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

St. John Chrysostom on Immodesty

Fr. Faber on Heresy

St. Bridget of Sweden on Second Vatican Council and the 20th - 21st Centuries

St. Alphonsus Liguori on the General Judgment (Sermon)