of God
1. God sees us always, for He is everywhere. “In Him we live and move and have our being.” (Acts 17:28) We did not exist, and He produced us from nothing, by His omnipotence. If He did not support us continually, we should return to nothingness, for conservation is a continuous act of creation. But He has given us immortal souls, and has created us for Himself so that we may serve, enjoy and love Him for all eternity. We are always in His presence. He sees clearly everything which we think, desire or do, even our most secret hidden actions. Do we perfectly grasp this tremendous truth? Are we aware of it at every moment of our lives, and do we make it the guide for our conduct? If we were to live continually in the presence of God, our lives would be angelic rather than human, for we would not allow ourselves to commit even the slightest sin nor to be guilty of the least thought, word or action which might offend Him. The more we fail in our awareness of the presence of God the more disordered our actions become. Let us resolve, therefore, to live continually in the presence of God and to direct all our thoughts, desires and actions towards Him.
2. In times of temptation it is especially necessary for us to place ourselves in the presence of God. We are courting disaster if we do not raise our minds and hearts to God to implore His help when temptation assails us. Like the Apostles on the lake of Genesareth when their frail boat was battered by the storm tossed waves and was in danger of being wrecked, let us cry out with the same faith and confidence when we are assaulted by the devil: “Lord, save us! We are perishing! (Mt. 8:25) God knows our weakness and will certainly have mercy on us. Let us not lose courage if He seems to be slow in granting His enlightenment and His grace and leaves us prey to the onslaughts of our passions. Like the Canaanite woman in the Gospel, let us continue to pray with constancy and with faith, and the merciful God will take pity on us at last.
3. A man who lives always in the presence of God cannot sin. When we find ourselves in the presence of a high-ranking worldly personality, do we dare to behave any other way but correctly and respectfully ? How should we dare, then, to behave in any other fashion in the presence of the infinite majesty of God, our Creator and Redeemer, Who will one day also be our Judge? Could He not in a single instant snap the thread of our mortal life and call us before His judgment-seat even while we are in the act of offending Him? Let us remember St. Paul's stern warning: “It is a fearful thing to fall into the hands of the living God.” (Heb. 10:31) Let us remain always in the presence of God and we shall be at peace and strong in His grace.
1. God sees us always, for He is everywhere. “In Him we live and move and have our being.” (Acts 17:28) We did not exist, and He produced us from nothing, by His omnipotence. If He did not support us continually, we should return to nothingness, for conservation is a continuous act of creation. But He has given us immortal souls, and has created us for Himself so that we may serve, enjoy and love Him for all eternity. We are always in His presence. He sees clearly everything which we think, desire or do, even our most secret hidden actions. Do we perfectly grasp this tremendous truth? Are we aware of it at every moment of our lives, and do we make it the guide for our conduct? If we were to live continually in the presence of God, our lives would be angelic rather than human, for we would not allow ourselves to commit even the slightest sin nor to be guilty of the least thought, word or action which might offend Him. The more we fail in our awareness of the presence of God the more disordered our actions become. Let us resolve, therefore, to live continually in the presence of God and to direct all our thoughts, desires and actions towards Him.
2. In times of temptation it is especially necessary for us to place ourselves in the presence of God. We are courting disaster if we do not raise our minds and hearts to God to implore His help when temptation assails us. Like the Apostles on the lake of Genesareth when their frail boat was battered by the storm tossed waves and was in danger of being wrecked, let us cry out with the same faith and confidence when we are assaulted by the devil: “Lord, save us! We are perishing! (Mt. 8:25) God knows our weakness and will certainly have mercy on us. Let us not lose courage if He seems to be slow in granting His enlightenment and His grace and leaves us prey to the onslaughts of our passions. Like the Canaanite woman in the Gospel, let us continue to pray with constancy and with faith, and the merciful God will take pity on us at last.
3. A man who lives always in the presence of God cannot sin. When we find ourselves in the presence of a high-ranking worldly personality, do we dare to behave any other way but correctly and respectfully ? How should we dare, then, to behave in any other fashion in the presence of the infinite majesty of God, our Creator and Redeemer, Who will one day also be our Judge? Could He not in a single instant snap the thread of our mortal life and call us before His judgment-seat even while we are in the act of offending Him? Let us remember St. Paul's stern warning: “It is a fearful thing to fall into the hands of the living God.” (Heb. 10:31) Let us remain always in the presence of God and we shall be at peace and strong in His grace.
Friday, 28 March 2014
Conscience - Cardinal Bacci
Conscience
1. Conscience is the inner judgment of the soul which keeps us in full conformity with the law of God and the precepts of the Church by indicating the principles in accordance with which we should act from moment to moment. Unfortunately, this judgment is not always enlightened and sincere. Some people become so broad-minded that they appear to have no conscience at all. In their vocabulary sins become mere acts of folly, scruples become melancholic tendencies which ought to be ignored, and our natural weaknesses become necessary handicaps of nature which we can do nothing to overcome. As a result, they join their disorderly pleasures and sins of every kind with the practice of their religion. They imagine that they will be able to compensate for their offences against God by their false and superficial sanctimoniousness. But Jesus tells us: “You are to be perfect, even as your heavenly Father is perfect.” (Mt. 5:48) Moreover, He has given us a law to be observed and has instituted the Church to interpret God's law and to lay down for us specific standards of behaviour. Our Lord said of His Apostles and their successors: “He who hears you, hears me.” (Luke 10:16) He warns us that it is not enough to cry: “Lord, Lord! but it is necessary to do the will of His Father Who is in Heaven.” (Mt. 7:21) He warns us, moreover, that “everyone who hears these my words and does not act upon them, shall be likened to a foolish man who built his house on sand.” (Mt. 7:26) We must form a reliable conscience in ourselves with the help of the Church's teaching and the advice of a good Spiritual Director. Then we must earnestly put its dictates into practice.
2. There is such a thing also as a scrupulous conscience. Some people live in continual anxiety and torment. They see sin everywhere and believe it is impossible to avoid it. In spite of the clear directions of their confessor, they postpone receiving Holy Communion because they feel unworthy. They say their prayers over and over again because they feel that they are saying them badly. They become a burden to themselves and to others. They never stop worrying and waste their own valuable time as well as that of their confessor. The spirit of Jesus, however, is a spirit of peace, forgiveness and truth. He is infinitely good and merciful and wants us to have complete confidence in Him and in the ministers of His Church, which He founded as a sure guide for our salvation and spiritual happiness. People who are troubled by a scrupulous conscience should go to a good confessor or Spiritual Director and strictly obey his instructions. The only cure for scrupulosity is absolute obedience.
3. There are some people who have a right conscience, a conscience, in other words, which is based on the principles of the Gospel, on the precepts of the Church and on the sound advice of a good confessor. Nevertheless, these must remember St. Paul's warning: “Let him who thinks he stands take heed lest he fall.” (1 Cor. 10:12) They must not grow proud like the Pharisee who prayed in front of the altar, but must be humble like the poor publican who knew that without God's direction and grace he would fall into serious sin. They should remember, too, that it is not enough to have a right conscience, but its dictates must be put into practice with the help of fervent prayer and frequent reception of the Sacraments.
1. Conscience is the inner judgment of the soul which keeps us in full conformity with the law of God and the precepts of the Church by indicating the principles in accordance with which we should act from moment to moment. Unfortunately, this judgment is not always enlightened and sincere. Some people become so broad-minded that they appear to have no conscience at all. In their vocabulary sins become mere acts of folly, scruples become melancholic tendencies which ought to be ignored, and our natural weaknesses become necessary handicaps of nature which we can do nothing to overcome. As a result, they join their disorderly pleasures and sins of every kind with the practice of their religion. They imagine that they will be able to compensate for their offences against God by their false and superficial sanctimoniousness. But Jesus tells us: “You are to be perfect, even as your heavenly Father is perfect.” (Mt. 5:48) Moreover, He has given us a law to be observed and has instituted the Church to interpret God's law and to lay down for us specific standards of behaviour. Our Lord said of His Apostles and their successors: “He who hears you, hears me.” (Luke 10:16) He warns us that it is not enough to cry: “Lord, Lord! but it is necessary to do the will of His Father Who is in Heaven.” (Mt. 7:21) He warns us, moreover, that “everyone who hears these my words and does not act upon them, shall be likened to a foolish man who built his house on sand.” (Mt. 7:26) We must form a reliable conscience in ourselves with the help of the Church's teaching and the advice of a good Spiritual Director. Then we must earnestly put its dictates into practice.
2. There is such a thing also as a scrupulous conscience. Some people live in continual anxiety and torment. They see sin everywhere and believe it is impossible to avoid it. In spite of the clear directions of their confessor, they postpone receiving Holy Communion because they feel unworthy. They say their prayers over and over again because they feel that they are saying them badly. They become a burden to themselves and to others. They never stop worrying and waste their own valuable time as well as that of their confessor. The spirit of Jesus, however, is a spirit of peace, forgiveness and truth. He is infinitely good and merciful and wants us to have complete confidence in Him and in the ministers of His Church, which He founded as a sure guide for our salvation and spiritual happiness. People who are troubled by a scrupulous conscience should go to a good confessor or Spiritual Director and strictly obey his instructions. The only cure for scrupulosity is absolute obedience.
3. There are some people who have a right conscience, a conscience, in other words, which is based on the principles of the Gospel, on the precepts of the Church and on the sound advice of a good confessor. Nevertheless, these must remember St. Paul's warning: “Let him who thinks he stands take heed lest he fall.” (1 Cor. 10:12) They must not grow proud like the Pharisee who prayed in front of the altar, but must be humble like the poor publican who knew that without God's direction and grace he would fall into serious sin. They should remember, too, that it is not enough to have a right conscience, but its dictates must be put into practice with the help of fervent prayer and frequent reception of the Sacraments.
The Human Soul - Cardinal Bacci
The Human Soul
1. The human body is one of the most wonderful things which God has created. Unlike the bodies of most animals, it does not bend towards the earth, but stands up towards the sky, in the direction of our true heavenly fatherland. It communicates with creation outside it by means of the five senses. It has contact with other bodies, as well as a way of making use of them, when the opportunity arises, by means of the sense of touch. It has the sense of taste to distinguish between different flavours and to act as a guide to its sustenance. The sense of smell enables it to experience perfumes and to avoid unhealthy odours. By means of hearing and speech it can communicate with other people, understand their ideas and express its own, as well as listen to the wonderful music of creation. Lastly, there is sight, the most astounding of the senses, which helps us to see in earthly things an enchanting reflection of the eternal beauty of God. The scientist is lost in admiration at the perfection of the human body, and if his science is also wisdom he should exclaim: This is the hand of God! Nevertheless, in comparison with the greatness of the human soul, the perfections of the body are quite insignificant. The soul is like a breath of the Divine Spirit and a ray of the Divine Wisdom. It is a simple, spiritual and immortal being which bears in itself the image of God. Unlike the body, it is not tied to this earth, but can soar high above it by means of its faculty of thought. It can investigate the secrets of God's own nature and is also capable of immense love. We should indeed be grateful to God for His infinite goodness.
2. Consider that you have only one soul, which belongs entirely to God and has Heaven for its true home. God has given you two hands, two feet, two ears and two eyes, but He has given you only one soul. What a disaster if you should lose it, for you would then be damned forever! When God made you to be free, He placed your fate in your own hands. “When God, in the beginning, created man, he made him subject to his own free choice.” (Ecclus. 15:14) Remember that the salvation of your soul is the most necessary work which you have to do. It is more precious to you than gold or silver. “More precious than gold is health and well-being, contentment of spirit than coral.” (Ecclus. 30:15) All our attention should be devoted to keeping our soul free from sin and endowing it with every virtue.
3. Remember that every mortal sin means death to the soul, for it robs it of the supernatural life of grace, making it incapable of every good action and deserving of hell. If you committed one mortal sin, God could tire of you as if you were an unproductive tree and put an end to your life without giving you time to repent. Then you would be lost for all eternity. This thought should never leave your mind, particularly in time of temptation. At such a time turn to God with confidence, tell Him that you love Him and do not wish to offend Him at any price. Face death rather than sin.
1. The human body is one of the most wonderful things which God has created. Unlike the bodies of most animals, it does not bend towards the earth, but stands up towards the sky, in the direction of our true heavenly fatherland. It communicates with creation outside it by means of the five senses. It has contact with other bodies, as well as a way of making use of them, when the opportunity arises, by means of the sense of touch. It has the sense of taste to distinguish between different flavours and to act as a guide to its sustenance. The sense of smell enables it to experience perfumes and to avoid unhealthy odours. By means of hearing and speech it can communicate with other people, understand their ideas and express its own, as well as listen to the wonderful music of creation. Lastly, there is sight, the most astounding of the senses, which helps us to see in earthly things an enchanting reflection of the eternal beauty of God. The scientist is lost in admiration at the perfection of the human body, and if his science is also wisdom he should exclaim: This is the hand of God! Nevertheless, in comparison with the greatness of the human soul, the perfections of the body are quite insignificant. The soul is like a breath of the Divine Spirit and a ray of the Divine Wisdom. It is a simple, spiritual and immortal being which bears in itself the image of God. Unlike the body, it is not tied to this earth, but can soar high above it by means of its faculty of thought. It can investigate the secrets of God's own nature and is also capable of immense love. We should indeed be grateful to God for His infinite goodness.
2. Consider that you have only one soul, which belongs entirely to God and has Heaven for its true home. God has given you two hands, two feet, two ears and two eyes, but He has given you only one soul. What a disaster if you should lose it, for you would then be damned forever! When God made you to be free, He placed your fate in your own hands. “When God, in the beginning, created man, he made him subject to his own free choice.” (Ecclus. 15:14) Remember that the salvation of your soul is the most necessary work which you have to do. It is more precious to you than gold or silver. “More precious than gold is health and well-being, contentment of spirit than coral.” (Ecclus. 30:15) All our attention should be devoted to keeping our soul free from sin and endowing it with every virtue.
3. Remember that every mortal sin means death to the soul, for it robs it of the supernatural life of grace, making it incapable of every good action and deserving of hell. If you committed one mortal sin, God could tire of you as if you were an unproductive tree and put an end to your life without giving you time to repent. Then you would be lost for all eternity. This thought should never leave your mind, particularly in time of temptation. At such a time turn to God with confidence, tell Him that you love Him and do not wish to offend Him at any price. Face death rather than sin.
Wednesday, 26 March 2014
Why God Created Us - Cardinal Bacci
Why God Created Us
1. God is infinitely happy in Himself from all eternity. He contemplates His own Essence, which contains every beauty and perfection. In the inconceivable joy of this contemplation He generates the substantial image of Himself which is the Eternal Word, “the brightness of his glory and the image of his substance.” (Heb. 1:3) When He contemplates Himself in the Eternal Word, He naturally loves Himself. This substantial and infinite Love proceeds from God as an eternal principle in so far as He knows Himself, and thence proceeds from the Father Who contemplates and the Word Who is contemplated. In this mysterious circle of the divine life God enjoys an eternal infinite and perfect happiness. Consequently, He is not in need of anything. Nevertheless, He wishes to radiate even outside of Himself the splendour of His power, beauty and goodness. He created the world and placed Man in it as the sovereign being. Unfortunately, sin came to disturb our being and to deprive us of the splendour of divine grace, and in this way it weakened the sovereignty which God had given us over all other creatures. But Jesus, the Eternal Word made man, has raised us once more to the supreme dignity of sons of God and heirs of Heaven. These reflections should arouse immense gratitude to God on our part, because He gave us life and made us masters of the universe. They should also make us deeply grateful to Jesus, because in His infinite mercy He raised us up after we had fallen and redeemed us with His precious blood.
2. We should ask the reason for everything which comes from the hands of God. Have you ever seriously considered why you are in this world ? It is certainly not for the sake of this passing earthly existence, for the sake of earning your living or enjoying yourself. You know well that the passing pleasures of this life do not satisfy the human heart and cannot be the final goal of life. Each one of us has a thirst for all that is infinite, eternal and perfect. God alone can satisfy this thirst. Just as we are created by God, so we are created for Him. Just as we came from God, so we are gradually travelling back towards Him, for He is the final goal of our earthly journey. We should meditate on this great truth, which we were first taught in the Catechism, namely, that we were created to know, love and serve God on this earth and to be happy with Him forever in Heaven. Let us not allow ourselves to be dazzled by earthly beauty. God alone is the eternal beauty which will satisfy our hearts.
3. If we are to reach God, Who is our goal, it is necessary for us to know, love and serve Him. Everything speaks to us of God, from the blade of grass to the cedar of the Lebanon, from the insect which glows in the darkness of the night to the highest stars of the firmament. In the hidden depths of our own being we hear His voice. The more we grow in the knowledge of God, the more we feel the need to love Him. We see how so much beauty, goodness and power is alone worthy of all our love. As our Creator, Redeemer and Benefactor, God has the right to the undivided affection of our hearts. This love should not be empty and sterile, however; it should be active and effective. Knowing and loving God, we should feel the obligation of serving Him as our Master in whatever He commands, even when this demands a heavy sacrifice on our part.
1. God is infinitely happy in Himself from all eternity. He contemplates His own Essence, which contains every beauty and perfection. In the inconceivable joy of this contemplation He generates the substantial image of Himself which is the Eternal Word, “the brightness of his glory and the image of his substance.” (Heb. 1:3) When He contemplates Himself in the Eternal Word, He naturally loves Himself. This substantial and infinite Love proceeds from God as an eternal principle in so far as He knows Himself, and thence proceeds from the Father Who contemplates and the Word Who is contemplated. In this mysterious circle of the divine life God enjoys an eternal infinite and perfect happiness. Consequently, He is not in need of anything. Nevertheless, He wishes to radiate even outside of Himself the splendour of His power, beauty and goodness. He created the world and placed Man in it as the sovereign being. Unfortunately, sin came to disturb our being and to deprive us of the splendour of divine grace, and in this way it weakened the sovereignty which God had given us over all other creatures. But Jesus, the Eternal Word made man, has raised us once more to the supreme dignity of sons of God and heirs of Heaven. These reflections should arouse immense gratitude to God on our part, because He gave us life and made us masters of the universe. They should also make us deeply grateful to Jesus, because in His infinite mercy He raised us up after we had fallen and redeemed us with His precious blood.
2. We should ask the reason for everything which comes from the hands of God. Have you ever seriously considered why you are in this world ? It is certainly not for the sake of this passing earthly existence, for the sake of earning your living or enjoying yourself. You know well that the passing pleasures of this life do not satisfy the human heart and cannot be the final goal of life. Each one of us has a thirst for all that is infinite, eternal and perfect. God alone can satisfy this thirst. Just as we are created by God, so we are created for Him. Just as we came from God, so we are gradually travelling back towards Him, for He is the final goal of our earthly journey. We should meditate on this great truth, which we were first taught in the Catechism, namely, that we were created to know, love and serve God on this earth and to be happy with Him forever in Heaven. Let us not allow ourselves to be dazzled by earthly beauty. God alone is the eternal beauty which will satisfy our hearts.
3. If we are to reach God, Who is our goal, it is necessary for us to know, love and serve Him. Everything speaks to us of God, from the blade of grass to the cedar of the Lebanon, from the insect which glows in the darkness of the night to the highest stars of the firmament. In the hidden depths of our own being we hear His voice. The more we grow in the knowledge of God, the more we feel the need to love Him. We see how so much beauty, goodness and power is alone worthy of all our love. As our Creator, Redeemer and Benefactor, God has the right to the undivided affection of our hearts. This love should not be empty and sterile, however; it should be active and effective. Knowing and loving God, we should feel the obligation of serving Him as our Master in whatever He commands, even when this demands a heavy sacrifice on our part.
Tuesday, 25 March 2014
The Annunciation - Archbishop Fulton Sheen
When our first parents were created, God gave them a conscience, a moral law, and an original justice. They were not compelled to follow Him as the director of the symphony of creation. Yet they chose to rebel, and that sour note of original revolution was passed on to humanity, through human generation. How could that original disorder be stopped? It could be arrested in the same way as the sour note, by having eternity come into time and lay hold of a man by force, compelling him to enter into a new order where the original gifts would be restored and harmony would be the law. But this would not be God's way, for it would mean the destruction of human freedom. God could lay hold of a note, but He could not lay hold of a man by force without abusing the greatest gift which He gave to man - namely, freedom, which alone makes love possible.
Now we come to the greatest act of freedom the world has ever known - the reversal of that free act which the Head of humanity performed in paradise when he chose non-God against God. It was the moment in which that unfortunate choice was reversed, when God in His Mercy willed to remake man and to give him a fresh start in a new birth of freedom under GOD. God could have made a perfect man to start humanity out of dust as He had done in the beginning. He could have made the new man start the new humanity from nothing, as He had done in making the world. And He could have done it without consulting humanity, but this would have been the invasion of human privilege. God would not take a man out of the world of freedom without the free act of a free being. God's way with man is not dictatorship, but cooperation. If He would redeem humanity, it would be with human consent, and not against it. God could destroy evil but only at the cost of human freedom, and that would be too high a price to pay for the destruction of dictatorship on earth to have a dictator in Heaven. Before remaking humanity, God willed to consult with humanity, so that there would be no destruction of human dignity; the particular person whom He consulted was a Woman. In the beginning, it was man who was asked to ratify the gift; this time it is a Woman. The mystery of the Incarnation is very simply that of God's asking a woman to freely give Him a human nature. In so many words, through the Angel, He was saying: "Will you make Me a man?" As from the first Adam came the first Eve, so now, in the rebirth of man's dignity, the new Adam will come from the new Eve. And in Mary's free consent we have the only human nature which was ever born in perfect liberty.
The World's First Love
Sunday, 23 March 2014
The Christian Formation of Character - Cardinal Bacci
The Christian Formation of Character
1.Our temperament is often a burden to ourselves and can at times be the source of annoyance to others. If we do nothing about it, it can be the cause of failings or of extremes of behaviour on our part which we bitterly regret afterwards. It is necessary, therefore, to form character in accordance with Christian principles. We are in no danger of losing our individuality by training our character in this way. God's grace does not change nature, but elevates and improves it. It is like a shoot which we plant in the uncultivated soil of our own being. The first fruits may be sour, but after a while they grow sweeter, while still preserving the essential taste and aroma of the mother-plant. St. Jerome was a headstrong and austere character, and he continued to be so even after the grace of God had transformed him and made him holy. But his rugged nature was at the same time softened and strengthened by divine grace. St. Augustine had a great intellect and a great heart. When he abandoned philosophical sophistry and worldly vanity in order to dedicate these gifts to the service of God, he achieved a profundity of thought never before attained by Christian wisdom. We should behave in the same manner. If we are hot-tempered, we should convert this tendency to anger into hatred for sin. If we are enthusiastic by nature, we should turn our enthusiasm into love for God and for our neighbour. If we are high-spirited and energetic, we should devote ourselves to good works for our own salvation and to the apostolate for souls. How far have we advanced in the Christian transformation of our character? Let us examine our progress and resolve to do better.
2. St. Francis de Sales writes as follows with his usual simplicity: "A way has been found of making bitter almonds sweet, by puncturing them at the bottom and squeezing out the juice. Why cannot we eject our evil inclinations in order to make ourselves better? There is nobody so good by nature that a bad habit could not altogether corrupt him. Similarly, there is nobody so bad by nature that he could not be trained in goodness by the grace of God and his own perseverance." St. Francis de Sales did not teach this in theory only, but he put his advice into practice to a heroic degree in his own life. He was endowed by nature with a vigorous and resentful disposition, and he became an angel of gentleness and affability. From his youth he was aware of the defects in his character. He himself admitted that he struggled against them for twenty-two years with God's help. He reached the point where he was able to remain silent when he was insulted and to refrain from defending himself when he was slandered, for he had acquired an inward peace and a remarkable calmness of manner. This gentleness of character enabled him to convert over seventy thousand heretics, to win back hardened sinners to Jesus Christ, and to set countless souls on fire with the love of God. We have a great deal to learn from him.
3. When Jesus offered Himself as our Divine Model, He used these words: “Learn from me, for I am meek and humble of heart.” (Mt. 11:29) Humility and gentleness are essential attributes of the Christian character. Whoever does not succeed in acquiring them is building upon sand. He will be a torment to others as well as to himself. Jesus indicates this also, for after He has said: “Learn from me, for I am meek and humble of heart,” He adds: “and you will find rest for your souls.” (Ibid.) In other words, He tells us that it is only on this condition that we shall find spiritual peace. When we have modelled our character on His humility and gentleness, we shall be inflamed with the love of God and of our neighbour. Only then shall we have succeeded in acquiring a character which is genuinely and deeply Christian.
1.Our temperament is often a burden to ourselves and can at times be the source of annoyance to others. If we do nothing about it, it can be the cause of failings or of extremes of behaviour on our part which we bitterly regret afterwards. It is necessary, therefore, to form character in accordance with Christian principles. We are in no danger of losing our individuality by training our character in this way. God's grace does not change nature, but elevates and improves it. It is like a shoot which we plant in the uncultivated soil of our own being. The first fruits may be sour, but after a while they grow sweeter, while still preserving the essential taste and aroma of the mother-plant. St. Jerome was a headstrong and austere character, and he continued to be so even after the grace of God had transformed him and made him holy. But his rugged nature was at the same time softened and strengthened by divine grace. St. Augustine had a great intellect and a great heart. When he abandoned philosophical sophistry and worldly vanity in order to dedicate these gifts to the service of God, he achieved a profundity of thought never before attained by Christian wisdom. We should behave in the same manner. If we are hot-tempered, we should convert this tendency to anger into hatred for sin. If we are enthusiastic by nature, we should turn our enthusiasm into love for God and for our neighbour. If we are high-spirited and energetic, we should devote ourselves to good works for our own salvation and to the apostolate for souls. How far have we advanced in the Christian transformation of our character? Let us examine our progress and resolve to do better.
2. St. Francis de Sales writes as follows with his usual simplicity: "A way has been found of making bitter almonds sweet, by puncturing them at the bottom and squeezing out the juice. Why cannot we eject our evil inclinations in order to make ourselves better? There is nobody so good by nature that a bad habit could not altogether corrupt him. Similarly, there is nobody so bad by nature that he could not be trained in goodness by the grace of God and his own perseverance." St. Francis de Sales did not teach this in theory only, but he put his advice into practice to a heroic degree in his own life. He was endowed by nature with a vigorous and resentful disposition, and he became an angel of gentleness and affability. From his youth he was aware of the defects in his character. He himself admitted that he struggled against them for twenty-two years with God's help. He reached the point where he was able to remain silent when he was insulted and to refrain from defending himself when he was slandered, for he had acquired an inward peace and a remarkable calmness of manner. This gentleness of character enabled him to convert over seventy thousand heretics, to win back hardened sinners to Jesus Christ, and to set countless souls on fire with the love of God. We have a great deal to learn from him.
3. When Jesus offered Himself as our Divine Model, He used these words: “Learn from me, for I am meek and humble of heart.” (Mt. 11:29) Humility and gentleness are essential attributes of the Christian character. Whoever does not succeed in acquiring them is building upon sand. He will be a torment to others as well as to himself. Jesus indicates this also, for after He has said: “Learn from me, for I am meek and humble of heart,” He adds: “and you will find rest for your souls.” (Ibid.) In other words, He tells us that it is only on this condition that we shall find spiritual peace. When we have modelled our character on His humility and gentleness, we shall be inflamed with the love of God and of our neighbour. Only then shall we have succeeded in acquiring a character which is genuinely and deeply Christian.
Our Temperament - Cardinal Bacci
Our Temperament
1. Just as every man has his own individual physical characteristics, he also has his own peculiar disposition. It is our character which distinguishes us and makes us what we are. Our basic temperament is neither good nor bad in itself. It is a physical and spiritual disposition which can equally well impel us towards virtue as towards sin. No two people are exactly alike in character, but it is possible to divide them all into four main categories. It is a rather artificial classification, of course, since everyone shares to a greater or less extent in the attributes proper to each of the categories.
We can broadly distinguish (1) the sanguine, (2) the nervous, (3) the choleric and (4) the phlegmatic type. People belonging to the first category are jolly folk, lively and intelligent and often impetuous. They are easily incited to begin aiming at a good or a bad objective, but usually they lack constancy and tenacity of purpose. Very often they fling themselves enthusiastically into an enterprise, but abandon it for want of perseverance. In the second category the nervous system is developed to an exceptionally fine degree in comparison with the other parts of the human organism. These people are sensitive rather than active. In their stable moments they can accomplish a great deal in a very short time. But they are easily discouraged. They are subject to depression and suffer a lot, sometimes purely as the result of a disordered imagination. They need sympathy and understanding. The choleric characters are impulsive and passionate. They have tremendous strength of will, but this needs to be restrained and diverted into the right channels if it is not to overflow into all sorts or excesses. The phlegmatic, on the other hand, are dull and apathetic by nature. They never hurry. They never get excited. They are cold, calculating and lacking in enthusiasm. But they are masters of themselves and if they are intelligent and capable they can do a great deal of work with the minimum effort and emerge successfully from the most difficult situations. It is very helpful for a man to study and become acquainted with his own character so that he may be able to form it as he ought.
2. There is a theory that it is impossible to form character, because our character is and always will be what nature has given us. "Naturam expellas furca, tamen usque recurret." (Horace, Ep. 1, 10, 24) ("You cast out nature with a pitch-fork, but only until such time as it comes back again.") Montaigne and Rousseau extended this idea of Horace to the extent of holding that it would be evil as well as superfluous to attempt to shape character, which should be what nature intended it to be. Although there is some little truth in this opinion., fundamentally it is false. It is true that nature cannot be suppressed, but it can be shaped and improved by a sound and well-directed education. Our natural temperament can be compared to an uncultivated field covered with weeds and bushes, or to a horse which is still untamed and unaccustomed to labour. It abounds in hidden energies and unregulated instincts; it is dangerous to leave it to itself. It would become, as Dante puts it, "a large forest, wild and rough." (Inferno, 1, 5) So it is necessary for character to be formed under the guidance of a good teacher and subject to the wisdom and grace of God.
3. Each one of us is obliged to train his own character properly. Above all, it is necessary to know ourselves as the result of meditation and examination of conscience so that we may be able to correct and change our temperament. This kind of formation is slow and difficult, but we must overcome difficulties patiently and perseveringly. There is no need to be discouraged. Our main requirement in the battle against our evil instincts is the grace of God for which we should pray fervently. We need an enlightened spiritual director who will guide and encourage us. Finally, we need the determination to succeed, without which the grace of God cannot achieve the Christian transformation of our character.
1. Just as every man has his own individual physical characteristics, he also has his own peculiar disposition. It is our character which distinguishes us and makes us what we are. Our basic temperament is neither good nor bad in itself. It is a physical and spiritual disposition which can equally well impel us towards virtue as towards sin. No two people are exactly alike in character, but it is possible to divide them all into four main categories. It is a rather artificial classification, of course, since everyone shares to a greater or less extent in the attributes proper to each of the categories.
We can broadly distinguish (1) the sanguine, (2) the nervous, (3) the choleric and (4) the phlegmatic type. People belonging to the first category are jolly folk, lively and intelligent and often impetuous. They are easily incited to begin aiming at a good or a bad objective, but usually they lack constancy and tenacity of purpose. Very often they fling themselves enthusiastically into an enterprise, but abandon it for want of perseverance. In the second category the nervous system is developed to an exceptionally fine degree in comparison with the other parts of the human organism. These people are sensitive rather than active. In their stable moments they can accomplish a great deal in a very short time. But they are easily discouraged. They are subject to depression and suffer a lot, sometimes purely as the result of a disordered imagination. They need sympathy and understanding. The choleric characters are impulsive and passionate. They have tremendous strength of will, but this needs to be restrained and diverted into the right channels if it is not to overflow into all sorts or excesses. The phlegmatic, on the other hand, are dull and apathetic by nature. They never hurry. They never get excited. They are cold, calculating and lacking in enthusiasm. But they are masters of themselves and if they are intelligent and capable they can do a great deal of work with the minimum effort and emerge successfully from the most difficult situations. It is very helpful for a man to study and become acquainted with his own character so that he may be able to form it as he ought.
2. There is a theory that it is impossible to form character, because our character is and always will be what nature has given us. "Naturam expellas furca, tamen usque recurret." (Horace, Ep. 1, 10, 24) ("You cast out nature with a pitch-fork, but only until such time as it comes back again.") Montaigne and Rousseau extended this idea of Horace to the extent of holding that it would be evil as well as superfluous to attempt to shape character, which should be what nature intended it to be. Although there is some little truth in this opinion., fundamentally it is false. It is true that nature cannot be suppressed, but it can be shaped and improved by a sound and well-directed education. Our natural temperament can be compared to an uncultivated field covered with weeds and bushes, or to a horse which is still untamed and unaccustomed to labour. It abounds in hidden energies and unregulated instincts; it is dangerous to leave it to itself. It would become, as Dante puts it, "a large forest, wild and rough." (Inferno, 1, 5) So it is necessary for character to be formed under the guidance of a good teacher and subject to the wisdom and grace of God.
3. Each one of us is obliged to train his own character properly. Above all, it is necessary to know ourselves as the result of meditation and examination of conscience so that we may be able to correct and change our temperament. This kind of formation is slow and difficult, but we must overcome difficulties patiently and perseveringly. There is no need to be discouraged. Our main requirement in the battle against our evil instincts is the grace of God for which we should pray fervently. We need an enlightened spiritual director who will guide and encourage us. Finally, we need the determination to succeed, without which the grace of God cannot achieve the Christian transformation of our character.
Fraternal correction - Fr Faber
(By posting this, I might seem to be fraternally correcting people who are in no position to correct others, which would include myself! Oh well...)
"We must bear in mind that there are very few, who, by standing or advancement, are in any way called upon to correct their brethren, fewer still who are competent to do it sweetly and wisely, and none whose holiness is not tried to the uttermost by its perfect discharge. While, on the other hand, those who have rashly assumed to themselves this delicate responsibility have net only sinned themselves by disobedience, disrespect, conceit, bitterness, assumption and exaggeration, but have caused sin in others, and made the things of God an offence to them, and a stumbling-block in their road. Hence, before we attempt fraternal correction, we should be quite sure that we have a vocation to it, and we should have made quite sure of it by the judgment of others as well as our own; and when we are clear of the vocation, we must still preface our correction with prayer and deliberation."(Growth in Holiness)
Friday, 21 March 2014
The Patronage of St Joseph - Cardinal Bacci
The Patronage of St. Joseph
1. St. Joseph has been proclaimed Patron of the Universal Church, as he was Patron and Head of the Holy Family from which the Church developed. Devotion to St. Joseph has increased greatly in recent centuries, so much so that nowadays his name is always linked with the names of Jesus and Mary. St. John Chrysostom had already spoken of St. Joseph with the utmost veneration. He interpreted the expression "just," applied to Joseph in the Gospel (Mt. 1:19), as indicating the synthesis of all the virtues. At a later date St. Bernardine of Siena wrote in praise of the power and holiness of St. Joseph and roused the faithful to an increased devotion to the Holy Patriarch. St. Therese of the Child Jesus had great devotion to him and claimed that she invariably received any favour for which she asked through his intercession. Many other Saints had the same experience. We also should have recourse to Saint Joseph in our spiritual and bodily necessities. St. Joseph had to endure a great deal in order to provide for the wants of the Holy Family and to protect them from the many dangers which threatened them. For this reason he is especially attentive to requests of any kind, as long as they are made with a lively faith and submission to the Will of God.
2. St. Joseph is the universal Patron of the Church. We who are loyal children of the Church should invoke his special intercession, therefore, for the triumph and expansion of the Kingdom of God upon earth. It is a sad but certain fact that in every age the Church is subject to persecution in some part of the globe. There is always some nation, and often many of them, where the Church is obstructed in her mission for the salvation of souls and for the true welfare of society. Sometimes She is compelled to fight hard for her existence with the weapons of the spirit. “The weapons of our warfare are not carnal, but powerful before God …” (2 Cor. 10:4) Sometimes the Church is in bonds and the blood of her martyrs is poured forth to become the seed from which new Christians will spring. There is no reason for surprise at all this, for Christ Himself foretold it quite clearly. “If they have persecuted me, they will persecute you also…” (John 15:20) but “the gates of hell shall not prevail against it.” (Mt. 16:18) If we are loyal sons of the Church we should pray that She may triumph. We should ask for the special intercession of St. Joseph, Her heavenly patron.
3. We shall have particular need of the protection of St. Joseph at the hour of death. He had the most beautiful of deaths, for Jesus and Mary were by his side. All his life he had lived only for them. He had worked for them, worried about them, and loved them. In the end he was able to see them near him, his own sweet Jesus and his beloved Spouse. His must have been a very peaceful death. He had fulfilled his mission and Jesus and Mary were there to console him in his last agony. We shall come to the end of our lives as well, perhaps sooner than we imagine. Let us ask the Holy Patriarch for the favour of a happy death. Let us ask him to ensure that Jesus and Mary will help us also when we are leaving this world.
1. St. Joseph has been proclaimed Patron of the Universal Church, as he was Patron and Head of the Holy Family from which the Church developed. Devotion to St. Joseph has increased greatly in recent centuries, so much so that nowadays his name is always linked with the names of Jesus and Mary. St. John Chrysostom had already spoken of St. Joseph with the utmost veneration. He interpreted the expression "just," applied to Joseph in the Gospel (Mt. 1:19), as indicating the synthesis of all the virtues. At a later date St. Bernardine of Siena wrote in praise of the power and holiness of St. Joseph and roused the faithful to an increased devotion to the Holy Patriarch. St. Therese of the Child Jesus had great devotion to him and claimed that she invariably received any favour for which she asked through his intercession. Many other Saints had the same experience. We also should have recourse to Saint Joseph in our spiritual and bodily necessities. St. Joseph had to endure a great deal in order to provide for the wants of the Holy Family and to protect them from the many dangers which threatened them. For this reason he is especially attentive to requests of any kind, as long as they are made with a lively faith and submission to the Will of God.
2. St. Joseph is the universal Patron of the Church. We who are loyal children of the Church should invoke his special intercession, therefore, for the triumph and expansion of the Kingdom of God upon earth. It is a sad but certain fact that in every age the Church is subject to persecution in some part of the globe. There is always some nation, and often many of them, where the Church is obstructed in her mission for the salvation of souls and for the true welfare of society. Sometimes She is compelled to fight hard for her existence with the weapons of the spirit. “The weapons of our warfare are not carnal, but powerful before God …” (2 Cor. 10:4) Sometimes the Church is in bonds and the blood of her martyrs is poured forth to become the seed from which new Christians will spring. There is no reason for surprise at all this, for Christ Himself foretold it quite clearly. “If they have persecuted me, they will persecute you also…” (John 15:20) but “the gates of hell shall not prevail against it.” (Mt. 16:18) If we are loyal sons of the Church we should pray that She may triumph. We should ask for the special intercession of St. Joseph, Her heavenly patron.
3. We shall have particular need of the protection of St. Joseph at the hour of death. He had the most beautiful of deaths, for Jesus and Mary were by his side. All his life he had lived only for them. He had worked for them, worried about them, and loved them. In the end he was able to see them near him, his own sweet Jesus and his beloved Spouse. His must have been a very peaceful death. He had fulfilled his mission and Jesus and Mary were there to console him in his last agony. We shall come to the end of our lives as well, perhaps sooner than we imagine. Let us ask the Holy Patriarch for the favour of a happy death. Let us ask him to ensure that Jesus and Mary will help us also when we are leaving this world.
St Joseph - Cardinal Bacci
(19th March)
St. Joseph
1. If it is true that the importance of his God-given role upon earth is the measure of a Saint's greatness, then with the exception of Mary none is greater than St. Joseph. He was chosen by God as the head of the Holy Family, as the most chaste spouse of the Mother of God and the foster-father of Jesus Christ. The Word Incarnate, the Lord and King of Heaven and earth, was obedient to Him, as was the Blessed Virgin, the holiest of creatures. He lived for thirty years in the company of Mary and was the chaste guardian of her virginity and divine motherhood. He had the privilege of clasping the holy Infant to his breast and of providing by his labour for the needs of Him whose omnipotence causes the corn to sprout and brings forth the many fruits of the soil. In. this regard St. Joseph is greater than any of the Angels, for none of them was ever entrusted with such a sublime mission. For this reason we should love him in the same way as he loved his most chaste spouse, Mary, and his foster child, Jesus. Knowing that he will certainly protect us, we should entrust all our cares and needs to him.
2. Joseph is described in the Gospel as “a just man.” (Mt. 1:19) Perfect justice, such as St. Joseph possessed, is directed towards God, ourselves and our neighbours, and embraces in itself all the other virtues. A pious tradition claims that he was born wealthy, as well as being from a royal stock, but he distributed his goods among the poor and for the greater part of his life worked as a humble carpenter. He loved silence and obscurity. His only aim in life was to please Jesus and His Blessed Mother. It is believed that he was confirmed in grace from the moment of his birth and that when he reached the use of reason he consecrated himself to God by a vow of perpetual virginity. He was always peaceful and hardworking and never complained about his position in life. Even when grave misfortunes overtook him, he endeavoured to do God's will from the simple motive that this was what God wanted. We have a great deal to learn from this tremendous Saint. Let us love him, pray to him, and imitate him.
3. Let us turn to St. Joseph in times of necessity. He is very powerful, because his blessed Spouse will refuse him nothing, and the Son of God loves him with the love which a son has for a father. He worked for Jesus and Mary all his life and endured hardship, danger and exile for their sakes. He loved them as nobody else in the world ever loved them. It is impossible that he could be denied the favours for which he asks and which we should request him to obtain for us. Let us go to him trustingly, but let us remember that the surest way of being heard by him is to imitate his wonderful virtues, especially his humility, his spirit of prayer, his purity and his calm desire always to do God’s will.
St. Joseph
1. If it is true that the importance of his God-given role upon earth is the measure of a Saint's greatness, then with the exception of Mary none is greater than St. Joseph. He was chosen by God as the head of the Holy Family, as the most chaste spouse of the Mother of God and the foster-father of Jesus Christ. The Word Incarnate, the Lord and King of Heaven and earth, was obedient to Him, as was the Blessed Virgin, the holiest of creatures. He lived for thirty years in the company of Mary and was the chaste guardian of her virginity and divine motherhood. He had the privilege of clasping the holy Infant to his breast and of providing by his labour for the needs of Him whose omnipotence causes the corn to sprout and brings forth the many fruits of the soil. In. this regard St. Joseph is greater than any of the Angels, for none of them was ever entrusted with such a sublime mission. For this reason we should love him in the same way as he loved his most chaste spouse, Mary, and his foster child, Jesus. Knowing that he will certainly protect us, we should entrust all our cares and needs to him.
2. Joseph is described in the Gospel as “a just man.” (Mt. 1:19) Perfect justice, such as St. Joseph possessed, is directed towards God, ourselves and our neighbours, and embraces in itself all the other virtues. A pious tradition claims that he was born wealthy, as well as being from a royal stock, but he distributed his goods among the poor and for the greater part of his life worked as a humble carpenter. He loved silence and obscurity. His only aim in life was to please Jesus and His Blessed Mother. It is believed that he was confirmed in grace from the moment of his birth and that when he reached the use of reason he consecrated himself to God by a vow of perpetual virginity. He was always peaceful and hardworking and never complained about his position in life. Even when grave misfortunes overtook him, he endeavoured to do God's will from the simple motive that this was what God wanted. We have a great deal to learn from this tremendous Saint. Let us love him, pray to him, and imitate him.
3. Let us turn to St. Joseph in times of necessity. He is very powerful, because his blessed Spouse will refuse him nothing, and the Son of God loves him with the love which a son has for a father. He worked for Jesus and Mary all his life and endured hardship, danger and exile for their sakes. He loved them as nobody else in the world ever loved them. It is impossible that he could be denied the favours for which he asks and which we should request him to obtain for us. Let us go to him trustingly, but let us remember that the surest way of being heard by him is to imitate his wonderful virtues, especially his humility, his spirit of prayer, his purity and his calm desire always to do God’s will.
Wednesday, 19 March 2014
Lukewarmness and generosity with God - Fr Faber
We are quite capable of conceiving a man, a saint be could not be, exempt from all actual sin, and observing to the full all the Commandments in the letter, and yet without generosity to God. It is, of course, a theological impossibility; but we are capable of conceiving it. This sinless man might, without breaking any Commandment, be occasionally dull-hearted with God, grudging Him heroic service and counsels which did not oblige. He might be sometimes inclined to bargain with God, and to think he had now done quite as much as was discreet. Now and then he might give way to the feeling that his obedient life was irksome, because of the unwearied and unremitting sacrifice which it entailed. At intervals he might even have fits of lukewarmness, in matters plainly short of sin. He might look on Jesus without any glow of enthusiasm, and his acts of love might up to a certain point be remiss. All this is possibly and imaginably consistent with entire sinlessness. Yet what is the disposition of this unsinning monster, but the portrait of a devil, or something very like it? And why, except for the absence of all generosity with God? It is just this which stamps, not the unchristian, but the anti-Christian character upon it...From Growth in Holiness.
St Peter's denial and the Church
Don't forget the daily Lenten meditations which Carmel Books blog is providing.
Here's t he concluding thought in today's meditation:
Here's t he concluding thought in today's meditation:
Why did our Lord permit him, who was to become the head of the Church, to fall so low? And why was it published to the whole world in the Gospel? The Fathers give the reasons for it. They say, in the first place, it was that St. Peter and his successors, the chief pastors of the Church, should excel in humility, and have a deep sympathy for the weakness of their people. Secondly, that the world, perceiving on what a weak foundation in itself the Catholic Church is built, should recognise that it is indeed the work of God, not of men, and that its existence is a wonder and a marvel. Thirdly, as a warning to men, that, no matter to what height of sanctity they have attained, they are still very weak, and stand in continual need of divine grace. We will therefore bless and exalt the wisdom of Divine Providence.This agrees with Hilaire Belloc's observation, which I posted a few weeks ago:
"The Catholic Church is an institution I am bound to hold divine — but for unbelievers a proof of its divinity might be found in the fact that no merely human institution conducted with such knavish imbecility would have lasted a fortnight."
Tuesday, 18 March 2014
Privation - Cardinal Bacci
Privation
1. We must all experience privation, because everybody has to do without something in this life. Some people are never in good health. Besides their actual sufferings, they have to put up with their inability to work or to enjoy themselves. Others have no means of earning their livelihood. Their lives are a daily battle not merely against poverty but against squalor and wretchedness. They have not enough bread to eat, nor have they homes where they and their families can live. In families where there is no such want, on the other hand, there may be no peace in the home. Individuals, too, can lack peace of soul, because they are ridden by false ambition or jealousy. Other people have a plentiful supply of this world's comforts, but are destitute of the most necessary thing in life, which is goodness. They are depressed because they have become slaves to sin.
Is there any remedy for all these privations and sorrows? Yes; we must embrace our cross. We must turn confidently to God and ask Him that we may be resigned to doing without those temporal things of which we are deprived. We must ask Him for the grace to rise from our sins and climb towards Christian perfection. There is no use in revolting nor in despairing. There is no real happiness in this world. If we are vexed and rebellious, our cross grows heavier. If we accept privation from God's hands, we are soon consoled.
2. Not only did the Saints accept necessary privations with loving submission to God's will, but they imposed voluntary mortifications on themselves. Some of them were rich and gave everything they had to the poor. Some were in positions of esteem and honour and went away to look for humiliation and obscurity. Many scourged themselves, slept on hard boards or on the bare ground, wore chains or hairshirts upon their bodies, and did without food in order to give it to the poor. They imitated Jesus in these things. He also chose to be poor and fasted for forty days in the desert. He was mocked, scourged, crowned with thorns and burdened with a heavy cross. When He was dying for us upon the cross, He asked for a drop of water to slake His thirst and was given vinegar and gall. We have a great lesson to learn from the privations and sufferings of Jesus and of the Saints. If we are not heroic enough to go in search of voluntary want and suffering, we should at least accept fully the necessary privations and sorrows of this life.
3. Suffering and want can raise us to great moral heights. A man who knows how to do without worldly things shows his superiority over them. A man who knows how to deny himself for the love of God and offers his sufferings to Him is raised to a higher plane of unity and friendship with God. A man who strips himself of vanity becomes humble. A man who denies himself sleep and food becomes temperate. A man who refuses to give free play to pride and anger becomes patient and gentle. A man who restrains his bodily appetites when they threaten to dominate him purifies his soul and grows nearer to God. When we cheerfully accept the sufferings and privations of this life from a supernatural motive, we are preparing ourselves for the everlasting happiness of Heaven.
1. We must all experience privation, because everybody has to do without something in this life. Some people are never in good health. Besides their actual sufferings, they have to put up with their inability to work or to enjoy themselves. Others have no means of earning their livelihood. Their lives are a daily battle not merely against poverty but against squalor and wretchedness. They have not enough bread to eat, nor have they homes where they and their families can live. In families where there is no such want, on the other hand, there may be no peace in the home. Individuals, too, can lack peace of soul, because they are ridden by false ambition or jealousy. Other people have a plentiful supply of this world's comforts, but are destitute of the most necessary thing in life, which is goodness. They are depressed because they have become slaves to sin.
Is there any remedy for all these privations and sorrows? Yes; we must embrace our cross. We must turn confidently to God and ask Him that we may be resigned to doing without those temporal things of which we are deprived. We must ask Him for the grace to rise from our sins and climb towards Christian perfection. There is no use in revolting nor in despairing. There is no real happiness in this world. If we are vexed and rebellious, our cross grows heavier. If we accept privation from God's hands, we are soon consoled.
2. Not only did the Saints accept necessary privations with loving submission to God's will, but they imposed voluntary mortifications on themselves. Some of them were rich and gave everything they had to the poor. Some were in positions of esteem and honour and went away to look for humiliation and obscurity. Many scourged themselves, slept on hard boards or on the bare ground, wore chains or hairshirts upon their bodies, and did without food in order to give it to the poor. They imitated Jesus in these things. He also chose to be poor and fasted for forty days in the desert. He was mocked, scourged, crowned with thorns and burdened with a heavy cross. When He was dying for us upon the cross, He asked for a drop of water to slake His thirst and was given vinegar and gall. We have a great lesson to learn from the privations and sufferings of Jesus and of the Saints. If we are not heroic enough to go in search of voluntary want and suffering, we should at least accept fully the necessary privations and sorrows of this life.
3. Suffering and want can raise us to great moral heights. A man who knows how to do without worldly things shows his superiority over them. A man who knows how to deny himself for the love of God and offers his sufferings to Him is raised to a higher plane of unity and friendship with God. A man who strips himself of vanity becomes humble. A man who denies himself sleep and food becomes temperate. A man who refuses to give free play to pride and anger becomes patient and gentle. A man who restrains his bodily appetites when they threaten to dominate him purifies his soul and grows nearer to God. When we cheerfully accept the sufferings and privations of this life from a supernatural motive, we are preparing ourselves for the everlasting happiness of Heaven.
The Consolation of Prayer - Cardinal Bacci
The Consolation of Prayer
1. “How lovely is your dwelling place, O Lord of hosts! My soul yearns and pines for the courts of the Lord. My heart and my flesh cry out for the living God. Even the sparrow finds a home, and the swallow a nest in which she puts her young—your altars, O Lord of hosts, my king and my God! Happy they who dwell in your house! Continually they praise you.” (Ps. 83:1-5)
It is in these colourful words that the Psalmist expresses his longing for the house of God, where he can retire to pray and find comfort for his soul. The Saints also found happiness in long hours of prayer before their Creator. Any consolation which the world can give us is shadowy and elusive compared with the peace which God gives those who, in the greatness of their faith and love, shut out all thought of earthly things in order to kneel before His tabernacle and converse with Him. If we need consolation, let us look for it before the altar. Only there will our unlimited desire for true and lasting peace find satisfaction.
2. We can gain strength and comfort from prayer especially when we are tempted and in danger of yielding to sin. God may not answer us immediately, because He may wish to try our faith and love. But if we persist and tell Jesus that we would die rather than offend Him, He will take pity on us. He will stretch out His hand as He did in the storm-tossed boat with the Apostles and over us also there will come “a great calm.” (Mt. 8:26; Mark 4:39; Luke 8:24) Any sacrifice on our part is amply repaid by the peace which follows victory over temptation. Let us not be afraid. Let us pray, and God will console us.
3. There are moments when we are overcome by a very deep sadness. It may be an illness, the result of which could be death or inability to work. Perhaps it is an insult or calumny which has crushingly humiliated us. Or perhaps it is some sin into which we have fallen so seriously that we are close to despair. Somehow, our cross seems too heavy to bear. It is now that we are in special need of prayer. We can find peace and resignation. God is infinitely good and loves us with a fatherly love. Let us turn confidently to Him. If we pray with humility and perseverance, we shall be comforted.
1. “How lovely is your dwelling place, O Lord of hosts! My soul yearns and pines for the courts of the Lord. My heart and my flesh cry out for the living God. Even the sparrow finds a home, and the swallow a nest in which she puts her young—your altars, O Lord of hosts, my king and my God! Happy they who dwell in your house! Continually they praise you.” (Ps. 83:1-5)
It is in these colourful words that the Psalmist expresses his longing for the house of God, where he can retire to pray and find comfort for his soul. The Saints also found happiness in long hours of prayer before their Creator. Any consolation which the world can give us is shadowy and elusive compared with the peace which God gives those who, in the greatness of their faith and love, shut out all thought of earthly things in order to kneel before His tabernacle and converse with Him. If we need consolation, let us look for it before the altar. Only there will our unlimited desire for true and lasting peace find satisfaction.
2. We can gain strength and comfort from prayer especially when we are tempted and in danger of yielding to sin. God may not answer us immediately, because He may wish to try our faith and love. But if we persist and tell Jesus that we would die rather than offend Him, He will take pity on us. He will stretch out His hand as He did in the storm-tossed boat with the Apostles and over us also there will come “a great calm.” (Mt. 8:26; Mark 4:39; Luke 8:24) Any sacrifice on our part is amply repaid by the peace which follows victory over temptation. Let us not be afraid. Let us pray, and God will console us.
3. There are moments when we are overcome by a very deep sadness. It may be an illness, the result of which could be death or inability to work. Perhaps it is an insult or calumny which has crushingly humiliated us. Or perhaps it is some sin into which we have fallen so seriously that we are close to despair. Somehow, our cross seems too heavy to bear. It is now that we are in special need of prayer. We can find peace and resignation. God is infinitely good and loves us with a fatherly love. Let us turn confidently to Him. If we pray with humility and perseverance, we shall be comforted.
Monday, 17 March 2014
How We Should Pray - Cardinal Bacci
How We Should Pray
1. When Jesus asked us to pray, He promised to answer our prayers. “Ask, and it shall be given you; seek, and you shall find, knock, and it shall be opened to you.” (Mt. 7:7) “If you ask the Father anything in my name, he will give it to you.” (John 16:23) God cannot break His promises. Why, then, do our prayers often remain unanswered? There are several reasons, but the main one is that which is pointed out by St. James. “You ask and do not receive, because you ask amiss.” (James 4:3) Some people say a few prayers with their lips only, but without any real faith or confidence that they will be answered. Jesus told the heartbroken father who begged Him to free his son from an evil spirit: “If thou canst believe, all things are possible to him who believes.” (Mark 9:22) Then He healed the unfortunate boy. It is necessary to have complete confidence if we wish our prayers to be answered.
Other people ask for worldly favours without ever giving a thought to their spiritual welfare. But Jesus taught us to act otherwise. “Seek first the kingdom of God and his justice, and all these things shall be given to you besides.” (Mt. 6:33) There are those who look for favours, such as bodily health or riches, which could lead to their spiritual destruction if they obtained them. Sometimes God delays His answer in order to test our faith and perseverance. It is important that we should pray with a right intention, with faith and perseverance, and with resignation to God's will. We must realise clearly that God will grant us whatever is best for us at the most suitable moment.
2. We must pray with deep humility as well. Once again we find that the Man-God Jesus has given us an example. In Gethsemane He fell prostrate on the ground and begged that, if it were possible, the bitter chalice might be taken away from Him. Immediately He added with full submission to the will of His Heavenly Father: “Yet not my will but thine be done.” (Luke 22:42) Let us remember, moreover, the parable of the Pharisee and the publican. The former appeared to be full of virtue, but he was proud and was rejected. The latter recognised in all humility that he was a poor sinner, and he was exalted. “Everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted. God resists the proud, but gives grace to the humble.” (James 4:6) “The prayer of the lowly pierces the clouds; it does not rest till it reaches its goal.” (Ecclus. 35:17) When we kneel down to pray, therefore, we should make an act of humility. We are poor beggars, as St. Augustine puts it, before the throne of God. Let us pray with confidence in God's goodness, but also with a proper realisation of our own helplessness. Then God will take pity on us.
3. Finally, our prayer should be persevering. Perseverance in prayer is always rewarded by God, especially during times of temptation. The Gospel is full of examples of the way in which perseverance is rewarded. Remember the blind man of Jericho, who was rebuked for his persistent entreaties. Nevertheless, he went on shouting: “Jesus, Son of David, have mercy on me!” (Cf. Luke 18:35-43) His prayer was eventually answered. Remember the Centurion. Although he was a pagan, he requested the cure of his paralysed servant with such outstanding faith and perseverance that Jesus granted what he asked. “Not even in Israel,” said Jesus, “have I found such great faith.” (Luke 7:9) Remember the parable of the three loaves which were so persistently demanded in the middle of the night until they were at last obtained. (Cf. Luke 11:5) Remember Mary, the sister of Lazarus, and the Samaritan woman. Remember Jairus, and the man suffering from dropsy. Above all, remember the Canaanite woman who almost snatched a miracle from the hands of Jesus by her humility and perseverance. A confident spirit of perseverance always wins the heart of God, Who sometimes waits before answering our prayers in order to enkindle our desire, to make us pray more, and to reward our perseverance by a liberal bestowal of His favours. So continue to pray with confidence, humility and perseverance, and God will certainly answer.
1. When Jesus asked us to pray, He promised to answer our prayers. “Ask, and it shall be given you; seek, and you shall find, knock, and it shall be opened to you.” (Mt. 7:7) “If you ask the Father anything in my name, he will give it to you.” (John 16:23) God cannot break His promises. Why, then, do our prayers often remain unanswered? There are several reasons, but the main one is that which is pointed out by St. James. “You ask and do not receive, because you ask amiss.” (James 4:3) Some people say a few prayers with their lips only, but without any real faith or confidence that they will be answered. Jesus told the heartbroken father who begged Him to free his son from an evil spirit: “If thou canst believe, all things are possible to him who believes.” (Mark 9:22) Then He healed the unfortunate boy. It is necessary to have complete confidence if we wish our prayers to be answered.
Other people ask for worldly favours without ever giving a thought to their spiritual welfare. But Jesus taught us to act otherwise. “Seek first the kingdom of God and his justice, and all these things shall be given to you besides.” (Mt. 6:33) There are those who look for favours, such as bodily health or riches, which could lead to their spiritual destruction if they obtained them. Sometimes God delays His answer in order to test our faith and perseverance. It is important that we should pray with a right intention, with faith and perseverance, and with resignation to God's will. We must realise clearly that God will grant us whatever is best for us at the most suitable moment.
2. We must pray with deep humility as well. Once again we find that the Man-God Jesus has given us an example. In Gethsemane He fell prostrate on the ground and begged that, if it were possible, the bitter chalice might be taken away from Him. Immediately He added with full submission to the will of His Heavenly Father: “Yet not my will but thine be done.” (Luke 22:42) Let us remember, moreover, the parable of the Pharisee and the publican. The former appeared to be full of virtue, but he was proud and was rejected. The latter recognised in all humility that he was a poor sinner, and he was exalted. “Everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted. God resists the proud, but gives grace to the humble.” (James 4:6) “The prayer of the lowly pierces the clouds; it does not rest till it reaches its goal.” (Ecclus. 35:17) When we kneel down to pray, therefore, we should make an act of humility. We are poor beggars, as St. Augustine puts it, before the throne of God. Let us pray with confidence in God's goodness, but also with a proper realisation of our own helplessness. Then God will take pity on us.
3. Finally, our prayer should be persevering. Perseverance in prayer is always rewarded by God, especially during times of temptation. The Gospel is full of examples of the way in which perseverance is rewarded. Remember the blind man of Jericho, who was rebuked for his persistent entreaties. Nevertheless, he went on shouting: “Jesus, Son of David, have mercy on me!” (Cf. Luke 18:35-43) His prayer was eventually answered. Remember the Centurion. Although he was a pagan, he requested the cure of his paralysed servant with such outstanding faith and perseverance that Jesus granted what he asked. “Not even in Israel,” said Jesus, “have I found such great faith.” (Luke 7:9) Remember the parable of the three loaves which were so persistently demanded in the middle of the night until they were at last obtained. (Cf. Luke 11:5) Remember Mary, the sister of Lazarus, and the Samaritan woman. Remember Jairus, and the man suffering from dropsy. Above all, remember the Canaanite woman who almost snatched a miracle from the hands of Jesus by her humility and perseverance. A confident spirit of perseverance always wins the heart of God, Who sometimes waits before answering our prayers in order to enkindle our desire, to make us pray more, and to reward our perseverance by a liberal bestowal of His favours. So continue to pray with confidence, humility and perseverance, and God will certainly answer.
Saturday, 15 March 2014
The Care of God for Me - Fr Considine
"Lose no opportunity in bringing home to yourself Our Lord's particular individual love of you, shown in even the smallest details of your life.
It is God's peculiar prerogative, because He alone is infinitely wise and all-powerful, to be able so to direct and rule each single life as if that person alone was the centre of the universe, and all things else were ordered for her advantage, solely and entirely.
When I rise in the morning I can say with truth, 'This day, in all its circumstances, with all its consequences, has been appointed and fashioned to help me love and serve God better'. Then you have only to fall in with your changes of duties, or with the state of your health, or with the conduct of others towards you (which all has been foreseen and allowed for by God), secure in the knowledge that you are travelling along the path whereby God Himself wishes you to approach Him.
What peace, what courage, what an increase of love this thought should give us!"
(Words of Encouragement)
It is God's peculiar prerogative, because He alone is infinitely wise and all-powerful, to be able so to direct and rule each single life as if that person alone was the centre of the universe, and all things else were ordered for her advantage, solely and entirely.
When I rise in the morning I can say with truth, 'This day, in all its circumstances, with all its consequences, has been appointed and fashioned to help me love and serve God better'. Then you have only to fall in with your changes of duties, or with the state of your health, or with the conduct of others towards you (which all has been foreseen and allowed for by God), secure in the knowledge that you are travelling along the path whereby God Himself wishes you to approach Him.
What peace, what courage, what an increase of love this thought should give us!"
(Words of Encouragement)
Prayer as a Necessary Means of Salvation - Cardinal Bacci
Prayer as a Necessary Means of Salvation
1. St. Augustine calls prayer "the key to Heaven." We should acknowledge the infinite goodness of God in giving us such an easy means of salvation, for when He gave us prayer He gave us the key to His kingdom of Heaven. He invites us earnestly to pray. “Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened to you.” (Cf. Mt. 7:7; Luke 11:9) “If you ask the Father anything in my name, he will give it to you.” (Cf. John 16:23) “Watch and pray, that you may not enter into temptation.” (Cf. Mt. 26:41; Mark 14:38)
When Jesus was in agony in the Garden of Gethsemane, His Apostles became tired and sleepy. He rebuked them gently and asked them for the second time to pray that they might not yield to temptation. He makes this request of us also. We grow weary and apathetic as the Apostles did, while the devil is busy with his evil suggestions and the dangers of the world surround us. We have constant need of the grace of God to prevent us from falling. Let us pray fervently and bear in mind the advice of St. Alphonsus: "If you give up praying, you will certainly be damned."
2. "The man who prays will be saved, the man who does not pray will be damned." This reflection occurs in much the same words in the writings of St. Theresa, of St. Alphonsus, and of other masters of the spiritual life. There is no suggestion that prayer alone without sincerity of purpose, the Sacraments and good works, is sufficient for salvation. What is meant is that anyone who does not pray cannot possibly be saved except by a miracle, because God does not normally give His grace to anyone who does not ask for it. Even though the soul has grown indifferent and submerged in sin, if it does not abandon the habit of praying it will sooner or later be overcome by remorse and will turn again to God. St. John Chrysostom teaches us that it is impossible for anyone who prays fervently and constantly to fall and remain in serious sin. Let us pray, therefore. Let prayer be our constant support in every situation and in every action. If we remain close to God, we are assured of salvation. As long as we remain united to Our Lord, His grace will pervade our souls. But if we sever this bond of prayer with God, we shall be alone and helpless and shall fall into sin. This has been the sad experience of many before us.
3. We should appreciate how necessary it is to pray with special fervour and perseverance in times of great temptation and suffering. If we neglect to do so when temptation assails us, we shall be on our own and shall certainly fall. When we encounter suffering and everything seems to be crumbling around us, let us remember that God sees us and pities us. Let us turn to Him, Who alone is able and eager to help us in our misfortunes. When we pray, our tears are precious in His sight. God's love for us is infinite. If we have recourse to Him, He will certainly answer us in the manner which He knows is best for us. He has promised this. “If he cries out to me, I will hear him; for I am compassionate.” (Ex. 22:26)
1. St. Augustine calls prayer "the key to Heaven." We should acknowledge the infinite goodness of God in giving us such an easy means of salvation, for when He gave us prayer He gave us the key to His kingdom of Heaven. He invites us earnestly to pray. “Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened to you.” (Cf. Mt. 7:7; Luke 11:9) “If you ask the Father anything in my name, he will give it to you.” (Cf. John 16:23) “Watch and pray, that you may not enter into temptation.” (Cf. Mt. 26:41; Mark 14:38)
When Jesus was in agony in the Garden of Gethsemane, His Apostles became tired and sleepy. He rebuked them gently and asked them for the second time to pray that they might not yield to temptation. He makes this request of us also. We grow weary and apathetic as the Apostles did, while the devil is busy with his evil suggestions and the dangers of the world surround us. We have constant need of the grace of God to prevent us from falling. Let us pray fervently and bear in mind the advice of St. Alphonsus: "If you give up praying, you will certainly be damned."
2. "The man who prays will be saved, the man who does not pray will be damned." This reflection occurs in much the same words in the writings of St. Theresa, of St. Alphonsus, and of other masters of the spiritual life. There is no suggestion that prayer alone without sincerity of purpose, the Sacraments and good works, is sufficient for salvation. What is meant is that anyone who does not pray cannot possibly be saved except by a miracle, because God does not normally give His grace to anyone who does not ask for it. Even though the soul has grown indifferent and submerged in sin, if it does not abandon the habit of praying it will sooner or later be overcome by remorse and will turn again to God. St. John Chrysostom teaches us that it is impossible for anyone who prays fervently and constantly to fall and remain in serious sin. Let us pray, therefore. Let prayer be our constant support in every situation and in every action. If we remain close to God, we are assured of salvation. As long as we remain united to Our Lord, His grace will pervade our souls. But if we sever this bond of prayer with God, we shall be alone and helpless and shall fall into sin. This has been the sad experience of many before us.
3. We should appreciate how necessary it is to pray with special fervour and perseverance in times of great temptation and suffering. If we neglect to do so when temptation assails us, we shall be on our own and shall certainly fall. When we encounter suffering and everything seems to be crumbling around us, let us remember that God sees us and pities us. Let us turn to Him, Who alone is able and eager to help us in our misfortunes. When we pray, our tears are precious in His sight. God's love for us is infinite. If we have recourse to Him, He will certainly answer us in the manner which He knows is best for us. He has promised this. “If he cries out to me, I will hear him; for I am compassionate.” (Ex. 22:26)
Friday, 14 March 2014
The Spirit of Prayer - Cardinal Bacci
The Spirit of Prayer
1. Our Lord warned His disciples that “they must always pray and not lose heart.” (Luke 18:1) But how is it possible to pray always? One might decide that this command was intended for monks and hermits dedicated to the contemplative life, and not for men living in the midst of the daily preoccupations of the world. But this is not so. Properly interpreted, Christ's precept holds good for everybody. We must pray always in the sense that we must remain always united to God in mind and heart. “Whether you eat or drink, or do anything else,” says St. Paul, “do all for the glory of God.” (1 Cor. 10:31) “Whatever you do in word or in work,” he repeats elsewhere, “do all in the name of the Lord Jesus.” (Col. 3:17) In other words, whatever we are doing, even if it is something very simple like eating or drinking, we should do it in the name of Jesus and for the glory of God. Once we understand it in this way, the Gospel precept transforms all our actions into prayer. The spirit of prayer should accompany us everywhere. In all our actions and conversations, no matter how far we may travel, we should remain close to Jesus. One brief act of attentiveness to God, repeated from time to time, is enough to change all our actions and our entire life into a continual prayer.
2. The alchemists of old were searching for a legendary stone which would transform metal into gold. This stone does not exist, of course, but in the supernatural order the spirit of prayer really can change everything to gold. When they are accompanied by this spirit, all our actions are most pleasing to God and draw His further favours. Blessed Maria Assunta Pallotta understood this truth clearly and put it into practice in her life. She tended animals, served in the kitchen and was a missionary in China, but no matter what she was doing she was moved by the spirit of prayer and of the love of God. "I ask God," she wrote to her parents, "to spread throughout the world that purity of intention which consists in performing our most ordinary actions for the love of God." Let us follow this example. Let us put into practice this great rule of the spiritual life. Then all our actions will be an acceptable prayer ascending to God.
3. The spirit of prayer is the spirit of the love of God, and this should inspire all our vocal prayers. Flowery petitions are no use if our minds and hearts are turned away from God. God wants our hearts. This is why He complained that “this people honours me with their lips, but their heart is far from me.” (Mt. 15:8;Mark 7:6) Remember the apt expression of St. Augustine: “To pray is to love.” Whoever loves God well prays a great deal. A man who is lacking in love prays very little. A man who does not love God at all never prays, or if he does he recites coldly the usual formulae and disregards Christ's warning: “Thou shalt not tempt the Lord thy God!” (Mt. 4:7) Let us pray often, but let our prayers be sincere acts of the love of God coming from the heart.
1. Our Lord warned His disciples that “they must always pray and not lose heart.” (Luke 18:1) But how is it possible to pray always? One might decide that this command was intended for monks and hermits dedicated to the contemplative life, and not for men living in the midst of the daily preoccupations of the world. But this is not so. Properly interpreted, Christ's precept holds good for everybody. We must pray always in the sense that we must remain always united to God in mind and heart. “Whether you eat or drink, or do anything else,” says St. Paul, “do all for the glory of God.” (1 Cor. 10:31) “Whatever you do in word or in work,” he repeats elsewhere, “do all in the name of the Lord Jesus.” (Col. 3:17) In other words, whatever we are doing, even if it is something very simple like eating or drinking, we should do it in the name of Jesus and for the glory of God. Once we understand it in this way, the Gospel precept transforms all our actions into prayer. The spirit of prayer should accompany us everywhere. In all our actions and conversations, no matter how far we may travel, we should remain close to Jesus. One brief act of attentiveness to God, repeated from time to time, is enough to change all our actions and our entire life into a continual prayer.
2. The alchemists of old were searching for a legendary stone which would transform metal into gold. This stone does not exist, of course, but in the supernatural order the spirit of prayer really can change everything to gold. When they are accompanied by this spirit, all our actions are most pleasing to God and draw His further favours. Blessed Maria Assunta Pallotta understood this truth clearly and put it into practice in her life. She tended animals, served in the kitchen and was a missionary in China, but no matter what she was doing she was moved by the spirit of prayer and of the love of God. "I ask God," she wrote to her parents, "to spread throughout the world that purity of intention which consists in performing our most ordinary actions for the love of God." Let us follow this example. Let us put into practice this great rule of the spiritual life. Then all our actions will be an acceptable prayer ascending to God.
3. The spirit of prayer is the spirit of the love of God, and this should inspire all our vocal prayers. Flowery petitions are no use if our minds and hearts are turned away from God. God wants our hearts. This is why He complained that “this people honours me with their lips, but their heart is far from me.” (Mt. 15:8;Mark 7:6) Remember the apt expression of St. Augustine: “To pray is to love.” Whoever loves God well prays a great deal. A man who is lacking in love prays very little. A man who does not love God at all never prays, or if he does he recites coldly the usual formulae and disregards Christ's warning: “Thou shalt not tempt the Lord thy God!” (Mt. 4:7) Let us pray often, but let our prayers be sincere acts of the love of God coming from the heart.
Prayer - Cardinal Bacci
Prayer
1. What is prayer? It is not simply a request for some favour or grace. It is much more than this. It is a raising of the mind and heart to God in order to adore, praise, love and appease Him. It is an intimate conversation with God, or with Our Lady, or with any of the Saints. It is wonderfully consoling to be able to place ourselves quietly in the presence of God and open our hearts to Him. We can make known to Him our weaknesses, our desires and our resolutions. We can tell Him how much we long to love Him and to do His will in all things. We can tell Him how much we need His grace, because we are incapable of achieving anything without Him. We can tell Him that we long to love, adore and serve Him and to lead others to do likewise. If we pray in this fashion, we can be sure that God will hear us. If He obliges us to wait for an answer, it is because He wishes to test our faith and love. Even during such a period of trial, our prayers will reach the throne of God.
2. The saints loved to pray. Prayer was the source of their strength and consolation. They prayed with enthusiasm and for as long as they were able. They would have liked to spend their lives in intimate conversation with Jesus. They loved God so much that they lived and worked only for Him. For this reason they regarded prayer as a pleasure. The hours of prayer passed like seconds because love does not feel the passing of time, nor does it notice discomfort. Our Lord gave us an example of this in His own life. When He prayed to His Heavenly Father, “He continued all night in prayer to God.” (Luke 6:12) In spite of the fact that He was God, He gave Himself in prayer to His Heavenly Father before He went to His Passion. It must be the same with us. A man who does not love prayer does not love God. If anyone works without praying, his work is useless. We should feel the need to pray just as much as we feel the need of God’s assistance. The happiest hours of our lives should be those which we spend in prayer.
3. The saints had their failings and temptations like everybody else. Some experienced continual spiritual aridity. Others, like St. Anthony and St. Benedict, were often tempted against purity, while St. Francis de Sales was strongly inclined towards impatience. Others, like St. Thérèse of the Child Jesus, were even tempted to despair. But they all conquered by means of prayer. If we wish to conquer in the same way, we must pray, too. Let us never tire of praying. Sooner or later the Father of goodness and mercy will answer us.
1. What is prayer? It is not simply a request for some favour or grace. It is much more than this. It is a raising of the mind and heart to God in order to adore, praise, love and appease Him. It is an intimate conversation with God, or with Our Lady, or with any of the Saints. It is wonderfully consoling to be able to place ourselves quietly in the presence of God and open our hearts to Him. We can make known to Him our weaknesses, our desires and our resolutions. We can tell Him how much we long to love Him and to do His will in all things. We can tell Him how much we need His grace, because we are incapable of achieving anything without Him. We can tell Him that we long to love, adore and serve Him and to lead others to do likewise. If we pray in this fashion, we can be sure that God will hear us. If He obliges us to wait for an answer, it is because He wishes to test our faith and love. Even during such a period of trial, our prayers will reach the throne of God.
2. The saints loved to pray. Prayer was the source of their strength and consolation. They prayed with enthusiasm and for as long as they were able. They would have liked to spend their lives in intimate conversation with Jesus. They loved God so much that they lived and worked only for Him. For this reason they regarded prayer as a pleasure. The hours of prayer passed like seconds because love does not feel the passing of time, nor does it notice discomfort. Our Lord gave us an example of this in His own life. When He prayed to His Heavenly Father, “He continued all night in prayer to God.” (Luke 6:12) In spite of the fact that He was God, He gave Himself in prayer to His Heavenly Father before He went to His Passion. It must be the same with us. A man who does not love prayer does not love God. If anyone works without praying, his work is useless. We should feel the need to pray just as much as we feel the need of God’s assistance. The happiest hours of our lives should be those which we spend in prayer.
3. The saints had their failings and temptations like everybody else. Some experienced continual spiritual aridity. Others, like St. Anthony and St. Benedict, were often tempted against purity, while St. Francis de Sales was strongly inclined towards impatience. Others, like St. Thérèse of the Child Jesus, were even tempted to despair. But they all conquered by means of prayer. If we wish to conquer in the same way, we must pray, too. Let us never tire of praying. Sooner or later the Father of goodness and mercy will answer us.
Thursday, 13 March 2014
Monotony - Fr Considine SJ
"We must fight against our natural dislike of monotony by not casting our thoughts forward and thereby making the temptation stronger, foreseeing that tomorrow will be the same as today, and the next day the same as tomorrow, and so on.
Rather let us throw ourselves heartily inti the work in hand, reminding ourselves that we know very little about the future, or even if we shall have a future, and making each day stand by itself as if it were the last one. God intends us to find life monotonous, for otherwise we should become too fond of it. It is one of His ways of bringing home to us our need of Him, and we should look on it and welcome it as a part of our education. The best cure for monotony in out own lives is to try and make life for others bright and cheerful."
(Words of Encouragement)
Rather let us throw ourselves heartily inti the work in hand, reminding ourselves that we know very little about the future, or even if we shall have a future, and making each day stand by itself as if it were the last one. God intends us to find life monotonous, for otherwise we should become too fond of it. It is one of His ways of bringing home to us our need of Him, and we should look on it and welcome it as a part of our education. The best cure for monotony in out own lives is to try and make life for others bright and cheerful."
(Words of Encouragement)
CSL on GKC
It was here that I first read a volume of Chesterton’s essays. I had never heard of him and had no idea of what he stood for; nor can I quite understand why he made such an immediate conquest of me. It might have been expected that my pessimism, my atheism, and my hatred of sentiment would have made him to me the least congenial of all authors. It would almost seem that Providence, or some “second cause” of a very obscure kind, quite over-rules our previous tastes when It decides to bring two minds together. Liking an author may be as involuntary and improbable as falling in love. I was by now a sufficiently experienced reader to distinguish liking from agreement. I did not need to accept what Chesterton said in order to enjoy it. His humour was of the kind I like best – not “jokes” imbedded in the page like currants in a cake, still less (what I cannot endure), a general tone of flippancy and jocularity, but the humour which is not in any way separable from the argument but is rather (as Aristotle would say) the “bloom” on dialectic itself. The sword glitters not because the swordsman set out to make it glitter but because he is fighting for his life and therefore moving it very quickly. For the critics who think Chesterton frivolous or “paradoxical” I have to work hard to feel even pity; sympathy is out of the question. Moreover, strange as it may seem, I liked him for his goodness.From Surprised by Joy.
Detachment from the World - Cardinal Bacci
Detachment from the World
1. It is very difficult to detach ourselves from worldly affairs and remain always united to God. Nevertheless, St. Ignatius of Loyola often exclaimed: "How ugly the earth seems when I look towards Heaven!" The Saints saw the things of this world in the light of God. They recognised how insignificant this world is beside the infinite splendour of God. They realised that earthly things cannot satisfy the human heart nor assuage the restlessness of the soul which was created for God. We, on the other hand, become too attached to worldly goods. It may happen that our hearts become absorbed in them. Let us reflect on the unimportance of this world. There are myriads of stars in the firmament, many of which are far larger than our earth or sun. Some, like Andromeda, are 250,000 light-years distant from us; others, like the Triangle, are 280,000 light-years away, while still others are probably much farther. All obey exactly the plan of their Creator. How tiny our earth is by comparison! How insignificant we ourselves are! Why should we become so attached to the things of this earth? God alone is great. He alone should occupy our minds and hearts. We have been made for Him alone.
2. This is not the same as saying that we should have no interest in worldly affairs. Far from it. It is our duty to think about them and make provision for the future. We cannot and should not look for miracles from God. We may have obligations to ourselves or to our family or to our position in life. We are in this world to work, not to surrender to apathy or inactivity. We must engage in worldly activity in so far as our circumstances demand it. Nevertheless, our hearts should not be engrossed in earthly things, for they belong to God. In the midst of our other preoccupations we should adore, love and thank God, the Giver of every good, our Creator and Redeemer.
3. St. John Bosco said that we should work as if we never had to die. But we should also be as detached from worldly things as if we had to die in one hour. A man who works like this can accomplish wonders, because he is not working for himself, but for God. We should work and pray with our feet on the earth and our minds in Heaven. We should seek God, not ourselves, in everything which we do. Let us remember that one moment in Heaven is worth infinitely more than all the pleasure, love, and vanity of the world.
1. It is very difficult to detach ourselves from worldly affairs and remain always united to God. Nevertheless, St. Ignatius of Loyola often exclaimed: "How ugly the earth seems when I look towards Heaven!" The Saints saw the things of this world in the light of God. They recognised how insignificant this world is beside the infinite splendour of God. They realised that earthly things cannot satisfy the human heart nor assuage the restlessness of the soul which was created for God. We, on the other hand, become too attached to worldly goods. It may happen that our hearts become absorbed in them. Let us reflect on the unimportance of this world. There are myriads of stars in the firmament, many of which are far larger than our earth or sun. Some, like Andromeda, are 250,000 light-years distant from us; others, like the Triangle, are 280,000 light-years away, while still others are probably much farther. All obey exactly the plan of their Creator. How tiny our earth is by comparison! How insignificant we ourselves are! Why should we become so attached to the things of this earth? God alone is great. He alone should occupy our minds and hearts. We have been made for Him alone.
2. This is not the same as saying that we should have no interest in worldly affairs. Far from it. It is our duty to think about them and make provision for the future. We cannot and should not look for miracles from God. We may have obligations to ourselves or to our family or to our position in life. We are in this world to work, not to surrender to apathy or inactivity. We must engage in worldly activity in so far as our circumstances demand it. Nevertheless, our hearts should not be engrossed in earthly things, for they belong to God. In the midst of our other preoccupations we should adore, love and thank God, the Giver of every good, our Creator and Redeemer.
3. St. John Bosco said that we should work as if we never had to die. But we should also be as detached from worldly things as if we had to die in one hour. A man who works like this can accomplish wonders, because he is not working for himself, but for God. We should work and pray with our feet on the earth and our minds in Heaven. We should seek God, not ourselves, in everything which we do. Let us remember that one moment in Heaven is worth infinitely more than all the pleasure, love, and vanity of the world.
Saturday, 8 March 2014
Knowledge and Goodness - Cardinal Bacci
Knowledge and Goodness
1. Joseph DeMaistre's views on the relationship between knowledge and goodness may seem a little extreme, but they are nothing but the truth. "If the guardianship of education is not restored to the Church, and if knowledge is not everywhere subordinated to goodness, the evils which await us will be incalculable. Science will brutalise us. Because of it men will become more savage than the barbarians."
We do not wish to speak slightingly of knowledge. It is a gift from God, Who has given us our intellects to know the truth. But truth, like every created thing, comes from God and should lead us back to God. It is the same with knowledge. If we investigate the secrets of nature and do not make of them a ladder which helps us to climb towards our Creator, we turn the natural order upside down and inevitably fall backwards. We can gain by our labours a mastery over the hidden forces of nature. If we do not use them to benefit humanity, but to destroy those of our brothers whom we call our enemies, we are worse than Cain. Science which does not serve goodness is worse than barbarism. The latter has very few instruments of destruction at its disposal. When science rebels against sound idealism, however, and makes itself absolute, it can destroy all that we have inherited of beauty and goodness throughout the centuries.
2. The supremacy of goodness over knowledge has to be admitted in practice as well as in theory. It is useless and even harmful for us to be courageous if we are not also good. Very often knowledge is like a weapon in the hands of a child. If the child is naughty or careless he can do a great deal of damage with the weapon. Before everything else we must be good. We must have that Christian goodness which embraces all the virtues and culminates in the love of God and of our neighbour. Once we have acquired this goodness, science will benefit by it. It will become a powerful means of enlightenment rather than of destruction. It will no longer be mere knowledge; it will be wisdom. It will teach us how to live and show us our proper destination. In short, it will become an instrument of virtue which will contribute enormously to the welfare of the human race.
3. Science is too easily glorified today. But knowledge for the sake of knowledge does not lead us to God and is very often stupidity or worse. It can be an instrument of evil and of physical and spiritual destruction. This is why St. Paul wrote: “Let no one rate himself more than he ought, but let him rate himself according to moderation, and according as God has apportioned to each one the measure of faith.” (Rom. 12:3) “Knowledge puffs up,” he said, “but charity edifies.” (1 Cor. 8:1)
"The humble knowledge of oneself," ‘The Imitation of Christ’ tells us, "is a surer way to God than deep researches after science. Knowledge is not to be blamed... but a good conscience and a virtuous life are always to be preferred. But because many take more pains to be learned than to lead good lives, therefore they often go astray." (Bk. 1, Ch. 3) So let us learn everything which our position in life requires of us, and as much besides as we are able. But above all let us learn to be good and holy. If we fail in this, the rest is useless and dangerous.
1. Joseph DeMaistre's views on the relationship between knowledge and goodness may seem a little extreme, but they are nothing but the truth. "If the guardianship of education is not restored to the Church, and if knowledge is not everywhere subordinated to goodness, the evils which await us will be incalculable. Science will brutalise us. Because of it men will become more savage than the barbarians."
We do not wish to speak slightingly of knowledge. It is a gift from God, Who has given us our intellects to know the truth. But truth, like every created thing, comes from God and should lead us back to God. It is the same with knowledge. If we investigate the secrets of nature and do not make of them a ladder which helps us to climb towards our Creator, we turn the natural order upside down and inevitably fall backwards. We can gain by our labours a mastery over the hidden forces of nature. If we do not use them to benefit humanity, but to destroy those of our brothers whom we call our enemies, we are worse than Cain. Science which does not serve goodness is worse than barbarism. The latter has very few instruments of destruction at its disposal. When science rebels against sound idealism, however, and makes itself absolute, it can destroy all that we have inherited of beauty and goodness throughout the centuries.
2. The supremacy of goodness over knowledge has to be admitted in practice as well as in theory. It is useless and even harmful for us to be courageous if we are not also good. Very often knowledge is like a weapon in the hands of a child. If the child is naughty or careless he can do a great deal of damage with the weapon. Before everything else we must be good. We must have that Christian goodness which embraces all the virtues and culminates in the love of God and of our neighbour. Once we have acquired this goodness, science will benefit by it. It will become a powerful means of enlightenment rather than of destruction. It will no longer be mere knowledge; it will be wisdom. It will teach us how to live and show us our proper destination. In short, it will become an instrument of virtue which will contribute enormously to the welfare of the human race.
3. Science is too easily glorified today. But knowledge for the sake of knowledge does not lead us to God and is very often stupidity or worse. It can be an instrument of evil and of physical and spiritual destruction. This is why St. Paul wrote: “Let no one rate himself more than he ought, but let him rate himself according to moderation, and according as God has apportioned to each one the measure of faith.” (Rom. 12:3) “Knowledge puffs up,” he said, “but charity edifies.” (1 Cor. 8:1)
"The humble knowledge of oneself," ‘The Imitation of Christ’ tells us, "is a surer way to God than deep researches after science. Knowledge is not to be blamed... but a good conscience and a virtuous life are always to be preferred. But because many take more pains to be learned than to lead good lives, therefore they often go astray." (Bk. 1, Ch. 3) So let us learn everything which our position in life requires of us, and as much besides as we are able. But above all let us learn to be good and holy. If we fail in this, the rest is useless and dangerous.
God is lovable - Fr Considine SJ
"The first thing necessary in loving Our Lord is to believe Him lovable. What are the sort of persons one loves? First, they must be easy to get on with. How many in their heart of hearts think Our Lord easy to get on with? We think Him touchy, unapproachable, easily annoyed or offended. And yet all this fear of Him pains Him very much. Would our father wish us to hang our heads, be shy and shrinking in his presence? How much less so our Heavenly Father? He has an almost foolish love for us. Never was a mother so blind to the faults of her child as Our Lord is to ours. He makes allowances to an almost extravagant degree. He is infinitely quicker to pity and help than to blame and punish. Whatever attracts you in your fellow-creatures is His gift, and possessed by Him in a higher sense. And yet how many ascribe to Him mean and petty ways, trying to catch us out, to be ungenerous, conduct we would not tolerate in human friendship. There is nothing easier than to love God, because there is nothing unlovable in Him. God is love, He asks our love in return. Oh, mu God, fill my heart, my soul, my whole being with the fire of Your Divine Love. You, oh my God, are the God of my heart, and my portion forever."
(Words of Encouragement)
(Words of Encouragement)
Friday, 7 March 2014
St Thomas Aquinas - Cardinal Bacci
St. Thomas Aquinas
1. It is generally recognised that St. Thomas Aquinas was a great philosopher and theologian. The Cartesian philosopher, Jourdain, said of him that no other man had come so near to being infallible. The eclectic philosopher, Cousin, referred to the Summa Theologica as one of the greatest masterpieces of human genius. Dante celebrated in immortal verse this wonderful synthesis of thought. When he canonised St. Thomas, John XXII declared that "every article he wrote was a miracle."
One might say that St. Thomas was raised up by God, for he gathered together the whole of human knowledge up to his own time and interpreted it in the new light of Christianity. He ordered it into a complete, compact body of philosophical and theological doctrine to serve as an impregnable defence against the errors of his own and later times. In spite of his greatness, however, Thomas of Aquin was a very humble man. There is a good deal of truth in Pascal's remark that little knowledge makes the mind proud, but real wisdom makes it humble. We cannot all imitate the knowledge of St. Thomas, but we should imitate his humility.
2. Thomas of Aquin was a wealthy nobleman of great intelligence. A brilliant future seemed to lie before him. But he answered the inspiration which called him to a life of Christian perfection in the Order of St. Dominic. This divine vocation encountered serious obstacles. His mother and brothers opposed it. The latter went as far as capturing him and imprisoning him in a castle, where they put him beside a woman who tempted him to sin against holy purity. But it was all useless. He chased away the temptress with a blazing torch. Then he knelt before a cross outlined upon the wall and as he was praying fervently he experienced such wonderful peace that it seemed like a foretaste of Heaven. From that day he was never again tried by temptations of the flesh. He was like an angel in human form.
Do we wish to share even a little in these rewards? Let us listen to the good inspirations which God gives us. Like St. Thomas, let us be ready to make any sacrifice rather than offend God. Let us be prepared to work earnestly to acquire the virtues proper to our state in life.
3. St. Thomas was not only a tireless student, but a man of unceasing prayer. He was accustomed to say that anything he ever learned was the result of prayer rather than study. In any case, as far as he was concerned, study and any other activity was a prayer. No matter what he was doing, his mind was absorbed with God. He died when he was about fifty years of age, but he was able to leave behind a masterpiece of human and divine wisdom which has probably never been surpassed.
Everything which is good and beautiful comes from God. Even though our stature is far less than that of St. Thomas, we must constantly nourish our desires and intentions with prayer and focus them on good objects.
1. It is generally recognised that St. Thomas Aquinas was a great philosopher and theologian. The Cartesian philosopher, Jourdain, said of him that no other man had come so near to being infallible. The eclectic philosopher, Cousin, referred to the Summa Theologica as one of the greatest masterpieces of human genius. Dante celebrated in immortal verse this wonderful synthesis of thought. When he canonised St. Thomas, John XXII declared that "every article he wrote was a miracle."
One might say that St. Thomas was raised up by God, for he gathered together the whole of human knowledge up to his own time and interpreted it in the new light of Christianity. He ordered it into a complete, compact body of philosophical and theological doctrine to serve as an impregnable defence against the errors of his own and later times. In spite of his greatness, however, Thomas of Aquin was a very humble man. There is a good deal of truth in Pascal's remark that little knowledge makes the mind proud, but real wisdom makes it humble. We cannot all imitate the knowledge of St. Thomas, but we should imitate his humility.
2. Thomas of Aquin was a wealthy nobleman of great intelligence. A brilliant future seemed to lie before him. But he answered the inspiration which called him to a life of Christian perfection in the Order of St. Dominic. This divine vocation encountered serious obstacles. His mother and brothers opposed it. The latter went as far as capturing him and imprisoning him in a castle, where they put him beside a woman who tempted him to sin against holy purity. But it was all useless. He chased away the temptress with a blazing torch. Then he knelt before a cross outlined upon the wall and as he was praying fervently he experienced such wonderful peace that it seemed like a foretaste of Heaven. From that day he was never again tried by temptations of the flesh. He was like an angel in human form.
Do we wish to share even a little in these rewards? Let us listen to the good inspirations which God gives us. Like St. Thomas, let us be ready to make any sacrifice rather than offend God. Let us be prepared to work earnestly to acquire the virtues proper to our state in life.
3. St. Thomas was not only a tireless student, but a man of unceasing prayer. He was accustomed to say that anything he ever learned was the result of prayer rather than study. In any case, as far as he was concerned, study and any other activity was a prayer. No matter what he was doing, his mind was absorbed with God. He died when he was about fifty years of age, but he was able to leave behind a masterpiece of human and divine wisdom which has probably never been surpassed.
Everything which is good and beautiful comes from God. Even though our stature is far less than that of St. Thomas, we must constantly nourish our desires and intentions with prayer and focus them on good objects.
Holy Contentment - Cardinal Bacci
Holy Contentment
1. We must not think that there is anything sad or sullen about virtue. It is quite otherwise. Virtue is the only real happiness. It is a quiet contentment, based on and depending on God, which is not afraid of dangers or difficulties because it knows that everything can be overcome with the help of God. “I can do all things in him who strengthens me.” (Phil. 4:13) This happiness is not founded on passing pleasures, but on the confident expectation of the everlasting joys of Heaven. It can exist even in the midst of difficulties and sorrows, because these detach us from the world and raise us to a higher level. When the Jews first persecuted the infant Church, the Apostles were said to have been happy to suffer for the name of Christ. (Acts 5:41) This is an example of the contentment which accompanies virtue, the peace which neither threats nor injuries can destroy. Seek this lasting happiness. Do not despise the lesser pleasures of this world as long as they are innocent, for everything is good and beautiful which comes from God. Do not become too fond of them, however. Remember that God alone can fill our hearts with real happiness.
2. Some people picture the Saints as grim and austere men, shut away in the ivory tower of their own sanctity. Nothing could be further from the truth. Admittedly, there were some who practised austerities and penances which would astonish and frighten many of us today. Even in the midst of the voluntary acts of mortification, however, they were full of holy joy. They no longer craved for anything in this world; they desired Heaven alone. It is said that St. Romuald's countenance was always so radiantly cheerful that anyone who looked at him felt happy. The gaiety of St. Philip Neri and many others has become a well-known legend. Heaven was already in their hearts. We cannot all arrive at such a height of sanctity, but we can and must avoid vain and sinful pleasures and search for the real happiness which comes from a good life.
3. There is a story told about St. Francis of Assisi and another brother who were approaching a monastery after a long journey. They were tired and hungry and it was late. "When we arrive at the monastery and knock at the door, the porter may not recognise us," St. Francis said to his companion. "He may send us away with hard woods under the impression that we are a pair of thieves. If that happens, we shall be made to look ridiculous and shall have neither food nor lodging for the night... That would be pure joy, I'm telling you!" Naturally, it would be impossible for everyone to become quite as detached as this from worldly things. But we should all have that confidence in God which gives peace and spiritual contentment during the trials of life. The joy of Christian resignation is the knowledge that everything we suffer for the love of God helps us to merit Heaven.
1. We must not think that there is anything sad or sullen about virtue. It is quite otherwise. Virtue is the only real happiness. It is a quiet contentment, based on and depending on God, which is not afraid of dangers or difficulties because it knows that everything can be overcome with the help of God. “I can do all things in him who strengthens me.” (Phil. 4:13) This happiness is not founded on passing pleasures, but on the confident expectation of the everlasting joys of Heaven. It can exist even in the midst of difficulties and sorrows, because these detach us from the world and raise us to a higher level. When the Jews first persecuted the infant Church, the Apostles were said to have been happy to suffer for the name of Christ. (Acts 5:41) This is an example of the contentment which accompanies virtue, the peace which neither threats nor injuries can destroy. Seek this lasting happiness. Do not despise the lesser pleasures of this world as long as they are innocent, for everything is good and beautiful which comes from God. Do not become too fond of them, however. Remember that God alone can fill our hearts with real happiness.
2. Some people picture the Saints as grim and austere men, shut away in the ivory tower of their own sanctity. Nothing could be further from the truth. Admittedly, there were some who practised austerities and penances which would astonish and frighten many of us today. Even in the midst of the voluntary acts of mortification, however, they were full of holy joy. They no longer craved for anything in this world; they desired Heaven alone. It is said that St. Romuald's countenance was always so radiantly cheerful that anyone who looked at him felt happy. The gaiety of St. Philip Neri and many others has become a well-known legend. Heaven was already in their hearts. We cannot all arrive at such a height of sanctity, but we can and must avoid vain and sinful pleasures and search for the real happiness which comes from a good life.
3. There is a story told about St. Francis of Assisi and another brother who were approaching a monastery after a long journey. They were tired and hungry and it was late. "When we arrive at the monastery and knock at the door, the porter may not recognise us," St. Francis said to his companion. "He may send us away with hard woods under the impression that we are a pair of thieves. If that happens, we shall be made to look ridiculous and shall have neither food nor lodging for the night... That would be pure joy, I'm telling you!" Naturally, it would be impossible for everyone to become quite as detached as this from worldly things. But we should all have that confidence in God which gives peace and spiritual contentment during the trials of life. The joy of Christian resignation is the knowledge that everything we suffer for the love of God helps us to merit Heaven.
Thursday, 6 March 2014
Nerves and austerity - Fr Considine SJ
"In the days of great austerity nerves did not exist. They are a product of our time. Nerves are the austerities we have to bear today. Bear with yourself, your depression, gloom, moods, variability of temper. To bear with one's self is an act of great virtue."
(Words of Encouragement)
(Words of Encouragement)
Our Martyrdom - Cardinal Bacci
Our Martyrdom
1. St. Ambrose describes virtue as a slow martyrdom. In this sense we must all be martyrs. There is only one difference. The Martyrs of the Church shed their blood and gave up their lives for Jesus within one hour or one day and gained their reward immediately. Our martyrdom, on the other hand, will be prolonged. It will last all our lives and will end only when we accept death with resignation from the hands of God. Ours is the martyrdom of virtue. Let us clearly understand that solid Christian virtue is a slow and continual martyrdom which will end with death. It is not a flower which springs up spontaneously in the garden of the soul. It is like a seed which is thrown on the damp earth and must die there slowly so that it can generate young shoots which will produce the ears of corn. “Unless the grain of wheat falls into the ground and dies, it remains alone. But if it dies, it brings forth much fruit.” (John 12:24-25) It is necessary, then to descend into the mire of humility and to remain there until we die. Only after we have died to ourselves shall we rise again in God. (Cf. ibid) After the death of our lower instincts and vices we shall find a new life.
2. Perhaps we complain at times about the humiliations which we have to endure and the temptations which we have to overcome. But this is the prolonged martyrdom of a virtuous life. “The kingdom of heaven,” Jesus tells us, “has been enduring violent assault and the violent have been seizing it by force.” (Mt. 11:12) We must struggle against ourselves and our evil inclinations in order to gain the kingdom of Heaven. Only those who fight can conquer. St. Paul says that nobody can win the crown of victory unless he has fought valiantly. “One who enters a contest is not crowned unless he has competed according to the rules.” (2 Tim. 2:5) So let us resign ourselves willingly to the lengthy martyrdom of a good life. If we do, our martyrdom will prove easy and acceptable. We shall trust in God and shall be comforted by the thought of the crown which awaits us.
3. Those who go the way of worldly vanity and vice endure a martyrdom in any case. There is no doubt that their martyrdom is even more painful. Worldly pleasure is like a gilded cup which has a little honey on the rim but when it is drained leaves behind a bitter taste. St. Augustine says that God has ruled from all eternity that a disordered soul will be its own punishment. Sacrifice which demands heroic virtue leaves God's peace in the soul. Those sacrifices, on the other hand, which are demanded by a worldly life and excessive pleasures are a martyrdom which brings no reward and no happiness. Since either way we must undergo a martyrdom in this life, let us choose the sweet martyrdom of virtue. Our reward will be in Heaven.
1. St. Ambrose describes virtue as a slow martyrdom. In this sense we must all be martyrs. There is only one difference. The Martyrs of the Church shed their blood and gave up their lives for Jesus within one hour or one day and gained their reward immediately. Our martyrdom, on the other hand, will be prolonged. It will last all our lives and will end only when we accept death with resignation from the hands of God. Ours is the martyrdom of virtue. Let us clearly understand that solid Christian virtue is a slow and continual martyrdom which will end with death. It is not a flower which springs up spontaneously in the garden of the soul. It is like a seed which is thrown on the damp earth and must die there slowly so that it can generate young shoots which will produce the ears of corn. “Unless the grain of wheat falls into the ground and dies, it remains alone. But if it dies, it brings forth much fruit.” (John 12:24-25) It is necessary, then to descend into the mire of humility and to remain there until we die. Only after we have died to ourselves shall we rise again in God. (Cf. ibid) After the death of our lower instincts and vices we shall find a new life.
2. Perhaps we complain at times about the humiliations which we have to endure and the temptations which we have to overcome. But this is the prolonged martyrdom of a virtuous life. “The kingdom of heaven,” Jesus tells us, “has been enduring violent assault and the violent have been seizing it by force.” (Mt. 11:12) We must struggle against ourselves and our evil inclinations in order to gain the kingdom of Heaven. Only those who fight can conquer. St. Paul says that nobody can win the crown of victory unless he has fought valiantly. “One who enters a contest is not crowned unless he has competed according to the rules.” (2 Tim. 2:5) So let us resign ourselves willingly to the lengthy martyrdom of a good life. If we do, our martyrdom will prove easy and acceptable. We shall trust in God and shall be comforted by the thought of the crown which awaits us.
3. Those who go the way of worldly vanity and vice endure a martyrdom in any case. There is no doubt that their martyrdom is even more painful. Worldly pleasure is like a gilded cup which has a little honey on the rim but when it is drained leaves behind a bitter taste. St. Augustine says that God has ruled from all eternity that a disordered soul will be its own punishment. Sacrifice which demands heroic virtue leaves God's peace in the soul. Those sacrifices, on the other hand, which are demanded by a worldly life and excessive pleasures are a martyrdom which brings no reward and no happiness. Since either way we must undergo a martyrdom in this life, let us choose the sweet martyrdom of virtue. Our reward will be in Heaven.
The madness of sin - Cardinal Newman
"Wickedness is sometimes called madness in Scripture—so it is. As literal madness is derangement of the reason, so sin is derangement of the heart, of the spirit, of the affection. And as madness was the disorder in which possession by the devil showed itself in Scripture, so this madness of the heart and spirit is the disorder which in all ages the devil produces in the spirit. And as there are different forms of that madness which is derangement of the reason, so there are different forms of that worse madness which is sin. In an asylum there are different forms of the disorder, and so this whole world is one vast madhouse, of which the inmates, though shrewd enough in matters of this world, yet in spiritual matters are in one way or another mad."Newman Reader
Wednesday, 5 March 2014
Despondence for sin - Fr Daniel Considine SJ
"Often the despondence caused by sin is more wrong, and keeps one away from God more than the sin itself. Don't waste time being discouraged. Get up and go to God. Draw near to Him. Do not stand back hanging your head."
(Words of Encouragement)
(Words of Encouragement)
The Imitation of the Saints - Cardinal Bacci
The Imitation of the Saints
1. We are taught by words, and we are attracted by examples. Speech is a wonderful gift from God. By means of it we photograph our thoughts, as it were, and communicate them to others. We express our wishes and our commands; we give life and colour to the innermost feelings of the heart. We can employ the spoken word to do great good or to do great evil. We can teach and educate, or we can deceive and corrupt.
Speech is an extraordinary gift, and one day we shall have to render God a strict account of it. Learn from the Saints. They understood perfectly that they would have to account not only for evil or deceitful words, but “that of every idle word men speak, they shall give account on the day of judgment.” (Mt. 12:36) For this reason their conversation was always impregnated with divine wisdom. By their instruction and advice they raised men's minds to an appreciation of heavenly truths and encouraged them to practice virtue. They did this not only by word, but also by example. Their own lives were a complete theoretical and practical model which led others to sanctity.
2. Sacred Scripture says of Jesus that he “did and taught.” (Acts 1:1) We should reflect on these words. Very often we come across thinkers who teach but do nothing. Sometimes they even act contrary to their own precepts, and then their work is futile and harmful. Many unfortunate young men are the victims of false ideas and bad example of their teachers. It was not so with Jesus, nor was it so with the Saints, His faithful followers. We can learn much from their writings, and still more from their example. For this reason we should read about their lives. People read so many books and reviews which teach them nothing, and many others which arouse their lower instincts and smother their high ideals. A good Christian should read “The Lives of the Saints” as well as those books which it is his duty to know. The highest and most useful school of learning for a sincere Christian is the reading of the Gospel and “The Lives of the Saints.”
3. If we read “The Lives of the Saints,” we cannot fail to be inspired by their example. We shall learn the burning love of God from the missionary zeal of St. Paul, who feels that he himself has ceased to live, but that Jesus Christ lives in him. We shall learn detachment from worldly things and the love of holy poverty from St. Francis of Assisi. We shall learn from St. Theresa and St. Philip Neri to love God alone, and from St. Francis de Sales peace of mind in the midst of misfortune. We shall learn to love purity more than life itself from St. Aloysius Gonzaga and St. Maria Goretti. We can learn so many good and beautiful things from the lives of those whom the Church has elevated to her Altars. Let us read these lives with humility and devotion. We shall be happier and better as a result of our reading.
1. We are taught by words, and we are attracted by examples. Speech is a wonderful gift from God. By means of it we photograph our thoughts, as it were, and communicate them to others. We express our wishes and our commands; we give life and colour to the innermost feelings of the heart. We can employ the spoken word to do great good or to do great evil. We can teach and educate, or we can deceive and corrupt.
Speech is an extraordinary gift, and one day we shall have to render God a strict account of it. Learn from the Saints. They understood perfectly that they would have to account not only for evil or deceitful words, but “that of every idle word men speak, they shall give account on the day of judgment.” (Mt. 12:36) For this reason their conversation was always impregnated with divine wisdom. By their instruction and advice they raised men's minds to an appreciation of heavenly truths and encouraged them to practice virtue. They did this not only by word, but also by example. Their own lives were a complete theoretical and practical model which led others to sanctity.
2. Sacred Scripture says of Jesus that he “did and taught.” (Acts 1:1) We should reflect on these words. Very often we come across thinkers who teach but do nothing. Sometimes they even act contrary to their own precepts, and then their work is futile and harmful. Many unfortunate young men are the victims of false ideas and bad example of their teachers. It was not so with Jesus, nor was it so with the Saints, His faithful followers. We can learn much from their writings, and still more from their example. For this reason we should read about their lives. People read so many books and reviews which teach them nothing, and many others which arouse their lower instincts and smother their high ideals. A good Christian should read “The Lives of the Saints” as well as those books which it is his duty to know. The highest and most useful school of learning for a sincere Christian is the reading of the Gospel and “The Lives of the Saints.”
3. If we read “The Lives of the Saints,” we cannot fail to be inspired by their example. We shall learn the burning love of God from the missionary zeal of St. Paul, who feels that he himself has ceased to live, but that Jesus Christ lives in him. We shall learn detachment from worldly things and the love of holy poverty from St. Francis of Assisi. We shall learn from St. Theresa and St. Philip Neri to love God alone, and from St. Francis de Sales peace of mind in the midst of misfortune. We shall learn to love purity more than life itself from St. Aloysius Gonzaga and St. Maria Goretti. We can learn so many good and beautiful things from the lives of those whom the Church has elevated to her Altars. Let us read these lives with humility and devotion. We shall be happier and better as a result of our reading.
Tuesday, 4 March 2014
Daily Lenten meditations
Pay attention to Carmel Books blog over Lent, as it will be providing daily meditations:
These daily meditations are taken from the out-of-print book Practical Meditations For Every Day in the Year on the Life of Our Lord Jesus Christ, which was composed chiefly for the use of religious by a Father of the Society of Jesus, and translated from French and published in England in 1868.
Love is like Oxygen! - Archbishop Fulton Sheen
"Certain things that we have in us, once they are given out, are never
meant to be taken back. One is the air we breathe; if we take that air
back upon ourselves, it poisons us. Love is another. When love is
breathed out to another human heart, it is never meant to be taken back.
If it is taken back, it suffocates and poisons us."
Monday, 3 March 2014
The Shortness of Time - Cardinal Bacci
The Shortness of Time
1. We often complain about the swift passage of time. Hours, days, and years pass us by, never to return. When we think about the past, do we feel consoled or depressed? How many hours have we spent on useless pursuits such as idle conversation or excessive entertainment? How many have we devoted to serious sin? How many, on the other hand, have we spent in prayer, mortification or apostolic work? How many have we devoted to helping our neighbour by our charitable assistance or advice? Weigh it all up. If we discover that the time uselessly or badly spent far outweighs the time spent to our own advantage or to the advantage of others, let us determine to make good the deficit. Resolve to use God's precious gift of time in a manner befitting a reasonable being and a Christian, who knows that he has been created for eternity.
2. When we are dying, we shall think with sorrow of our past life. Then we shall fully understand the fleeting nature of time and the vanity of worldly things. The world, with its empty grandeur and hollow or sinful pleasures, will seem like a cloud which passes or like a curtain which is drawn to reveal the entrance to eternity. Our only comfort will be the number of hours which we have given to prayer and mortification, to charitable work for our poor brothers in Christ and to apostolic labours. All the rest will have passed away, never to return. But the good which we have done will remain as our supreme consolation in that final hour.
3. Another vision will confront us also in that final hour. Our frightened minds will see again all those hours which we have misused in sin. The devil will try by every means in his power to repaint them in our troubled imagination. He will do his best to lead us into despair, even as he tempted Judas and many other sinners before us. We know well that the mercy of God is infinite, and that it remains infinite at the hour of death. But we know also that His justice is no less infinite. Since God has granted us so much time in which He called us to repentance and to a life of virtue, it could happen that at the point of death He will put an end to the mercy and to the favours which He has shown us and which we have disregarded. What will become of us then? Remember that only one of the two thieves was converted. The other died unrepentant on his cross, even though he was hanging by the side of Jesus. Reflect and make provision while there is still time. “While we have time, let us do good.” (Gal. 6:10) We shall be unable to do anything about it afterwards.
1. We often complain about the swift passage of time. Hours, days, and years pass us by, never to return. When we think about the past, do we feel consoled or depressed? How many hours have we spent on useless pursuits such as idle conversation or excessive entertainment? How many have we devoted to serious sin? How many, on the other hand, have we spent in prayer, mortification or apostolic work? How many have we devoted to helping our neighbour by our charitable assistance or advice? Weigh it all up. If we discover that the time uselessly or badly spent far outweighs the time spent to our own advantage or to the advantage of others, let us determine to make good the deficit. Resolve to use God's precious gift of time in a manner befitting a reasonable being and a Christian, who knows that he has been created for eternity.
2. When we are dying, we shall think with sorrow of our past life. Then we shall fully understand the fleeting nature of time and the vanity of worldly things. The world, with its empty grandeur and hollow or sinful pleasures, will seem like a cloud which passes or like a curtain which is drawn to reveal the entrance to eternity. Our only comfort will be the number of hours which we have given to prayer and mortification, to charitable work for our poor brothers in Christ and to apostolic labours. All the rest will have passed away, never to return. But the good which we have done will remain as our supreme consolation in that final hour.
3. Another vision will confront us also in that final hour. Our frightened minds will see again all those hours which we have misused in sin. The devil will try by every means in his power to repaint them in our troubled imagination. He will do his best to lead us into despair, even as he tempted Judas and many other sinners before us. We know well that the mercy of God is infinite, and that it remains infinite at the hour of death. But we know also that His justice is no less infinite. Since God has granted us so much time in which He called us to repentance and to a life of virtue, it could happen that at the point of death He will put an end to the mercy and to the favours which He has shown us and which we have disregarded. What will become of us then? Remember that only one of the two thieves was converted. The other died unrepentant on his cross, even though he was hanging by the side of Jesus. Reflect and make provision while there is still time. “While we have time, let us do good.” (Gal. 6:10) We shall be unable to do anything about it afterwards.
Saturday, 1 March 2014
Catholic Action - Cardinal Bacci
Catholic Action
1. Catholic action is the participation of the laity, or more correctly their cooperation, in the hierarchical apostolate of the Church. It is not really an innovation. It is as old as the Church herself, although it is only on account of the peculiar circumstances of our times that it has come to be organised in a special manner. From the beginning of Christianity, the laity of both sexes worked energetically alongside the Apostles for the expansion of the Kingdom of God. When St. Paul was writing to the Philippians he urged them to assist those Christian women who had done so much to spread the Gospel, as well as Clement and his other fellow-workers. "Help them, for they have toiled with me in the Gospel, as have Clement and the rest of my fellow-workers whose names are in the book of life." It is evident that even at that time there were laymen and women working in cooperation with the apostolic hierarchy. Every Christian, moreover, should feel the need to do this. Anyone who has the true faith and is on fire with the love of God and of his neighbour cannot but exert himself so that all men may reach the truth and live in accordance with it, that is, in accordance with the precepts of the Gospel. Anyone who is not motivated by this desire cannot claim to be a genuine and enthusiastic Christian.
2. The need for a lay apostolate has grown tremendously in our day. The scarcity of priests is not the only reason for this. It is true that their numbers are entirely inadequate in many places to meet the spiritual needs of the people. But there is the additional factor that certain spheres cannot easily be penetrated by the clergy. There are many people who never even enter a church. They never have any contact with the priest, who finds it difficult to approach them. He needs a "long arm" which will bear the light where he cannot carry it himself. The lay apostolate can be this "long arm." Catholic workmen can do an amount of good among their fellow workers by word and by example. So can teachers, clerks, doctors, journalists, and the rest. This kind of environmental apostolate is very valuable today. It must be built up into a system of blood-vessels which will carry the stream of Christian life from its heart, which is the priesthood, to the farther extremities of society. Let Christian laymen recognise that this is an honourable vocation which they have received, for it is a participation in the priestly office. Everyone should feel summoned to do everything possible in his own environment to lead souls to Christ.
3. Spiritual formation is necessary for this task. The layman must be a sincere and earnest Christian. Otherwise, he will not be able to transmit to others what he has not got himself. He must live the life of the Church and help it to fulfil its saving mission. To say that he must cooperate with the priest is the same as saying that he must cooperate with Christ, for the priest must be another Christ. So it is a high honour which the layman assumes when he dedicates himself to the aposotlate and he will enjoy many consolations.
If anyone deliberately refuses to undertake this apostolate, his faith is neither alive nor active. If our faith is to be sincere and effective, we must first of all undergo a strenuous spiritual training, nourished by prayer and by divine grace. As a consequence, we shall work generously to bring about the triumph of the life of Christ in others souls also.
1. Catholic action is the participation of the laity, or more correctly their cooperation, in the hierarchical apostolate of the Church. It is not really an innovation. It is as old as the Church herself, although it is only on account of the peculiar circumstances of our times that it has come to be organised in a special manner. From the beginning of Christianity, the laity of both sexes worked energetically alongside the Apostles for the expansion of the Kingdom of God. When St. Paul was writing to the Philippians he urged them to assist those Christian women who had done so much to spread the Gospel, as well as Clement and his other fellow-workers. "Help them, for they have toiled with me in the Gospel, as have Clement and the rest of my fellow-workers whose names are in the book of life." It is evident that even at that time there were laymen and women working in cooperation with the apostolic hierarchy. Every Christian, moreover, should feel the need to do this. Anyone who has the true faith and is on fire with the love of God and of his neighbour cannot but exert himself so that all men may reach the truth and live in accordance with it, that is, in accordance with the precepts of the Gospel. Anyone who is not motivated by this desire cannot claim to be a genuine and enthusiastic Christian.
2. The need for a lay apostolate has grown tremendously in our day. The scarcity of priests is not the only reason for this. It is true that their numbers are entirely inadequate in many places to meet the spiritual needs of the people. But there is the additional factor that certain spheres cannot easily be penetrated by the clergy. There are many people who never even enter a church. They never have any contact with the priest, who finds it difficult to approach them. He needs a "long arm" which will bear the light where he cannot carry it himself. The lay apostolate can be this "long arm." Catholic workmen can do an amount of good among their fellow workers by word and by example. So can teachers, clerks, doctors, journalists, and the rest. This kind of environmental apostolate is very valuable today. It must be built up into a system of blood-vessels which will carry the stream of Christian life from its heart, which is the priesthood, to the farther extremities of society. Let Christian laymen recognise that this is an honourable vocation which they have received, for it is a participation in the priestly office. Everyone should feel summoned to do everything possible in his own environment to lead souls to Christ.
3. Spiritual formation is necessary for this task. The layman must be a sincere and earnest Christian. Otherwise, he will not be able to transmit to others what he has not got himself. He must live the life of the Church and help it to fulfil its saving mission. To say that he must cooperate with the priest is the same as saying that he must cooperate with Christ, for the priest must be another Christ. So it is a high honour which the layman assumes when he dedicates himself to the aposotlate and he will enjoy many consolations.
If anyone deliberately refuses to undertake this apostolate, his faith is neither alive nor active. If our faith is to be sincere and effective, we must first of all undergo a strenuous spiritual training, nourished by prayer and by divine grace. As a consequence, we shall work generously to bring about the triumph of the life of Christ in others souls also.
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