Those Who Will to be Damned
1. There are many who are so steeped in vice that they never think of
eternity and seek their happiness in sinful and worldly pleasures. They
have grown deaf to God’s voice, although He instills in them remorse and
restlessness and invites them by good inspirations to return to His
merciful embrace. They are deaf, too, to the voice of conscience, which
in spite of their degradation cannot
fail to make them feel the attractiveness of virtue and their great need
of their Creator. They are fundamentally unhappy, doubly so because in
this life “there is no peace to the wicked” (Is. 48:22) and in the next
life they will be damned forever. Only a miracle of divine grace can
save them from the abyss into which they have voluntarily precipitated
themselves.
There are others who want to have their heaven both
in this world and in the next. They oscillate uncertainly between good
and evil, today being full of good resolutions and tomorrow giving way
to sin because virtue seems to demand too many sacrifices. They would
like to be good, but they will not take the necessary trouble.
Indecisive and lukewarm, they think that they can serve God and the
devil at the same time. Naturally, this is impossible, as Christ has
told us. “No man can serve two masters… You cannot serve God and
mammon.” (Mt. 6:24) If people of this kind will not make up their minds,
they are running the risk of eternal damnation.
To what category do you belong? Think about this and make a firm decision.
2. Only those who will it themselves are damned. God wishes all men to
be saved. It was for this that He came into the world and shed His
Precious Blood. Moreover, He has given us the means necessary for
salvation. “God our Saviour wishes all men to be saved and to come to
the knowledge of the truth.” (1 Tim. 2:4)
What can be wanting
to us, therefore, in order to obtain salvation? Divine grace is
certainly not lacking, for God gives it to us without reserve. “I come
that they may have life, and have it more abundantly.” (John 10:10) Nor
are we lacking in strength for as St. Paul says, “I can do all things in
him who strengthens me.” (Phil. 4:13) We have the Sacraments, good
inspirations, and the example of the Saints. All that we can be
deficient in, then, is our own goodwill and co-operation with the grace
of God. We must be prepared to play our part in our own salvation.
3. We cannot claim that we are too weak to fight our temptations. “God
is faithful and will not permit you be tempted beyond your strength.” (1
Cor. 10:13) Neither can we complain that we have not enough time to
think about such matters, for when God gave us time He intended us to
devote it principally to the solution of the most important problem in
our lives, which is our own salvation. It is futile, too, to insist that
the devil is too strong for us, for, to quote St. Augustine, he is like
a chained mastiff which can bark at us with all his might, but cannot
bite us unless we approach too close to him.
Our first thought
and purpose, therefore, must be our own salvation. The treasure hidden
in a field and the pearl of great price (Cf. Mt. 13:44-46) are symbols
of the kingdom of God and of everlasting happiness. We should be
prepared to sacrifice everything else in order to find this treasure and
to acquire this pearl.
Friday 29 August 2014
Two Paths to Heaven - Cardinal Bacci
Two Paths to Heaven
1. The first road to Heaven is the way of innocence. There are some generous souls who preserve till the end of life their original baptismal purity. St. Aloysius Gonzaga never ceased to repent of two small faults for which he could hardly be held responsible since he committed them in the ignorance of early childhood. Having lived like an angel in human form, he died with a smile on his lips murmuring that he was happy to be going to Heaven at last.
In more recent times there was the lovable boy saint, Dominic Savio. On the day of his first Holy Communion he made the resolution “Death rather than sin,” a resolution to which he remained faithful throughout his innocent young life.
Throughout its history the Church could boast of many other members like these who reflected the absolute purity and perfection of its divine Head and Founder. It should be our desire to possess this innocence, so that we may be pure and holy in the sight of God and may remain always close to Him. Sin is ugly. It deprives us of God, our only true good, and makes us unhappy, because the sinner can never be at peace. It makes us restless and remorseful during life, and when we come to die, unless God’s mercy intervenes, it causes us to despair of salvation. Let us jealously guard our state of innocence, keeping it intact by fervent prayer and meditation.
2. If we have been unfortunate enough to have lost our baptismal innocence by falling into sin, we should not be discouraged. God’s mercy opens another way for us, the way of penance. “I have come,” Jesus tells us, “to call sinners, not the just.” (Mt. 9:13)
Our divine Redeemer foresaw in the Garden of Gethsemane all our sins and acts of ingratitude. Nevertheless, He offered Himself as a victim of expiation on our behalf, and shed His Precious Blood upon the Cross for our redemption. How would it be possible for Him to refuse to forgive us? How could He not long to save us in spite of our sins? Let us recall the consoling parables of the prodigal son and the lost sheep. If we feel that we fall into the category of prodigal sons or lost sheep, then let us turn to Jesus for forgiveness.
3. This second path to Heaven, however, demands sacrifice on our part. Our repentance must be practical and supernatural. It should lead us to confess our sins in the Sacrament of Penance and to regain God’s friendship in Holy Communion. After that our way must be one of self-mortification: “Unless you repent,” Jesus warns us, “you will all perish.” (Luke 13:5)
The first penance which we must perform is to offer to God all the physical and moral sufferings which are in store for us during life and at the hour of death. Then we must add our own voluntary acts of self-denial. The generosity of the Saints in this regard was rewarded by the lasting friendship of God. As for ourselves, we should remember that Jesus Himself has warned us that we shall be lost if we neglect to do penance. (Ibid.)
1. The first road to Heaven is the way of innocence. There are some generous souls who preserve till the end of life their original baptismal purity. St. Aloysius Gonzaga never ceased to repent of two small faults for which he could hardly be held responsible since he committed them in the ignorance of early childhood. Having lived like an angel in human form, he died with a smile on his lips murmuring that he was happy to be going to Heaven at last.
In more recent times there was the lovable boy saint, Dominic Savio. On the day of his first Holy Communion he made the resolution “Death rather than sin,” a resolution to which he remained faithful throughout his innocent young life.
Throughout its history the Church could boast of many other members like these who reflected the absolute purity and perfection of its divine Head and Founder. It should be our desire to possess this innocence, so that we may be pure and holy in the sight of God and may remain always close to Him. Sin is ugly. It deprives us of God, our only true good, and makes us unhappy, because the sinner can never be at peace. It makes us restless and remorseful during life, and when we come to die, unless God’s mercy intervenes, it causes us to despair of salvation. Let us jealously guard our state of innocence, keeping it intact by fervent prayer and meditation.
2. If we have been unfortunate enough to have lost our baptismal innocence by falling into sin, we should not be discouraged. God’s mercy opens another way for us, the way of penance. “I have come,” Jesus tells us, “to call sinners, not the just.” (Mt. 9:13)
Our divine Redeemer foresaw in the Garden of Gethsemane all our sins and acts of ingratitude. Nevertheless, He offered Himself as a victim of expiation on our behalf, and shed His Precious Blood upon the Cross for our redemption. How would it be possible for Him to refuse to forgive us? How could He not long to save us in spite of our sins? Let us recall the consoling parables of the prodigal son and the lost sheep. If we feel that we fall into the category of prodigal sons or lost sheep, then let us turn to Jesus for forgiveness.
3. This second path to Heaven, however, demands sacrifice on our part. Our repentance must be practical and supernatural. It should lead us to confess our sins in the Sacrament of Penance and to regain God’s friendship in Holy Communion. After that our way must be one of self-mortification: “Unless you repent,” Jesus warns us, “you will all perish.” (Luke 13:5)
The first penance which we must perform is to offer to God all the physical and moral sufferings which are in store for us during life and at the hour of death. Then we must add our own voluntary acts of self-denial. The generosity of the Saints in this regard was rewarded by the lasting friendship of God. As for ourselves, we should remember that Jesus Himself has warned us that we shall be lost if we neglect to do penance. (Ibid.)
Monday 25 August 2014
Pride is Robbery - Cardinal Bacci
Pride is Robbery
1. When we are proud, we steal from God. Everything which we are and have, both in the natural and supernatural order, is a gift from God. Therefore, when we claim the credit for ourselves, we take from Him that which really belongs to Him. “What hast thou that thou hast not received?” asks St. Paul. “And if thou hast received it why dost thou boast as if thou hadst not received it?” (1 Cor. 4:7)
Pride is a very grave sin, therefore. According to Sacred Scripture, “pride is the reservoir of sin, a source which runs over with vice.” (Ecclus. 10:15) “The beginning of pride,” says the same Book of Ecclesiasticus, “is man’s stubbornness in withdrawing his heart from his Maker.” (Ecclus. 10:14) It is worth meditating on these words, for because of this sin “God sends unheard-of afflictions and brings men to utter ruin.” (Ecclus. 10:15) As St. Augustine points out, the first sin was one of pride, and it changed an angel into a demon. (Ps. 18:15)
When we reflect on the matter, it becomes quite clear that pride is the basis of every sin. (Ibid.) When a man disobeys the law of God, he prefers sin to God. Sin, therefore, is always an act of rebellion against God. It is as if we were to say to Him: “I prefer to obey my own caprice rather than to obey Your will.” In this sense it is true to state that every sin is founded on pride and involves a turning away from God. But when we turn away from our Creator and Redeemer, where are we to go? “Lord,” let us say with St. Peter, “to whom shall we go? Thou hast words of everlasting life…” (John 6:69)
2. With the exception of our Blessed Lady and the Saints, all men are more or less proud. Pride employs many subtle stratagems in order to insinuate itself into our hearts. Very often it does not take the form of an open revolt against God, like that of Lucifer, but expresses itself in a sense of self-complacency, which feeds on the praise and adulation of others. We forget that it was God Who gave us whatever talents we possess. If we have achieved any kind of success or have accomplished anything good in the world, we forget that we have been dependent upon God for our very existence as well as for our power to act.
We believe that we are important, whereas we are as nothing before the infinite majesty of God and before the immensity of His universe. Let us be humble, therefore. If we wish to be raised up by God, let us abase ourselves in the sight of Him who resists the proud but gives grace to the humble. Only then shall we be able to perform actions worthy of everlasting life.
3. In order to combat human pride, God humbled Himself. (Ps. 18:15) Not only did He assume a human nature like ours, but He was born poor and lowly and willed to die upon the Cross as a condemned criminal. What a tremendous lesson for human pride! God gave us Himself as an example to be imitated: “Learn from me, for I am meek and humble of heart.” (Mt. 11:29) If we do not learn from this great lesson in humility, we shall never make any progress in the way of Christian perfection. Nothing, says St. Augustine, is a greater barrier to perfection than pride. (Ps. 18:15) We must take care to lay the foundation stone of humility, therefore, before we can begin to build the edifice of Christian perfection.
1. When we are proud, we steal from God. Everything which we are and have, both in the natural and supernatural order, is a gift from God. Therefore, when we claim the credit for ourselves, we take from Him that which really belongs to Him. “What hast thou that thou hast not received?” asks St. Paul. “And if thou hast received it why dost thou boast as if thou hadst not received it?” (1 Cor. 4:7)
Pride is a very grave sin, therefore. According to Sacred Scripture, “pride is the reservoir of sin, a source which runs over with vice.” (Ecclus. 10:15) “The beginning of pride,” says the same Book of Ecclesiasticus, “is man’s stubbornness in withdrawing his heart from his Maker.” (Ecclus. 10:14) It is worth meditating on these words, for because of this sin “God sends unheard-of afflictions and brings men to utter ruin.” (Ecclus. 10:15) As St. Augustine points out, the first sin was one of pride, and it changed an angel into a demon. (Ps. 18:15)
When we reflect on the matter, it becomes quite clear that pride is the basis of every sin. (Ibid.) When a man disobeys the law of God, he prefers sin to God. Sin, therefore, is always an act of rebellion against God. It is as if we were to say to Him: “I prefer to obey my own caprice rather than to obey Your will.” In this sense it is true to state that every sin is founded on pride and involves a turning away from God. But when we turn away from our Creator and Redeemer, where are we to go? “Lord,” let us say with St. Peter, “to whom shall we go? Thou hast words of everlasting life…” (John 6:69)
2. With the exception of our Blessed Lady and the Saints, all men are more or less proud. Pride employs many subtle stratagems in order to insinuate itself into our hearts. Very often it does not take the form of an open revolt against God, like that of Lucifer, but expresses itself in a sense of self-complacency, which feeds on the praise and adulation of others. We forget that it was God Who gave us whatever talents we possess. If we have achieved any kind of success or have accomplished anything good in the world, we forget that we have been dependent upon God for our very existence as well as for our power to act.
We believe that we are important, whereas we are as nothing before the infinite majesty of God and before the immensity of His universe. Let us be humble, therefore. If we wish to be raised up by God, let us abase ourselves in the sight of Him who resists the proud but gives grace to the humble. Only then shall we be able to perform actions worthy of everlasting life.
3. In order to combat human pride, God humbled Himself. (Ps. 18:15) Not only did He assume a human nature like ours, but He was born poor and lowly and willed to die upon the Cross as a condemned criminal. What a tremendous lesson for human pride! God gave us Himself as an example to be imitated: “Learn from me, for I am meek and humble of heart.” (Mt. 11:29) If we do not learn from this great lesson in humility, we shall never make any progress in the way of Christian perfection. Nothing, says St. Augustine, is a greater barrier to perfection than pride. (Ps. 18:15) We must take care to lay the foundation stone of humility, therefore, before we can begin to build the edifice of Christian perfection.
Friday 22 August 2014
The Surest Way to Avoid Sin - Cardinal Bacci
The Surest Way to Avoid Sin
1. The surest way of never offending God is to love Him. If we love God sincerely, it will be impossible for us to offend Him. “Love”, says St. Paul, “is the fulfilment of the Law,” (Rom. 13:10) and charity “is the bond of perfection.” (Col. 3:14) If all our actions are inspired by the love of God, it will not matter how insignificant they are, for they will be pleasing to Him and will gain merit for ourselves. Then it will be impossible for us to sin.
If most of our actions, on the other hand, are dictated by an inordinate attachment to creatures and to ourselves, they will certainly not lead us to God. Our hearts need love and cannot live without it. But whom shall we love if we do not love God, Who is our Creator and Redeemer? We shall find love for a moment in beauty, in goodness, and in pleasure, but it will soon pass away and leave us with empty hearts. God is our highest good and only He can fully satisfy our hearts. But He wishes us to belong completely to Himself.
Our hearts are too tiny to be divided between God and creatures. We must belong entirely to God. If we love Him sincerely all created things will form a ladder which will help us to ascend to Him. Let us love God and remain united to Him in all our actions. Then sin will never find its way into our souls.
2. Another way of making sure that we shall never offend God is to love our neighbour. “Love does no evil to a neighbour,” (Rom. 13:10) St. Paul assures us. We are told that when St. John the Apostle was too old to be able to preach long sermons and had to be carried in to speak to his congregation, he was accustomed to repeat the same brief message: “Little children, love one another.” One day the faithful, who had grown tired of hearing the same phrase so often, asked him to say something else to them. “But this is God’s command,” St. John replied, “and if you obey it, that will be sufficient.”
If we love our neighbour as ourselves for the love of God, we could never sin. We could never be guilty of injustice, calumny, or indifference to the misfortunes of others. Rather should we be kind, compassionate and ready to help our fellowmen in their spiritual and temporal needs. Let us examine ourselves on the extent of our fraternal charity and let us resolve to see the person of Jesus Christ in our neighbour.
3. The third defence against sin is a spirit of prayer. A man who is constantly close to God cannot offend Him. The spirit of prayer keeps a man in supernatural contact with God. As in an electric current, when the contact is interrupted, the light goes out. If we wish to receive light from God, we must remain in contact with Him.
Christ told His disciples that “they must always pray and not lose heart,” (Luke 18:1) and St. Paul explains how we can always pray. “Whatever you do in word or in work,” he says, “do all in the name of the Lord Jesus.” (Col. 3:17) In this sense, therefore, all work becomes prayer, and since we are constantly praying we cannot offend God.
1. The surest way of never offending God is to love Him. If we love God sincerely, it will be impossible for us to offend Him. “Love”, says St. Paul, “is the fulfilment of the Law,” (Rom. 13:10) and charity “is the bond of perfection.” (Col. 3:14) If all our actions are inspired by the love of God, it will not matter how insignificant they are, for they will be pleasing to Him and will gain merit for ourselves. Then it will be impossible for us to sin.
If most of our actions, on the other hand, are dictated by an inordinate attachment to creatures and to ourselves, they will certainly not lead us to God. Our hearts need love and cannot live without it. But whom shall we love if we do not love God, Who is our Creator and Redeemer? We shall find love for a moment in beauty, in goodness, and in pleasure, but it will soon pass away and leave us with empty hearts. God is our highest good and only He can fully satisfy our hearts. But He wishes us to belong completely to Himself.
Our hearts are too tiny to be divided between God and creatures. We must belong entirely to God. If we love Him sincerely all created things will form a ladder which will help us to ascend to Him. Let us love God and remain united to Him in all our actions. Then sin will never find its way into our souls.
2. Another way of making sure that we shall never offend God is to love our neighbour. “Love does no evil to a neighbour,” (Rom. 13:10) St. Paul assures us. We are told that when St. John the Apostle was too old to be able to preach long sermons and had to be carried in to speak to his congregation, he was accustomed to repeat the same brief message: “Little children, love one another.” One day the faithful, who had grown tired of hearing the same phrase so often, asked him to say something else to them. “But this is God’s command,” St. John replied, “and if you obey it, that will be sufficient.”
If we love our neighbour as ourselves for the love of God, we could never sin. We could never be guilty of injustice, calumny, or indifference to the misfortunes of others. Rather should we be kind, compassionate and ready to help our fellowmen in their spiritual and temporal needs. Let us examine ourselves on the extent of our fraternal charity and let us resolve to see the person of Jesus Christ in our neighbour.
3. The third defence against sin is a spirit of prayer. A man who is constantly close to God cannot offend Him. The spirit of prayer keeps a man in supernatural contact with God. As in an electric current, when the contact is interrupted, the light goes out. If we wish to receive light from God, we must remain in contact with Him.
Christ told His disciples that “they must always pray and not lose heart,” (Luke 18:1) and St. Paul explains how we can always pray. “Whatever you do in word or in work,” he says, “do all in the name of the Lord Jesus.” (Col. 3:17) In this sense, therefore, all work becomes prayer, and since we are constantly praying we cannot offend God.
Wednesday 20 August 2014
Confidence in the Providence of God - Cardinal Bacci
Confidence in the Providence of God
1. Sometimes we grow discouraged and lose confidence in God. This may be the result of sickness, or of misfortune, or of misunderstanding on the part of others. At any rate, on such occasions we may feel as if we have been forgotten by God.
Jesus Christ willed to endure a trial of this nature when He was hanging upon the Cross, derided and jeered at by those whom He had come to redeem. “My God, my God,” He cried, “why hast thou forsaken me?” (Mt. 27:46) In the Garden of Gethsemane, however, He had already seen in a terrifying vision the sins and acts of ingratitude of the human race. He had begged His Father to take away from Him the chalice of suffering which had been offered to Him, but He had added immediately: “Yet not my will but thine be done.” (Luke 22:62)
We must behave in the same manner. Whether it is a physical or moral anguish which torments us, we must gaze upon the Crucifix and remember that Jesus suffered much more in obedience to the will of His Heavenly Father. We must never lack confidence in Divine Providence and resignation to the will of God. In the mysterious designs of God for us, this evil which we experience is intended for our own good. It may have been sent to ennoble us or to purify us or to give us an opportunity of making reparation for our sins.
God has endowed suffering with a very purposeful mission in the world. It should have the effect of making us detached from earthly things and more preoccupied with spiritual matters. Let us trust in God, then, and remember the words of the Holy Spirit: “Has anyone hoped in the Lord and been disappointed?” (Ecclus. 2:10)
2. An excessive preoccupation with worldly affairs may often be responsible for our lack of perfect confidence in God. We worry about tomorrow, and about our many material needs. But Jesus has warned us about this. “Do not be anxious for your life,” He said, “what you shall eat; nor yet for your body, what you shall put on… Look at the birds of the air: they do not sow, or reap, or gather into barns; yet your heavenly Father feeds them. Are you not of much more value than they?... Consider how the lilies of the field grow; they neither toil nor spin, yet I say to you that not even Solomon in all his glory was arrayed like one of these. But if God so clothes the grass of the field, which flourishes today but tomorrow is thrown into the oven, how much more you, O you of little faith! Therefore do not be anxious… But seek first the kingdom of God and his justice, and all these things shall be given you besides. Therefore do not be anxious about tomorrow; for tomorrow will have anxieties of its own. Sufficient for the day is its own trouble.” (Cf. Mt. 6:25-34) “Are not two sparrows sold for a farthing? And yet not one of them will fall to the ground without your Father’s leave. But as for you, the very hairs of your head are all numbered. Therefore do not be afraid.” (Cf. Mt. 10: 29-31)
3. God does not forbid us, naturally, to work and to provide for the future. But He condemns such immoderate anxiety as would tend to distract our attention from our spiritual obligations. We should be occupied, certainly, but never preoccupied. We should always have perfect confidence in God and resignation to His will.
1. Sometimes we grow discouraged and lose confidence in God. This may be the result of sickness, or of misfortune, or of misunderstanding on the part of others. At any rate, on such occasions we may feel as if we have been forgotten by God.
Jesus Christ willed to endure a trial of this nature when He was hanging upon the Cross, derided and jeered at by those whom He had come to redeem. “My God, my God,” He cried, “why hast thou forsaken me?” (Mt. 27:46) In the Garden of Gethsemane, however, He had already seen in a terrifying vision the sins and acts of ingratitude of the human race. He had begged His Father to take away from Him the chalice of suffering which had been offered to Him, but He had added immediately: “Yet not my will but thine be done.” (Luke 22:62)
We must behave in the same manner. Whether it is a physical or moral anguish which torments us, we must gaze upon the Crucifix and remember that Jesus suffered much more in obedience to the will of His Heavenly Father. We must never lack confidence in Divine Providence and resignation to the will of God. In the mysterious designs of God for us, this evil which we experience is intended for our own good. It may have been sent to ennoble us or to purify us or to give us an opportunity of making reparation for our sins.
God has endowed suffering with a very purposeful mission in the world. It should have the effect of making us detached from earthly things and more preoccupied with spiritual matters. Let us trust in God, then, and remember the words of the Holy Spirit: “Has anyone hoped in the Lord and been disappointed?” (Ecclus. 2:10)
2. An excessive preoccupation with worldly affairs may often be responsible for our lack of perfect confidence in God. We worry about tomorrow, and about our many material needs. But Jesus has warned us about this. “Do not be anxious for your life,” He said, “what you shall eat; nor yet for your body, what you shall put on… Look at the birds of the air: they do not sow, or reap, or gather into barns; yet your heavenly Father feeds them. Are you not of much more value than they?... Consider how the lilies of the field grow; they neither toil nor spin, yet I say to you that not even Solomon in all his glory was arrayed like one of these. But if God so clothes the grass of the field, which flourishes today but tomorrow is thrown into the oven, how much more you, O you of little faith! Therefore do not be anxious… But seek first the kingdom of God and his justice, and all these things shall be given you besides. Therefore do not be anxious about tomorrow; for tomorrow will have anxieties of its own. Sufficient for the day is its own trouble.” (Cf. Mt. 6:25-34) “Are not two sparrows sold for a farthing? And yet not one of them will fall to the ground without your Father’s leave. But as for you, the very hairs of your head are all numbered. Therefore do not be afraid.” (Cf. Mt. 10: 29-31)
3. God does not forbid us, naturally, to work and to provide for the future. But He condemns such immoderate anxiety as would tend to distract our attention from our spiritual obligations. We should be occupied, certainly, but never preoccupied. We should always have perfect confidence in God and resignation to His will.
Divine Providence - Cardinal Bacci
Divine Providence
1. The Book of Wisdom speaks to us of Divine Providence. “Your providence, O Father, guides… (Wisdom 14:3) You love all things that are and loathe nothing that you have made; for what you hated, you would not have fashioned (Wisdom 11:24). God . . . is the guide of Wisdom and the director of the wise. For both we and our words are in his hand…” (Wisdom 7:16). Wisdom “reaches from end to end mightily and governs all things well.” (Wisdom 8:1) The Lord of all shows no partiality… because he himself made the great as well as the small, and he provides for all alike. (Wisdom 6:8) You have disposed all things by measure and number and weight.” (Wisdom 11:21)
We have only to look around us and to think about ourselves in order to understand the truth of these words from Sacred Scripture. We need only consider a few of the outstanding elements in the universe – the sun which rises and sets with such perfect regularity and the myriads of the stars, clusters of planets and solar systems, ranging the vast spaces of the firmament. Then there are the smaller objects of creation which nonetheless proclaim the greatness of Divine Providence – from the invisibly tiny insects, each with its own independent existence, to the flowers which draw their nourishment from the earth and the birds for whose sustenance God provides all that is necessary.
Lastly, there is the human body, that masterpiece of harmony. The eyes, ears, and other organs display in a marvellous manner the wisdom of their Creator. The soul, too, is the living image of God. It transcends the limits of space and time by the speed of its thought, continually discovers new secrets of the universe by means of its intellectual power, and is capable of willing, commanding and loving.
When confronted with so much order and beauty and goodness, we can only bow down and adore the Providence of God.
2. How can we reconcile with this concept of Divine Providence the confusion and injustice which also exist in the world? Why does God sometimes permit the evil to prosper and the good to be oppressed? Why does He not crush iniquity as soon as it raises its head, instead of allowing the wicked to enjoy the pleasures of this earth while the good are suffering?
The designs of God are hidden and mysterious, but it is certain that He arranges everything justly and for the best. God never hurries, for He contemplates all creatures and events in the light of eternity. The devil may hurry, “knowing that he has but a short time,” (Apoc. 12:12) but God is the master of time.
God waits for men at the last threshold of life in order to do justice to them all. His patience and mercy endure until the final moment of death, because He has said: “I desire not the death of the wicked, but that the wicked turn from his way and live.” (Cf. Ez. 33:11) This is the mystery of God’s mercy.
St. Augustine offers another explanation as to why evil men often seem to be happy and victorious in this world. His suggestion is quite frightening. Even the worst of men, he says, do a certain amount of good during life. Nevertheless, if they die unrepentant, they will be punished for all eternity. Therefore the justice of God concedes to them a small reward in this life for any good which they may have accomplished.
3. How foolish it is for the sinner to exult and to sink into complacency. For all he knows, he may be already abandoned by God because the measure of God’s mercy to him has been exhausted.
Those who are leading good lives may have to endure a great deal, but “blessed are they who mourn, for they shall be comforted,” and “blessed are they who suffer persecution for justice’s sake, for theirs is the kingdom of heaven.” (Cf. Mt. 5:10)
Even in the moral order Divine Providence stands out quite clearly, being infinitely good to the just and merciful to sinners, but severely condemning all sinfulness. Let us meditate on the wonders of Providence and regulate our lives in accordance with its designs.
1. The Book of Wisdom speaks to us of Divine Providence. “Your providence, O Father, guides… (Wisdom 14:3) You love all things that are and loathe nothing that you have made; for what you hated, you would not have fashioned (Wisdom 11:24). God . . . is the guide of Wisdom and the director of the wise. For both we and our words are in his hand…” (Wisdom 7:16). Wisdom “reaches from end to end mightily and governs all things well.” (Wisdom 8:1) The Lord of all shows no partiality… because he himself made the great as well as the small, and he provides for all alike. (Wisdom 6:8) You have disposed all things by measure and number and weight.” (Wisdom 11:21)
We have only to look around us and to think about ourselves in order to understand the truth of these words from Sacred Scripture. We need only consider a few of the outstanding elements in the universe – the sun which rises and sets with such perfect regularity and the myriads of the stars, clusters of planets and solar systems, ranging the vast spaces of the firmament. Then there are the smaller objects of creation which nonetheless proclaim the greatness of Divine Providence – from the invisibly tiny insects, each with its own independent existence, to the flowers which draw their nourishment from the earth and the birds for whose sustenance God provides all that is necessary.
Lastly, there is the human body, that masterpiece of harmony. The eyes, ears, and other organs display in a marvellous manner the wisdom of their Creator. The soul, too, is the living image of God. It transcends the limits of space and time by the speed of its thought, continually discovers new secrets of the universe by means of its intellectual power, and is capable of willing, commanding and loving.
When confronted with so much order and beauty and goodness, we can only bow down and adore the Providence of God.
2. How can we reconcile with this concept of Divine Providence the confusion and injustice which also exist in the world? Why does God sometimes permit the evil to prosper and the good to be oppressed? Why does He not crush iniquity as soon as it raises its head, instead of allowing the wicked to enjoy the pleasures of this earth while the good are suffering?
The designs of God are hidden and mysterious, but it is certain that He arranges everything justly and for the best. God never hurries, for He contemplates all creatures and events in the light of eternity. The devil may hurry, “knowing that he has but a short time,” (Apoc. 12:12) but God is the master of time.
God waits for men at the last threshold of life in order to do justice to them all. His patience and mercy endure until the final moment of death, because He has said: “I desire not the death of the wicked, but that the wicked turn from his way and live.” (Cf. Ez. 33:11) This is the mystery of God’s mercy.
St. Augustine offers another explanation as to why evil men often seem to be happy and victorious in this world. His suggestion is quite frightening. Even the worst of men, he says, do a certain amount of good during life. Nevertheless, if they die unrepentant, they will be punished for all eternity. Therefore the justice of God concedes to them a small reward in this life for any good which they may have accomplished.
3. How foolish it is for the sinner to exult and to sink into complacency. For all he knows, he may be already abandoned by God because the measure of God’s mercy to him has been exhausted.
Those who are leading good lives may have to endure a great deal, but “blessed are they who mourn, for they shall be comforted,” and “blessed are they who suffer persecution for justice’s sake, for theirs is the kingdom of heaven.” (Cf. Mt. 5:10)
Even in the moral order Divine Providence stands out quite clearly, being infinitely good to the just and merciful to sinners, but severely condemning all sinfulness. Let us meditate on the wonders of Providence and regulate our lives in accordance with its designs.
The Sacrament of Baptism - Cardinal Bacci
The Sacrament of Baptism
1. We are drawn towards Heaven by a golden chain of grace. The most precious links in this chain of benefits are the Sacraments, which Jesus Christ instituted as sensible and efficacious signs of divine grace. When we are born, tainted by original sin and therefore deprived of supernatural grace, the Church purifies and regenerates us through the Sacrament of Baptism. We then become the adopted sons of God and heirs to the kingdom of Heaven.
When we are still children, we come to the use of reason and begin to experience our first temptations to evil. Left to itself our frail human nature is powerless to resist, but we are now fortified by the reception of another sacrament, Confirmation, which makes us soldiers of Jesus Christ and provides us with spiritual weapons to combat the enemies of our soul.
Unfortunately, we continue to fall into sin from time to time, but the Sacrament of Penance is there to save us from ruin. Moreover, Christ has given us the Blessed Eucharist to keep us close to Him and to prevent us from falling more seriously.
Other Sacraments are Matrimony and Holy Orders. The former sanctifies the marriage bond and imparts the grace necessary to bring up a Christian family. The latter provides the Church with priests, representatives of our divine Redeemer who confers the supernatural life on souls and guide them towards everlasting happiness. Finally, when we are nearing the end of our mortal life, Mother Church is again at our side to comfort us. The Sacrament of Extreme Unction wipes away all remaining traces of sin and gives us the strength to face the great journey into eternity.
We should be grateful to God for this chain of favours and should make careful use of them for our spiritual welfare.
2. Like the other Sacraments, Baptism is composed of a material and a spiritual element. The sensible outward sign produces the grace, or spiritual element, which it signifies. Since we are composed of body and soul, it is fitting that the Sacraments should also consist of this double element. Baptism, for example, being a spiritual cleansing of the soul, is conferred by the pouring of natural water accompanied by the sacramental words by Jesus Christ.
The Church adds its own ceremonial to the essential part of the Sacrament. By means of the exorcisms the devil is expelled, and the tongue is consecrated with the salt of wisdom to indicate that it should be the instrument of goodness. The body is sanctified by the oil and chrism so that it may always be the living temple of the Holy Spirit. The white garment symbolises the innocence which we ought to preserve for the rest of our lives, and the lighted candle stands for the faith and charity which ought always to inspire the soul.
All this is done for us before we are in a position to understand anything about it. Nevertheless, we should reflect today on the meaning of these sacred ceremonies and on how they should affect our lives.
3. It is helpful for us to repeat the baptismal vows which were once made by others in our name. Let us imagine that we are at our own Baptism, solemnly promising through our godfather and godmother to renounce the devil, the world and the flesh in order to follow Jesus.
Can we claim to have kept our promises? Or are we forced to admit that we have not always lived up to our obligations?
Let us renew our promises today and let us ask Jesus for the grace to be faithful to them till the end of our lives.
1. We are drawn towards Heaven by a golden chain of grace. The most precious links in this chain of benefits are the Sacraments, which Jesus Christ instituted as sensible and efficacious signs of divine grace. When we are born, tainted by original sin and therefore deprived of supernatural grace, the Church purifies and regenerates us through the Sacrament of Baptism. We then become the adopted sons of God and heirs to the kingdom of Heaven.
When we are still children, we come to the use of reason and begin to experience our first temptations to evil. Left to itself our frail human nature is powerless to resist, but we are now fortified by the reception of another sacrament, Confirmation, which makes us soldiers of Jesus Christ and provides us with spiritual weapons to combat the enemies of our soul.
Unfortunately, we continue to fall into sin from time to time, but the Sacrament of Penance is there to save us from ruin. Moreover, Christ has given us the Blessed Eucharist to keep us close to Him and to prevent us from falling more seriously.
Other Sacraments are Matrimony and Holy Orders. The former sanctifies the marriage bond and imparts the grace necessary to bring up a Christian family. The latter provides the Church with priests, representatives of our divine Redeemer who confers the supernatural life on souls and guide them towards everlasting happiness. Finally, when we are nearing the end of our mortal life, Mother Church is again at our side to comfort us. The Sacrament of Extreme Unction wipes away all remaining traces of sin and gives us the strength to face the great journey into eternity.
We should be grateful to God for this chain of favours and should make careful use of them for our spiritual welfare.
2. Like the other Sacraments, Baptism is composed of a material and a spiritual element. The sensible outward sign produces the grace, or spiritual element, which it signifies. Since we are composed of body and soul, it is fitting that the Sacraments should also consist of this double element. Baptism, for example, being a spiritual cleansing of the soul, is conferred by the pouring of natural water accompanied by the sacramental words by Jesus Christ.
The Church adds its own ceremonial to the essential part of the Sacrament. By means of the exorcisms the devil is expelled, and the tongue is consecrated with the salt of wisdom to indicate that it should be the instrument of goodness. The body is sanctified by the oil and chrism so that it may always be the living temple of the Holy Spirit. The white garment symbolises the innocence which we ought to preserve for the rest of our lives, and the lighted candle stands for the faith and charity which ought always to inspire the soul.
All this is done for us before we are in a position to understand anything about it. Nevertheless, we should reflect today on the meaning of these sacred ceremonies and on how they should affect our lives.
3. It is helpful for us to repeat the baptismal vows which were once made by others in our name. Let us imagine that we are at our own Baptism, solemnly promising through our godfather and godmother to renounce the devil, the world and the flesh in order to follow Jesus.
Can we claim to have kept our promises? Or are we forced to admit that we have not always lived up to our obligations?
Let us renew our promises today and let us ask Jesus for the grace to be faithful to them till the end of our lives.
Saturday 16 August 2014
Lapses into Sin - Cardinal Bacci
Lapses into Sin
1. When we have spent many years fighting our evil inclinations, praying, and forming resolutions, it saddens us when we fall into grave sin once again. A lapse like this can be very discouraging and can make us feel that it is impossible to resist temptation. We may even feel that we are not destined by God to enjoy everlasting happiness. This is a very dangerous temptation which could lead us into ruin. It is part of the tactics of the devil to tempt us to sin and, when we have fallen, to persuade us that our fall was unavoidable and that we may as well resign ourselves to sinning because we are predestined to hell.
Predestination is a gigantic theological problem which has tormented the minds and consciences of many. It is a difficult question, but in practice it can be answered in a few words. It is certain that “God... wishes us all to be saved.” (1 Tim. 2:4) It is certain that God became man and shed His precious blood for our salvation. How then could we be predestined to hell? How could we be denied the graces necessary for salvation? Our constant falls do not indicate that God has abandoned us, but show that we have abandoned Him. If we sincerely do everything of which we are capable, God will not deny us His assistance.
2. Away, then, with all thoughts of discouragement. Let us ask humbly for forgiveness every time we fall, for God understands our weakness. Then let us begin again with confidence in God's grace.
But why, we may ask, does God permit us to fall time and time again without giving us the grace to resist? In such a case we must accept the mystery of God's dealings with us. God often allows us to fall in order to humble us and to make us realise that we are powerless without Him. Pride is often the cause of our sins, and our pride must be curbed. “God resists the proud, but gives grace to the humble.” (Cf. James 4:6) Instead of giving in to discouragement, therefore, we should acknowledge our own weakness and pray again to God to help us.
3. There are other explanations for our repeated lapses into sin. Sometimes we do not resist temptation immediately and it takes root in our souls. We may neglect to pray for God's assistance. We may have neglected to avoid the occasions of sin and have played about with danger. We may not be sufficiently determined to make any sacrifice rather than commit sin.
Let us consider our lapses and we shall discover that they can be explained in one of these ways. There is no need to lose confidence in God, therefore. Rather should we renew our good resolutions and reinforce them by constant prayer. Nobody who prays continually can keep falling into sin.
1. When we have spent many years fighting our evil inclinations, praying, and forming resolutions, it saddens us when we fall into grave sin once again. A lapse like this can be very discouraging and can make us feel that it is impossible to resist temptation. We may even feel that we are not destined by God to enjoy everlasting happiness. This is a very dangerous temptation which could lead us into ruin. It is part of the tactics of the devil to tempt us to sin and, when we have fallen, to persuade us that our fall was unavoidable and that we may as well resign ourselves to sinning because we are predestined to hell.
Predestination is a gigantic theological problem which has tormented the minds and consciences of many. It is a difficult question, but in practice it can be answered in a few words. It is certain that “God... wishes us all to be saved.” (1 Tim. 2:4) It is certain that God became man and shed His precious blood for our salvation. How then could we be predestined to hell? How could we be denied the graces necessary for salvation? Our constant falls do not indicate that God has abandoned us, but show that we have abandoned Him. If we sincerely do everything of which we are capable, God will not deny us His assistance.
2. Away, then, with all thoughts of discouragement. Let us ask humbly for forgiveness every time we fall, for God understands our weakness. Then let us begin again with confidence in God's grace.
But why, we may ask, does God permit us to fall time and time again without giving us the grace to resist? In such a case we must accept the mystery of God's dealings with us. God often allows us to fall in order to humble us and to make us realise that we are powerless without Him. Pride is often the cause of our sins, and our pride must be curbed. “God resists the proud, but gives grace to the humble.” (Cf. James 4:6) Instead of giving in to discouragement, therefore, we should acknowledge our own weakness and pray again to God to help us.
3. There are other explanations for our repeated lapses into sin. Sometimes we do not resist temptation immediately and it takes root in our souls. We may neglect to pray for God's assistance. We may have neglected to avoid the occasions of sin and have played about with danger. We may not be sufficiently determined to make any sacrifice rather than commit sin.
Let us consider our lapses and we shall discover that they can be explained in one of these ways. There is no need to lose confidence in God, therefore. Rather should we renew our good resolutions and reinforce them by constant prayer. Nobody who prays continually can keep falling into sin.
Our country, Heaven - St Philip Neri
"The true servant of God acknowledges no other country but heaven."
Friday 15 August 2014
The Assumption of the Blessed Virgin Mary - Cardinal Bacci
The Assumption of the Blessed Virgin Mary
1. It is generally believed that Our Blessed Lady died, since she would not have wished to escape death any more than her divine Son did. Our Lord, however, had seen her sharing in His agony and death upon Mount Calvary, and He willed that her own death would be so peaceful as hardly to justify the name.
The just die in the love of God and the martyrs died for the love of God. But Mary died consumed by the love of God. It was not disease which brought an end to her life, but love. Her love for Jesus was more ardent and more perfect than that of any other creature. She loved Him when she held Him in her arms in the stable at Bethlehem, when she fled with Him into Egypt, and when she offered Him in the temple to His heavenly Father. She loved Him when she found Him after He had been lost and when she looked after Him in their home at Nazareth. She loved Him as she followed Him to His death on Calvary. She loved him in the joy of His Resurrection and, subsequently, of His Ascension into Heaven. Jesus desired her to remain on earth for a while to comfort the infant Church and to initiate the loving patronage which she would exercise over it in Heaven. Her love grew from day to day until it entirely consumed her and her immaculate heart could no longer contain it. Mary fulfilled in a most perfect manner the Creator's command to His creatures to love Him with all their hearts and with all their strength. Consequently, her love reached such a peak that her soul in its final ecstasy glided from her body.
Let us ask our Mother, Mary, to help us to die with the love and grace of God in our hearts, and with the names of Jesus and Mary on our lips.
2. Even as Christ by His own power rose from the grave, so by reason of His intervention the soul of Mary was reunited, after a short separation, with her body, and she was taken up body and soul into everlasting glory. It was fitting that this privilege should have been bestowed on the Mother of God. It would have been unbecoming for the immaculate flesh in which the divine body of Jesus was formed to have been allowed to corrupt in the grave. It was fitting, too, that she who was to be proclaimed Queen of Angels and of men should have come immediately to her throne of glory with her humanity integral and unimpaired. Her resurrection was, moreover, the reward of her virginal purity. From the first moment of her conception she was preserved free from original sin and from every evil inclination, and throughout her life she had advanced farther and farther in the way of perfection.
We shall rise one day also, O Blessed Mother. Grant in your great love for us that we may so imitate your example as to deserve to rise in glory and to be associated with you in everlasting happiness.
3. After she had risen, Mary was gloriously taken up into Heaven. Jesus has ascended into Heaven by His own power, but Mary was borne aloft by the Angels, whose Queen she was soon to be proclaimed. She reigns in Heaven with her divine Son and looks down in love and mercy on her exiled children, whom she is ever ready to assist. She was the humblest and most exalted of creatures (Dante, Par. XXXIII, 2) for when told that she was to be the Mother of God, she desired to be called His handmaid.
Humility is the Mother of all the virtues even as pride is the source of all the vices. If we wish to share in Mary's triumph, we must first of all share in her humility.
“Everyone who exalts himself shall be humbled,” Jesus has said, “and he who humbles himself shall be exalted.” (Luke 14:11) “God resists the proud,” we are reminded by the Apostle James, “but gives grace to the humble.” (James 4:6) The glorious Assumption of Mary contains a lesson in humility for all of us.
Thursday 14 August 2014
Christian Joy - Cardinal Bacci
Christian Joy
1. Christianity is neither sad nor pessimistic. On the contrary, it is the harbinger of “great joy,” (Luke 2:10) to quote the expression used by the Angels when they announced to the shepherds the birth of Jesus in Bethlehem.
Obviously, this joy is something quite distinct from sensible pleasure. It is the spiritual happiness which accompanies an innocent life, sorrow for sin, or suffering bravely borne for the love of God.
Any other form of earthly happiness can never be more than a partial and transitory pleasure, incapable of satisfying the human heart completely. When Christianity urges us to be detached from worldly objects, however, it does not condemn the joys of the present life. The historian Tacitus was very far from the truth when, in the description in his Annals of the burning of Rome at the time of Nero, he accused the Christians of hating the human race, although not of having set fire to the city. Although the teaching of Christianity is preoccupied with the joys of Heaven, it does not frown upon legitimate worldly pleasures.
Jesus “went about doing good and healing all who were in the power of the devil.” (Acts 10:38) He loved to give joy to others and sanctified the marriage feast of Cana by His presence and by working His first miracle there. He restored happiness to the widow of Naim by raising her son to life, and to Martha and Mary by giving them back their brother, Lazarus, who had been dead for four days. He spent His entire life giving happiness to others.
There is only one kind of merriment which Christianity cannot countenance, and that is the inordinate pleasure which leads to sin or is the result of sin. This kind of pleasure has no kinship with spiritual joy. It is a momentary exaltation which soon disappears and leaves behind disillusionment and remorse. It leads inevitably to sorrow; this is a chastisement from God which can only become meritorious if it is offered up in expiation. “The end of joy may be sorrow,” (Prov. 14:13) says the Book of Proverbs. For this reason let us seek spiritual joys, not those which lead to sin nor those which are the result of sin.
2. In his letters St. Paul frequently exhorts the early Christians to be joyful. “Rejoice in the Lord always; again I say, rejoice.” (Phil. 4:4) “The fruit of the Spirit is charity, joy, peace, patience, kindliness...” (Cf. Gal. 5:22) But we are to remember that “the kingdom of God does not consist in food and drink, but in justice and peace and joy in the Holy Spirit.” (Rom. 14:17)
St. Paul emphasises that this joy need not be lost in times of tribulation. “I am filled with comfort, I overflow with joy in all our troubles.” (2 Cor. 7:4) In the life of a Christian, joy and sorrow are not mutually exclusive, but complement and perfect one another.
This does not mean that Christianity essentially transforms human nature and banishes the pangs of suffering. It means simply that everything in human nature is purified and elevated so that it may be deserving of Heaven, where true and lasting happiness is to be found. “Be fervent in spirit,” says St. Paul, “serving the Lord, rejoicing in hope,” (Rom. 12:12) “and as sorrowful, always rejoicing.” (2 Cor. 6:10)
3. If we live good lives, hoping for a Heavenly reward and guided by the action of the Holy Spirit dwelling within us, we shall possess this spiritual joy. Once we possess it, it will be erased neither by temptation nor by suffering nor by persecution, as long as our faith remains firm and steadfast. The sincere Christian accepts pleasure and pain with equal readiness because he places everything in God's hands.
This explains what Jesus had in mind when He said: “Blessed are you poor . . . Blessed are you who hunger . . . Blessed are you who weep . . . Blessed shall you be when men hate you and when they shut you out and reproach you . . .” (Luke 6:20-22) The Saints were happy in spite of suffering and persecution. We must try at least to achieve that spirit of complete resignation to God's will which is always rewarded by peace of soul.
1. Christianity is neither sad nor pessimistic. On the contrary, it is the harbinger of “great joy,” (Luke 2:10) to quote the expression used by the Angels when they announced to the shepherds the birth of Jesus in Bethlehem.
Obviously, this joy is something quite distinct from sensible pleasure. It is the spiritual happiness which accompanies an innocent life, sorrow for sin, or suffering bravely borne for the love of God.
Any other form of earthly happiness can never be more than a partial and transitory pleasure, incapable of satisfying the human heart completely. When Christianity urges us to be detached from worldly objects, however, it does not condemn the joys of the present life. The historian Tacitus was very far from the truth when, in the description in his Annals of the burning of Rome at the time of Nero, he accused the Christians of hating the human race, although not of having set fire to the city. Although the teaching of Christianity is preoccupied with the joys of Heaven, it does not frown upon legitimate worldly pleasures.
Jesus “went about doing good and healing all who were in the power of the devil.” (Acts 10:38) He loved to give joy to others and sanctified the marriage feast of Cana by His presence and by working His first miracle there. He restored happiness to the widow of Naim by raising her son to life, and to Martha and Mary by giving them back their brother, Lazarus, who had been dead for four days. He spent His entire life giving happiness to others.
There is only one kind of merriment which Christianity cannot countenance, and that is the inordinate pleasure which leads to sin or is the result of sin. This kind of pleasure has no kinship with spiritual joy. It is a momentary exaltation which soon disappears and leaves behind disillusionment and remorse. It leads inevitably to sorrow; this is a chastisement from God which can only become meritorious if it is offered up in expiation. “The end of joy may be sorrow,” (Prov. 14:13) says the Book of Proverbs. For this reason let us seek spiritual joys, not those which lead to sin nor those which are the result of sin.
2. In his letters St. Paul frequently exhorts the early Christians to be joyful. “Rejoice in the Lord always; again I say, rejoice.” (Phil. 4:4) “The fruit of the Spirit is charity, joy, peace, patience, kindliness...” (Cf. Gal. 5:22) But we are to remember that “the kingdom of God does not consist in food and drink, but in justice and peace and joy in the Holy Spirit.” (Rom. 14:17)
St. Paul emphasises that this joy need not be lost in times of tribulation. “I am filled with comfort, I overflow with joy in all our troubles.” (2 Cor. 7:4) In the life of a Christian, joy and sorrow are not mutually exclusive, but complement and perfect one another.
This does not mean that Christianity essentially transforms human nature and banishes the pangs of suffering. It means simply that everything in human nature is purified and elevated so that it may be deserving of Heaven, where true and lasting happiness is to be found. “Be fervent in spirit,” says St. Paul, “serving the Lord, rejoicing in hope,” (Rom. 12:12) “and as sorrowful, always rejoicing.” (2 Cor. 6:10)
3. If we live good lives, hoping for a Heavenly reward and guided by the action of the Holy Spirit dwelling within us, we shall possess this spiritual joy. Once we possess it, it will be erased neither by temptation nor by suffering nor by persecution, as long as our faith remains firm and steadfast. The sincere Christian accepts pleasure and pain with equal readiness because he places everything in God's hands.
This explains what Jesus had in mind when He said: “Blessed are you poor . . . Blessed are you who hunger . . . Blessed are you who weep . . . Blessed shall you be when men hate you and when they shut you out and reproach you . . .” (Luke 6:20-22) The Saints were happy in spite of suffering and persecution. We must try at least to achieve that spirit of complete resignation to God's will which is always rewarded by peace of soul.
Work and Worry - Cardinal Bacci
Work and Worry
1. When we recite the Lord's Prayer, we say with confidence "Thy will be done on earth as it is in Heaven." This does not mean, however, that we renounce in a spirit of fatalism all right to action and initiative on our part.
“Faith,” says St. James, “unless it has works, is dead in itself.” (James 2: 17-26) The same applies to charity. (James 2: 13-17)
Faith and charity must be accompanied by action, which should always be inspired by the interior life. But our external activity should never be allowed to quench the flame of the divine life within us. If this should happen, our labour would grow sterile and would receive no blessing from God.
We should work hard, but should always act as if death might come at any moment. In other words, we should not become completely absorbed in our work, but should keep before our minds the ideals of the glory of God, our own sanctification, and the salvation of our neighbour. If our efforts seem to be successful, we should thank God. But if all our work appears to be in vain we should thank Him just the same, for such things happen with God's permission. Providence often guides events in its own way for the promotion of God’s glory and for our greater good, which can be achieved through our humiliation as well as through our success.
If our spiritual outlook is in conformity with these principles, we shall be able to preserve our peace of mind, no matter how busy we may be.
2. There are many people who claim that they are working for God and for souls. In fact, they do work hard and make great sacrifices, but at the first sign of failure they are disappointed and discouraged. Why is this? It is because they only believed that they were working for God and for His Church, whereas in their heart and soul they were more influenced by self-love and by a desire for the praise and approval of others. Their motives were not completely disinterested, and their sacrifices were not made entirely for God. Therefore they were disturbed by visions of success in human terms and were agitated at the prospect of failure.
The Saints worked hard also, but they never worried. They were always calm, because their attention was focused on Heaven rather than on themselves. As long as we work entirely for God and accept as His will the outcome of our efforts, everything will go well for us even when it seems to be going badly.
3. Some people imagine that they are not working properly unless they are worrying and fretting and attracting the attention of others. This kind of approach results in more agitation than action. These people are working more for worldly glory than for the glory of God, and their best efforts are ruined by self love. “They have received their reward,” (Mt. 6:2-5) and they cannot hope to be rewarded in the next life.
We should aim at a purity of intention which will inspire us to do everything for the love of God. We should remember that the internal action of grace is what matters most in the life of a Christian. If that is lacking, all our external activity is worthless in the sight of God.
1. When we recite the Lord's Prayer, we say with confidence "Thy will be done on earth as it is in Heaven." This does not mean, however, that we renounce in a spirit of fatalism all right to action and initiative on our part.
“Faith,” says St. James, “unless it has works, is dead in itself.” (James 2: 17-26) The same applies to charity. (James 2: 13-17)
Faith and charity must be accompanied by action, which should always be inspired by the interior life. But our external activity should never be allowed to quench the flame of the divine life within us. If this should happen, our labour would grow sterile and would receive no blessing from God.
We should work hard, but should always act as if death might come at any moment. In other words, we should not become completely absorbed in our work, but should keep before our minds the ideals of the glory of God, our own sanctification, and the salvation of our neighbour. If our efforts seem to be successful, we should thank God. But if all our work appears to be in vain we should thank Him just the same, for such things happen with God's permission. Providence often guides events in its own way for the promotion of God’s glory and for our greater good, which can be achieved through our humiliation as well as through our success.
If our spiritual outlook is in conformity with these principles, we shall be able to preserve our peace of mind, no matter how busy we may be.
2. There are many people who claim that they are working for God and for souls. In fact, they do work hard and make great sacrifices, but at the first sign of failure they are disappointed and discouraged. Why is this? It is because they only believed that they were working for God and for His Church, whereas in their heart and soul they were more influenced by self-love and by a desire for the praise and approval of others. Their motives were not completely disinterested, and their sacrifices were not made entirely for God. Therefore they were disturbed by visions of success in human terms and were agitated at the prospect of failure.
The Saints worked hard also, but they never worried. They were always calm, because their attention was focused on Heaven rather than on themselves. As long as we work entirely for God and accept as His will the outcome of our efforts, everything will go well for us even when it seems to be going badly.
3. Some people imagine that they are not working properly unless they are worrying and fretting and attracting the attention of others. This kind of approach results in more agitation than action. These people are working more for worldly glory than for the glory of God, and their best efforts are ruined by self love. “They have received their reward,” (Mt. 6:2-5) and they cannot hope to be rewarded in the next life.
We should aim at a purity of intention which will inspire us to do everything for the love of God. We should remember that the internal action of grace is what matters most in the life of a Christian. If that is lacking, all our external activity is worthless in the sight of God.
Christian Optimism - Cardinal Bacci
Christian Optimism
1. There are two kinds of optimism. The first is the optimism of worldlings who expect nothing but pleasure from life. They run away from anything which smacks of sacrifice or self-control, and as a result virtue is completely outside their grasp. Their motto is the "carpe diem" of the poet Horace. (Horace, Carm. I, 2:8) Living for the day in this fashion, they seem to uphold the philosophy which the Book of Wisdom puts on the lips of the foolish: “Come, let us enjoy the good things that are real, and use the freshness of creation avidly. Let us have our fill of costly wine and perfumes, and let no springtime blossom pass us by. Let us crown ourselves with rosebuds ere they wither; let no meadow be free from our wantonness.” (Wisdom 2:6-8)
This kind of optimism is an inversion of true human values. It is the result of the domination which man's lower instincts can sometimes acquire over his reason. But because our natural longing for what is good can never be completely stifled, this pleasant epicurean approach always leaves in its wake a sense of disillusionment.
Sooner or later this optimism is converted into pessimism. Human pleasure must always turn to sorrow, and at this stage, unless some miracle of divine grace intervenes, the spirit rebels and falls prey to despair. It is true that most of us will have avoided the worst excesses of the epicurean outlook, but we may have developed a distortedly comfortable and selfish approach to life. If this is so, we should remember that our lives are in conflict with Christian principles.
“Unless the grain of wheat falls into the ground and dies,” Jesus said, “it remains alone. But if it dies, it brings forth much fruit.” (Cf. John 12:44) “Unless you repent, you will all perish.” (Luke 13:5) “The kingdom of heaven has been enduring violent assault, and the violent have been seizing it by force.” (Mt. 11:12) “If anyone wishes to come after me, let him deny himself, and take up his cross daily, and follow me.” (Luke 9:23)
Let us consider whether our lives are in accordance with this teaching.
2. There is also a Christian optimism, for Christianity is essentially optimistic. The Jansenist conception of Christianity as a gloomy and fearfully exacting creed is quite erroneous. Jesus has told us that His yoke is easy and His burden light, and St. Paul speaks of the arrival of “the goodness and kindness of God our Saviour.” (Titus 3:4) We have only to recall the parables of the prodigal son and the lost sheep, and Christ's encounters with Mary Magdalen and the repentant adulteress.
Christianity, then, is not opposed to the principles of natural goodness; it does not frown upon the blessings of life, on normal human affections, and on the love of beauty. “Whatever things are true,” says St. Paul, “whatever honourable, whatever just, whatever holy, whatever lovable, whatever of good repute, if there be any virtue, if anything worthy of praise, think upon these things.” (Cf. Phil. 4:8) Christian teaching does not hold that our natural inclinations are evil, for they are forces which can be channelled to lead us towards holiness.
3. Sin alone is essentially evil, because it offends God, our Supreme Good, and separates us from Him. Even sin is only an evil in so far as it is a deliberate act in which we find pleasure and continued satisfaction. But if it is washed away by tears of repentance and by sacramental Confession, even sin becomes a source of goodness, for it leads us back to God.
Christianity makes everything good and meritorious, even suffering. Only Christianity can give us an explanation of suffering, which can be employed by our acceptance of it as a valuable means of expiation and sanctification.
Only in Christianity can the human heart find satisfaction and peace. Christian optimism abhors the malice of sin, lightens our sufferings, and moderates our pleasures. It helps us to see God's image in all creatures, gives us joy in life and hope in the hour of death. In this sense, let us be optimists.
1. There are two kinds of optimism. The first is the optimism of worldlings who expect nothing but pleasure from life. They run away from anything which smacks of sacrifice or self-control, and as a result virtue is completely outside their grasp. Their motto is the "carpe diem" of the poet Horace. (Horace, Carm. I, 2:8) Living for the day in this fashion, they seem to uphold the philosophy which the Book of Wisdom puts on the lips of the foolish: “Come, let us enjoy the good things that are real, and use the freshness of creation avidly. Let us have our fill of costly wine and perfumes, and let no springtime blossom pass us by. Let us crown ourselves with rosebuds ere they wither; let no meadow be free from our wantonness.” (Wisdom 2:6-8)
This kind of optimism is an inversion of true human values. It is the result of the domination which man's lower instincts can sometimes acquire over his reason. But because our natural longing for what is good can never be completely stifled, this pleasant epicurean approach always leaves in its wake a sense of disillusionment.
Sooner or later this optimism is converted into pessimism. Human pleasure must always turn to sorrow, and at this stage, unless some miracle of divine grace intervenes, the spirit rebels and falls prey to despair. It is true that most of us will have avoided the worst excesses of the epicurean outlook, but we may have developed a distortedly comfortable and selfish approach to life. If this is so, we should remember that our lives are in conflict with Christian principles.
“Unless the grain of wheat falls into the ground and dies,” Jesus said, “it remains alone. But if it dies, it brings forth much fruit.” (Cf. John 12:44) “Unless you repent, you will all perish.” (Luke 13:5) “The kingdom of heaven has been enduring violent assault, and the violent have been seizing it by force.” (Mt. 11:12) “If anyone wishes to come after me, let him deny himself, and take up his cross daily, and follow me.” (Luke 9:23)
Let us consider whether our lives are in accordance with this teaching.
2. There is also a Christian optimism, for Christianity is essentially optimistic. The Jansenist conception of Christianity as a gloomy and fearfully exacting creed is quite erroneous. Jesus has told us that His yoke is easy and His burden light, and St. Paul speaks of the arrival of “the goodness and kindness of God our Saviour.” (Titus 3:4) We have only to recall the parables of the prodigal son and the lost sheep, and Christ's encounters with Mary Magdalen and the repentant adulteress.
Christianity, then, is not opposed to the principles of natural goodness; it does not frown upon the blessings of life, on normal human affections, and on the love of beauty. “Whatever things are true,” says St. Paul, “whatever honourable, whatever just, whatever holy, whatever lovable, whatever of good repute, if there be any virtue, if anything worthy of praise, think upon these things.” (Cf. Phil. 4:8) Christian teaching does not hold that our natural inclinations are evil, for they are forces which can be channelled to lead us towards holiness.
3. Sin alone is essentially evil, because it offends God, our Supreme Good, and separates us from Him. Even sin is only an evil in so far as it is a deliberate act in which we find pleasure and continued satisfaction. But if it is washed away by tears of repentance and by sacramental Confession, even sin becomes a source of goodness, for it leads us back to God.
Christianity makes everything good and meritorious, even suffering. Only Christianity can give us an explanation of suffering, which can be employed by our acceptance of it as a valuable means of expiation and sanctification.
Only in Christianity can the human heart find satisfaction and peace. Christian optimism abhors the malice of sin, lightens our sufferings, and moderates our pleasures. It helps us to see God's image in all creatures, gives us joy in life and hope in the hour of death. In this sense, let us be optimists.
Saturday 9 August 2014
Rash Judgment - Cardinal Bacci
Rash Judgment
1. Instead of examining their own consciences in the presence of God, there are many people who are always prepared to judge the thoughts and actions of others. Do you belong to this category? Reflect for a while on the words of the Gospel.
“Do not judge,” said Christ, “that you may not be judged. For with what judgment you judge, you shall be judged, and with what measure you measure, it shall be measured to you. But why dost thou see the speck in thy brother's eye, and yet dost not consider the beam in thine own eye? Or how canst thou say to thy brother, "let me cast out the speck from thy eye"; and behold, there is a beam in thy own eye? Thou hypocrite, first cast out the beam from thy own eye, and then thou wilt see clearly to cast out the speck from thy brother's eye.” (Mt. 7:1-5)
These severe words condemn rash judgments; they also impose on us the obligation of correcting our own faults rather than censuring those of others. We are warned, moreover, that if we judge others harshly, the Divine Judge will treat us with equal severity.
A judgment is rash when it is formed without any sure basis and without necessity. It is a difficult thing to penetrate the secrets of the human heart and conscience. Only God can do it with absolute certainty. St. Bernard remarked that anyone who judges others rashly is usurping a right which belongs to Almighty God. How can we possibly guess at the motives and intentions of our fellow-men?
It is fairer and kinder to be ready to excuse our fellow-men and to appreciate their good qualities. We should leave it to God to judge their deficiencies and occupy ourselves with making amendment for our own sins.
2. Rash judgments are sometimes formed quite thoughtlessly. At other times they are the product of malice, envy, pride, or hatred. Even when they are lightly arrived at, they are sinful because they are opposed to the law of charity. When they are the result of one of the passions mentioned, they are far more gravely sinful, because they presuppose the intention of injuring our neighbour. Rash judgments like this rarely remain enclosed in the mind, but are expressed openly with consequent damage to the character of the victim.
It is easy to progress from lighter faults to grave sin in this matter. A rash judgment soon becomes a slander, and a sin against charity soon becomes a sin against justice involving an obligation to make reparation.
3. Let us contemplate Jesus as our model. While He was hanging from the Cross, He looked down compassionately upon His jeering enemies. Not only did He pray for them and forgive them, but He even made excuses for them to His heavenly Father. “Father, forgive them, for they do not know what they are doing.” (Luke 23:24)
It is still the same. Very often when people commit sin they do so because they have not reflected about what they are doing.
For this reason we should always be kind in our judgments and prudent about expressing them. A harsh judgment can cause irreparable damage to our brother's character, whereas a kind word can lead him back from the path of evil.
1. Instead of examining their own consciences in the presence of God, there are many people who are always prepared to judge the thoughts and actions of others. Do you belong to this category? Reflect for a while on the words of the Gospel.
“Do not judge,” said Christ, “that you may not be judged. For with what judgment you judge, you shall be judged, and with what measure you measure, it shall be measured to you. But why dost thou see the speck in thy brother's eye, and yet dost not consider the beam in thine own eye? Or how canst thou say to thy brother, "let me cast out the speck from thy eye"; and behold, there is a beam in thy own eye? Thou hypocrite, first cast out the beam from thy own eye, and then thou wilt see clearly to cast out the speck from thy brother's eye.” (Mt. 7:1-5)
These severe words condemn rash judgments; they also impose on us the obligation of correcting our own faults rather than censuring those of others. We are warned, moreover, that if we judge others harshly, the Divine Judge will treat us with equal severity.
A judgment is rash when it is formed without any sure basis and without necessity. It is a difficult thing to penetrate the secrets of the human heart and conscience. Only God can do it with absolute certainty. St. Bernard remarked that anyone who judges others rashly is usurping a right which belongs to Almighty God. How can we possibly guess at the motives and intentions of our fellow-men?
It is fairer and kinder to be ready to excuse our fellow-men and to appreciate their good qualities. We should leave it to God to judge their deficiencies and occupy ourselves with making amendment for our own sins.
2. Rash judgments are sometimes formed quite thoughtlessly. At other times they are the product of malice, envy, pride, or hatred. Even when they are lightly arrived at, they are sinful because they are opposed to the law of charity. When they are the result of one of the passions mentioned, they are far more gravely sinful, because they presuppose the intention of injuring our neighbour. Rash judgments like this rarely remain enclosed in the mind, but are expressed openly with consequent damage to the character of the victim.
It is easy to progress from lighter faults to grave sin in this matter. A rash judgment soon becomes a slander, and a sin against charity soon becomes a sin against justice involving an obligation to make reparation.
3. Let us contemplate Jesus as our model. While He was hanging from the Cross, He looked down compassionately upon His jeering enemies. Not only did He pray for them and forgive them, but He even made excuses for them to His heavenly Father. “Father, forgive them, for they do not know what they are doing.” (Luke 23:24)
It is still the same. Very often when people commit sin they do so because they have not reflected about what they are doing.
For this reason we should always be kind in our judgments and prudent about expressing them. A harsh judgment can cause irreparable damage to our brother's character, whereas a kind word can lead him back from the path of evil.
More About Almsgiving - Cardinal Bacci
More About Almsgiving
1. The description of the Last Judgment in the twenty-fifth chapter of St. Matthew's Gospel would shock many people if they were to read it. The principles in accordance with which Christ will pronounce sentence are inescapably clear. Did you feed and clothe the poor for My sake, He will ask, because you recognised Me in them? If you have done so, you will certainly be saved. If you have neglected to do so, you will be condemned for all eternity. Christ does not ask about anything else, because everything else is subordinate to the precept of charity. Where there is charity, everything else follows. Where charity is lacking there is nothing else, because Christianity is synonymous with charity. Charity, says St. Paul, “is the bond of perfection.” (Col. 3:14)
“If I should speak with the tongues of men and of angels,” St. Paul says elsewhere, “but do not have charity, I have become as sounding brass or a tinkling cymbal ... and if I have all faith so as to move mountains yet do not have charity, I am nothing. And if I distribute all my goods to feed the poor ... yet do not have charity, it profits me nothing.” (Cf. 1 Cor. 13:1-3)
So our eternal salvation depends on our charity. But it must be charity in action, not merely in words. “He who has the goods of this world,” says St. John, “and sees his brother in need and closes his heart to him, how does the love of God abide in him?” (1st Epistle of St. John, 3:17) Charity must be expressed in almsgiving and good works, for otherwise it would be a matter of idle talk which would be powerless to save us.
Our almsgiving should not be dictated simply by natural feelings of compassion, however, nor by mere philanthropy. It should be pre-eminently a religious act, springing from supernatural motives. Because we see the person of Christ in the poor man, we should love and help him as we should our Divine Redeemer, of Whose Mystical Body he is a suffering member. This is real Christian charity.
A proud man may also be liberal in giving away money in order to draw attention to himself. But this is not Christian almsgiving, which is never the product of self-love but of the love of God. Let us be more generous in giving, therefore, but let us always give from the supernatural motive of Christian charity.
2. We should often read and contemplate passages in praise of charity and almsgiving which are contained in the Sacred Scriptures. “Give that which remains as alms, and behold, all things are clean to you.” (Luke 11:41) “Alms delivereth from death; and the same is that which purgeth away sins, and maketh to find mercy and life everlasting.” (Tob. 12:9) “Redeem thou thy sins with alms and thy iniquities with works of mercy to the poor.” (Dan. 4:24) “My son, rob not the poor man of his livelihood: force not the eyes of the needy to turn away.” (Ecclus. 4:1) “Water quenches a flaming fire, and alms atone for sins.” (Ecclus. 3:29) “Be merciful, therefore, even as your Father is merciful ... Give, and it shall be given to you ... For with what measure you measure, it shall be measured to you.” (Luke 6:36-38) “For judgment is without mercy to him who has not shown mercy ... And if a brother or a sister be naked and in want of daily food, and one of you say to them, ‘Go in peace, be warmed and filled,’ yet you do not give them what is necessary for the body, what does it profit? So faith too, unless it has works, is dead in itself.” (James 2:13-17)
3. Let us give away as much as we can in charity, therefore. It does not matter whether we can afford to give a large sum or a very small amount; the important thing is to give. God knows our inmost thoughts; He can judge how detached we are from worldly goods, and if He sees that we are prepared to share them willingly with the unfortunate poor for His sake, He will reward us one day. But if we are avaricious and indifferent to the sufferings of others, He will condemn us to everlasting punishment.
There is one act of charity which we can all perform, even if we are poor. We can pray for those who never pray, for hardened sinners, for heretics, for those who persecute the Church, for the Missions, for the sick and dying, and for the souls in Purgatory. This is a spiritual almsgiving of which we are all capable. Besides prayer, there are all the other spiritual works of mercy from which to choose.
1. The description of the Last Judgment in the twenty-fifth chapter of St. Matthew's Gospel would shock many people if they were to read it. The principles in accordance with which Christ will pronounce sentence are inescapably clear. Did you feed and clothe the poor for My sake, He will ask, because you recognised Me in them? If you have done so, you will certainly be saved. If you have neglected to do so, you will be condemned for all eternity. Christ does not ask about anything else, because everything else is subordinate to the precept of charity. Where there is charity, everything else follows. Where charity is lacking there is nothing else, because Christianity is synonymous with charity. Charity, says St. Paul, “is the bond of perfection.” (Col. 3:14)
“If I should speak with the tongues of men and of angels,” St. Paul says elsewhere, “but do not have charity, I have become as sounding brass or a tinkling cymbal ... and if I have all faith so as to move mountains yet do not have charity, I am nothing. And if I distribute all my goods to feed the poor ... yet do not have charity, it profits me nothing.” (Cf. 1 Cor. 13:1-3)
So our eternal salvation depends on our charity. But it must be charity in action, not merely in words. “He who has the goods of this world,” says St. John, “and sees his brother in need and closes his heart to him, how does the love of God abide in him?” (1st Epistle of St. John, 3:17) Charity must be expressed in almsgiving and good works, for otherwise it would be a matter of idle talk which would be powerless to save us.
Our almsgiving should not be dictated simply by natural feelings of compassion, however, nor by mere philanthropy. It should be pre-eminently a religious act, springing from supernatural motives. Because we see the person of Christ in the poor man, we should love and help him as we should our Divine Redeemer, of Whose Mystical Body he is a suffering member. This is real Christian charity.
A proud man may also be liberal in giving away money in order to draw attention to himself. But this is not Christian almsgiving, which is never the product of self-love but of the love of God. Let us be more generous in giving, therefore, but let us always give from the supernatural motive of Christian charity.
2. We should often read and contemplate passages in praise of charity and almsgiving which are contained in the Sacred Scriptures. “Give that which remains as alms, and behold, all things are clean to you.” (Luke 11:41) “Alms delivereth from death; and the same is that which purgeth away sins, and maketh to find mercy and life everlasting.” (Tob. 12:9) “Redeem thou thy sins with alms and thy iniquities with works of mercy to the poor.” (Dan. 4:24) “My son, rob not the poor man of his livelihood: force not the eyes of the needy to turn away.” (Ecclus. 4:1) “Water quenches a flaming fire, and alms atone for sins.” (Ecclus. 3:29) “Be merciful, therefore, even as your Father is merciful ... Give, and it shall be given to you ... For with what measure you measure, it shall be measured to you.” (Luke 6:36-38) “For judgment is without mercy to him who has not shown mercy ... And if a brother or a sister be naked and in want of daily food, and one of you say to them, ‘Go in peace, be warmed and filled,’ yet you do not give them what is necessary for the body, what does it profit? So faith too, unless it has works, is dead in itself.” (James 2:13-17)
3. Let us give away as much as we can in charity, therefore. It does not matter whether we can afford to give a large sum or a very small amount; the important thing is to give. God knows our inmost thoughts; He can judge how detached we are from worldly goods, and if He sees that we are prepared to share them willingly with the unfortunate poor for His sake, He will reward us one day. But if we are avaricious and indifferent to the sufferings of others, He will condemn us to everlasting punishment.
There is one act of charity which we can all perform, even if we are poor. We can pray for those who never pray, for hardened sinners, for heretics, for those who persecute the Church, for the Missions, for the sick and dying, and for the souls in Purgatory. This is a spiritual almsgiving of which we are all capable. Besides prayer, there are all the other spiritual works of mercy from which to choose.
Judging ourselves - St Philip Neri
"Let every one stay at home, that is, within himself, and sit in judgment on
his own actions, without going abroad to investigate and criticise those of
others."
Thursday 7 August 2014
Almsgiving - Cardinal Bacci
Almsgiving
1. The view has been expressed that almsgiving is useless and degrading. It is useless, it has been said, because the implementation of social justice should be sufficient to provide for the needs of everybody; and it is degrading, it has been held, because it places the poor man in a position of inferiority to the rich man, and makes him beg for that which is really his right.
This is a false line of reasoning. Social justice can and should do a great deal to achieve a more equal distribution of wealth among men. But social justice cannot do everything.
Until the end of the world the weak will always succumb in the battle of life before the energy and enterprise of the strong. There will always be unfortunates who by reason of some tragic accident are unable to fend for themselves. No matter what form it takes, the State will not be able to provide fully for the disabled and infirm.
There will always be plenty of scope for Christian charity, which does not proceed with the measured stride of justice but with the swift wings of the love of God. It seeks out sorrows which need to be assuaged and wants which need to be relieved. There will always be suffering and want upon earth. “The poor you have always with you,” (Mt. 26:11) Jesus has told us.
It cannot be said that almsgiving is degrading because it makes the receiver inferior to the giver. This may be so if alms are given from motives of mere philanthropy. But when almsgiving is accompanied by charity and understanding and the donor sees in the poor man the person of Jesus Christ, there is no difference of status between the two individuals. They are brothers who wish to love and help one another, since both are members of the mystical Body of Christ. In this case it is more blessed to give than to receive.
Christian almsgiving is the fulfilment of an obligation and is a source of merit for the giver. As for the receiver, not only are his wants relieved, but he is the means by which his wealthier brother can acquire merit and fulfil his obligations.
2. Even if it is not very great, wealth is a dangerous thing. It is a burden which hampers us spiritually unless it is enriched by charity. Of itself, wealth is opposed to the spirit of the Gospel. In the Church of God, therefore, the only fitting role which rich men can assume is to place their abundance at the service of charity and become the servants of the poor.
St. Thomas Aquinas says that wealth can be an instrument of virtue and that it is only in this sense that it can be called good. If it impedes the practice of virtue, then it is evil. (Contra Gentes, 111:134) Let us make good use of our assets, therefore, and give generously to those who are in need without allowing our motives to become tainted with self-interest.
“Sell what you have and give alms,” said Christ. “Make for yourselves purses that do not grow old, a treasure unfailing in heaven where neither thief draws near nor moth destroys.” (Luke 12:33) It is the possession of this kind of treasure that will comfort us at the hour of death.
3. We must be detached from the goods of this world because they are corruptible and cause us to forget God. Even if we have been placed in easy circumstances, let us be poor in spirit. We can be poor in spirit by giving alms from motives of Christian charity. We need the mercy of God, and Our Lord has told us that He will be merciful only to those who show mercy to others.
We need God's forgiveness for all our sins, and the Holy Spirit assures us that our iniquities are redeemed by almsgiving. “Redeem thou thy sins with alms and thy iniquities with works of mercy to the poor.” (Dan. 4:24) Almsgiving is a means to our personal sanctification.
1. The view has been expressed that almsgiving is useless and degrading. It is useless, it has been said, because the implementation of social justice should be sufficient to provide for the needs of everybody; and it is degrading, it has been held, because it places the poor man in a position of inferiority to the rich man, and makes him beg for that which is really his right.
This is a false line of reasoning. Social justice can and should do a great deal to achieve a more equal distribution of wealth among men. But social justice cannot do everything.
Until the end of the world the weak will always succumb in the battle of life before the energy and enterprise of the strong. There will always be unfortunates who by reason of some tragic accident are unable to fend for themselves. No matter what form it takes, the State will not be able to provide fully for the disabled and infirm.
There will always be plenty of scope for Christian charity, which does not proceed with the measured stride of justice but with the swift wings of the love of God. It seeks out sorrows which need to be assuaged and wants which need to be relieved. There will always be suffering and want upon earth. “The poor you have always with you,” (Mt. 26:11) Jesus has told us.
It cannot be said that almsgiving is degrading because it makes the receiver inferior to the giver. This may be so if alms are given from motives of mere philanthropy. But when almsgiving is accompanied by charity and understanding and the donor sees in the poor man the person of Jesus Christ, there is no difference of status between the two individuals. They are brothers who wish to love and help one another, since both are members of the mystical Body of Christ. In this case it is more blessed to give than to receive.
Christian almsgiving is the fulfilment of an obligation and is a source of merit for the giver. As for the receiver, not only are his wants relieved, but he is the means by which his wealthier brother can acquire merit and fulfil his obligations.
2. Even if it is not very great, wealth is a dangerous thing. It is a burden which hampers us spiritually unless it is enriched by charity. Of itself, wealth is opposed to the spirit of the Gospel. In the Church of God, therefore, the only fitting role which rich men can assume is to place their abundance at the service of charity and become the servants of the poor.
St. Thomas Aquinas says that wealth can be an instrument of virtue and that it is only in this sense that it can be called good. If it impedes the practice of virtue, then it is evil. (Contra Gentes, 111:134) Let us make good use of our assets, therefore, and give generously to those who are in need without allowing our motives to become tainted with self-interest.
“Sell what you have and give alms,” said Christ. “Make for yourselves purses that do not grow old, a treasure unfailing in heaven where neither thief draws near nor moth destroys.” (Luke 12:33) It is the possession of this kind of treasure that will comfort us at the hour of death.
3. We must be detached from the goods of this world because they are corruptible and cause us to forget God. Even if we have been placed in easy circumstances, let us be poor in spirit. We can be poor in spirit by giving alms from motives of Christian charity. We need the mercy of God, and Our Lord has told us that He will be merciful only to those who show mercy to others.
We need God's forgiveness for all our sins, and the Holy Spirit assures us that our iniquities are redeemed by almsgiving. “Redeem thou thy sins with alms and thy iniquities with works of mercy to the poor.” (Dan. 4:24) Almsgiving is a means to our personal sanctification.
Riches and Poverty - Cardinal Bacci
Riches and Poverty
1. There is a striking contrast between the luxurious living of wealthy people who waste their money on pleasure and amusement and the abject poverty of those who are without food, clothing and shelter. This is in complete contradiction of the Gospel message which has proclaimed that we are all brothers.
Extravagance is always self-centred, whereas Christianity is the creed of love. Sumptuous living cannot be justified by an appeal to the right to own private property, for it is a shameless betrayal of the Gospel spirit of fraternal charity. When St. Thomas is defending the right to private property, he adds at once: "In regard to the use of it, however, a man should not regard material goods as belonging entirely to himself, but... should be ready to share them with others in their necessity." (Summa, II-II, q. 66, a. 2.) If such maxims which derive their inspiration from the Gospel were put into practice, there would be neither excessive wealth nor excessive poverty in the world today.
It is true that there would still be poverty, but destitution would disappear.
Poverty is good in that it makes us detached from worldly things and helps us to think more about the next life. But destitution is really a social crime, for it is the result of human egoism and can breed hatred and spiritual degradation.
"Poverty," writes Péguy, "is decent. It does not dress in rags... Its dwelling is tidy, healthy, and affords a welcome. It can have a change of linen once a week. It is not emaciated nor hungry... It is not good for anyone to live in easy circumstances; on the contrary, it is much better always to feel the goad of necessity..." (La guerre et la paix, p. 338)
It was in this sense that Jesus blessed the poor and condemned the rich. He is referring to the poor man who has enough to supply his needs, is detached from worldly possessions, uses his poverty to assist him in his journey towards Heaven, and is happy or at any rate content. But He condemns the rich man who squanders his wealth on selfish amusement and is deaf to the entreaties of those in need.
After twenty centuries of Christianity the violent contrast still exists in modern society. If we have any reason to reproach ourselves, let us try now to make up for our deficiencies.
2. We must face this unfortunate fact. One half of the world is living in luxury while the other half lives in squalor. Worse still, both the inanity and arrogance of the wealthy and the degradation and abjectness of the destitute extinguish the light of the Gospel and drown the voice of conscience.
Who is at fault? We must all share the blame, for nobody has ever fully implemented the Gospel teaching, which alone contains a complete solution for the problems of the human race. A great deal of want and misery would disappear if all those whose assets exceed what they need for themselves remembered that they are obliged to love their neighbour as themselves. They would then take heed of the precept: “Give that which remains as alms.” (Luke 11:41) We should all examine ourselves rigidly on this point, because we could all do far more to help the needy, whom we do not love, unfortunately, as much as we love ourselves.
3. In this matter as in all others, we have a great deal to learn from the Saints. Not only did they give to the poor whatever was superfluous to themselves, but they deprived themselves even of the necessaries of life because they saw in their destitute fellow-men the person of Jesus Christ. They really loved their neighbour as themselves, and more than themselves, in fact, for the sake of the love of God. For this reason they enjoyed clothing the naked and feeding the hungry whenever it was in their power to do so.
We may not be capable of doing exactly the same because we have not reached the same height of perfection. But we must remember that the precept to "give that which remains as alms" applies also to us. If there is somebody in grave need whom we have the means of helping, we are obliged to do so by the command of the Gospel. It is the same Gospel which warns us that if we fail to do so, the Divine Judge will one day condemn us.
1. There is a striking contrast between the luxurious living of wealthy people who waste their money on pleasure and amusement and the abject poverty of those who are without food, clothing and shelter. This is in complete contradiction of the Gospel message which has proclaimed that we are all brothers.
Extravagance is always self-centred, whereas Christianity is the creed of love. Sumptuous living cannot be justified by an appeal to the right to own private property, for it is a shameless betrayal of the Gospel spirit of fraternal charity. When St. Thomas is defending the right to private property, he adds at once: "In regard to the use of it, however, a man should not regard material goods as belonging entirely to himself, but... should be ready to share them with others in their necessity." (Summa, II-II, q. 66, a. 2.) If such maxims which derive their inspiration from the Gospel were put into practice, there would be neither excessive wealth nor excessive poverty in the world today.
It is true that there would still be poverty, but destitution would disappear.
Poverty is good in that it makes us detached from worldly things and helps us to think more about the next life. But destitution is really a social crime, for it is the result of human egoism and can breed hatred and spiritual degradation.
"Poverty," writes Péguy, "is decent. It does not dress in rags... Its dwelling is tidy, healthy, and affords a welcome. It can have a change of linen once a week. It is not emaciated nor hungry... It is not good for anyone to live in easy circumstances; on the contrary, it is much better always to feel the goad of necessity..." (La guerre et la paix, p. 338)
It was in this sense that Jesus blessed the poor and condemned the rich. He is referring to the poor man who has enough to supply his needs, is detached from worldly possessions, uses his poverty to assist him in his journey towards Heaven, and is happy or at any rate content. But He condemns the rich man who squanders his wealth on selfish amusement and is deaf to the entreaties of those in need.
After twenty centuries of Christianity the violent contrast still exists in modern society. If we have any reason to reproach ourselves, let us try now to make up for our deficiencies.
2. We must face this unfortunate fact. One half of the world is living in luxury while the other half lives in squalor. Worse still, both the inanity and arrogance of the wealthy and the degradation and abjectness of the destitute extinguish the light of the Gospel and drown the voice of conscience.
Who is at fault? We must all share the blame, for nobody has ever fully implemented the Gospel teaching, which alone contains a complete solution for the problems of the human race. A great deal of want and misery would disappear if all those whose assets exceed what they need for themselves remembered that they are obliged to love their neighbour as themselves. They would then take heed of the precept: “Give that which remains as alms.” (Luke 11:41) We should all examine ourselves rigidly on this point, because we could all do far more to help the needy, whom we do not love, unfortunately, as much as we love ourselves.
3. In this matter as in all others, we have a great deal to learn from the Saints. Not only did they give to the poor whatever was superfluous to themselves, but they deprived themselves even of the necessaries of life because they saw in their destitute fellow-men the person of Jesus Christ. They really loved their neighbour as themselves, and more than themselves, in fact, for the sake of the love of God. For this reason they enjoyed clothing the naked and feeding the hungry whenever it was in their power to do so.
We may not be capable of doing exactly the same because we have not reached the same height of perfection. But we must remember that the precept to "give that which remains as alms" applies also to us. If there is somebody in grave need whom we have the means of helping, we are obliged to do so by the command of the Gospel. It is the same Gospel which warns us that if we fail to do so, the Divine Judge will one day condemn us.
Monday 4 August 2014
Catholic Commonwealth Games gold medallist seeks Olympic sponsorship!
From Carmel Books blog:
Catholic champion Charlie Flynn made sure his brown scapular was prominently on show to millions of BBC and YouTube viewers on Saturday night after winning a boxing gold for Scotland at the Commonwealth Games.
[For shameless plug for Carmel Books' scapulars go to the link above! - Clare]
The Catholic Champ needs sponsorship to help him prepare towards selection for the next Olympic Games. So if there are any Catholic businessmen out there who read this appeal and could possibly help sponsor Charlie - either in large part or in small part - please get in touch with Carmel Books and we'll put you in touch with Team Charlie.
Imagine a Catholic gold medallist in two years' time standing on top of a podium on a world stage with his scapular (and rosary beads? - small hint there, Charlie) and publicly thanking Our Lord for all the blessings given him. Let's help make it happen.
Sunday 3 August 2014
How to Remain Aware of the Presence of God - Cardinal Bacci
How to Remain Aware of the Presence of God
1. It is useful to consider the ways in which we can develop a constant and effective awareness of the presence of God. The first way in which we can do this is by cultivating a lively faith which will help us to see God everywhere. “Do not I fill heaven and earth, saith the Lord?” (Jer. 23:24)
This kind of faith should deepen our sense of God's presence and inspire in us sentiments of love and gratitude which will guide us in all our actions. We cannot expect that we shall be able to remain in a state of constant contemplation of God, for this is the privilege enjoyed by the blessed in Heaven, for whom faith has been replaced by the Beatific Vision. We must be satisfied with exciting in ourselves as often as possible the active awareness of God's presence. This should be a quiet and peaceful process, not involving undue mental effort or anxiety.
We should be able to attend quite naturally to our work and other obligations, and we should be helped and consoled in this by directing our thoughts to God from time to time in order to offer ourselves to Him. This can easily be done by means of frequent ejaculatory prayer, by renewing at regular intervals our intention of doing everything for the love of God, and by being prepared to endure in complete acceptance of the Divine Will all the hardships and trials of the day. Whenever it is possible, moreover, we should escape from the care and confusion of the world into a quiet church. Here we can kneel in the real presence of Jesus in the Blessed Eucharist and express in intimate prayer our love for Him and our desire to serve Him.
2. Another way of increasing our sense of the presence of God is to perceive Him in all His creatures. St. Thérèse of the Child Jesus loved to contemplate the image of her Creator in the flowers of the field and in the stars of the firmament.
God has created all things for our benefit and He is present in all things. He sees what use we make of them and can judge whether we employ them to honour Him, Who is our beginning and our end. The ray of divine beauty which shines in every created thing should attract us towards its Creator and cause us to adore and serve Him. Whenever we meet a learned and holy person, moreover, the reflection of God's power and goodness is even more compelling. “Learn to love the Creator in the creature,” says St. Augustine, “lest the thing which He has made should grip you, and you should lose Him by Whom you also were created.” (In Ps., 19)
In other words, let us learn to see the Creator in all His creatures so that these may not enslave us and cause us to lose Him Who is our highest Good.
3. The third way of remaining attentive to the presence of God is to contemplate Him living in ourselves. While it is true that God is present everywhere, He dwells in a special manner in the human soul, which is the masterpiece of creation. When our souls are adorned with His grace, His delight in us is unbounded. “I will dwell and move among them. I will be their God and they shall be my people.” (2 Cor. 6:16) “Do you not know that you are the temple of God and that the Spirit of God dwells in you?” (1 Cor. 3:16)
God dwells among us, therefore, and lives in us as in so many temples. We should recognise His presence and listen to His voice; furthermore, we should adore Him, love Him, and pray to Him. Then we can sincerely claim to belong entirely to Him.
1. It is useful to consider the ways in which we can develop a constant and effective awareness of the presence of God. The first way in which we can do this is by cultivating a lively faith which will help us to see God everywhere. “Do not I fill heaven and earth, saith the Lord?” (Jer. 23:24)
This kind of faith should deepen our sense of God's presence and inspire in us sentiments of love and gratitude which will guide us in all our actions. We cannot expect that we shall be able to remain in a state of constant contemplation of God, for this is the privilege enjoyed by the blessed in Heaven, for whom faith has been replaced by the Beatific Vision. We must be satisfied with exciting in ourselves as often as possible the active awareness of God's presence. This should be a quiet and peaceful process, not involving undue mental effort or anxiety.
We should be able to attend quite naturally to our work and other obligations, and we should be helped and consoled in this by directing our thoughts to God from time to time in order to offer ourselves to Him. This can easily be done by means of frequent ejaculatory prayer, by renewing at regular intervals our intention of doing everything for the love of God, and by being prepared to endure in complete acceptance of the Divine Will all the hardships and trials of the day. Whenever it is possible, moreover, we should escape from the care and confusion of the world into a quiet church. Here we can kneel in the real presence of Jesus in the Blessed Eucharist and express in intimate prayer our love for Him and our desire to serve Him.
2. Another way of increasing our sense of the presence of God is to perceive Him in all His creatures. St. Thérèse of the Child Jesus loved to contemplate the image of her Creator in the flowers of the field and in the stars of the firmament.
God has created all things for our benefit and He is present in all things. He sees what use we make of them and can judge whether we employ them to honour Him, Who is our beginning and our end. The ray of divine beauty which shines in every created thing should attract us towards its Creator and cause us to adore and serve Him. Whenever we meet a learned and holy person, moreover, the reflection of God's power and goodness is even more compelling. “Learn to love the Creator in the creature,” says St. Augustine, “lest the thing which He has made should grip you, and you should lose Him by Whom you also were created.” (In Ps., 19)
In other words, let us learn to see the Creator in all His creatures so that these may not enslave us and cause us to lose Him Who is our highest Good.
3. The third way of remaining attentive to the presence of God is to contemplate Him living in ourselves. While it is true that God is present everywhere, He dwells in a special manner in the human soul, which is the masterpiece of creation. When our souls are adorned with His grace, His delight in us is unbounded. “I will dwell and move among them. I will be their God and they shall be my people.” (2 Cor. 6:16) “Do you not know that you are the temple of God and that the Spirit of God dwells in you?” (1 Cor. 3:16)
God dwells among us, therefore, and lives in us as in so many temples. We should recognise His presence and listen to His voice; furthermore, we should adore Him, love Him, and pray to Him. Then we can sincerely claim to belong entirely to Him.
Friday 1 August 2014
The Awareness of the Presence of God - Cardinal Bacci
The Awareness of the Presence of God
1. The cultivation of a continual awareness of the presence of God is such a useful practice that many writers regard it as the fundamental principle of the spiritual life. As St. Alphonsus de' Liguori points out, it obliges us to do three things: (1) To preserve ourselves completely free from sin; (2) To practise virtue in every possible way, and (3) To seek a closer and more loving contact with God. (Al. Div. Servizio, III, 1, 3)
The realisation of the presence of God is a particularly good way of subduing our passions and conquering temptation. “If we were always aware of God's presence within us,” writes St. Thomas, “we should never, or hardly ever, sin.” (Opusc. 58, c. 2)
It is unlikely that a man who is committing sin adverts to the fact that God is watching him and could intervene to punish him at any moment. He has forgotten the presence of God, his Creator and Redeemer, Who has been so good to him and Who will one day be his judge. His mind has been darkened and his heart led astray by the deceptive pleasures of this world.
God is far from the sinner because the sinner ignores His inspirations and advice and has, in short, rejected Him. The unhappy man will never find peace in this world and is doomed to eternal unhappiness in the next.
“If we remained always in the presence of God,” wrote St. John Chrysostom, “we should neither conceive nor do anything evil.” (Homil. 8, ad Phil., 2.)
2. The presence of God, moreover, encourages us to do our best to acquire all the virtues. When He is always before our eyes we have no difficulty in recognising that He is the supreme Truth, Beauty, and Goodness.
Let us seek to please God, therefore, by obeying His commandments and inspirations. If we wish to be worthy of His presence, let us seek to adorn our souls with His grace, which is ours for the asking. Our awareness of God's presence should not be a passive state. It should enliven our faith and increase our love for Him.
Do we realise how poor and pitiful we are in the sight of God? Let us ask Him to make us holy. If we are troubled by temptations, let us ask Him for the strength to conquer them. If we are worn out by suffering, let us ask Him to help and console us.
3. If we remind ourselves constantly of the presence of God, we shall always be closely united to Him. Union with God should be the result of our love for Him, for it is an unfailing rule of love that it increases with the nearness of the beloved. If we live in the presence of God and contemplate Him as the perfection of beauty, truth and goodness, we shall be moved to love Him more and more. Our love, moreover, will generate in us the ardent desire of an even closer intimacy with Him.
This sacred union will bring us great peace and tranquility in all the vicissitudes of life, a serenity which will be reflected in our personality and in our conduct for the edification of our fellow-men.
1. The cultivation of a continual awareness of the presence of God is such a useful practice that many writers regard it as the fundamental principle of the spiritual life. As St. Alphonsus de' Liguori points out, it obliges us to do three things: (1) To preserve ourselves completely free from sin; (2) To practise virtue in every possible way, and (3) To seek a closer and more loving contact with God. (Al. Div. Servizio, III, 1, 3)
The realisation of the presence of God is a particularly good way of subduing our passions and conquering temptation. “If we were always aware of God's presence within us,” writes St. Thomas, “we should never, or hardly ever, sin.” (Opusc. 58, c. 2)
It is unlikely that a man who is committing sin adverts to the fact that God is watching him and could intervene to punish him at any moment. He has forgotten the presence of God, his Creator and Redeemer, Who has been so good to him and Who will one day be his judge. His mind has been darkened and his heart led astray by the deceptive pleasures of this world.
God is far from the sinner because the sinner ignores His inspirations and advice and has, in short, rejected Him. The unhappy man will never find peace in this world and is doomed to eternal unhappiness in the next.
“If we remained always in the presence of God,” wrote St. John Chrysostom, “we should neither conceive nor do anything evil.” (Homil. 8, ad Phil., 2.)
2. The presence of God, moreover, encourages us to do our best to acquire all the virtues. When He is always before our eyes we have no difficulty in recognising that He is the supreme Truth, Beauty, and Goodness.
Let us seek to please God, therefore, by obeying His commandments and inspirations. If we wish to be worthy of His presence, let us seek to adorn our souls with His grace, which is ours for the asking. Our awareness of God's presence should not be a passive state. It should enliven our faith and increase our love for Him.
Do we realise how poor and pitiful we are in the sight of God? Let us ask Him to make us holy. If we are troubled by temptations, let us ask Him for the strength to conquer them. If we are worn out by suffering, let us ask Him to help and console us.
3. If we remind ourselves constantly of the presence of God, we shall always be closely united to Him. Union with God should be the result of our love for Him, for it is an unfailing rule of love that it increases with the nearness of the beloved. If we live in the presence of God and contemplate Him as the perfection of beauty, truth and goodness, we shall be moved to love Him more and more. Our love, moreover, will generate in us the ardent desire of an even closer intimacy with Him.
This sacred union will bring us great peace and tranquility in all the vicissitudes of life, a serenity which will be reflected in our personality and in our conduct for the edification of our fellow-men.
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