The Deceptive Sin of Human Respect

A brood of sins of omission follow [human respect] wherever it goes, sprung from shame and the fear of ridicule, and another brood of sins of commission, from the desire to please.
What a misery to be ashamed of our duties and our principles !
Religion, which ought to be our peace, becomes our torment.
A general wish to please, a laying ourselves out in particular subject matters in order to please, building castles in the air and imagining heroic acts, reflecting on the praise bestowed upon us, and giving way to low spirits when dispraised,— these are all manifestations of this horrible human respect.
Human respect, however, is not so much a particular fault, as a whole world of faults. It is the death of all religion.

We shall never have an adequate horror of it until we admit that these hard words are no exaggeration.

The special task of Christians is the realization of the invisible world. They have different standards of right and wrong from the votaries of earth. They live inextricably mixed up with the children of the world...
Indeed it is itself a sort of spurious counterfeit religion.

It is a form of mental paganism. It forces sin into concealment...and pretends an alliance with prudence and discretion.

Few are aware, until they honestly turn to God, how completely they are the slaves of this vice. Then they wake up to a sense of it, and see how it is in their blood, as if it were their life and their identity, an inexplicable unconquerable vital thing. There is not a class of society which it has not mastered, no corner of private life that it has not invaded, no conventual cell but its air is freighted with the poisonous influence. It rivals what theologians call the pluri-presence of Satan.  In modern society men systematize it, acknowledge it as a power, uphold its claims, and punish those who refuse submission.

How to Overcome Human Respect, and What to Expect If You Do

When we give ourselves up to God, we deliberately commit ourselves to live a supernatural life. Now what does a supernatural life mean? It means giving up this life altogether, as seeing we cannot have both worlds.
A supernatural life means that we do not make sin the limit of our freedom...It means mortification.
A conviction of our own weakness is the ground-work of all our actions, and we lean our whole weight on supernatural aids and sacramental assistances, as depending solely upon them. To a certain extent we even become unsocial by silence, or solitude, or penance, or seeming eccentricity, or vocation. In a word, we deliberately become members of a minority, knowing we shall suffer for it.

Now, realizing this significancy of the spiritual life, what is the view the world will naturally take of us, and how will it feel towards us? The world, half unconsciously, believes in its own infallibility. Hence it is first of all surprised, and then irritated, with our venturing to act on different principles from itself.

If we succeed in what we undertake for God, or have influence, or convert persons, or take any high line, or reproach others by our example, we must make our account to be hated. We shall be feared, and with an angry fear, when men see we have a view and go on a principle, which they do not. We shall be misunderstood, because even those who would naturally take a good-natured view of us cannot see what we see. They have no grasp of our principles, and so they often think they have got logical proof of our inconsistency.

From Growth in Holiness: The Progress of the Spiritual Life by Fr. Frederick William Faber

Where there is no hatred of heresy, there is no holiness...

Fr. Frederick William Faber

"If we hated sin as we ought to hate it, purely, keenly, manfully, we should do more penance, we should inflict more self-punishment, we should sorrow for our sins more abidingly. Then, again, the crowning disloyalty to God is heresy. It is the sin of sins, the very loathsomest of things which God looks down upon in this malignant world. Yet how little do we understand of its excessive hatefulness! It is the polluting of God’s truth, which is the worst of all impurities.

Yet how light we make of it! We look at it, and are calm. We touch it and do not shudder. We mix with it, and have no fear. We see it touch holy things, and we have no sense of sacrilege. We breathe its odor, and show no signs of detestation or disgust. Some of us affect its friendship; and some even extenuate its guilt. We do not love God enough to be angry for His glory. We do not love men enough to be charitably truthful for their souls.

Having lost the touch, the taste, the sight, and all the senses of heavenly-mindedness, we can dwell amidst this odious plague, in imperturbable tranquillity, reconciled to its foulness, not without some boastful professions of liberal admiration, perhaps even with a solicitous show of tolerant sympathies.

Why are we so far below the old saints, and even the modern apostles of these latter times, in the abundance of our conversations? Because we have not the antique sternness? We want the old Church-spirit, the old ecclesiastical genius. Our charity is untruthful, because it is not severe; and it is unpersuasive, because it is untruthful.

We lack devotion to truth as truth, as God’s truth. Our zeal for souls is puny, because we have no zeal for God’s honor. We act as if God were complimented by conversions, instead of trembling souls rescued by a stretch of mercy.

We tell men half the truth, the half that best suits our own pusillanimity and their conceit; and then we wonder that so few are converted, and that of those few so many apostatize.

We are so weak as to be surprised that our half-truth has not succeeded so well as God’s whole truth. Where there is no hatred of heresy, there is no holiness.

A man, who might be an apostle, becomes a fester in the Church for the want of this righteous indignation."

Fr. Frederick William Faber, The Precious Blood, published in 1860 

St. Ambrose on Fortitude

FORTITUDE of soul, then, is not an unimportant thing, nor is it cut off from the other virtues, for it wages war in conjunction with the virtues, and alone defends the beauty of all the virtues, and guards their powers of discernment, and fights against all vices with implacable hate.

It is unconquerable as regards labours, brave to endure dangers, stern as against pleasures, hardened against allurements, to which it knows not how to lend an ear, nor, so to speak, to give a greeting. It cares not for money, and flies from avarice as from a plague that destroys all virtue.

St. John Chrysostom - A Sharp Rebuke to False Brethren

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The great Doctor of the Church gives clear instruction as to how heretics and all manner of hypocritical, sinful false brethren ought to be handled.

The meek approach is for those ignorant of the truth.

The sharp approach is for those who know the truth and rebel against it.

Bishop Sheen on Agnosticism

Agnosticism is an evil when it contends not only that an individual mind knows nothing but also that no other mind knows anything. In this sense, it is cowardly because it runs away from the problems of life.

Only about 10% of people think for themselves.
Columnists and headline writes thing for the greater percent of the remainder.

Those who are left are the agnostics, who think agnosticism is an answer to the riddle of life.

Agnosticism is not an answer. It is not even a question.

Pope Benedict XIV on Secret Societies

Pope Pius IX on the Corruption of Youth

Archbishop Fulton Sheen on Tolerance vs Intolerance

Archbishop Sheen Responds to Pope Francis

"America is not suffering so much from intolerance as it is suffering from a false kind of tolerance: tolerance of right and wrong; truth and error; virtue and vice; Christ and chaos...this false broad-mindedness or tolerance of truth and error has carried many minds so far that they say one religion is just as good as another.

Tolerance applies only to persons, but never to principles. Intolerance applies only to principles, but never to persons.
We must be tolerant to the erring, because ignorance may have led them astray; but we must be intolerant to the error, because Truth is not our making, but God's.

Christ was tolerant about where He slept and what He ate; He was tolerant about shortcomings of His fish-smelling apostles; He was tolerant of those who nailed Him to the Cross, but He was absolutely intolerant about His claim to be Divine...Tolerance to His Mind was not always good, nor was intolerance always evil."

How Much It Pleases Jesus Christ That We Suffer for the Love of Him

"If anyone will come after Me, let him deny himself, and take up his cross daily, and follow Me." (Luke 9:23)

[Note that] He does not say "to me" but "after me." We must, therefore, walk in the same road of thorns and sufferings in which He walked...thus it is necessary that everyone deny himself.

"Let him take up."
It avails little to carry the cross by compulsion; all sinners bear it, but without merit. To bear it with merit, we must embrace it voluntarily.

"His cross."
Under this word is implied every kind of tribulation. Some persons when they receive spiritual consolations, offer themselves to suffer as great things as were endured by the martyrs, but they cannot endure a headache, the carelessness of a friend, the ill temper of a relative.
God does not ask you to endure hot irons, piercing nails, and tortures; but he desires that you should suffer patiently this pain, this annoyance, this contempt.

"Daily"
Some persons embrace the cross at the beginning, when it reaches them; but when it lasts long, they say, "now I can bear no more." Yet God wills that we should go on to endure it with patience, and even that we should bear it continually, even til death.

See that salvation and perfection consists in these three words:
1.) Let him deny
2.) Let him take up
3.) Let him follow

God keeps us in the world, that we may bear the crosses He sends us. In this consists the merit of life.
Our Savior, because He loves us, came into this world, not for enjoyment, but to suffer, in order that we might follow in his footsteps. To this end you were called, because Christ also suffered for us, leaving you an example that you should follow in his steps. (1 Peter 2:21)
Oh what joy it is, in every trouble that befalls us, to say to Jesus Christ, "Lord, it is Thy will that I should endure this cross? I accept it, and will endure it as long as it pleases Thee."

Many persons are delighted to hear one speak of prayer, of peace, of love to Jesus Christ; but they find little pleasure in hearing one speak of crosses or of suffering. These are satisfied so long as the wind breathes with spiritual delights, but if it ceases, and there comes some adversity or desolation, in which the Lord hides Himself in order to prove them and deprive them of their usual comfort, they leave off prayer, Communion, and mortifications, and abandon themselves to ill-humor and lukewarmness, seeking their pleasure from earthly things.

Souls that love God find their comfort and sweetness in suffering; in recollecting that they sfufer for His love, and say, "How sweet it is, O my Lord!"

If we would love Him, we must love Him as He loved us.

O my Jesus! Thou alone hast been able to teach us these maxims of salvation, all contrary to the maxims of the world; and Thou alone canst give us strength to suffer crosses with patience. I do not pray Thee to exempt me from suffering; I only pray Thee to give me strength to suffer with patience and resignation.
Deprive me of everything, of every earthly good, of relatives, friends, health of body, of every comfort; deprive me even of life; but not of Thy love. Give me Thyself, and I ask no more.

In What Perfection Consists (from Abandonment to Divine Providence by Fr. Pierre de Caussade, SJ)

Perfection is neither more nor less than the faithful cooperation of the soul with [the] work of God, and is begun, grows, and is consummated in the soul unperceived and in secret.

The designs of God and his divine will accepted by a faithful soul with simplicity produces this divine state in it without its knowledge, just as a medicine taken obediently will produce health, although the sick person neither knows nor wishes to know anything about medicine.

Speculation must be laid aside, and everything arranged by God as regards actions and sufferings must be accepted with simplicity, for those things that happen at each moment by the divine command or permission are always the most holy, the best and the most divine for us.

Fiat mihi secundum Verbum tuum

Luke 1:

28 And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women.

29 Who having heard, was troubled at his saying, and thought with herself what manner of salutation this should be.

30 And the angel said to her: Fear not, Mary, for thou hast found grace with God.

31 Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call his name Jesus.

32 He shall be great, and shall be called the Son of the most High; and the Lord God shall give unto him the throne of David his father; and he shall reign in the house of Jacob for ever.

33 And of his kingdom there shall be no end.

34 And Mary said to the angel: How shall this be done, because I know not man?

35 And the angel answering, said to her: The Holy Ghost shall come upon thee, and the power of the most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God.

36 And behold thy cousin Elizabeth, she also hath conceived a son in her old age; and this is the sixth month with her that is called barren:

37 Because no word shall be impossible with God.

38 And Mary said: Behold the handmaid of the Lord; be it done to me according to thy word. And the angel departed from her.

The Nature of the Most Holy Trinity

The nature of the Most Holy Trinity is a mystery. It is hard for the human mind to comprehend.

However, we can liken It to a flame.

The Father is the flame.
The Son is the light of the world, the light which proceeds from the flame.
The Holy Ghost is the flame, the warmth which always proceeds from the flame.
The three are one. There can be no flame without light nor any flame without heat.

1 In the beginning was the Word, and the Word was with God, and the Word was God.
2 The same was in the beginning with God.
3 All things were made by him: and without him was made nothing that was made.
4 In him was life, and the life was the light of men.
5 And the light shineth in darkness, and the darkness did not comprehend it.


~Pax et Bonum

St. Maximillian Kolbe (Pictures)

Feast of St. Scholastica (February 10)

St. Scholastica is the patron saint of nuns and of convulsive children, and her intercession is sought during bad thunderstorms.

She was the twin sister of St. Benedict.

St. Scholastica, pray for us!

St. Alphonsus Liguori - Necessity of Mortification in General (from Dignity and Duties of the Priest)

"God made man right." (Ecclesiastes 7:30) Sin came and deranged the beautiful order that God had established, and the life of man began to be a state of continual warfare. "For the flesh lusteth against the spirit: and the spirit against the flesh; for these are contrary one to another: so that you do not the things that you would." (Galatians 5:17)

For man, there are two kinds of life - the life of the angels, who seek to do the will of God, and the life of the beasts, who attend only to the indulgence of the senses.

We must always carry in our hand the mattock of mortification, to cut down the evil desires that constantly spring up and bud forth within us from the infected roots of concupiscence, otherwise the soul shall become a forest of vices.

In a word, it is necessary to cleanse the heart, if we wish for light to know God, the sovereign Good; "Blessed are the clean of heart, for they shall see God." (Matthew 5:8)

God gives the science of the saints, that is, the science of knowing and loving him, only to them that are weaned and drawn away from the breasts of the world: "But the sensual man perceiveth not these things that are of the spirit of God." (1 Corinthians 2:14) He who like a brute animal seeks after sensual pleasures is not capable of even understanding the excellence of spiritual goods. In the soul which mortification reigns, all virtues shall flourish.

All our sanctity and salvation consist in following the examples of Jesus Christ. But we shall not be able to imitate Jesus Christ unless we deny ourselves, and embrace by mortification the cross that he gives us to carry. "If any man will come after Me, let him deny himself and take up his cross and follow Me." (Matthew 16:24)

Since Jesus Christ has endured so much for the love of us, it is but just that we suffer for his sake. We must, then, endeavor to follow the advice of St. Paul: "Always bearing about in your body the mortification of Jesus, that the life also of Jesus may be made manifest in our bodies." (2 Corinthians 4:10)

The principle means of acquiring sanctity are prayer and mortification, represented in the sacred Scripture by incense and myrrh. "Who is this that goeth up by the desert, as a pillar of smoke of aromatical spices, of myrrh and frankincense." (Canticles 3:6) St. Francis Borgia used to say, that prayer introduces divine love into the heart; but it is mortification that prepares a place for charity, by removing from the soul the world which should otherwise prevent the entrance of love. Should a person go to a fountain for water with a vessel full of earth, he shall take back nothing but mire. He must first cast away the earth, and then fill the vessel with water.

St. Ignatius of Loyola has said that the mortified soul unites herself more intimately to God in a quarter of an hour's prayer, than an immortified soul does in several hours.

St. Alphonsus Liguori on Meekness and Anger (From Dignity and Duties of the Priest) - Part 2

We Must Bear Contempt

Many, says St. Francis of Assisi, place their sanctification in saying many prayers, or in the practice of many corporal mortifications, but afterwards they cannot bear an offensive word. A soul gains more by peacefully bearing an affront than by fasting for ten days on bread and water.

St. Bernarnd says that there are three degrees of advancement, to which a soul that wishes to be a saint, ought to aspire:
1.) The first is not to wish for authority over others
2.) The second, to wish to be subject to all
3.) The third is to bear insults with peace.

Others will be praised...you will be despised. You will be truly humble, says St. Dorotheus, if you accept in peace all these humiliations and recommend them to God.

"In thy humiliation keep patience." (Ecclus 2:4) We must accept insults as due to our sins.

"He is humble," says St. Bernard, "who changes humiliations into humility." Rodriguez says that when reproved the proud imitate the hedgehog, which when touched becomes all thorns; that is, they get into a fury and instantly break out into complaints, reproaches, and detraction. But, on the other hand, the humble, when blamed for their conduct humble themselves still more, confess that they are full of defects, thank the person who corrects them, and preserve tranquility of soul. He who is disturbed by corrections shows that in him pride still reigns.

Being asked what must be done in order to acquire true humility, Zachary, a monk, took his cowl, and trampling on it said, "He who delights in seeing himself treated in this manner, he is truly humble."

God is liberal of his gifts to the humble, as he is sparing to the proud. "God resisteth the proud and giveth grace to the humble." (James 4:6) It is, then, of little importance to us whether we are praised or censured by men; it is enough for us to merit praise from God.

St. John Chrysostom says that there is nothing that gives greater edification to others, and draws souls more powerfully to God, than the meekness of the man who, when treated with derision, contempt and insult, seeks not revenge but bears all with a peaceful and placid countenance.

By the meekness and tranquility with which he bore all the insults heaped upon him by the heretical ministers, St. Francis de Sales converted an immense number of heretics. St. John Chrysostom says that the surest means of knowing whether a soul has virtue is to observe if she practices meekness under contradictions.

What can be expected from a Christian if he is not able to bear contempt for Jesus Christ? It is indeed very painful to our pride to be despised and insulted, without seeking revenge or even making a reply. But in doing violence to ourselves consists our progress in perfection, says St. Jerome.

Oh, how lovingly does Jesus Christ embrace teh soul that is despised! Oh, how soon does he console and enrich her with his graces! The soul that truly loves Jesus Christ not only bears insults in peace, but embraces them with pleasure and joy.

He who wishes to be a saint must at least aspire to this degree of perfection.

The Venerable Louis da Ponte did not at first understand how a man could rejoice in contempt; but when he afterwards attained higher perfection, he easily comprehended it, and experienced joy under insults.

To St. John of the Cross the Redeemer once appeared with a cross on his shoulders and a crown of thorns on his head and said, "John, ask what you desire of me." The saint answered, "O Lord! To suffer and to be despised for Thee."

He who wishes to belong entirely to God, and to assimilate himself to Jesus Christ, must love to be unknown and disregarded. "Love to be unknown and to be regarded as nothing" was the great lesson of St. Bonaventure, which St. Philip Neri constantly inculcated to his spiritual children.

Jesus Christ tells us that the more galling the insults which we accept with joy, the greater teh reward will he give us in heaven. "Blessed shall you be when men shall hate you, and when they shall separate you, and shall reproach you, and cast out your name as evil, for the Son of man's sake. Be glad in that day and rejoice; for behold, your reward is great in heaven. For according to these things did their fathers to the prophets." (Luke 6:22-23)

St. Alphonsus Liguori on Humility (From Dignity and Duties of the Priest)

"Learn from Me, because I am meek and humble of heart." (Mt 11:29)

Hence we must always pray with St. Augustine, "O, Lord, may I know Thee, may I know myself!" St. Francis of Assisi used to say continually to the Lord, "Who are Thou, and who am I?" The more they know God, the better they see their own poverty and defects. The proud, because they are bereft of light, have but little knowledge of their own vileness.

Have we anything that God has not bestowed upon us, or that he cannot take away whenever he pleases?

If we know taht we are poor and full of faults in the sight of God, let us at least humble ourselves and confess our miseries. St. Francis Borgia spent every day the first two hours of prayer in endeavoring to know and despise himself.

"God," says St. James, "resisteth the proud and giveth grace to the humble." (James 4:6)

What a shame, says St. Gregory, to see the teachers of humility become by their example teachers of pride! "Amen, I say unto you, they have received their reward." (Mt 6:2) "Three sorts my soul hateth, and I am greatly grieved at their life: a poor man that is proud; a rich man that is a liar; and an old man that is a fool." (Ecclesiasticus 25:3-4)

The Practice of Humility

1. To Have a Horror of Pride
It is necessary to entertain a fear of the vice of pride. A priest, particularly, in order to preserve chastity, stands in need of special aid from God. "Pride," says the wise man, "is a sign of approaching ruin. The spirit is lifted up before the fall." (Prov 16:18)

David, who, as he himself afterward confessed with tears, fell into adultery because he was not humble. "Before I was humbled, I offended." (Psalm 118:67)
Ask certain persons why they always fall back into the same impurities; pride shall answer for them, that it is the cause of their relapses. They are full of self-esteem, and there the Lord chastises them by permitting them to remain immersed in their abominations. "God gave them up to the desires of their heart, unto uncleanness, to dishonor their own bodies among themselves." (Rom 1:24)

The devil has no fear of the proud. St. Joseph Calasanctius used to say that the devil treats a proud priest as a play-toy; that is, he throws him up and pulls him down as he pleases. 

The Lord permits even saints to be tormented by temptations against purity, and after they pray to be freed from them, he leaves them as he left St. Paul, to combat with temptations. "And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me." (2 Cor. 12:7) 

To humble the pride of the people of Egypt, the Lord sent not bears and lions, but frogs to molest them. What do I mean? God permits us to be annoyed by certain little expressions, by certain little aversions, by certain trifles, that we may know our miseries and may humble ourselves.

2. Not to Glory in the Good That We Do

"My soul magnifies the Lord!"

It is necessary to guard against glorying in any good that we may do, particularly if we are raised to the height of the priesthood. St. Jerome says that the highest mountains are most violently assailed by the tempest; the more exalted, then, is our dignity, the more we are exposed to the molestation of vainglory. We are esteemed by all, we are respected as men of learning, and as saints. He who stands on a great height is in danger of dizziness.

How many priests have fallen into precipices because they were not humble! Montanus wrought miracles, and he afterwards through ambition became a heresiarch. Brother Justin, a Franciscan, attained the highest degree of contemplation, and he afterwards died an apostate from religion, and was lost.

A proud spiritual man is the worst of robbers; because he usurps not earthly goods, but the glory of God. Hence, St. Francis was accustomed to say, "Lord! If Thou givest any good, watch over it; otherwise I will steal it from Thee!" Thus we priests must pray and say with St. Paul, "By the grace of God I am what I am." (1 Cor 15:10)

We are useless servants, because however much we do for a God who merits infinite love and has suffered so much for the love of us, it is all nothing. To all that we do for God we are bound by our obligation and by gratitude; particularly as all that we do is his work more than it is ours. Who would not laugh at the clouds, if they boasted of the rain that the send down? This is the language of St. Bernard. He then adds that we ought to praise, not so much the saints for the works that they perform, as God who operates through them.
When St. Teresa performed any good work, or saw a good act done by others, she began to priase God for it, saying that it was entirely his work.

St. Joseph Calasanctius used to say, that the more God favors a soul by special graces, the more she ought to humble herself that she may not lose all. All is lost by every little consent to self-esteem.

Let us read the lives of the saints, and pride shall depart from us: there we shall find the great things that they have done, at the sight of which we shall feel ashamed of the little we have done.

3. We Must Distrust Ourselves
"Unless the Lord build the house, they labor in vain that build it." (Ps 126:1) Some saints, with very moderate learning, have converted entire nations. St. Ignatius of Loyola, because his words came from a heart that was humble and enamored with God, produced such an effect on the hearers that they instantly went to confession. But, on the other hand, many learned theologians, with all the science and eloquence, preach without converting a single soul. Such preachers, because they are puffed up with their learning, resemble unfruitful mothers.

"Knowledge puffeth up." (1 Cor 8:1) It is, as Cardinal Bellarmine wrote to one of his nephews, difficult for a man of learning to be humble, not to despise others, not to censure their acts, not to be full of his own opinions; he will hardly submit willingly to the judgment and correction of others.

"Shall the axe boast itself against him that cutteth with it?" (Isaias 10:15) "Without Me, you can do nothing." (Jn 15:5) St. Augustine writes, "The Lord does not say, without Me you can do but little, but he says, without Me you can do nothing."

"Let us," says St. John Chrysostom, "call ourselves useless servants, that we may be made useful."

"Nothing," says St. Leo, "is difficult to the humble." "They that hope in the Lord shall renew their strength" (Isaias 40:31) St. Joseph Calasanctius used to say that the man who wishes that God should make him do great things must labor to be the most humble of all. Jesus Christ did not wish to select men of power and learning for the conversion of the world, but poor, ignorant fishermen, because they were humble and distrustful in their own strength.

Hence, Our Lord sometimes permits us to fall or to relapse into a defect, that thus we may learn to distrust ourselves, and to confide only in the divine aid. Hence, David said: "It is good for me that Thou has humbled me." (Ps. 118:71)

4. To Accept Humiliations
"Many," says St. Ambrose in a letter to Constance, "have the appearance of humility, but not the virtue of humility." [There are] many who would wish to be esteemed humble, but are unwilling to suffer humiliation. He who is truly humble has a low opinion of himself, and wishes others to think of him as he thinks of himself. The truly humble man, when treated with contempt, humbles himself still more, and acknowledges that he justly deserves the humiliation.

St. Gregory says that as pride is a sign of reprobation, so humility is a mark of predestination. And St. James has written, "that God resisteth the proud and giveth grace to the humble."

"Amen, amen, I say to you, unless the grain of wheat falling into the ground die, itself remaineth alone. But if it die, it bringeth forth much fruit." (John 12:24)

St. Gertrude on the Sin of Silence and Human Respect

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St. Alphonsus Liguori on Meekness and Anger (From Dignity and Duties of the Priest) - Part 1

Meekness

"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...

St. Alphonsus Liguori on Preaching (from Dignity and Duties of the Priest)

If all preachers and confessors fulfilled the obligations of their office, the whole world would be sanctified. Bad preachers and bad confessors are the ruin of the world.

For a Christian, it is not enough for him to know what he is obliged to do; it is, moreover, necessary for him, by hearing the divine word from time to time, to be reminded of the importance of eternal salvation, and of the means which he ought to adopt in order to secure it. Hence the following command of St. Paul to Timothy: "Preach the word, be instant in season, out of season; reprove, entreat, rebuke in all patience and doctrine." (2 Tim 4:2)

[Our Lord gave the command], "Going, therefore, teach ye all nations...to observe all things whatsoever I have commanded you." (Mt 28:19) And should a sinner be damned through the fault of him who preaches the divine word, God will demand an account of the priest who could have announced the truths of salvation to that lost soul.

But to save souls, it is not enough to preach; it is...necessary to preach in a proper manner, [and for this] and exemplary life is necessary...St. John Chrysostom writes, "How is it possible for a priest to persuade by his words, when his acts are in opposition to his doctrine?" According to St. Paul, he who reproves in others what he himself does, condemns himself. "Thou are inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself." (Rom 2:1) "He," says St. Gregory, "who is not on fire does not inflame." [And] St. Frances de Sales used to say that the heart speaks to the heart...[so it is that] he who feels and practices what he preaches, shall speak to the heart of others, and shall move them to the love of God.

The preacher must have an affection for mental prayer, in which he may excite the sentiments that he will afterwards communicate to others. "In my meditation," says David, "a fire shall flame out." (Ps. 38:4)

It is necessary to preach with good intention, that is, not for temporal interest, but for the glory of God; not to attract empty praises, but to procure the salvation of souls. Hence, as the Council of Trent ordains, it is the duty of preachers to preach in a manner accommodated to the capacity of their hearers.

The persons who are present at sermons are generally...incapable of understanding flowery discourses. What a pity, sometimes, to see so many of the poor going to the sermon, and afterwards leaving the church afflicted and wearied, without having understood almost any part of the discourse. Justly has Father John d'Avila said, that they who preach in a lofty style, not intelligible to the audience, are traitors to Jesus Christ; and that, though sent by him to procure his glory, they seek only their own exaltation. Justly, too, has Father Caspar Sanzio said, that such preachers are at the present day the greatest persecutors of the Church, because by their sermons they are the cause of the perdition of many souls that would be saved by exhortations composed in a simple and apostolic style.

It is always expedient to preach in a simple, popular style, not only in the missions and spiritual exercises, but also in all sermons addressed to the people. (by popular we mean that eternal truths are expounded nakedly, subjects easily understood are explained in a simple and familiar style)

Even to the learned, sermons composed in a simple and familiar style are far more profitable than discourses written in lofty and florid language. For in sublime discourses, the mind stops to admire and criticize (and this frequently happens); but the will is left without food, and derives no profit from the sermon.

He who wishes to preach, not for the purpose of acquiring praise, but of gaining souls to God, should not seek to hear others say, "oh, what beautiful thoughts! What a splendid speaker! What a great man!" But he should desire to see all going away with their heads down, weeping over their sins, resolved to change themselves and give themselves to God.

All must be done simply and without show of art, in order to reap not applause, but fruit.

The great object should be to explain nakedly and simply the eternal truths, the importance of salvation, and to lay before the people the illusions of the devil, the dangers of perdition, and the means to be adopted in some particular cases that may occur.

It is useful to bring forward examples of the saints or examples of punishments inflicted on sinners. But above all, it is useful to inculcate things which are practical, and to repeat them several times, that they may remain impressed on the weak understanding of the poor.

Fr. Cavanagh on Rising in the Morning