"Learn of Me, because I am meek and humble of heart." (Mt 11:29)
Meekness was the beloved virtue of our Savior. He showed the extent of his meekness in doing good to the ungrateful, in submitting sweetly to his enemies, and in bearing without complaint all that insulted and maltreated him.
St. John Chrysostom says that meekness is, of all virtues, that which renders us most like God. Yes, for it belongs only to God to render good for evil.
"Blessed are the meek, for they shall inherit the land." (Mt 5:4) St. Francis de Sales says that meekness is the flower of charity.
The virtue of meekness consists in two things:
1.) In restraining the motions of passion against those who provoke us to anger.
2.) In bearing insults.
We Must Repress Anger
He who feels himself prone to the vice of anger should endeavor to avoid the occasion of it; and should he through necessity (necessary occasion of sin) be exposed to them, he ought to prepare himself beforehand by good resolutions either to:
a.) be silent
b.) to answer with sweetness
c.) to pray to God for strength to resist temptation (to anger)
When a neighbor is enraged, there is no better means of appeasing his anger than by answering with sweetness. "A mild answer breaketh wrath." (Prov. 15:1) As water extinguishes fire, so, says St. John Chrysostom, a mild answer softens the anger of a brother, however great may be his excitement. [He] adds, "We cannot extinguish fire by fire."When, on the other hand, we feel ourselves assailed by any motion of anger, the remedy is to be silent and to ask strength from God, not to make a reply. "The best remedy," says Seneca, "is in delay," for should we speak while we are inflamed with passion, what we say will appear reasonable, but it will be unjust and sinful. For passion is a certain veil that covers the eyes of the soul, and does not permit us to see the unreasonableness of our reply.
Sometimes it appears to us just, and even necessary, to repress the boldness of a person who treats us with insolence, for example, an inferior who acts disrespectfully towards us. It would indeed be right in such circumstances to show moderate displeasure. This is conformable to the words of David, "Be angry and sin not." (Psalms 4:5)
St. Francis de Sales, in the Devout Life, says that however just the reason of our anger, it is always expedient to restrain it; and that it is better for you to have it said that you are never angry than that you are wisely angry.
When a person who is corrected sees his superior in a passion, he will derive but little fruit from the admonition: he will regard it as the effect of anger rather than of charity. A single admonition given with sweetness and a tranquil countenance will do more good than a thousand reproaches, however just, with the motions or expressions of anger.
But to be meek does not imply that in order to show kindness or to avoid the displeasure of another we should omit to correct him with just rigor, when such correction is necessary. To omit correction in that case would not be virtue, but a culpable and abominable negligence. Wo, says the Prophet, to him who furnishes a pillow to sinners that they may peacefully sleep in their deadly slumber. "Woe to them that sew cushions under every elbow: and make pillows for the heads of persons of every age to catch souls: and when they caught the souls of my people, they gave life to their souls." (Ezekiel 13:18) This vicious condescension, says St. Augustine, "is not charity, but carelessness." It is neither charity nor meekness, but it is negligence, and even cruelty, to the poor souls that thus remain in the state of damnation.
St. Cyprian says that when the sick man feels the knife, he assails the surgeon; but when he is cured, he will thank him. Meekness, then, implies that when it is necessary to correct a brother, we should do it with firmness, but at the same time, with sweetness.
The apostle exhorts us first to consider our own defects, that we may have compassion for our neighbor as we have for ourselves. "Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted." (Gal 6:1) Peter de Blois says that it is great baseness in a Superior to correct an inferior with anger and asperity. Anger so disfigures the face that it gives to the most beautiful countenance a horrible appearance, says Seneca. Physicians, says St. Basil, should not get angry with a patient, but should only assail his disease in order to restore his health. Cassian relates that a young religious who was violently tempted against chastity sought advice from an aged monk; but instead of assisting him and encouraging him, the old man loaded him with reproaches. But what was the result? The Lord permitted the aged monk to be so violently attacked by the spirit of impurity that he ran like a madman through the monastery. Having heard of his indiscretion towards the young man, the abbot went to him and said, "Brother, know that God has permitted you to be molested by this temptation, that you may learn to take compassion on others."
We should be humble in our own estimation, otherwise God will permit us to fall into the very defects that we condemn in others. Hence, St. Augustine says taht compassion for our neighbor, and not indignation, should precede correction.
Thus, to yield to anger is never profitable to ourselves or to others. If it produce no other evil, it at least robs us of peace.
He who indulges in anger when an affront is offered to him is a cause of pain to himself.
After yielding to a fault, some are indignant with themselves and give way to disquietude, and in this state of agitation they commit a thousand faults. In troubled water, says St. Aloysius Gonzaga, the devil always finds fish to catch. It is necessary, then, when we perceive that we have fallen into a defect, not to be disturbed (to give way to disquietude), but to humble ourselves peacefully, to detest the sin, and instantly to have recourse to God, by hoping to avoid relapse.
"Learn of Me," says Jesus Christ, "because I am meek and humble of heart, and you shall find rest in your souls."
"Nothing is able to disturb their serenity," says St. Leo. No insult, no loss of misfortune, disturbs the peace of a meek heart.
Should we feel angry on any occasion, we must endeavor to repress passion without waiting to examine whether it is right or not to subdue it. Let us first put our soul in peace, and then be reconciled to the person by whom we have been offended, less through that spark, the devil should kindle in our souls a deadly flame that may cause our ruin.
THE LITANY OF THE SACRED HEART
Lord, have mercy.
Christ, have mercy.
Lord, have mercy.
Christ, graciously hear us.
God, the Father of Heaven, have mercy on us.
God, the Son, Redeemer of the World, have mercy on us.
God, the Holy Ghost, have mercy on us.
Holy Trinity, one God, have mercy on us.
Heart of Jesus, Son of the Eternal Father, have mercy on us.
Heart of Jesus, formed in the womb of the Virgin Mother by the Holy Ghost, have mercy on us.
Heart of Jesus, united substantially with the word of God, have mercy on us.
Heart of Jesus, of infinite majesty, have mercy on us.
Heart of Jesus, holy temple of God, have mercy on us.
Heart of Jesus, tabernacle of the Most High, have mercy on us.
Heart of Jesus, house of God and gate of heaven, have mercy on us.
Heart of Jesus, glowing furnace of charity, have mercy on us.
Heart of Jesus, vessel of justice and love, have mercy on us.
Heart of Jesus, full of goodness and love, have mercy on us.
Heart of Jesus, abyss of all virtues, have mercy on us.
Heart of Jesus, most worthy of all praise, have mercy on us.
Heart of Jesus, king and center of all hearts, have mercy on us.
Heart of Jesus, in whom are all the treasures of wisdom and knowledge, have mercy on us.
Heart of Jesus, in whom dwelleth all the fullness of the Divinity, have mercy on us.
Heart of Jesus, in whom the Father is well pleased, have mercy on us.
Heart of Jesus, of whose fullness we have all received, have mercy on us.
Heart of Jesus, desire of the everlasting hills, have mercy on us.
Heart of Jesus, patient and rich in mercy, have mercy on us.
Heart of Jesus, rich to all who invoke Thee, have mercy on us.
Heart of Jesus, fount of life and holiness, have mercy on us.
Heart of Jesus, propitiation for our sins, have mercy on us.
Heart of Jesus, saturated with revilings, have mercy on us.
Heart of Jesus, crushed for our iniquities, have mercy on us.
Heart of Jesus, made obedient unto death, have mercy on us.
Heart of Jesus, pierced with a lance, have mercy on us.
Heart of Jesus, source of all consolation, have mercy on us.
Heart of Jesus, our life and resurrection, have mercy on us.
Heart of Jesus, our peace and reconciliation, have mercy on us.
Heart of Jesus, victim for our sins, have mercy on us.
Heart of Jesus, salvation of those who hope in Thee, have mercy on us.
Heart of Jesus, hope of those who die in Thee, have mercy on us.
Heart of Jesus, delight of all saints, have mercy on us.
Lamb of God, who takest away the sins of the world, spare us, O Lord.
Lamb of God, who takest away the sins of the world, graciously hear us, O Lord,
Lamb of God who takest away the sins of the world, have mercy on us.
V. Jesus, meek and humble of Heart.
R. Make our hearts like unto Thy Heart.
Let us pray
Almighty and everlasting God, look upon the Heart of Thy well-beloved Son and upon the acts of praise and satisfaction which He renders unto Thee in the name of sinners; and do Thou, in Thy great goodness, grant pardon to them who seek Thy mercy, in the name of the same Thy Son, Jesus Christ, who liveth and reigneth with Thee, world without end.
CONTINUED IN PART TWO...
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