The Blessedness of Those Who Suffer Persecution
1. It would seem impossible that suffering and persecution could bring us happiness. Yet we have our Lord's assurance for it. “Blessed are they who suffer persecution for justice' sake,” He says, “for theirs is the kingdom of heaven. Blessed are you when men reproach you, and persecute you, and, speaking falsely, say all manner of evil... against you, for my sake. Rejoice and exult, because your reward is great in heaven.”( Mt.5:9-12)
Not only is this true of persecution borne in defence of the faith and of the Church, but it is equally true of any kind of trouble and suffering as long as it is endured for the love of God. “Rejoice,” writes St. Peter, “in so far as you are partakers of the sufferings of Christ, that you may also rejoice with exultation in the revelation of his glory.” (1 Peter 4:13)
"It is good for us now and then," ‘The Imitation of Christ’ assures us, "to have some troubles and adversities; for oftentimes they make a man enter into himself, that he may know that he is an exile, and place not his hopes in anything of the world. It is good for us sometimes to suffer contradictions, and to allow people to think ill and slightingly of us, even when we do and mean well. These are often helps to humility, and rid us of vain glory. For then we more earnestly seek God to be witness of what passes within us, when outwardly we are slighted by men, and incur their discredit." (Bk.1, c. 12)
This is a repetition of the teaching of Jesus Christ, Who said: “If anyone wishes to come after me, let him deny himself and take up his cross daily, and follow me.” (Luke 9:23)
The happiness which our Lord promises us is that which results from our own self-renewal and from the acceptance of our cross. This happiness is not easy to acquire, because our selfish and sensual impulses, as well as the insults of others, seem to be forever stirring up a nest of vipers inside us. Too often our hearts are overflowing, not with happiness, but with rebellion. How can we remedy this? There is only one way. We must love God so much that we are prepared to endure everything willingly for love of Him. Those who suffer are blessed, therefore, only on one condition, namely, on condition that they suffer for love of God.
2. Why did God will to grant us happiness only on this condition that we deny ourselves and carry the cross with resignation? The reason is that we should no longer be ourselves, but should belong entirely to God, and should no longer live our own lives, as St. Paul expresses it, but should live the life of Jesus Christ. We ought to become like Him, the Man of sorrows Who redeemed us at the price of His Precious Blood and forgave His executioners from the Cross. We must suffer, moreover, so that by our suffering we may expiate our sins, purify our souls, detach ourselves from the world, and begin to lead a heavenly life even on this earth.
We should not imagine that this will make our lives sad and dreary. On the contrary, it will fill them with the lasting joy which God sends from on high. Let us acquire the peace which is founded on complete control of the passions, on absolute dedication to God, and on the power of charity, which can overcome all obstacles. Before we can acquire it, of course, we must be enlightened and strengthened by the Holy Spirit. It was not until after Pentecost that the Apostles achieved this happiness, so that “they departed from the presence of the Sanhedrin, rejoicing that they had been counted worthy to suffer disgrace for the name of Jesus. (Acts 5:41)
3. Let us implore the Holy Spirit to enlighten us and to grant us this serene joy, which is a reflection of the happiness of Heaven.
Showing posts with label beatitudes. Show all posts
Showing posts with label beatitudes. Show all posts
Tuesday, 2 December 2014
Monday, 1 December 2014
The Blessedness of the Peacemakers - Cardinal Bacci
The Blessedness of the Peacemakers
1. The spirit of peace pervades the Gospel. When Jesus is born, choirs of Angels sing above the stable in Bethlehem: “Glory to God in the highest, and on earth peace among men of good will.” (Luke 2:14) When our Saviour has risen gloriously from the dead, He appears to His disciples and greets them with the words: “Peace be to you.” Finally, when ...He is departing from this earth He leaves His peace to His followers as their inheritance. “Peace I leave with you,” He says to them, “my peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, or be afraid.” (John 14:27)
Exactly what is the peace of Jesus Christ? It is much different from worldly peace, presuming that the world can give some kind of peace. St. Paul says of the Saviour that “he himself is our peace.” (Eph. 2:14) How are we to understand what is meant by this? The Apostle himself explains when he writes: “Having been justified by faith, let us have peace with God through our Lord Jesus Christ.”
(Rom. 5:1) Jesus Christ, therefore, is our peacemaker. He has shouldered our iniquities and has offered Himself to the Father as a victim of expiation and of reconciliation. It is at the price of Christ's precious blood that we have regained peace with God and freedom from our sins. This is the peace which our Lord has given us. Let us remember, however, that if we return to the slavery of sin we shall lose at once the jewel of peace which Jesus Christ has bestowed on us. “There is no peace to the wicked.” (Is. 48:22) We have experienced on many occasions how true this is. Sin destroys peace of soul because it deprives us of Jesus, without Whom peace cannot survive. Let us resolve, therefore, to remain always close to our Lord and far from sin. Then only shall we be able to preserve our peace of mind in the midst of temptations and of earthly sorrows.
2. We should not imagine, however, that the peace which Jesus brought to us is a lifeless peace like that of a cemetery. On the contrary, it is the peace of conquest, a living peace. It cannot be attained by the sluggard who is aiming at an easy and comfortable existence, but by the generous warrior who is always prepared to throw himself into the fight for virtue, for the glory of God, and for the salvation of souls.
The peace of Jesus Christ is a victory over the evil which is rampant within us and around us. It demands vigilance, strife, and perseverance in fidelity to our Lord. It requires the spirit of sacrifice, the love of God, and dedication to the welfare of our fellow-men. It is the fruit of internal and external combat. It excludes all rancour, envy, detraction, and malice, which is why it costs so much hardship and conflict. When a man has gained the victory, however, he experiences that wonderful spiritual tranquillity which God alone can give.
3.”Blessed are the peacemakers,” said Jesus in the Sermon on the Mount, “for they shall be called children of God.”(Mt. 5:9)
True Christian peace, which accompanies the perfect control of the passions and complete dedication to God's cause, makes us like God and enables us by His grace to become His adopted children. He is the God of peace, in Whom there is no conflict, but only perfect order and harmony. Since He is pure act, He understands Himself fully in all His beauty and perfection, and knowing Himself He loves Himself. He is peace, in an active and not in a passive sense. For this reason the peacemakers are singled out in a special way as the children of God. In other words, they become like God when they acquire that interior tranquillity which is the fruit of virtue and of victory over the flesh. With the help of divine grace, we should do our utmost to gain this peace.
1. The spirit of peace pervades the Gospel. When Jesus is born, choirs of Angels sing above the stable in Bethlehem: “Glory to God in the highest, and on earth peace among men of good will.” (Luke 2:14) When our Saviour has risen gloriously from the dead, He appears to His disciples and greets them with the words: “Peace be to you.” Finally, when ...He is departing from this earth He leaves His peace to His followers as their inheritance. “Peace I leave with you,” He says to them, “my peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, or be afraid.” (John 14:27)
Exactly what is the peace of Jesus Christ? It is much different from worldly peace, presuming that the world can give some kind of peace. St. Paul says of the Saviour that “he himself is our peace.” (Eph. 2:14) How are we to understand what is meant by this? The Apostle himself explains when he writes: “Having been justified by faith, let us have peace with God through our Lord Jesus Christ.”
(Rom. 5:1) Jesus Christ, therefore, is our peacemaker. He has shouldered our iniquities and has offered Himself to the Father as a victim of expiation and of reconciliation. It is at the price of Christ's precious blood that we have regained peace with God and freedom from our sins. This is the peace which our Lord has given us. Let us remember, however, that if we return to the slavery of sin we shall lose at once the jewel of peace which Jesus Christ has bestowed on us. “There is no peace to the wicked.” (Is. 48:22) We have experienced on many occasions how true this is. Sin destroys peace of soul because it deprives us of Jesus, without Whom peace cannot survive. Let us resolve, therefore, to remain always close to our Lord and far from sin. Then only shall we be able to preserve our peace of mind in the midst of temptations and of earthly sorrows.
2. We should not imagine, however, that the peace which Jesus brought to us is a lifeless peace like that of a cemetery. On the contrary, it is the peace of conquest, a living peace. It cannot be attained by the sluggard who is aiming at an easy and comfortable existence, but by the generous warrior who is always prepared to throw himself into the fight for virtue, for the glory of God, and for the salvation of souls.
The peace of Jesus Christ is a victory over the evil which is rampant within us and around us. It demands vigilance, strife, and perseverance in fidelity to our Lord. It requires the spirit of sacrifice, the love of God, and dedication to the welfare of our fellow-men. It is the fruit of internal and external combat. It excludes all rancour, envy, detraction, and malice, which is why it costs so much hardship and conflict. When a man has gained the victory, however, he experiences that wonderful spiritual tranquillity which God alone can give.
3.”Blessed are the peacemakers,” said Jesus in the Sermon on the Mount, “for they shall be called children of God.”(Mt. 5:9)
True Christian peace, which accompanies the perfect control of the passions and complete dedication to God's cause, makes us like God and enables us by His grace to become His adopted children. He is the God of peace, in Whom there is no conflict, but only perfect order and harmony. Since He is pure act, He understands Himself fully in all His beauty and perfection, and knowing Himself He loves Himself. He is peace, in an active and not in a passive sense. For this reason the peacemakers are singled out in a special way as the children of God. In other words, they become like God when they acquire that interior tranquillity which is the fruit of virtue and of victory over the flesh. With the help of divine grace, we should do our utmost to gain this peace.
The Blessedness of the Clean of Heart - Cardinal Bacci
The Blessedness of the Clean of Heart
1. “Blessed are the clean of heart,” says Jesus in the Beatitudes, for they shall see God. (Mt. 5:8) “The sensual man,” adds St. Paul, “does not perceive the things that are of the Spirit of God.” (1 Cor. 2:14)
How true this is. When the flesh gains control over the spirit and our lower instincts enslave the intellect, we are overcome by confu...sion and spiritual blindness. No longer can we see God's reflection in created things; no longer do we hear His voice. Impurity and sensuality lead to disregard for the law of God, whereas purity of heart makes it easy for us to love His law.
One day, as was his custom, St. Joseph Cafasso went to the prison to visit the convicts. Among them there was a hardened old sinner who was interested neither in God nor in confessing his sins. The Saint met him and tried to persuade him to kneel down and make his confession. "I do not believe in God," replied the old man. The Saint simply looked at him. "Kneel down," he said, "confess your sins, and afterwards you will believe." It turned out as he had predicted. The old crime-hardened sinner told his sins, wept for them, and became a new man. It was as if the scales had fallen from his eyes, which now saw God clearly once more. Through the forgiveness of his sins he found again the way of supernatural love.
We should be grateful to God that we are not in the same state as this poor prisoner was, but it is probable that we have been often disturbed by impure suggestions. On these occasions we may have lost sight of God and our high and pure ideals may have suffered an eclipse. We must preserve our chastity, however. With this purpose in view we should renew our good resolutions in the presence of God and should constantly implore His grace and the protection of the Blessed Virgin.
2. The clean of heart will see God. St. Thomas observes that the heart may and should be purified in two ways, even as God may be seen in two ways. (S. Th., II-II, q. 8. a. 7) The first essential is to purify the disturbed passions, which blind the soul to heavenly things. The second is to cleanse the mind and to make it immune from error and from evil fancies so that it may be permanently enlightened by God.
Similarly, the vision of God is twofold. When we see God perfectly, we see His Divine Essence, and such happiness is possible only in the Beatific Vision. There is also an imperfect vision of God, by which we see Him not in Himself but in created things. We can and should have this vision in this life. All the wonders of creation are rays of the eternal beauty of God. Creatures, therefore, should form for us a mystical ladder which leads us to God. We should never become entangled with transient worldly goods, but should see and love God in them all. The Saints were clean of heart and could see God more clearly than the most learned scholars.
3. Let us conclude this meditation with an appropriate prayer of St. Thomas Aquinas. "Make my heart watchful, O God, so that no vain thought may distract it from You. Make it noble, so that it may never be seduced by any base affection. Make it upright, so that no evil intention may defile it. Make it steadfast, so that troubles may not dismay it. Make it free, so that it may not yield to the onslaughts of passion. Grant me, my God, the intelligence to understand You, the love to seek You, the wisdom to find You, words to please You, the perseverance to wait faithfully for You, and the hope of embracing You at last. Grant that I, a repentant sinner, may bear Your chastisements with resignation. Poor pilgrim that I am, may I draw on the treasury of Your grace and may I one day be eternally happy with you in heavenly glory. Amen."
1. “Blessed are the clean of heart,” says Jesus in the Beatitudes, for they shall see God. (Mt. 5:8) “The sensual man,” adds St. Paul, “does not perceive the things that are of the Spirit of God.” (1 Cor. 2:14)
How true this is. When the flesh gains control over the spirit and our lower instincts enslave the intellect, we are overcome by confu...sion and spiritual blindness. No longer can we see God's reflection in created things; no longer do we hear His voice. Impurity and sensuality lead to disregard for the law of God, whereas purity of heart makes it easy for us to love His law.
One day, as was his custom, St. Joseph Cafasso went to the prison to visit the convicts. Among them there was a hardened old sinner who was interested neither in God nor in confessing his sins. The Saint met him and tried to persuade him to kneel down and make his confession. "I do not believe in God," replied the old man. The Saint simply looked at him. "Kneel down," he said, "confess your sins, and afterwards you will believe." It turned out as he had predicted. The old crime-hardened sinner told his sins, wept for them, and became a new man. It was as if the scales had fallen from his eyes, which now saw God clearly once more. Through the forgiveness of his sins he found again the way of supernatural love.
We should be grateful to God that we are not in the same state as this poor prisoner was, but it is probable that we have been often disturbed by impure suggestions. On these occasions we may have lost sight of God and our high and pure ideals may have suffered an eclipse. We must preserve our chastity, however. With this purpose in view we should renew our good resolutions in the presence of God and should constantly implore His grace and the protection of the Blessed Virgin.
2. The clean of heart will see God. St. Thomas observes that the heart may and should be purified in two ways, even as God may be seen in two ways. (S. Th., II-II, q. 8. a. 7) The first essential is to purify the disturbed passions, which blind the soul to heavenly things. The second is to cleanse the mind and to make it immune from error and from evil fancies so that it may be permanently enlightened by God.
Similarly, the vision of God is twofold. When we see God perfectly, we see His Divine Essence, and such happiness is possible only in the Beatific Vision. There is also an imperfect vision of God, by which we see Him not in Himself but in created things. We can and should have this vision in this life. All the wonders of creation are rays of the eternal beauty of God. Creatures, therefore, should form for us a mystical ladder which leads us to God. We should never become entangled with transient worldly goods, but should see and love God in them all. The Saints were clean of heart and could see God more clearly than the most learned scholars.
3. Let us conclude this meditation with an appropriate prayer of St. Thomas Aquinas. "Make my heart watchful, O God, so that no vain thought may distract it from You. Make it noble, so that it may never be seduced by any base affection. Make it upright, so that no evil intention may defile it. Make it steadfast, so that troubles may not dismay it. Make it free, so that it may not yield to the onslaughts of passion. Grant me, my God, the intelligence to understand You, the love to seek You, the wisdom to find You, words to please You, the perseverance to wait faithfully for You, and the hope of embracing You at last. Grant that I, a repentant sinner, may bear Your chastisements with resignation. Poor pilgrim that I am, may I draw on the treasury of Your grace and may I one day be eternally happy with you in heavenly glory. Amen."
The Blessedness of the Merciful - Cardinal Bacci
The Blessedness of the Merciful
1. Let us meditate now on the mercy of God, which is infinite even as His justice is infinite. "His mercy," says St. Thomas, "does not subtract from His justice, but is the fullness and the perfection of that justice." (S. Th., 1, q. 21, a. 3 ad 2) All the merits which we can acquire in the sight of God derive from His gratuitous gift of grace. God's... mercy and justice, therefore, are fused together in a wonderful harmony which claims our gratitude and fidelity.
References to the mercy of God are numerous in Sacred Scripture. “You, Lord, are good and forgiving,” says the Psalmist, “abounding in kindness to all who call upon you.” (Ps. 85:5) “Blessed he the Lord,” we read elsewhere, “my rock, … my refuge and my fortress, my stronghold, my deliverer…” (Ps. 143:2) “Goodness and kindness follow me all the days of my life, and I shall dwell in the house of the Lord for years to come.” (Ps. 22:6)
When we leave the Old Testament and open the Gospel, we discover that it is a record of the goodness and mercy of God. We have only to recall Christ's forgiveness of the Magdalen when she wept at His feet for her faults; the merciful judgment which He passed on the poor adulteress; His loving glance in the direction of St. Peter, who had denied Him; the grace so miraculously granted to St. Paul on the road to Damascus; and the parables of the good Samaritan, the prodigal son, and the good shepherd who went to search for the lost sheep. Finally, there are the consoling words to the repentant thief: "This day thou shalt be with me in paradise." When we read this chronicle of infinite goodness and mercy, we should experience a boundless hope and confidence. It does not matter how great our sins or our ingratitude may have been. Once we have repented, God is ready to forgive us and to receive us with open arms.
2. Since God is so merciful to us, however, He requires us to be good and merciful to our neighbour. “Blessed are the merciful,” Jesus says in the Sermon on the Mount, “for they shall obtain mercy.” (Mt. 5:7) St. James adds a stern warning. “Judgment,” he says, “is without mercy to him who has not shown mercy; but mercy triumphs over judgment.” (James 2:12) If we hope to receive God's mercy, we must show compassion to those who are poor or unfortunate in any way, even to the greatest sinners. In the presence of so much need and misfortune in the world, avarice, miserliness, selfishness or indifference cry out to God for retribution. If we are not prepared to give, nothing will be given to us. If we refuse to forgive, neither shall we be forgiven. If we do not love, neither shall we be loved.
3. Let us remember that we have often made ourselves God's enemies by our sins. We were often in need when we were deprived of divine grace. On these occasions God was merciful to us, for He granted us His forgiveness and His friendship. These gifts of God place an obligation on us to behave in the same way to those who are in need by assisting them willingly and generously, and to those who are unhappy by consoling them as far as possible.
Let us remember the great principle which Jesus Christ has given us. “Even as you wish men to do to you, so also do you to them… Do good to those who hate you… Do not judge, and you shall not be judged; do not condemn and you shall not be condemned. Forgive, and you shall be forgiven, give, and it shall be given to you…” (Cf. Luke 6:30-38) “With what judgment you judge, you shall be judged; and with what measure you measure, it shall be measured to you.” (Mt. 7:1) So it will be on the day of death when we shall have to appear before the Supreme Judge.
Let us be generous throughout life in giving help and consolation to others. It is more blessed to give than to receive, as the Gospel says. By giving we shall find a little happiness even in this world, and shall be certain that one day the most merciful Judge will pardon and embrace us.
1. Let us meditate now on the mercy of God, which is infinite even as His justice is infinite. "His mercy," says St. Thomas, "does not subtract from His justice, but is the fullness and the perfection of that justice." (S. Th., 1, q. 21, a. 3 ad 2) All the merits which we can acquire in the sight of God derive from His gratuitous gift of grace. God's... mercy and justice, therefore, are fused together in a wonderful harmony which claims our gratitude and fidelity.
References to the mercy of God are numerous in Sacred Scripture. “You, Lord, are good and forgiving,” says the Psalmist, “abounding in kindness to all who call upon you.” (Ps. 85:5) “Blessed he the Lord,” we read elsewhere, “my rock, … my refuge and my fortress, my stronghold, my deliverer…” (Ps. 143:2) “Goodness and kindness follow me all the days of my life, and I shall dwell in the house of the Lord for years to come.” (Ps. 22:6)
When we leave the Old Testament and open the Gospel, we discover that it is a record of the goodness and mercy of God. We have only to recall Christ's forgiveness of the Magdalen when she wept at His feet for her faults; the merciful judgment which He passed on the poor adulteress; His loving glance in the direction of St. Peter, who had denied Him; the grace so miraculously granted to St. Paul on the road to Damascus; and the parables of the good Samaritan, the prodigal son, and the good shepherd who went to search for the lost sheep. Finally, there are the consoling words to the repentant thief: "This day thou shalt be with me in paradise." When we read this chronicle of infinite goodness and mercy, we should experience a boundless hope and confidence. It does not matter how great our sins or our ingratitude may have been. Once we have repented, God is ready to forgive us and to receive us with open arms.
2. Since God is so merciful to us, however, He requires us to be good and merciful to our neighbour. “Blessed are the merciful,” Jesus says in the Sermon on the Mount, “for they shall obtain mercy.” (Mt. 5:7) St. James adds a stern warning. “Judgment,” he says, “is without mercy to him who has not shown mercy; but mercy triumphs over judgment.” (James 2:12) If we hope to receive God's mercy, we must show compassion to those who are poor or unfortunate in any way, even to the greatest sinners. In the presence of so much need and misfortune in the world, avarice, miserliness, selfishness or indifference cry out to God for retribution. If we are not prepared to give, nothing will be given to us. If we refuse to forgive, neither shall we be forgiven. If we do not love, neither shall we be loved.
3. Let us remember that we have often made ourselves God's enemies by our sins. We were often in need when we were deprived of divine grace. On these occasions God was merciful to us, for He granted us His forgiveness and His friendship. These gifts of God place an obligation on us to behave in the same way to those who are in need by assisting them willingly and generously, and to those who are unhappy by consoling them as far as possible.
Let us remember the great principle which Jesus Christ has given us. “Even as you wish men to do to you, so also do you to them… Do good to those who hate you… Do not judge, and you shall not be judged; do not condemn and you shall not be condemned. Forgive, and you shall be forgiven, give, and it shall be given to you…” (Cf. Luke 6:30-38) “With what judgment you judge, you shall be judged; and with what measure you measure, it shall be measured to you.” (Mt. 7:1) So it will be on the day of death when we shall have to appear before the Supreme Judge.
Let us be generous throughout life in giving help and consolation to others. It is more blessed to give than to receive, as the Gospel says. By giving we shall find a little happiness even in this world, and shall be certain that one day the most merciful Judge will pardon and embrace us.
The Thirst for Justice - Cardinal Bacci
The Thirst for Justice
1. Jesus commands us in the Beatitudes to seek justice, that is, perfection in the fulfilment of our obligations to God, to ourselves, and to our neighbour. He commands us, moreover, to hunger and thirst for this justice, which is identical with holiness.
When Christ tells us to hunger and thirst for justice, He imposes on us the obligation of doing our very... best to acquire the virtue of Christian justice which is the synthesis of all the virtues. We must beware, therefore, of laziness, apathy, tepidity, or mediocrity, for our advance in spiritual perfection must be continuous. There must be no hesitation or backsliding. The high target which God has set for us demands hard work and boundless generosity on our part. Jesus Christ loved us so much that He gave Himself entirely for us and shed His Precious Blood to the last drop for our redemption. How can we possibly be niggardly or half-hearted in our relations with Him?
Whenever God's cause is at stake, whether in our efforts to achieve our own spiritual perfection or in the fulfilment of our obligations towards our neighbour, we should never refuse anything, but should display absolute dedication to God and to our fellow-man. "Let us hunger," said St. Catherine of Siena, "for God's honour and for the salvation of souls." (Brev. di perfezione, p.81) The hunger and thirst for justice, nourished by the love of God and of our neighbour, should exclude all mediocrity and selfishness from our lives. It should urge us on, as it did the Saints, towards the highest pinnacles of sanctity.
2. Many people, unfortunately, hunger and thirst for wealth, for pleasure, and for honour. In practice, if not in theory, they forget all about their personal sanctification and the welfare of their neighbour. They pray, certainly, and they go to church, give alms, and carry out the duties of their station in life conscientiously from morning until night. They may even engage in many external works of charity on their neighbour's behalf. But what is their dominant thought and their principal ambition? To keep up appearances, to be praised and esteemed, to be successful in their career… This, however, is not justice or Christian perfection, but corresponds to the attitude of the Scribes and Pharisees, who did not seek the kingdom of Heaven, but their own interests. (Cf.Mt. 5:46-47) Of these it is written that “they have received their reward.” (Mt. 6:2) They have not sought God, but themselves. Therefore they can never have God or His everlasting happiness as their reward. They must be content with the insignificant and passing glory of this world. Indeed, on many occasions they will be unable to gain even this much and will find that they have laboured in vain.
The envious man will even find cause for personal sorrow and unhappiness in the welfare and in the success of others. He would have nobody wealthy, respected, or happy in the world but himself. Even when the zealous man is working for a good cause, he is not concerned with it, but only with himself. He identifies his own ego with the cause for which he is fighting.
3. Let us think deeply about our own secret ambitions. Let us examine our thoughts, affections, desires, and actions in order to make sure that their primary object is the glory of God and the triumph of His reign in the universe. If we find blemishes, distortions, or tepidity, we must revive and purify our love of God.
1. Jesus commands us in the Beatitudes to seek justice, that is, perfection in the fulfilment of our obligations to God, to ourselves, and to our neighbour. He commands us, moreover, to hunger and thirst for this justice, which is identical with holiness.
When Christ tells us to hunger and thirst for justice, He imposes on us the obligation of doing our very... best to acquire the virtue of Christian justice which is the synthesis of all the virtues. We must beware, therefore, of laziness, apathy, tepidity, or mediocrity, for our advance in spiritual perfection must be continuous. There must be no hesitation or backsliding. The high target which God has set for us demands hard work and boundless generosity on our part. Jesus Christ loved us so much that He gave Himself entirely for us and shed His Precious Blood to the last drop for our redemption. How can we possibly be niggardly or half-hearted in our relations with Him?
Whenever God's cause is at stake, whether in our efforts to achieve our own spiritual perfection or in the fulfilment of our obligations towards our neighbour, we should never refuse anything, but should display absolute dedication to God and to our fellow-man. "Let us hunger," said St. Catherine of Siena, "for God's honour and for the salvation of souls." (Brev. di perfezione, p.81) The hunger and thirst for justice, nourished by the love of God and of our neighbour, should exclude all mediocrity and selfishness from our lives. It should urge us on, as it did the Saints, towards the highest pinnacles of sanctity.
2. Many people, unfortunately, hunger and thirst for wealth, for pleasure, and for honour. In practice, if not in theory, they forget all about their personal sanctification and the welfare of their neighbour. They pray, certainly, and they go to church, give alms, and carry out the duties of their station in life conscientiously from morning until night. They may even engage in many external works of charity on their neighbour's behalf. But what is their dominant thought and their principal ambition? To keep up appearances, to be praised and esteemed, to be successful in their career… This, however, is not justice or Christian perfection, but corresponds to the attitude of the Scribes and Pharisees, who did not seek the kingdom of Heaven, but their own interests. (Cf.Mt. 5:46-47) Of these it is written that “they have received their reward.” (Mt. 6:2) They have not sought God, but themselves. Therefore they can never have God or His everlasting happiness as their reward. They must be content with the insignificant and passing glory of this world. Indeed, on many occasions they will be unable to gain even this much and will find that they have laboured in vain.
The envious man will even find cause for personal sorrow and unhappiness in the welfare and in the success of others. He would have nobody wealthy, respected, or happy in the world but himself. Even when the zealous man is working for a good cause, he is not concerned with it, but only with himself. He identifies his own ego with the cause for which he is fighting.
3. Let us think deeply about our own secret ambitions. Let us examine our thoughts, affections, desires, and actions in order to make sure that their primary object is the glory of God and the triumph of His reign in the universe. If we find blemishes, distortions, or tepidity, we must revive and purify our love of God.
Sunday, 30 November 2014
The Blessedness of Those Who Hunger and Thirst for Justice - Cardinal Bacci
The Blessedness of Those Who Hunger and Thirst for Justice
1. “Blessed are they who hunger and thirst for justice,” says Jesus Christ, “for they shall be satisfied.” (Mt. 5:6) These words oblige us to seek justice in our actions if we desire the happiness which Our Lord promises to the just.
We must understand, of course, what is intended here by the word "justice." It may be inte...rpreted in two ways. According to its most common meaning, justice is the cardinal virtue which obliges us to give every man his due. Often in Sacred Scripture, however, the word is synonymous with perfection or holiness; that is, it is the synthesis of all the virtues. It is in this sense that Jesus employs the term when He says: “Seek first the kingdom of God and his justice, and all these things shall be given you besides.” (Mt. 6:33)
In its fullest sense, then, justice embraces our relations with God, with ourselves, and with our neighbour. In the first place, we must be just towards God and, therefore, in accordance with the Gospel precept, we must “render to God the things that are God's.” (Mt. 22:21)Since everything belongs to God, our Creator and Redeemer, we must offer everything to Him, including ourselves, all that we are and all that we possess. We have only obligations in regard to God, and no rights, because we have received everything from Him. We ought to obey Him, therefore, as our supreme lawgiver. We ought to adore Him and to love Him with a greater love that we have for any creature or for ourselves, because He is the highest good which merits all our love and which alone can satisfy us. We should express our love, moreover, by our actions and by the complete dedication of ourselves to His honour and glory.
Justice, then, is in fact Christian perfection and is the synthesis of all the virtues. That great pagan writer, Cicero, had already perceived this when he wrote that "piety is the foundation of all the virtues," (Planc., 12) and that "piety is justice in regard to God." (Nat. D., I, 41) Justice in our relations with God demands that we adore, love, and obey Him. In this way we lay the basis of all the virtues.
2. We must also be just towards ourselves. God has established a hierarchy of faculties in human nature. There are the lower faculties, which are often moved to action by our passions, and above these there is right reason, which ought to govern all else through the will. According to St. Thomas, the rule of right reason within us should be comparable to that of God in the universe. (De Regim. Principum, I, 12) "It is fitting," he says elsewhere, "that everything in man should be subject to reason." (S. Th., I-II, q. 100, a. 2 ad 1) St. Augustine observes that, as the lower faculties should obey the intellect, so the intellect should be subject to God and should fulfil His holy law. (Cf. De Serm. Domini in Monte, Bk. I, c. 2.)
In this way there exists in us absolute justice, which is the harmony of perfection. If the passions, however, rebel and dethrone reason, or if reason revolts against God, there follows the degradation of human nature, the triumph of sin, remorse, and spiritual ruin.
3. We must be just, finally, in our dealings with others. This rules out theft, homicide, detraction, calumny, and hatred of our neighbour. We can be unjust to our neighbour not only in material things, but also in the moral order. Christian justice, moreover, makes many demands on us which we do not sufficiently consider. If our neighbour is hungry, we are obliged to assuage his hunger. If he is ill-clad, homeless, or out of work, the Gospel tells us that we are obliged to help him and to console him by every means in our power, even if this necessitates sacrifice on our part. This is the Christian justice without which neither faith nor charity can survive. The man who lacks this virtue will one day be condemned by the Supreme Judge with the terrifying words: "Depart from me, accursed ones, into the everlasting fire."
1. “Blessed are they who hunger and thirst for justice,” says Jesus Christ, “for they shall be satisfied.” (Mt. 5:6) These words oblige us to seek justice in our actions if we desire the happiness which Our Lord promises to the just.
We must understand, of course, what is intended here by the word "justice." It may be inte...rpreted in two ways. According to its most common meaning, justice is the cardinal virtue which obliges us to give every man his due. Often in Sacred Scripture, however, the word is synonymous with perfection or holiness; that is, it is the synthesis of all the virtues. It is in this sense that Jesus employs the term when He says: “Seek first the kingdom of God and his justice, and all these things shall be given you besides.” (Mt. 6:33)
In its fullest sense, then, justice embraces our relations with God, with ourselves, and with our neighbour. In the first place, we must be just towards God and, therefore, in accordance with the Gospel precept, we must “render to God the things that are God's.” (Mt. 22:21)Since everything belongs to God, our Creator and Redeemer, we must offer everything to Him, including ourselves, all that we are and all that we possess. We have only obligations in regard to God, and no rights, because we have received everything from Him. We ought to obey Him, therefore, as our supreme lawgiver. We ought to adore Him and to love Him with a greater love that we have for any creature or for ourselves, because He is the highest good which merits all our love and which alone can satisfy us. We should express our love, moreover, by our actions and by the complete dedication of ourselves to His honour and glory.
Justice, then, is in fact Christian perfection and is the synthesis of all the virtues. That great pagan writer, Cicero, had already perceived this when he wrote that "piety is the foundation of all the virtues," (Planc., 12) and that "piety is justice in regard to God." (Nat. D., I, 41) Justice in our relations with God demands that we adore, love, and obey Him. In this way we lay the basis of all the virtues.
2. We must also be just towards ourselves. God has established a hierarchy of faculties in human nature. There are the lower faculties, which are often moved to action by our passions, and above these there is right reason, which ought to govern all else through the will. According to St. Thomas, the rule of right reason within us should be comparable to that of God in the universe. (De Regim. Principum, I, 12) "It is fitting," he says elsewhere, "that everything in man should be subject to reason." (S. Th., I-II, q. 100, a. 2 ad 1) St. Augustine observes that, as the lower faculties should obey the intellect, so the intellect should be subject to God and should fulfil His holy law. (Cf. De Serm. Domini in Monte, Bk. I, c. 2.)
In this way there exists in us absolute justice, which is the harmony of perfection. If the passions, however, rebel and dethrone reason, or if reason revolts against God, there follows the degradation of human nature, the triumph of sin, remorse, and spiritual ruin.
3. We must be just, finally, in our dealings with others. This rules out theft, homicide, detraction, calumny, and hatred of our neighbour. We can be unjust to our neighbour not only in material things, but also in the moral order. Christian justice, moreover, makes many demands on us which we do not sufficiently consider. If our neighbour is hungry, we are obliged to assuage his hunger. If he is ill-clad, homeless, or out of work, the Gospel tells us that we are obliged to help him and to console him by every means in our power, even if this necessitates sacrifice on our part. This is the Christian justice without which neither faith nor charity can survive. The man who lacks this virtue will one day be condemned by the Supreme Judge with the terrifying words: "Depart from me, accursed ones, into the everlasting fire."
The Blessedness of Those Who Mourn - Cardinal Bacci
The Blessedness of Those Who Mourn
1. “Blessed are they who mourn,” (Mt. 5:5) says Jesus Christ, in direct contrast to the opinion of the world, which believes that happiness is to be found in merrymaking. Who is right? The Gospel does not forbid us to rejoice; indeed, a blessing was given to the wedding celebration in Cana. This, however, was a manifestation of good and honest joy.... It is the immoderate revelling of irresponsible worldlings and sinners which is condemned in the Gospel. God does not promise these any of His consolations, but only remorse and, perhaps, despair. On the other hand, those who suffer are called blessed by Jesus Christ, Who has promised to console them. The consolations which they will receive are those which spring from their repentance, from the forgiveness which they obtain for their sins, and from the expectation of everlasting life, which is promised to those who choose the royal road of the Cross. They will also enjoy the consolations of contemplation and of the love of God.
The Christian sheds tears of sadness, of repentance, and of joy. He is sometimes sad because he is sensitive to the evil which exists in the world. When he sees so many of his fellow-men going from sin to sin on the downward slope towards damnation, he is saddened and longs to remedy this situation as much as possible by prayer, good example, and penance.
Perhaps you are indifferent to the evil which is being perpetrated in the world? Perhaps nothing has power to upset you apart from your own petty troubles and frustrated ambitions? This kind of sadness is not pleasing to God.
Another motive for sadness is the great physical and moral suffering which afflicts so many of our brethren. We should be generous in rendering whatever assistance we can, generous also in our understanding and in our sympathy. Very often a single gesture of compassion towards a man who is suffering is of greater value than a substantial alms which is offered with coldness and indifference.
2. As well as regretting the evils which beset humanity, the Christian should also shed tears of repentance for his sins. Our sins are so many that they demand penance and reparation. St. Aloysius Gonzaga wept whenever he recalled the peccadilloes of his childhood, which were hardly serious enough to be real sins. We have sinned, and may be sinners still, but do we weep for our transgressions?
A sincere Christian is not content merely to regret his sins and to pray for forgiveness, but he imposes on himself voluntary penances in expiation of his own offences and of the offences of others. Tears of repentance are blessed by God, Who forgives and pardons those who mourn for their transgressions.
3. Finally, the Christian will sometimes shed tears of joy. There are some people who are not easily moved. Rigid and inflexible, they proceed in all things with mathematical precision and cannot be swayed by the promptings of the heart. They are incapable of shedding a tear. If we love God sincerely, however, we shall have what was called by the Fathers the gift of tears. It is because we know God so little that we love Him so little. If we loved Him fervently, the contemplations of His infinite goodness and mercy would move us to tears of love and of joy. So it was with the Saints in the presence of the Crucifix and of the Blessed Sacrament, and in the presence of the marvels of creation. We are incapable of shedding tears of love and of joy because we know and love God so little. "Our love and knowledge of God are imperfect," (S. Th., I-II, q. 68, a. 2) writes St. Thomas. We are too absorbed in worldly vanities to be capable of such heartfelt joy and love. Let us meditate more often and love God more fervently, and He will grant us the gift of tears.
1. “Blessed are they who mourn,” (Mt. 5:5) says Jesus Christ, in direct contrast to the opinion of the world, which believes that happiness is to be found in merrymaking. Who is right? The Gospel does not forbid us to rejoice; indeed, a blessing was given to the wedding celebration in Cana. This, however, was a manifestation of good and honest joy.... It is the immoderate revelling of irresponsible worldlings and sinners which is condemned in the Gospel. God does not promise these any of His consolations, but only remorse and, perhaps, despair. On the other hand, those who suffer are called blessed by Jesus Christ, Who has promised to console them. The consolations which they will receive are those which spring from their repentance, from the forgiveness which they obtain for their sins, and from the expectation of everlasting life, which is promised to those who choose the royal road of the Cross. They will also enjoy the consolations of contemplation and of the love of God.
The Christian sheds tears of sadness, of repentance, and of joy. He is sometimes sad because he is sensitive to the evil which exists in the world. When he sees so many of his fellow-men going from sin to sin on the downward slope towards damnation, he is saddened and longs to remedy this situation as much as possible by prayer, good example, and penance.
Perhaps you are indifferent to the evil which is being perpetrated in the world? Perhaps nothing has power to upset you apart from your own petty troubles and frustrated ambitions? This kind of sadness is not pleasing to God.
Another motive for sadness is the great physical and moral suffering which afflicts so many of our brethren. We should be generous in rendering whatever assistance we can, generous also in our understanding and in our sympathy. Very often a single gesture of compassion towards a man who is suffering is of greater value than a substantial alms which is offered with coldness and indifference.
2. As well as regretting the evils which beset humanity, the Christian should also shed tears of repentance for his sins. Our sins are so many that they demand penance and reparation. St. Aloysius Gonzaga wept whenever he recalled the peccadilloes of his childhood, which were hardly serious enough to be real sins. We have sinned, and may be sinners still, but do we weep for our transgressions?
A sincere Christian is not content merely to regret his sins and to pray for forgiveness, but he imposes on himself voluntary penances in expiation of his own offences and of the offences of others. Tears of repentance are blessed by God, Who forgives and pardons those who mourn for their transgressions.
3. Finally, the Christian will sometimes shed tears of joy. There are some people who are not easily moved. Rigid and inflexible, they proceed in all things with mathematical precision and cannot be swayed by the promptings of the heart. They are incapable of shedding a tear. If we love God sincerely, however, we shall have what was called by the Fathers the gift of tears. It is because we know God so little that we love Him so little. If we loved Him fervently, the contemplations of His infinite goodness and mercy would move us to tears of love and of joy. So it was with the Saints in the presence of the Crucifix and of the Blessed Sacrament, and in the presence of the marvels of creation. We are incapable of shedding tears of love and of joy because we know and love God so little. "Our love and knowledge of God are imperfect," (S. Th., I-II, q. 68, a. 2) writes St. Thomas. We are too absorbed in worldly vanities to be capable of such heartfelt joy and love. Let us meditate more often and love God more fervently, and He will grant us the gift of tears.
The Blessedness of the Meek - Cardinal Bacci
The Blessedness of the Meek
1. Charity, as St. Thomas says, is the source of all the virtues. (S. Th., 11-11, q. 157, a. 2) This includes meekness, or that quality of moderation by which a Christian ought to govern his passions, especially anger, and keep them subject to the control of reason. This virtue is opposed to pride and to vanity in that these passions, when wounded, culminate in outbursts of anger and in quests for revenge.
Meekness is not simply a form of apathy or of good-natured affability. On the contrary, it is based both on humility and on fortitude. It feels insult and ingratitude, and does not remove the suffering which accompanies them, but it demands the heroism of silence and of charitable behaviour towards those who hurt us. For this reason it is not identical with weakness, but requires spiritual fortitude because it makes a man complete master of himself. (Cf. S. Th., 11-11, q. 157, a. 4) Anger is not always sinful, as the Holy Spirit indicates. (Ps. 4:5) If it remains subject to the control of reason and of charity, indeed, it is only a reaction against evil and can exist alongside Christian meekness. It is fatal, however, to allow anger to become blind and tyrannical, for it will then betray a man into hatred and vengefulness. It will grow noisy and vulgar, give scandal to others, and leave in the soul a sense of restlessness and of vexation." (Cf. "Philothea," Bk. III, c. 9) “If the Holy Spirit may be called the peace of the soul, uncontrolled anger may be called its disturber. Nothing is more hostile than anger to the indwelling of the Holy Spirit within us.” (St. John Climacus, "Scala Paradisi," P. 286)
Let us resolve never to allow ourselves to be led away by immoderate anger, but to preserve at all times our peace of soul.
2. “Learn from me,” said Jesus when He proposed Himself to us as our model, “for I am meek and humble of heart, and you will find rest for your souls. For my yoke is easy, and my burden light.” (Mt. 11:30) “By your patience,” He said on another occasion, “you will win your souls.” (Luke 21:19) “Love your enemies,” He said also, “do good to those who hate you, and pray for those who persecute and calumniate you, so that you may be children of your Father in heaven, who makes his sun to rise on the good and the evil, and sends rain on the just and the unjust.” (Mt. 5:44)
If we obey this lofty teaching, we shall have peace of soul. We shall not be easily annoyed, but shall rather regret the misdeeds and unhappiness of those who unjustly offend us. Moreover, we shall be able to persuade our fellow-men to follow the path of virtue. This is why the Psalmist says that “the meek shall possess the land, they shall delight in abounding peace.” (Ps. 36:11) “Blessed are the meek,” Jesus repeats in the Sermon on the Mount, “for they shall possess the earth.” (Mt. 5: 4)
What is meant by this promise? Tyrants, persecutors, and evil-doers have passed away and are remembered with bitterness and execration. But the Saints still hold sway over the world and dominate the minds and hearts of millions, winning universal love and veneration. We should imitate the gentleness which can give such peace and exert such influence.
3. St. John Climacus notes that there are three levels of meekness. (Scala Paradisi, pp. 296-298) The first grade, he says, consists in enduring with difficulty the injuries done to us. The second consists in enduring them without displeasure, and the third in regarding them as an honour. Those who reach the first level are to be congratulated, those who reach the second are to be applauded, but those in the third and highest category are really blessed by God. "One day," he says, "I saw three monks receiving the same insult. The first was offended but said nothing; the second was not displeased on his own account, but regretted the offence against Almighty God; the third wept for the fault of his neighbour." The first monk, the Saint comments, feared God; the second loved God; and the third loved both God and his fellow-man.
At what stage of perfection in this virtue can we claim to have arrived? If we desire to be sincere Christians, we must realise that we ought to have achieved at least the first level and should hope to advance eventually as far as the third and most perfect grade.
1. Charity, as St. Thomas says, is the source of all the virtues. (S. Th., 11-11, q. 157, a. 2) This includes meekness, or that quality of moderation by which a Christian ought to govern his passions, especially anger, and keep them subject to the control of reason. This virtue is opposed to pride and to vanity in that these passions, when wounded, culminate in outbursts of anger and in quests for revenge.
Meekness is not simply a form of apathy or of good-natured affability. On the contrary, it is based both on humility and on fortitude. It feels insult and ingratitude, and does not remove the suffering which accompanies them, but it demands the heroism of silence and of charitable behaviour towards those who hurt us. For this reason it is not identical with weakness, but requires spiritual fortitude because it makes a man complete master of himself. (Cf. S. Th., 11-11, q. 157, a. 4) Anger is not always sinful, as the Holy Spirit indicates. (Ps. 4:5) If it remains subject to the control of reason and of charity, indeed, it is only a reaction against evil and can exist alongside Christian meekness. It is fatal, however, to allow anger to become blind and tyrannical, for it will then betray a man into hatred and vengefulness. It will grow noisy and vulgar, give scandal to others, and leave in the soul a sense of restlessness and of vexation." (Cf. "Philothea," Bk. III, c. 9) “If the Holy Spirit may be called the peace of the soul, uncontrolled anger may be called its disturber. Nothing is more hostile than anger to the indwelling of the Holy Spirit within us.” (St. John Climacus, "Scala Paradisi," P. 286)
Let us resolve never to allow ourselves to be led away by immoderate anger, but to preserve at all times our peace of soul.
2. “Learn from me,” said Jesus when He proposed Himself to us as our model, “for I am meek and humble of heart, and you will find rest for your souls. For my yoke is easy, and my burden light.” (Mt. 11:30) “By your patience,” He said on another occasion, “you will win your souls.” (Luke 21:19) “Love your enemies,” He said also, “do good to those who hate you, and pray for those who persecute and calumniate you, so that you may be children of your Father in heaven, who makes his sun to rise on the good and the evil, and sends rain on the just and the unjust.” (Mt. 5:44)
If we obey this lofty teaching, we shall have peace of soul. We shall not be easily annoyed, but shall rather regret the misdeeds and unhappiness of those who unjustly offend us. Moreover, we shall be able to persuade our fellow-men to follow the path of virtue. This is why the Psalmist says that “the meek shall possess the land, they shall delight in abounding peace.” (Ps. 36:11) “Blessed are the meek,” Jesus repeats in the Sermon on the Mount, “for they shall possess the earth.” (Mt. 5: 4)
What is meant by this promise? Tyrants, persecutors, and evil-doers have passed away and are remembered with bitterness and execration. But the Saints still hold sway over the world and dominate the minds and hearts of millions, winning universal love and veneration. We should imitate the gentleness which can give such peace and exert such influence.
3. St. John Climacus notes that there are three levels of meekness. (Scala Paradisi, pp. 296-298) The first grade, he says, consists in enduring with difficulty the injuries done to us. The second consists in enduring them without displeasure, and the third in regarding them as an honour. Those who reach the first level are to be congratulated, those who reach the second are to be applauded, but those in the third and highest category are really blessed by God. "One day," he says, "I saw three monks receiving the same insult. The first was offended but said nothing; the second was not displeased on his own account, but regretted the offence against Almighty God; the third wept for the fault of his neighbour." The first monk, the Saint comments, feared God; the second loved God; and the third loved both God and his fellow-man.
At what stage of perfection in this virtue can we claim to have arrived? If we desire to be sincere Christians, we must realise that we ought to have achieved at least the first level and should hope to advance eventually as far as the third and most perfect grade.
The Blessedness of the Poor - Cardinal Bacci
The Blessedness of the Poor
1. “Blessed are the poor in spirit,” said Jesus, “for theirs is the kingdom of heaven.” (Mt. 5:3) We should take care to have a proper understanding of the meaning of these words. Christian perfection does not actually consist in being poor. A man can be poor, even voluntarily so, without being virtuous and without receiving any blessing thereby. "Christ...ian perfection," explains St. Thomas, "does not essentially consist in voluntary poverty, which is only an instrument of perfection. Therefore it cannot be said that where there is greater poverty, there is greater sanctity. The highest perfection can coexist with great wealth, for we read that Abraham was wealthy and God said to him: 'Walk in my presence and be perfect.' " (S. Th., 11-11, q. 185, a. 6 ad 1)
Perfection, then, does not consist in poverty as such, but in detachment from worldly possessions. Whether we are rich or poor, we must have this detachment if we wish to be true followers of Christ. It was God Who created the fruits of the earth and gave them to men. When He had created them He was pleased with His work and declared that all things were good. Evil consists in the abuse of these goods, which in themselves are intended to be aids to perfection. It is necessary, therefore, to preserve the proper hierarchical order of all that is good. We must guard against riveting our ambitions on earthly objects as if they were capable of constituting the goal of our lives.
God has given us these things as possessions, not as ends in themselves. He has ordered us to be masters of the world, not its slaves. Detachment is essential, but not a complete surrender of our possessions. The latter was never commanded, but simply indicated as an evangelical counsel of perfection. The observance of this counsel, however, is valueless if it is not accompanied by detachment. Worldly possessions, such as money, are good servants but bad masters.
2. We have established the principle that wealth is in itself good and is a gift from God, but that "it is good in as far as it leads us towards virtue, and evil in as far as it leads us towards vice." (Contra G., III, 134) We must now insist once more on the necessity of remaining detached from worldly goods and of concentrating our attention primarily on God. It is an unfortunate fact that only too often wealth is a spiritual obstacle, for it diverts our attention away from Heaven and towards worldly objects. If this happens, some of its worst results can be the worship of money, the destruction of high ideals, indifference to the poverty of others, the vain and selfish search for happiness on this earth, and complete spiritual blindness. This is why it is more difficult for the rich man than for the poor man to save his soul.
“If thou wilt be perfect, go, sell what thou hast, and give to the poor.” (Mt. 19:21) This is an evangelical counsel which we may have neither the courage nor the vocation to pursue. At least, however, let us seek to purify ourselves of all attachment to wealth. If we have riches, moreover, let us do our best to use them as instruments of virtue.
3. Let us remember the warning of St. Paul. “Those who seek to become rich fall into temptation and a snare and into many useless and harmful desires, which plunge men into destruction and damnation. For covetousness is the root of all evils.” (1 Tim. 6:9-10) If we are rich, therefore, let us use our wealth in order to do good. If we are poor, let us console ourselves with the reflection that it is easier for the poor to gain Heaven. "The poor man who lacks wisdom is afflicted by a double misfortune; he can neither enjoy the goods of this world, nor hope to enjoy those of the other." (St. John Climacus, "Scala Paradisi," VII, n. 113)
Let us all, both rich and poor, seek the only true riches, which are holiness and the grace of God. If we wish, moreover, to enjoy the blessedness of poverty of spirit, let us be detached not only from wealth, but also from worldly honour and glory. Knowledge which serves to make us proud and ostentatious is regarded as folly in the sight of God.
1. “Blessed are the poor in spirit,” said Jesus, “for theirs is the kingdom of heaven.” (Mt. 5:3) We should take care to have a proper understanding of the meaning of these words. Christian perfection does not actually consist in being poor. A man can be poor, even voluntarily so, without being virtuous and without receiving any blessing thereby. "Christ...ian perfection," explains St. Thomas, "does not essentially consist in voluntary poverty, which is only an instrument of perfection. Therefore it cannot be said that where there is greater poverty, there is greater sanctity. The highest perfection can coexist with great wealth, for we read that Abraham was wealthy and God said to him: 'Walk in my presence and be perfect.' " (S. Th., 11-11, q. 185, a. 6 ad 1)
Perfection, then, does not consist in poverty as such, but in detachment from worldly possessions. Whether we are rich or poor, we must have this detachment if we wish to be true followers of Christ. It was God Who created the fruits of the earth and gave them to men. When He had created them He was pleased with His work and declared that all things were good. Evil consists in the abuse of these goods, which in themselves are intended to be aids to perfection. It is necessary, therefore, to preserve the proper hierarchical order of all that is good. We must guard against riveting our ambitions on earthly objects as if they were capable of constituting the goal of our lives.
God has given us these things as possessions, not as ends in themselves. He has ordered us to be masters of the world, not its slaves. Detachment is essential, but not a complete surrender of our possessions. The latter was never commanded, but simply indicated as an evangelical counsel of perfection. The observance of this counsel, however, is valueless if it is not accompanied by detachment. Worldly possessions, such as money, are good servants but bad masters.
2. We have established the principle that wealth is in itself good and is a gift from God, but that "it is good in as far as it leads us towards virtue, and evil in as far as it leads us towards vice." (Contra G., III, 134) We must now insist once more on the necessity of remaining detached from worldly goods and of concentrating our attention primarily on God. It is an unfortunate fact that only too often wealth is a spiritual obstacle, for it diverts our attention away from Heaven and towards worldly objects. If this happens, some of its worst results can be the worship of money, the destruction of high ideals, indifference to the poverty of others, the vain and selfish search for happiness on this earth, and complete spiritual blindness. This is why it is more difficult for the rich man than for the poor man to save his soul.
“If thou wilt be perfect, go, sell what thou hast, and give to the poor.” (Mt. 19:21) This is an evangelical counsel which we may have neither the courage nor the vocation to pursue. At least, however, let us seek to purify ourselves of all attachment to wealth. If we have riches, moreover, let us do our best to use them as instruments of virtue.
3. Let us remember the warning of St. Paul. “Those who seek to become rich fall into temptation and a snare and into many useless and harmful desires, which plunge men into destruction and damnation. For covetousness is the root of all evils.” (1 Tim. 6:9-10) If we are rich, therefore, let us use our wealth in order to do good. If we are poor, let us console ourselves with the reflection that it is easier for the poor to gain Heaven. "The poor man who lacks wisdom is afflicted by a double misfortune; he can neither enjoy the goods of this world, nor hope to enjoy those of the other." (St. John Climacus, "Scala Paradisi," VII, n. 113)
Let us all, both rich and poor, seek the only true riches, which are holiness and the grace of God. If we wish, moreover, to enjoy the blessedness of poverty of spirit, let us be detached not only from wealth, but also from worldly honour and glory. Knowledge which serves to make us proud and ostentatious is regarded as folly in the sight of God.
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