The Influence of the Cinema, Radio, and Television
1. It is an unfortunate but undeniable fact that man often employs new inventions and discoveries for evil rather than for good purposes. The gifts of God ought to bring us closer to Him, but too often they become through our own fault the means of separating ourselves farther from Him. Everything is good, and not only whatever Go...d has created, but also whatever we ourselves produce by a proper use of the faculties with which our Creator has endowed us.
“Every creature of God is good,” says St. Paul, “and nothing is to be rejected...” (1 Tim. 4:4) These words are still true of the countless inventions of our own era. The cinema, radio, and television are essentially good because they are gifts which God has brought into being through the agency of human intelligence and perseverance. But what use have we been making of them? Take, for instance, the cinema. It must be admitted that there are very few films today which are edifying or spiritually helpful. Many are positively bad and dangerous, especially to certain branches of the community. Moreover, as Pius XI warned us in his Encyclical on this subject in 1936, many pictures which would otherwise be quite harmless are rendered dangerous because they are interspersed with various kinds of immorality.
Since the greatest evil for a Christian is the loss of God, and this inevitably follows the loss of grace and of the faith, we must observe the following safeguards in our approach to the cinema. (1) We must stay away from any film which might represent a proximate occasion of mortal sin. (2) We must avoid films which are opposed to morals or to the faith, and must see that our families and dependents do likewise. (3) We may attend films which are good or merely entertaining. It is better, however, not to go to the cinema too regularly, for to do so would be a waste of time and could expose us to unforeseen risks. In any case, there are many other amusements, preferably open-air, which are much more beneficial to soul and body.
2. What has been said of the cinema is true also of radio and television. There is one difference, however. We must go out to the cinema, but the radio and the television set are normally in our own homes and are therefore much greater potential instruments of good or of evil. The radio is carried about by many people both in the city and in the country. Television, moreover, has power to take possession of a man through his hearing, vision, imagination and intelligence. It is a vital world on a tiny screen which can attract and fascinate the mind. It is possible to televise sacred ceremonies, the Holy Mass, explanations of the Gospel, and religious or cultural instructions. It is equally possible to present obscene plays and every kind of indecency.
Perhaps there is no other invention with greater power for good or evil than television. This fact imposes grave obligations on the public authorities, on artists and writers, on the heads of families, and on the community in general. Every good Christian is obliged to be on his guard against the possibility of television becoming a ready instrument of moral damage either to himself or to his neighbour.
3. Let us examine ourselves conscientiously, for we may have much with which to reproach ourselves. If we have been guilty of negligence in the past, let us resolve to do better in future. The wonderful discoveries of civilisation should not be allowed to become the instruments of a new, refined type of barbarianism capable of making us the slaves of sin. Every earnest Catholic should read and meditate on the relevant teaching of His Holiness Pope Pius XII, in the Encyclical “Miranda Prorsus," published in the year 1957.
Thursday, 27 November 2014
Wednesday, 26 November 2014
Sensitiveness - Cardinal Bacci
Sensitiveness
1. A single severe glance from our employer or superior is enough to make us anxious. If it is accompanied by a word of rebuke we are thoroughly upset. Why should this be so? It is because we are lacking in the fundamental virtue of humility. We want to keep up appearances and to be held in high regard. If we are frustrated in this ambition, we suffer inwardly.
All this is quite natural, but on this natural foundation we must build the virtue of humility and the desire to serve God alone. If we possess this virtue, we shall continue to be sensitive to insults and humiliations but our suffering will be sanctified and will be meritorious in the sight of God.
We are all pleased when we are praised by others and are hurt when we are criticised, because our natural inclinations are never destroyed. Our sensitivity, however, can be moderated and brought under the control of right reason, whose guide should be the rule of virtue. It is worth reflecting on what the “Imitation of Christ” has to say in this regard.
“Whenever a man desireth anything inordinately, straight-away he is disquieted within himself. The proud and the covetous are never at rest; the poor and humble in spirit pass their life in abundance of peace. The man who is not yet perfectly dead to self is soon tempted and overcome in little and paltry things. He that is weak in spirit, and in a certain manner as yet carnal, and inclined to things of sense, cannot without difficulty sever himself wholly from earthly desires. And therefore he is often sad when he does withdraw himself; and besides, he is easily moved to anger if anyone thwarts him. And, if he has pursued his inclination, forthwith he is burdened with remorse of conscience for having gone after his passion, which helped him not at all to the peace he looked for. It is by resisting the passions, therefore, and not by serving them, that true peace of heart is to be found. Peace, therefore, is not in the heart of the carnal man, nor in the man who is devoted to outward things, but in the fervent and spiritual man.” (Bk. 1, c.6)
“Continual peace dwelleth with the humble, but in the heart of the proud is frequent envy and indignation.” (Ibid., c. 7, v.3)
2. Our wounded feelings sometimes give rise to an external explosion in the form of bitter and offensive remarks. These always create disharmony and have various unfortunate after-effects.
It is fatal to lose control over ourselves. A man who has surrendered to anger and resentment does not weigh his words and is not responsible for his actions. When the fit has passed, he is left with a sense of humiliation because of his lack of moderation and must suffer the consequences both before God and before his fellow-men in his domestic and social environment. "When the angry man has calmed down," Seneca truly observed, "he is angry with himself." "Let anger be foreign to us,'' said Cicero, "for an angry man is incapable of acting correctly or prudently. Anything which is done in a state of agitation cannot be done properly nor can it meet with the approval of the bystanders." (De Off., I, 38)
Let us meditate also on these apt quotations from Sacred Scripture. “A mild answer calms wrath, but a harsh word stirs up anger.” (Prov. 15:1) “An ill-tempered man stirs up strife, but a patient man allays discord.” (Prov. 15:18)
3. Let us form the following resolutions: (1) Never to speak or never to make a decision in a moment of anger. (2) To wait until we have regained full self-control and serenity before we make any statement or perform any action. (3) Never to be disturbed by the unpleasant remarks or behaviour of others in our regard. Considering that the Saints actually looked for humiliations and penances, the least we should do is accept those God sends us and offer them to Him.
1. A single severe glance from our employer or superior is enough to make us anxious. If it is accompanied by a word of rebuke we are thoroughly upset. Why should this be so? It is because we are lacking in the fundamental virtue of humility. We want to keep up appearances and to be held in high regard. If we are frustrated in this ambition, we suffer inwardly.
All this is quite natural, but on this natural foundation we must build the virtue of humility and the desire to serve God alone. If we possess this virtue, we shall continue to be sensitive to insults and humiliations but our suffering will be sanctified and will be meritorious in the sight of God.
We are all pleased when we are praised by others and are hurt when we are criticised, because our natural inclinations are never destroyed. Our sensitivity, however, can be moderated and brought under the control of right reason, whose guide should be the rule of virtue. It is worth reflecting on what the “Imitation of Christ” has to say in this regard.
“Whenever a man desireth anything inordinately, straight-away he is disquieted within himself. The proud and the covetous are never at rest; the poor and humble in spirit pass their life in abundance of peace. The man who is not yet perfectly dead to self is soon tempted and overcome in little and paltry things. He that is weak in spirit, and in a certain manner as yet carnal, and inclined to things of sense, cannot without difficulty sever himself wholly from earthly desires. And therefore he is often sad when he does withdraw himself; and besides, he is easily moved to anger if anyone thwarts him. And, if he has pursued his inclination, forthwith he is burdened with remorse of conscience for having gone after his passion, which helped him not at all to the peace he looked for. It is by resisting the passions, therefore, and not by serving them, that true peace of heart is to be found. Peace, therefore, is not in the heart of the carnal man, nor in the man who is devoted to outward things, but in the fervent and spiritual man.” (Bk. 1, c.6)
“Continual peace dwelleth with the humble, but in the heart of the proud is frequent envy and indignation.” (Ibid., c. 7, v.3)
2. Our wounded feelings sometimes give rise to an external explosion in the form of bitter and offensive remarks. These always create disharmony and have various unfortunate after-effects.
It is fatal to lose control over ourselves. A man who has surrendered to anger and resentment does not weigh his words and is not responsible for his actions. When the fit has passed, he is left with a sense of humiliation because of his lack of moderation and must suffer the consequences both before God and before his fellow-men in his domestic and social environment. "When the angry man has calmed down," Seneca truly observed, "he is angry with himself." "Let anger be foreign to us,'' said Cicero, "for an angry man is incapable of acting correctly or prudently. Anything which is done in a state of agitation cannot be done properly nor can it meet with the approval of the bystanders." (De Off., I, 38)
Let us meditate also on these apt quotations from Sacred Scripture. “A mild answer calms wrath, but a harsh word stirs up anger.” (Prov. 15:1) “An ill-tempered man stirs up strife, but a patient man allays discord.” (Prov. 15:18)
3. Let us form the following resolutions: (1) Never to speak or never to make a decision in a moment of anger. (2) To wait until we have regained full self-control and serenity before we make any statement or perform any action. (3) Never to be disturbed by the unpleasant remarks or behaviour of others in our regard. Considering that the Saints actually looked for humiliations and penances, the least we should do is accept those God sends us and offer them to Him.
Prayer, Work, and Leisure - Cardinal Bacci
Prayer, Work, and Leisure
1. The pattern of our lives should be a combination of prayer, work, and leisure. There should be no room, however, for idleness.
“Prayer.” Prayer is most essential. The life of a Christian should be a continual prayer. As Jesus commanded, we “must always pray and not lose heart.” (Luke 18:1)
How can we achieve this? St. Paul has told us. “Whatever you d...o in word or in work,” he says, “do all in the name of the Lord Jesus, giving thanks to God the Father through him.” (Col. 3:17) If we follow his instructions, our lives will really be a prayer. Before we begin our day's work we shall turn to God and offer Him our labours and our difficulties. During our work we shall raise our minds to God from time to time as Jesus, Mary and Joseph must have done in the home and in the workshop at Nazareth. Whenever we speak, we should remember that we are in the presence of God. Then our conversation and our behaviour will be free from defect and will edify those who are with us. The grace of God can illumine the most ordinary conversations and actions which are in themselves quite indifferent. It is enough to live in a spiritual atmosphere of our own and to keep our thoughts turned towards God while we are living and walking on this earth. If we can aspire to such a spiritual height, then our work will become a prayer pleasing to God, whether it is mental or manual, pleasant or burdensome. God will grant us interior peace, moreover, for we shall be no longer working alone, but Jesus Christ will be working with us by His grace. This is the way the Saints worked, and this is how their lives were a prayer.
2. “Work.” Work is a duty commanded by God, Who after the sin of Adam told him and his descendants: “In the sweat of your brow you shall eat bread.” (Gen. 3:19) So work became an obligation and a means of expiation. We are all obliged, therefore, to engage in some kind of work, mental or manual, whether we are rich or poor. Idleness has been condemned by God as the father of all the vices. “Idleness,” warns the Holy Spirit, “is an apt teacher of mischief.” (Ecclus. 33:29) It is impossible for a man who works and prays to commit sin, both because he lacks the time and because he is close to God. A man who is close to God will certainly never offend Him, whereas the mind of a man who is lazy and inactive is open to the attractions of sin. Let us shun idleness, therefore, and love hard work as a means of making reparation for our sins and of gaining merit before God.
3. “Leisure.” Some of the Saints made it one of their resolutions to take about an hour's recreation every day. They were thinking in terms of rest, however, not of inactivity. Rest is the reward of labour and is necessary for frail human nature. Idleness, on the other hand, is a vice and the source of sin. We should take our repose only after our work and in consequence of it. Even during recreation we should continue to live in the presence of God and to think of Him from time to time. If we enjoy our leisure in the open air, everything speaks to us of God, for we are surrounded by the flowers and the birds. When St. Thérèse of the Child Jesus was going for a walk one day, she stopped to admire a tiny flower. Enraptured by its beauty, she exclaimed aloud: "How good you are, O God !" Our recreation can be the source of increased sanctification.
1. The pattern of our lives should be a combination of prayer, work, and leisure. There should be no room, however, for idleness.
“Prayer.” Prayer is most essential. The life of a Christian should be a continual prayer. As Jesus commanded, we “must always pray and not lose heart.” (Luke 18:1)
How can we achieve this? St. Paul has told us. “Whatever you d...o in word or in work,” he says, “do all in the name of the Lord Jesus, giving thanks to God the Father through him.” (Col. 3:17) If we follow his instructions, our lives will really be a prayer. Before we begin our day's work we shall turn to God and offer Him our labours and our difficulties. During our work we shall raise our minds to God from time to time as Jesus, Mary and Joseph must have done in the home and in the workshop at Nazareth. Whenever we speak, we should remember that we are in the presence of God. Then our conversation and our behaviour will be free from defect and will edify those who are with us. The grace of God can illumine the most ordinary conversations and actions which are in themselves quite indifferent. It is enough to live in a spiritual atmosphere of our own and to keep our thoughts turned towards God while we are living and walking on this earth. If we can aspire to such a spiritual height, then our work will become a prayer pleasing to God, whether it is mental or manual, pleasant or burdensome. God will grant us interior peace, moreover, for we shall be no longer working alone, but Jesus Christ will be working with us by His grace. This is the way the Saints worked, and this is how their lives were a prayer.
2. “Work.” Work is a duty commanded by God, Who after the sin of Adam told him and his descendants: “In the sweat of your brow you shall eat bread.” (Gen. 3:19) So work became an obligation and a means of expiation. We are all obliged, therefore, to engage in some kind of work, mental or manual, whether we are rich or poor. Idleness has been condemned by God as the father of all the vices. “Idleness,” warns the Holy Spirit, “is an apt teacher of mischief.” (Ecclus. 33:29) It is impossible for a man who works and prays to commit sin, both because he lacks the time and because he is close to God. A man who is close to God will certainly never offend Him, whereas the mind of a man who is lazy and inactive is open to the attractions of sin. Let us shun idleness, therefore, and love hard work as a means of making reparation for our sins and of gaining merit before God.
3. “Leisure.” Some of the Saints made it one of their resolutions to take about an hour's recreation every day. They were thinking in terms of rest, however, not of inactivity. Rest is the reward of labour and is necessary for frail human nature. Idleness, on the other hand, is a vice and the source of sin. We should take our repose only after our work and in consequence of it. Even during recreation we should continue to live in the presence of God and to think of Him from time to time. If we enjoy our leisure in the open air, everything speaks to us of God, for we are surrounded by the flowers and the birds. When St. Thérèse of the Child Jesus was going for a walk one day, she stopped to admire a tiny flower. Enraptured by its beauty, she exclaimed aloud: "How good you are, O God !" Our recreation can be the source of increased sanctification.
The Advantages of Devotion to the Souls in Purgatory - Cardinal Bacci
The Advantages of Devotion to the Souls in Purgatory
1. As Sacred Scripture says, it is a holy and wholesome thought to pray for the dead. (2 Mach. 12:46) Besides being profitable to them, however, it is profitable to ourselves. There are two reasons for this: (a) Devotion to the faithful departed reminds us that even venial sin, carelessness, and tepidity, will one day be punished ...with terrible severity. As a result, we are encouraged in our efforts to lead better lives. (b) In the second place, we know that the souls in Purgatory are holy and are already in the antechamber of Paradise, which they yearn to reach but from which they are kept far apart by the imperfections which they have still to purify. If we can help them by our prayers to enter Heaven even a little earlier than they had expected, they will certainly intercede for us with God at all times and especially at the moment of death. In their gratitude they will implore for us all the graces of which we stand in need. "Whatever we do for the departed souls," says St. Ambrose, "redounds to our own benefit; after death it will be restored to us with interest." While we are assisting our dear ones to ascend as soon as possible into the everlasting happiness of Heaven, it is comforting to know that one day their patronage will enable us to join them there.
2. The story is told of St. John of God that on one occasion when he was finding it difficult to provide for the crowds of sick people whom he had in his hospital, he went about the streets of Granada crying: "My dear brothers, give alms to yourselves." Many were astonished at these words, but the Saint explained that Jesus regards as done to Himself anything which we do for the poor and unfortunate, and that therefore He repays the generous giver handsomely. Since the souls in Purgatory are poor and needy, it is certain that whatever we do for them will redound to our own advantage.
St. Margaret of Cortona had a keen devotion to the faithful departed. It is related of her that when she was dying she saw a band of blessed spirits descending from above in order to escort her into Heaven. These were the countless souls whom her prayers had rescued from the pains of Purgatory. "If only everyone realised," the Cure d'Ars once said to a fellow-priest, "what great influence with God the holy souls in Purgatory possess, and the vast number of favours which we obtain through their intercession, they certainly would not be forgotten. Let us pray earnestly for them, and they will intercede strongly for us." "Whenever I wish to obtain some favour from our Heavenly Father," said St. Catherine of Bologne, "I have recourse to the souls in Purgatory. I beseech them to present my petition to the Divine Majesty in their name, and through their intercession my request is granted."
3. The example of the Saints should inspire us to practise great devotion to the souls in Purgatory. We should ask them to obtain for us everything which we need, but especially the graces necessary for our eternal salvation.
1. As Sacred Scripture says, it is a holy and wholesome thought to pray for the dead. (2 Mach. 12:46) Besides being profitable to them, however, it is profitable to ourselves. There are two reasons for this: (a) Devotion to the faithful departed reminds us that even venial sin, carelessness, and tepidity, will one day be punished ...with terrible severity. As a result, we are encouraged in our efforts to lead better lives. (b) In the second place, we know that the souls in Purgatory are holy and are already in the antechamber of Paradise, which they yearn to reach but from which they are kept far apart by the imperfections which they have still to purify. If we can help them by our prayers to enter Heaven even a little earlier than they had expected, they will certainly intercede for us with God at all times and especially at the moment of death. In their gratitude they will implore for us all the graces of which we stand in need. "Whatever we do for the departed souls," says St. Ambrose, "redounds to our own benefit; after death it will be restored to us with interest." While we are assisting our dear ones to ascend as soon as possible into the everlasting happiness of Heaven, it is comforting to know that one day their patronage will enable us to join them there.
2. The story is told of St. John of God that on one occasion when he was finding it difficult to provide for the crowds of sick people whom he had in his hospital, he went about the streets of Granada crying: "My dear brothers, give alms to yourselves." Many were astonished at these words, but the Saint explained that Jesus regards as done to Himself anything which we do for the poor and unfortunate, and that therefore He repays the generous giver handsomely. Since the souls in Purgatory are poor and needy, it is certain that whatever we do for them will redound to our own advantage.
St. Margaret of Cortona had a keen devotion to the faithful departed. It is related of her that when she was dying she saw a band of blessed spirits descending from above in order to escort her into Heaven. These were the countless souls whom her prayers had rescued from the pains of Purgatory. "If only everyone realised," the Cure d'Ars once said to a fellow-priest, "what great influence with God the holy souls in Purgatory possess, and the vast number of favours which we obtain through their intercession, they certainly would not be forgotten. Let us pray earnestly for them, and they will intercede strongly for us." "Whenever I wish to obtain some favour from our Heavenly Father," said St. Catherine of Bologne, "I have recourse to the souls in Purgatory. I beseech them to present my petition to the Divine Majesty in their name, and through their intercession my request is granted."
3. The example of the Saints should inspire us to practise great devotion to the souls in Purgatory. We should ask them to obtain for us everything which we need, but especially the graces necessary for our eternal salvation.
Monday, 3 November 2014
The Pains of Purgatory - Cardinal Bacci
The Pains of Purgatory
1. The tradition of the Fathers and the ordinary teaching of the Church describe the pains of Purgatory in such a fashion that they should prompt us to avoid even the smallest sin, not only because it is an offence against the most amiable God, but also because it will be severely punished by Him. This teaching, moreover, should move us to pity for the poor suffering souls who are enduring such torments.
St. Cyril of Jerusalem states that the sum total of the sufferings of this world is nothing in comparison with the sufferings of Purgatory. He adds, moreover, that the pains of Purgatory equal in severity the torments of Hell; the only difference is that the latter are everlasting, whereas the former will have an end. St. Augustine assures us that the least pang of suffering in Purgatory is sharper than all the torments which it is possible to undergo on earth. Moreover, he adds, in comparison with the fire which afflicts the suffering souls, earthly fire is hardly even real. St. Bede the Venerable tells us that even if we could imagine all the tortures to which tyrants subjected the martyrs, such as iron hooks, red-hot pincers, roasting gridirons, and boiling pitch, we should still have failed to form any idea of the pains of Purgatory. But what is the reason for such severe torments? It is that God loves these souls and desires that they be purified of sin as soon as possible and made worthy of infinite happiness. The fires of Purgatory are nourished by a twofold love—the love of God, Who desires the purification of souls, and the love of these souls, who desire to expiate their faults in order to become worthy of being united with Him forever.
2. In the course of her vivid description of Purgatory, St. Catherine of Genoa writes: "The suffering souls experience such torments as the human tongue could not describe nor the human intellect comprehend unless God Himself revealed them by means of a special grace."
The ordinary teaching of the Church includes fire as the principal torment. However, the Church has never defined the nature of this fire, nor determined whether it is physical or spiritual. It is certain that this fire is as real as the flames of Hell and is created by God, not to be an instrument of service to men, but to be a means of expiation and purification. This is why it is a far more tormenting fire than that which we know and use on earth. St. Thomas holds that it is actually a physical fire. He meets the objection that material fire could never touch a spiritual soul by saying that even as the soul is affected on earth by the suffering of the body to which it is joined, so it can be subject in the next life to the action of the fires of Purgatory. (St. Thomas, Suppl., q. 7, a. 3)
3. When we have considered the doctrine of the Church on this particular question, we should react in two ways. On the hand, we should have a great horror of sin, even of venial sin, because it offends the good God and earns for us such fearful punishment. On the other hand, we should offer our sufferings on behalf of the holy souls who are now enduring these torments and who will enjoy one day the everlasting happiness of Heaven. We shall be able to trust in the power of their intercession for us with almighty God, the enjoyment of Whose Beatific Vision we shall have helped them to achieve.
1. The tradition of the Fathers and the ordinary teaching of the Church describe the pains of Purgatory in such a fashion that they should prompt us to avoid even the smallest sin, not only because it is an offence against the most amiable God, but also because it will be severely punished by Him. This teaching, moreover, should move us to pity for the poor suffering souls who are enduring such torments.
St. Cyril of Jerusalem states that the sum total of the sufferings of this world is nothing in comparison with the sufferings of Purgatory. He adds, moreover, that the pains of Purgatory equal in severity the torments of Hell; the only difference is that the latter are everlasting, whereas the former will have an end. St. Augustine assures us that the least pang of suffering in Purgatory is sharper than all the torments which it is possible to undergo on earth. Moreover, he adds, in comparison with the fire which afflicts the suffering souls, earthly fire is hardly even real. St. Bede the Venerable tells us that even if we could imagine all the tortures to which tyrants subjected the martyrs, such as iron hooks, red-hot pincers, roasting gridirons, and boiling pitch, we should still have failed to form any idea of the pains of Purgatory. But what is the reason for such severe torments? It is that God loves these souls and desires that they be purified of sin as soon as possible and made worthy of infinite happiness. The fires of Purgatory are nourished by a twofold love—the love of God, Who desires the purification of souls, and the love of these souls, who desire to expiate their faults in order to become worthy of being united with Him forever.
2. In the course of her vivid description of Purgatory, St. Catherine of Genoa writes: "The suffering souls experience such torments as the human tongue could not describe nor the human intellect comprehend unless God Himself revealed them by means of a special grace."
The ordinary teaching of the Church includes fire as the principal torment. However, the Church has never defined the nature of this fire, nor determined whether it is physical or spiritual. It is certain that this fire is as real as the flames of Hell and is created by God, not to be an instrument of service to men, but to be a means of expiation and purification. This is why it is a far more tormenting fire than that which we know and use on earth. St. Thomas holds that it is actually a physical fire. He meets the objection that material fire could never touch a spiritual soul by saying that even as the soul is affected on earth by the suffering of the body to which it is joined, so it can be subject in the next life to the action of the fires of Purgatory. (St. Thomas, Suppl., q. 7, a. 3)
3. When we have considered the doctrine of the Church on this particular question, we should react in two ways. On the hand, we should have a great horror of sin, even of venial sin, because it offends the good God and earns for us such fearful punishment. On the other hand, we should offer our sufferings on behalf of the holy souls who are now enduring these torments and who will enjoy one day the everlasting happiness of Heaven. We shall be able to trust in the power of their intercession for us with almighty God, the enjoyment of Whose Beatific Vision we shall have helped them to achieve.
Sunday, 2 November 2014
Purgatory - Cardinal Bacci
Purgatory
1. Purgatory is the masterpiece of God's justice and mercy. St. John tells us in the Apocalypse that nothing defiled can enter into the Heavenly Jerusalem. (Apoc. 21:27)
There are very few, however, who are privileged to arrive at the supreme moment of death still wearing their baptismal robe of innocence. Even the just man falls very often, as the Holy Spirit warns us. (Prov. 24:16) We all possess many failings and have been guilty of many sins, either mortal or venial. It is true that we can obtain forgiveness by penance and by receiving the Sacraments, but there still remains the temporal punishment due to our sins. Neither the small penance imposed by the confessor nor our own tiny acts of voluntary mortification are sufficient to satisfy our debt. We cannot be certain, moreover, that we shall be able at the hour of death to cleanse ourselves of all our sins by means of one good confession. Even if we appear before the judgment scat of God without any grave faults, there will still, unfortunately, be many debts to be paid and many imperfections to be purified.
What, then, will happen to us? The justice of God cannot admit us, imperfect and defiled as we are, into the everlasting happiness of the Beatific Vision. Will He reject us, therefore, even as He rejects those who die in mortal sin and are condemned to eternal punishment? This is unthinkable, for the mercy of God is as infinite as His justice. And so there is Purgatory, where the souls of those who have died in the state of grace, but still scarred with imperfections and burdened with debts to be paid, can find a way of purifying themselves and of making themselves worthy of an everlasting reward. Let us thank God for this gift, the last link in the chain of His mercies, which enables us to prepare ourselves for our entry into the Beatific Vision.
2. Devotion to the dead and the belief in a place of expiation and purification after death can be traced back not only to the early days of the Church but even to the dawn of the human race. Although Luther denied the existence of Purgatory, he was compelled to acknowledge the existence of this ancient and universal belief, sanctioned by tradition, by faith, and by human reason. This belief was already present among pagan people, as is attested by the better-known writers of antiquity such as Homer, Sophocles, Plato, and Virgil, and by ancient funeral inscriptions. Evidence of the belief among the Jews is found in Sacred Scripture, where it is related that, after he had conquered the worshippers of Jamnia, Judas Machabaeus collected twelve thousand drachmas of silver in order to have sacrifices offered for the dead. It is a holy and wholesome thought, adds the text, to pray for the dead, that they may be loosed from sins. (2 Mach. 12:46)
3. The clear testimony of the New Testament may also be invoked in support of this teaching. Jesus refers to sins which cannot be forgiven either in this life or in the next, (Cf. Mt. 12:31-32) from which the Fathers deduce that there are sins, namely those of a venial nature, which can be forgiven after death. St. Paul, moreover, speaks of imperfections which will be expiated and purged by fire after death. (Cf. 1 Cor. 3:10-15) Obviously, this cannot take place in Hell, but only in Purgatory. It would be impossible to cite here all the testimonies of the Fathers and of theological writers. Nobody can deny that they exist, however, for they combine to build up a tradition which the Council of Trent (Sess. XXV) gathered together when proclaiming the existence of Purgatory and the obligation of the faithful to pray for the dead who are expiating their sins there.
This is a very consoling doctrine. It is comforting to know that one day we shall find a way of purifying ourselves of all trace of sin and imperfection and that meanwhile we can be spiritually united with our departed loved ones and can help them by our prayers.
1. Purgatory is the masterpiece of God's justice and mercy. St. John tells us in the Apocalypse that nothing defiled can enter into the Heavenly Jerusalem. (Apoc. 21:27)
There are very few, however, who are privileged to arrive at the supreme moment of death still wearing their baptismal robe of innocence. Even the just man falls very often, as the Holy Spirit warns us. (Prov. 24:16) We all possess many failings and have been guilty of many sins, either mortal or venial. It is true that we can obtain forgiveness by penance and by receiving the Sacraments, but there still remains the temporal punishment due to our sins. Neither the small penance imposed by the confessor nor our own tiny acts of voluntary mortification are sufficient to satisfy our debt. We cannot be certain, moreover, that we shall be able at the hour of death to cleanse ourselves of all our sins by means of one good confession. Even if we appear before the judgment scat of God without any grave faults, there will still, unfortunately, be many debts to be paid and many imperfections to be purified.
What, then, will happen to us? The justice of God cannot admit us, imperfect and defiled as we are, into the everlasting happiness of the Beatific Vision. Will He reject us, therefore, even as He rejects those who die in mortal sin and are condemned to eternal punishment? This is unthinkable, for the mercy of God is as infinite as His justice. And so there is Purgatory, where the souls of those who have died in the state of grace, but still scarred with imperfections and burdened with debts to be paid, can find a way of purifying themselves and of making themselves worthy of an everlasting reward. Let us thank God for this gift, the last link in the chain of His mercies, which enables us to prepare ourselves for our entry into the Beatific Vision.
2. Devotion to the dead and the belief in a place of expiation and purification after death can be traced back not only to the early days of the Church but even to the dawn of the human race. Although Luther denied the existence of Purgatory, he was compelled to acknowledge the existence of this ancient and universal belief, sanctioned by tradition, by faith, and by human reason. This belief was already present among pagan people, as is attested by the better-known writers of antiquity such as Homer, Sophocles, Plato, and Virgil, and by ancient funeral inscriptions. Evidence of the belief among the Jews is found in Sacred Scripture, where it is related that, after he had conquered the worshippers of Jamnia, Judas Machabaeus collected twelve thousand drachmas of silver in order to have sacrifices offered for the dead. It is a holy and wholesome thought, adds the text, to pray for the dead, that they may be loosed from sins. (2 Mach. 12:46)
3. The clear testimony of the New Testament may also be invoked in support of this teaching. Jesus refers to sins which cannot be forgiven either in this life or in the next, (Cf. Mt. 12:31-32) from which the Fathers deduce that there are sins, namely those of a venial nature, which can be forgiven after death. St. Paul, moreover, speaks of imperfections which will be expiated and purged by fire after death. (Cf. 1 Cor. 3:10-15) Obviously, this cannot take place in Hell, but only in Purgatory. It would be impossible to cite here all the testimonies of the Fathers and of theological writers. Nobody can deny that they exist, however, for they combine to build up a tradition which the Council of Trent (Sess. XXV) gathered together when proclaiming the existence of Purgatory and the obligation of the faithful to pray for the dead who are expiating their sins there.
This is a very consoling doctrine. It is comforting to know that one day we shall find a way of purifying ourselves of all trace of sin and imperfection and that meanwhile we can be spiritually united with our departed loved ones and can help them by our prayers.
Saturday, 1 November 2014
The Feast of All Saints - Cardinal Bacci
The Feast of All Saints
1. Today's feast should inspire in us a burning desire to become holy. Men long for many things in this world, things which are often useless and even sinful. They desire riches, pleasure, honours, success and material comfort. These things may be lawful, but they cannot satisfy the human heart which is made for God. Whenever we achieve any of our ambitions in this world, are we in fact happy or even perfectly satisfied? The truth is that we are not, because the soul is greater than the objects which surround us. God alone can fill and satisfy it.
Sanctity should be our principal ambition. We should yearn to be more closely united to God so that His Divinity may be reflected in our thoughts and in our actions. If we enjoy God's friendship, we shall become more like God and shall be lifted up above petty mundane considerations. Perhaps we doubt our ability to reach such a high spiritual level? Even so, we should nevertheless desire to reach it, and not just, in a passing and indifferent manner, but constantly and actively. We should keep our desire alive by repeating it to ourselves and by continually praying for God's grace to fulfil it. "I intend to become holy," said little Dominic Savio, and he kept the promise which he had made to God. Many people have formed the same resolution, both desert hermits and University professors, both humble workmen and rulers of nations. Since we ought to have the same intention, what is there to prevent us? Let us make this resolution now and put it into effect with the help of God.
2. God addressed the same command to all of us. “You shall make and keep yourselves holy, because I am holy.” (Lev. 11:44; Peter 1:16) “You are to be perfect, even as your heavenly Father is perfect." (Mt. 5:48)
We are all obliged to strive to become holy, to work hard towards this end, and to ask for the grace to sustain us in our efforts. We should not say that sanctity is impossible for us, because everything is possible with God's help. Let us imagine that we are in Heaven and can behold the innumerable choirs of the Blessed enjoying the unlimited and unending happiness of God's company. Nevertheless, they were once people like ourselves, with the same passions, failings, and temptations. They fought valiantly, supported by the grace of God; they conquered and were awarded the palm of victory. Now they enjoy everlasting happiness. Let us remember the words of St. Augustine: "If others, why not I?" If they succeeded in becoming holy, why cannot I do likewise?
3. In these days when the Church is so anxious to foster devotion to the Saints, let us fervently invoke their patronage. They arc our brothers and they reach out lovingly to assist us, because they desire us to share in their glory.
As we know, the Church is threefold. There is the Church militant, to which we belong; there is the Church suffering, which consists of the souls in Purgatory; and there is the Church triumphant, which is made up of the Blessed in Heaven. The bond of charity unites all three divisions. We who are still on earth have brothers and sisters in eternal glory who love us and intercede for us. Let us pray to them fervently and constantly. Above all, let us seek to imitate the sanctity which won such glory for them.
1. Today's feast should inspire in us a burning desire to become holy. Men long for many things in this world, things which are often useless and even sinful. They desire riches, pleasure, honours, success and material comfort. These things may be lawful, but they cannot satisfy the human heart which is made for God. Whenever we achieve any of our ambitions in this world, are we in fact happy or even perfectly satisfied? The truth is that we are not, because the soul is greater than the objects which surround us. God alone can fill and satisfy it.
Sanctity should be our principal ambition. We should yearn to be more closely united to God so that His Divinity may be reflected in our thoughts and in our actions. If we enjoy God's friendship, we shall become more like God and shall be lifted up above petty mundane considerations. Perhaps we doubt our ability to reach such a high spiritual level? Even so, we should nevertheless desire to reach it, and not just, in a passing and indifferent manner, but constantly and actively. We should keep our desire alive by repeating it to ourselves and by continually praying for God's grace to fulfil it. "I intend to become holy," said little Dominic Savio, and he kept the promise which he had made to God. Many people have formed the same resolution, both desert hermits and University professors, both humble workmen and rulers of nations. Since we ought to have the same intention, what is there to prevent us? Let us make this resolution now and put it into effect with the help of God.
2. God addressed the same command to all of us. “You shall make and keep yourselves holy, because I am holy.” (Lev. 11:44; Peter 1:16) “You are to be perfect, even as your heavenly Father is perfect." (Mt. 5:48)
We are all obliged to strive to become holy, to work hard towards this end, and to ask for the grace to sustain us in our efforts. We should not say that sanctity is impossible for us, because everything is possible with God's help. Let us imagine that we are in Heaven and can behold the innumerable choirs of the Blessed enjoying the unlimited and unending happiness of God's company. Nevertheless, they were once people like ourselves, with the same passions, failings, and temptations. They fought valiantly, supported by the grace of God; they conquered and were awarded the palm of victory. Now they enjoy everlasting happiness. Let us remember the words of St. Augustine: "If others, why not I?" If they succeeded in becoming holy, why cannot I do likewise?
3. In these days when the Church is so anxious to foster devotion to the Saints, let us fervently invoke their patronage. They arc our brothers and they reach out lovingly to assist us, because they desire us to share in their glory.
As we know, the Church is threefold. There is the Church militant, to which we belong; there is the Church suffering, which consists of the souls in Purgatory; and there is the Church triumphant, which is made up of the Blessed in Heaven. The bond of charity unites all three divisions. We who are still on earth have brothers and sisters in eternal glory who love us and intercede for us. Let us pray to them fervently and constantly. Above all, let us seek to imitate the sanctity which won such glory for them.
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