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.
Showing posts with label temperament. Show all posts
Showing posts with label temperament. Show all posts
Sunday, 23 March 2014
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.
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