Hail and blessed be the hour and moment in which the Son of God was born of the most pure Virgin Mary, at midnight, in Bethlehem, in piercing cold. In that hour, vouchsafe, O my God! to hear my prayer and grant my desires, through the merits of Our Saviour Jesus Christ, and of His Blessed Mother. Amen.
To be said 15 times a day until Christmas.
Sunday 30 November 2014
The Blessedness of Those Who Hunger and Thirst for Justice - Cardinal Bacci
The Blessedness of Those Who Hunger and Thirst for Justice
1. “Blessed are they who hunger and thirst for justice,” says Jesus Christ, “for they shall be satisfied.” (Mt. 5:6) These words oblige us to seek justice in our actions if we desire the happiness which Our Lord promises to the just.
We must understand, of course, what is intended here by the word "justice." It may be inte...rpreted in two ways. According to its most common meaning, justice is the cardinal virtue which obliges us to give every man his due. Often in Sacred Scripture, however, the word is synonymous with perfection or holiness; that is, it is the synthesis of all the virtues. It is in this sense that Jesus employs the term when He says: “Seek first the kingdom of God and his justice, and all these things shall be given you besides.” (Mt. 6:33)
In its fullest sense, then, justice embraces our relations with God, with ourselves, and with our neighbour. In the first place, we must be just towards God and, therefore, in accordance with the Gospel precept, we must “render to God the things that are God's.” (Mt. 22:21)Since everything belongs to God, our Creator and Redeemer, we must offer everything to Him, including ourselves, all that we are and all that we possess. We have only obligations in regard to God, and no rights, because we have received everything from Him. We ought to obey Him, therefore, as our supreme lawgiver. We ought to adore Him and to love Him with a greater love that we have for any creature or for ourselves, because He is the highest good which merits all our love and which alone can satisfy us. We should express our love, moreover, by our actions and by the complete dedication of ourselves to His honour and glory.
Justice, then, is in fact Christian perfection and is the synthesis of all the virtues. That great pagan writer, Cicero, had already perceived this when he wrote that "piety is the foundation of all the virtues," (Planc., 12) and that "piety is justice in regard to God." (Nat. D., I, 41) Justice in our relations with God demands that we adore, love, and obey Him. In this way we lay the basis of all the virtues.
2. We must also be just towards ourselves. God has established a hierarchy of faculties in human nature. There are the lower faculties, which are often moved to action by our passions, and above these there is right reason, which ought to govern all else through the will. According to St. Thomas, the rule of right reason within us should be comparable to that of God in the universe. (De Regim. Principum, I, 12) "It is fitting," he says elsewhere, "that everything in man should be subject to reason." (S. Th., I-II, q. 100, a. 2 ad 1) St. Augustine observes that, as the lower faculties should obey the intellect, so the intellect should be subject to God and should fulfil His holy law. (Cf. De Serm. Domini in Monte, Bk. I, c. 2.)
In this way there exists in us absolute justice, which is the harmony of perfection. If the passions, however, rebel and dethrone reason, or if reason revolts against God, there follows the degradation of human nature, the triumph of sin, remorse, and spiritual ruin.
3. We must be just, finally, in our dealings with others. This rules out theft, homicide, detraction, calumny, and hatred of our neighbour. We can be unjust to our neighbour not only in material things, but also in the moral order. Christian justice, moreover, makes many demands on us which we do not sufficiently consider. If our neighbour is hungry, we are obliged to assuage his hunger. If he is ill-clad, homeless, or out of work, the Gospel tells us that we are obliged to help him and to console him by every means in our power, even if this necessitates sacrifice on our part. This is the Christian justice without which neither faith nor charity can survive. The man who lacks this virtue will one day be condemned by the Supreme Judge with the terrifying words: "Depart from me, accursed ones, into the everlasting fire."
1. “Blessed are they who hunger and thirst for justice,” says Jesus Christ, “for they shall be satisfied.” (Mt. 5:6) These words oblige us to seek justice in our actions if we desire the happiness which Our Lord promises to the just.
We must understand, of course, what is intended here by the word "justice." It may be inte...rpreted in two ways. According to its most common meaning, justice is the cardinal virtue which obliges us to give every man his due. Often in Sacred Scripture, however, the word is synonymous with perfection or holiness; that is, it is the synthesis of all the virtues. It is in this sense that Jesus employs the term when He says: “Seek first the kingdom of God and his justice, and all these things shall be given you besides.” (Mt. 6:33)
In its fullest sense, then, justice embraces our relations with God, with ourselves, and with our neighbour. In the first place, we must be just towards God and, therefore, in accordance with the Gospel precept, we must “render to God the things that are God's.” (Mt. 22:21)Since everything belongs to God, our Creator and Redeemer, we must offer everything to Him, including ourselves, all that we are and all that we possess. We have only obligations in regard to God, and no rights, because we have received everything from Him. We ought to obey Him, therefore, as our supreme lawgiver. We ought to adore Him and to love Him with a greater love that we have for any creature or for ourselves, because He is the highest good which merits all our love and which alone can satisfy us. We should express our love, moreover, by our actions and by the complete dedication of ourselves to His honour and glory.
Justice, then, is in fact Christian perfection and is the synthesis of all the virtues. That great pagan writer, Cicero, had already perceived this when he wrote that "piety is the foundation of all the virtues," (Planc., 12) and that "piety is justice in regard to God." (Nat. D., I, 41) Justice in our relations with God demands that we adore, love, and obey Him. In this way we lay the basis of all the virtues.
2. We must also be just towards ourselves. God has established a hierarchy of faculties in human nature. There are the lower faculties, which are often moved to action by our passions, and above these there is right reason, which ought to govern all else through the will. According to St. Thomas, the rule of right reason within us should be comparable to that of God in the universe. (De Regim. Principum, I, 12) "It is fitting," he says elsewhere, "that everything in man should be subject to reason." (S. Th., I-II, q. 100, a. 2 ad 1) St. Augustine observes that, as the lower faculties should obey the intellect, so the intellect should be subject to God and should fulfil His holy law. (Cf. De Serm. Domini in Monte, Bk. I, c. 2.)
In this way there exists in us absolute justice, which is the harmony of perfection. If the passions, however, rebel and dethrone reason, or if reason revolts against God, there follows the degradation of human nature, the triumph of sin, remorse, and spiritual ruin.
3. We must be just, finally, in our dealings with others. This rules out theft, homicide, detraction, calumny, and hatred of our neighbour. We can be unjust to our neighbour not only in material things, but also in the moral order. Christian justice, moreover, makes many demands on us which we do not sufficiently consider. If our neighbour is hungry, we are obliged to assuage his hunger. If he is ill-clad, homeless, or out of work, the Gospel tells us that we are obliged to help him and to console him by every means in our power, even if this necessitates sacrifice on our part. This is the Christian justice without which neither faith nor charity can survive. The man who lacks this virtue will one day be condemned by the Supreme Judge with the terrifying words: "Depart from me, accursed ones, into the everlasting fire."
The Blessedness of Those Who Mourn - Cardinal Bacci
The Blessedness of Those Who Mourn
1. “Blessed are they who mourn,” (Mt. 5:5) says Jesus Christ, in direct contrast to the opinion of the world, which believes that happiness is to be found in merrymaking. Who is right? The Gospel does not forbid us to rejoice; indeed, a blessing was given to the wedding celebration in Cana. This, however, was a manifestation of good and honest joy.... It is the immoderate revelling of irresponsible worldlings and sinners which is condemned in the Gospel. God does not promise these any of His consolations, but only remorse and, perhaps, despair. On the other hand, those who suffer are called blessed by Jesus Christ, Who has promised to console them. The consolations which they will receive are those which spring from their repentance, from the forgiveness which they obtain for their sins, and from the expectation of everlasting life, which is promised to those who choose the royal road of the Cross. They will also enjoy the consolations of contemplation and of the love of God.
The Christian sheds tears of sadness, of repentance, and of joy. He is sometimes sad because he is sensitive to the evil which exists in the world. When he sees so many of his fellow-men going from sin to sin on the downward slope towards damnation, he is saddened and longs to remedy this situation as much as possible by prayer, good example, and penance.
Perhaps you are indifferent to the evil which is being perpetrated in the world? Perhaps nothing has power to upset you apart from your own petty troubles and frustrated ambitions? This kind of sadness is not pleasing to God.
Another motive for sadness is the great physical and moral suffering which afflicts so many of our brethren. We should be generous in rendering whatever assistance we can, generous also in our understanding and in our sympathy. Very often a single gesture of compassion towards a man who is suffering is of greater value than a substantial alms which is offered with coldness and indifference.
2. As well as regretting the evils which beset humanity, the Christian should also shed tears of repentance for his sins. Our sins are so many that they demand penance and reparation. St. Aloysius Gonzaga wept whenever he recalled the peccadilloes of his childhood, which were hardly serious enough to be real sins. We have sinned, and may be sinners still, but do we weep for our transgressions?
A sincere Christian is not content merely to regret his sins and to pray for forgiveness, but he imposes on himself voluntary penances in expiation of his own offences and of the offences of others. Tears of repentance are blessed by God, Who forgives and pardons those who mourn for their transgressions.
3. Finally, the Christian will sometimes shed tears of joy. There are some people who are not easily moved. Rigid and inflexible, they proceed in all things with mathematical precision and cannot be swayed by the promptings of the heart. They are incapable of shedding a tear. If we love God sincerely, however, we shall have what was called by the Fathers the gift of tears. It is because we know God so little that we love Him so little. If we loved Him fervently, the contemplations of His infinite goodness and mercy would move us to tears of love and of joy. So it was with the Saints in the presence of the Crucifix and of the Blessed Sacrament, and in the presence of the marvels of creation. We are incapable of shedding tears of love and of joy because we know and love God so little. "Our love and knowledge of God are imperfect," (S. Th., I-II, q. 68, a. 2) writes St. Thomas. We are too absorbed in worldly vanities to be capable of such heartfelt joy and love. Let us meditate more often and love God more fervently, and He will grant us the gift of tears.
1. “Blessed are they who mourn,” (Mt. 5:5) says Jesus Christ, in direct contrast to the opinion of the world, which believes that happiness is to be found in merrymaking. Who is right? The Gospel does not forbid us to rejoice; indeed, a blessing was given to the wedding celebration in Cana. This, however, was a manifestation of good and honest joy.... It is the immoderate revelling of irresponsible worldlings and sinners which is condemned in the Gospel. God does not promise these any of His consolations, but only remorse and, perhaps, despair. On the other hand, those who suffer are called blessed by Jesus Christ, Who has promised to console them. The consolations which they will receive are those which spring from their repentance, from the forgiveness which they obtain for their sins, and from the expectation of everlasting life, which is promised to those who choose the royal road of the Cross. They will also enjoy the consolations of contemplation and of the love of God.
The Christian sheds tears of sadness, of repentance, and of joy. He is sometimes sad because he is sensitive to the evil which exists in the world. When he sees so many of his fellow-men going from sin to sin on the downward slope towards damnation, he is saddened and longs to remedy this situation as much as possible by prayer, good example, and penance.
Perhaps you are indifferent to the evil which is being perpetrated in the world? Perhaps nothing has power to upset you apart from your own petty troubles and frustrated ambitions? This kind of sadness is not pleasing to God.
Another motive for sadness is the great physical and moral suffering which afflicts so many of our brethren. We should be generous in rendering whatever assistance we can, generous also in our understanding and in our sympathy. Very often a single gesture of compassion towards a man who is suffering is of greater value than a substantial alms which is offered with coldness and indifference.
2. As well as regretting the evils which beset humanity, the Christian should also shed tears of repentance for his sins. Our sins are so many that they demand penance and reparation. St. Aloysius Gonzaga wept whenever he recalled the peccadilloes of his childhood, which were hardly serious enough to be real sins. We have sinned, and may be sinners still, but do we weep for our transgressions?
A sincere Christian is not content merely to regret his sins and to pray for forgiveness, but he imposes on himself voluntary penances in expiation of his own offences and of the offences of others. Tears of repentance are blessed by God, Who forgives and pardons those who mourn for their transgressions.
3. Finally, the Christian will sometimes shed tears of joy. There are some people who are not easily moved. Rigid and inflexible, they proceed in all things with mathematical precision and cannot be swayed by the promptings of the heart. They are incapable of shedding a tear. If we love God sincerely, however, we shall have what was called by the Fathers the gift of tears. It is because we know God so little that we love Him so little. If we loved Him fervently, the contemplations of His infinite goodness and mercy would move us to tears of love and of joy. So it was with the Saints in the presence of the Crucifix and of the Blessed Sacrament, and in the presence of the marvels of creation. We are incapable of shedding tears of love and of joy because we know and love God so little. "Our love and knowledge of God are imperfect," (S. Th., I-II, q. 68, a. 2) writes St. Thomas. We are too absorbed in worldly vanities to be capable of such heartfelt joy and love. Let us meditate more often and love God more fervently, and He will grant us the gift of tears.
The Blessedness of the Meek - Cardinal Bacci
The Blessedness of the Meek
1. Charity, as St. Thomas says, is the source of all the virtues. (S. Th., 11-11, q. 157, a. 2) This includes meekness, or that quality of moderation by which a Christian ought to govern his passions, especially anger, and keep them subject to the control of reason. This virtue is opposed to pride and to vanity in that these passions, when wounded, culminate in outbursts of anger and in quests for revenge.
Meekness is not simply a form of apathy or of good-natured affability. On the contrary, it is based both on humility and on fortitude. It feels insult and ingratitude, and does not remove the suffering which accompanies them, but it demands the heroism of silence and of charitable behaviour towards those who hurt us. For this reason it is not identical with weakness, but requires spiritual fortitude because it makes a man complete master of himself. (Cf. S. Th., 11-11, q. 157, a. 4) Anger is not always sinful, as the Holy Spirit indicates. (Ps. 4:5) If it remains subject to the control of reason and of charity, indeed, it is only a reaction against evil and can exist alongside Christian meekness. It is fatal, however, to allow anger to become blind and tyrannical, for it will then betray a man into hatred and vengefulness. It will grow noisy and vulgar, give scandal to others, and leave in the soul a sense of restlessness and of vexation." (Cf. "Philothea," Bk. III, c. 9) “If the Holy Spirit may be called the peace of the soul, uncontrolled anger may be called its disturber. Nothing is more hostile than anger to the indwelling of the Holy Spirit within us.” (St. John Climacus, "Scala Paradisi," P. 286)
Let us resolve never to allow ourselves to be led away by immoderate anger, but to preserve at all times our peace of soul.
2. “Learn from me,” said Jesus when He proposed Himself to us as our model, “for I am meek and humble of heart, and you will find rest for your souls. For my yoke is easy, and my burden light.” (Mt. 11:30) “By your patience,” He said on another occasion, “you will win your souls.” (Luke 21:19) “Love your enemies,” He said also, “do good to those who hate you, and pray for those who persecute and calumniate you, so that you may be children of your Father in heaven, who makes his sun to rise on the good and the evil, and sends rain on the just and the unjust.” (Mt. 5:44)
If we obey this lofty teaching, we shall have peace of soul. We shall not be easily annoyed, but shall rather regret the misdeeds and unhappiness of those who unjustly offend us. Moreover, we shall be able to persuade our fellow-men to follow the path of virtue. This is why the Psalmist says that “the meek shall possess the land, they shall delight in abounding peace.” (Ps. 36:11) “Blessed are the meek,” Jesus repeats in the Sermon on the Mount, “for they shall possess the earth.” (Mt. 5: 4)
What is meant by this promise? Tyrants, persecutors, and evil-doers have passed away and are remembered with bitterness and execration. But the Saints still hold sway over the world and dominate the minds and hearts of millions, winning universal love and veneration. We should imitate the gentleness which can give such peace and exert such influence.
3. St. John Climacus notes that there are three levels of meekness. (Scala Paradisi, pp. 296-298) The first grade, he says, consists in enduring with difficulty the injuries done to us. The second consists in enduring them without displeasure, and the third in regarding them as an honour. Those who reach the first level are to be congratulated, those who reach the second are to be applauded, but those in the third and highest category are really blessed by God. "One day," he says, "I saw three monks receiving the same insult. The first was offended but said nothing; the second was not displeased on his own account, but regretted the offence against Almighty God; the third wept for the fault of his neighbour." The first monk, the Saint comments, feared God; the second loved God; and the third loved both God and his fellow-man.
At what stage of perfection in this virtue can we claim to have arrived? If we desire to be sincere Christians, we must realise that we ought to have achieved at least the first level and should hope to advance eventually as far as the third and most perfect grade.
1. Charity, as St. Thomas says, is the source of all the virtues. (S. Th., 11-11, q. 157, a. 2) This includes meekness, or that quality of moderation by which a Christian ought to govern his passions, especially anger, and keep them subject to the control of reason. This virtue is opposed to pride and to vanity in that these passions, when wounded, culminate in outbursts of anger and in quests for revenge.
Meekness is not simply a form of apathy or of good-natured affability. On the contrary, it is based both on humility and on fortitude. It feels insult and ingratitude, and does not remove the suffering which accompanies them, but it demands the heroism of silence and of charitable behaviour towards those who hurt us. For this reason it is not identical with weakness, but requires spiritual fortitude because it makes a man complete master of himself. (Cf. S. Th., 11-11, q. 157, a. 4) Anger is not always sinful, as the Holy Spirit indicates. (Ps. 4:5) If it remains subject to the control of reason and of charity, indeed, it is only a reaction against evil and can exist alongside Christian meekness. It is fatal, however, to allow anger to become blind and tyrannical, for it will then betray a man into hatred and vengefulness. It will grow noisy and vulgar, give scandal to others, and leave in the soul a sense of restlessness and of vexation." (Cf. "Philothea," Bk. III, c. 9) “If the Holy Spirit may be called the peace of the soul, uncontrolled anger may be called its disturber. Nothing is more hostile than anger to the indwelling of the Holy Spirit within us.” (St. John Climacus, "Scala Paradisi," P. 286)
Let us resolve never to allow ourselves to be led away by immoderate anger, but to preserve at all times our peace of soul.
2. “Learn from me,” said Jesus when He proposed Himself to us as our model, “for I am meek and humble of heart, and you will find rest for your souls. For my yoke is easy, and my burden light.” (Mt. 11:30) “By your patience,” He said on another occasion, “you will win your souls.” (Luke 21:19) “Love your enemies,” He said also, “do good to those who hate you, and pray for those who persecute and calumniate you, so that you may be children of your Father in heaven, who makes his sun to rise on the good and the evil, and sends rain on the just and the unjust.” (Mt. 5:44)
If we obey this lofty teaching, we shall have peace of soul. We shall not be easily annoyed, but shall rather regret the misdeeds and unhappiness of those who unjustly offend us. Moreover, we shall be able to persuade our fellow-men to follow the path of virtue. This is why the Psalmist says that “the meek shall possess the land, they shall delight in abounding peace.” (Ps. 36:11) “Blessed are the meek,” Jesus repeats in the Sermon on the Mount, “for they shall possess the earth.” (Mt. 5: 4)
What is meant by this promise? Tyrants, persecutors, and evil-doers have passed away and are remembered with bitterness and execration. But the Saints still hold sway over the world and dominate the minds and hearts of millions, winning universal love and veneration. We should imitate the gentleness which can give such peace and exert such influence.
3. St. John Climacus notes that there are three levels of meekness. (Scala Paradisi, pp. 296-298) The first grade, he says, consists in enduring with difficulty the injuries done to us. The second consists in enduring them without displeasure, and the third in regarding them as an honour. Those who reach the first level are to be congratulated, those who reach the second are to be applauded, but those in the third and highest category are really blessed by God. "One day," he says, "I saw three monks receiving the same insult. The first was offended but said nothing; the second was not displeased on his own account, but regretted the offence against Almighty God; the third wept for the fault of his neighbour." The first monk, the Saint comments, feared God; the second loved God; and the third loved both God and his fellow-man.
At what stage of perfection in this virtue can we claim to have arrived? If we desire to be sincere Christians, we must realise that we ought to have achieved at least the first level and should hope to advance eventually as far as the third and most perfect grade.
The Blessedness of the Poor - Cardinal Bacci
The Blessedness of the Poor
1. “Blessed are the poor in spirit,” said Jesus, “for theirs is the kingdom of heaven.” (Mt. 5:3) We should take care to have a proper understanding of the meaning of these words. Christian perfection does not actually consist in being poor. A man can be poor, even voluntarily so, without being virtuous and without receiving any blessing thereby. "Christ...ian perfection," explains St. Thomas, "does not essentially consist in voluntary poverty, which is only an instrument of perfection. Therefore it cannot be said that where there is greater poverty, there is greater sanctity. The highest perfection can coexist with great wealth, for we read that Abraham was wealthy and God said to him: 'Walk in my presence and be perfect.' " (S. Th., 11-11, q. 185, a. 6 ad 1)
Perfection, then, does not consist in poverty as such, but in detachment from worldly possessions. Whether we are rich or poor, we must have this detachment if we wish to be true followers of Christ. It was God Who created the fruits of the earth and gave them to men. When He had created them He was pleased with His work and declared that all things were good. Evil consists in the abuse of these goods, which in themselves are intended to be aids to perfection. It is necessary, therefore, to preserve the proper hierarchical order of all that is good. We must guard against riveting our ambitions on earthly objects as if they were capable of constituting the goal of our lives.
God has given us these things as possessions, not as ends in themselves. He has ordered us to be masters of the world, not its slaves. Detachment is essential, but not a complete surrender of our possessions. The latter was never commanded, but simply indicated as an evangelical counsel of perfection. The observance of this counsel, however, is valueless if it is not accompanied by detachment. Worldly possessions, such as money, are good servants but bad masters.
2. We have established the principle that wealth is in itself good and is a gift from God, but that "it is good in as far as it leads us towards virtue, and evil in as far as it leads us towards vice." (Contra G., III, 134) We must now insist once more on the necessity of remaining detached from worldly goods and of concentrating our attention primarily on God. It is an unfortunate fact that only too often wealth is a spiritual obstacle, for it diverts our attention away from Heaven and towards worldly objects. If this happens, some of its worst results can be the worship of money, the destruction of high ideals, indifference to the poverty of others, the vain and selfish search for happiness on this earth, and complete spiritual blindness. This is why it is more difficult for the rich man than for the poor man to save his soul.
“If thou wilt be perfect, go, sell what thou hast, and give to the poor.” (Mt. 19:21) This is an evangelical counsel which we may have neither the courage nor the vocation to pursue. At least, however, let us seek to purify ourselves of all attachment to wealth. If we have riches, moreover, let us do our best to use them as instruments of virtue.
3. Let us remember the warning of St. Paul. “Those who seek to become rich fall into temptation and a snare and into many useless and harmful desires, which plunge men into destruction and damnation. For covetousness is the root of all evils.” (1 Tim. 6:9-10) If we are rich, therefore, let us use our wealth in order to do good. If we are poor, let us console ourselves with the reflection that it is easier for the poor to gain Heaven. "The poor man who lacks wisdom is afflicted by a double misfortune; he can neither enjoy the goods of this world, nor hope to enjoy those of the other." (St. John Climacus, "Scala Paradisi," VII, n. 113)
Let us all, both rich and poor, seek the only true riches, which are holiness and the grace of God. If we wish, moreover, to enjoy the blessedness of poverty of spirit, let us be detached not only from wealth, but also from worldly honour and glory. Knowledge which serves to make us proud and ostentatious is regarded as folly in the sight of God.
1. “Blessed are the poor in spirit,” said Jesus, “for theirs is the kingdom of heaven.” (Mt. 5:3) We should take care to have a proper understanding of the meaning of these words. Christian perfection does not actually consist in being poor. A man can be poor, even voluntarily so, without being virtuous and without receiving any blessing thereby. "Christ...ian perfection," explains St. Thomas, "does not essentially consist in voluntary poverty, which is only an instrument of perfection. Therefore it cannot be said that where there is greater poverty, there is greater sanctity. The highest perfection can coexist with great wealth, for we read that Abraham was wealthy and God said to him: 'Walk in my presence and be perfect.' " (S. Th., 11-11, q. 185, a. 6 ad 1)
Perfection, then, does not consist in poverty as such, but in detachment from worldly possessions. Whether we are rich or poor, we must have this detachment if we wish to be true followers of Christ. It was God Who created the fruits of the earth and gave them to men. When He had created them He was pleased with His work and declared that all things were good. Evil consists in the abuse of these goods, which in themselves are intended to be aids to perfection. It is necessary, therefore, to preserve the proper hierarchical order of all that is good. We must guard against riveting our ambitions on earthly objects as if they were capable of constituting the goal of our lives.
God has given us these things as possessions, not as ends in themselves. He has ordered us to be masters of the world, not its slaves. Detachment is essential, but not a complete surrender of our possessions. The latter was never commanded, but simply indicated as an evangelical counsel of perfection. The observance of this counsel, however, is valueless if it is not accompanied by detachment. Worldly possessions, such as money, are good servants but bad masters.
2. We have established the principle that wealth is in itself good and is a gift from God, but that "it is good in as far as it leads us towards virtue, and evil in as far as it leads us towards vice." (Contra G., III, 134) We must now insist once more on the necessity of remaining detached from worldly goods and of concentrating our attention primarily on God. It is an unfortunate fact that only too often wealth is a spiritual obstacle, for it diverts our attention away from Heaven and towards worldly objects. If this happens, some of its worst results can be the worship of money, the destruction of high ideals, indifference to the poverty of others, the vain and selfish search for happiness on this earth, and complete spiritual blindness. This is why it is more difficult for the rich man than for the poor man to save his soul.
“If thou wilt be perfect, go, sell what thou hast, and give to the poor.” (Mt. 19:21) This is an evangelical counsel which we may have neither the courage nor the vocation to pursue. At least, however, let us seek to purify ourselves of all attachment to wealth. If we have riches, moreover, let us do our best to use them as instruments of virtue.
3. Let us remember the warning of St. Paul. “Those who seek to become rich fall into temptation and a snare and into many useless and harmful desires, which plunge men into destruction and damnation. For covetousness is the root of all evils.” (1 Tim. 6:9-10) If we are rich, therefore, let us use our wealth in order to do good. If we are poor, let us console ourselves with the reflection that it is easier for the poor to gain Heaven. "The poor man who lacks wisdom is afflicted by a double misfortune; he can neither enjoy the goods of this world, nor hope to enjoy those of the other." (St. John Climacus, "Scala Paradisi," VII, n. 113)
Let us all, both rich and poor, seek the only true riches, which are holiness and the grace of God. If we wish, moreover, to enjoy the blessedness of poverty of spirit, let us be detached not only from wealth, but also from worldly honour and glory. Knowledge which serves to make us proud and ostentatious is regarded as folly in the sight of God.
Thursday 27 November 2014
Good Example - Cardinal Bacci
Good Example
1. The Saints achieved a great deal by preaching and by conversation, but they achieved far more by good example. Their spiritual power of personality touched even the most hardened sinners.
It is said of St. Romuald that everyone who visited him experienced great interior happiness. His appearance alone was enough to cheer them. He was so detached from himself and fr...om the things of the world, and so absorbed in God, that he was always smiling. The Cure d'Ars, too, converted more people by the unseen impact of his personal holiness than by the simple sermons which he delivered to the crowds gathered about him.
Unfortunately, quite the opposite influence is exerted by hardened sinners and by self-centred worldlings, and even greater damage is done by those who are immersed in soul-destroying sensuality. The latter exhale the breath of death, and the familiarity of their friendship perverts and corrupts those with whom they come in contact.
Examine your behaviour at home and in society, for it affects not only your own spiritual welfare, but that of your neighbour as well.
2. The Holy Spirit tells us that God entrusts to everyone the care of his neighbour. (Ecclus. 17:12) “Let your light shine before men,” says Jesus Christ, “in order that they may see your good works and give glory to your Father in heaven.” (Mt. 5: 16) St. Paul echoes this counsel when he warns us not to return evil for evil, but to “provide good things not only in the sight of God, but also in the sight of all men.” (Cf. Rom. 12:17) In other words, we are obliged to edify our neighbour by our good example.
Good example is the most effective sermon, and it is a sermon which all of us can and should deliver. We ought to preach this sermon everywhere and at all times—in the Church and outside it, in our family circle and in society, with our superiors, equals and inferiors, when we are speaking and when we are silent, in our behaviour and in our appearance.
3. Above all, we must avoid giving scandal. Jesus Christ strongly condemned this sin, which destroys so many souls. “Woe to the world because of scandals! . . . Woe to the man through whom scandal does come! . . . It were better for him to have a great millstone hung around his neck, and to be drowned in the depths of the sea.” (Mt. 18:5-7) If we are compelled to admit that by our behaviour or conversation we have given rise to scandal and have endangered the eternal salvation of our neighbour, let us repent humbly and do our best to repair the damage as far as possible.
Let us henceforth endeavour, moreover, to edify our fellow-men in every possible way. What a consolation it would be for us to know that we had led a soul back to God. It would be more than a consolation; in fact, it would be a guarantee of our own future salvation.
“My brethren,” says St. James, “if any one of you strays from the truth and someone brings him back, he ought to know that he who causes a sinner to be brought back from his misguided way, will save his soul from death, and will cover a multitude of sins.” (James 5:19-20)
1. The Saints achieved a great deal by preaching and by conversation, but they achieved far more by good example. Their spiritual power of personality touched even the most hardened sinners.
It is said of St. Romuald that everyone who visited him experienced great interior happiness. His appearance alone was enough to cheer them. He was so detached from himself and fr...om the things of the world, and so absorbed in God, that he was always smiling. The Cure d'Ars, too, converted more people by the unseen impact of his personal holiness than by the simple sermons which he delivered to the crowds gathered about him.
Unfortunately, quite the opposite influence is exerted by hardened sinners and by self-centred worldlings, and even greater damage is done by those who are immersed in soul-destroying sensuality. The latter exhale the breath of death, and the familiarity of their friendship perverts and corrupts those with whom they come in contact.
Examine your behaviour at home and in society, for it affects not only your own spiritual welfare, but that of your neighbour as well.
2. The Holy Spirit tells us that God entrusts to everyone the care of his neighbour. (Ecclus. 17:12) “Let your light shine before men,” says Jesus Christ, “in order that they may see your good works and give glory to your Father in heaven.” (Mt. 5: 16) St. Paul echoes this counsel when he warns us not to return evil for evil, but to “provide good things not only in the sight of God, but also in the sight of all men.” (Cf. Rom. 12:17) In other words, we are obliged to edify our neighbour by our good example.
Good example is the most effective sermon, and it is a sermon which all of us can and should deliver. We ought to preach this sermon everywhere and at all times—in the Church and outside it, in our family circle and in society, with our superiors, equals and inferiors, when we are speaking and when we are silent, in our behaviour and in our appearance.
3. Above all, we must avoid giving scandal. Jesus Christ strongly condemned this sin, which destroys so many souls. “Woe to the world because of scandals! . . . Woe to the man through whom scandal does come! . . . It were better for him to have a great millstone hung around his neck, and to be drowned in the depths of the sea.” (Mt. 18:5-7) If we are compelled to admit that by our behaviour or conversation we have given rise to scandal and have endangered the eternal salvation of our neighbour, let us repent humbly and do our best to repair the damage as far as possible.
Let us henceforth endeavour, moreover, to edify our fellow-men in every possible way. What a consolation it would be for us to know that we had led a soul back to God. It would be more than a consolation; in fact, it would be a guarantee of our own future salvation.
“My brethren,” says St. James, “if any one of you strays from the truth and someone brings him back, he ought to know that he who causes a sinner to be brought back from his misguided way, will save his soul from death, and will cover a multitude of sins.” (James 5:19-20)
The Most Terrifying Passage in the Gospel - Cardinal Bacci
The Most Terrifying Passage in the Gospel
1. The preaching of Jesus Christ bears the stamp of gentleness and kindness towards humanity, especially towards sinners. There is, however, one passage in the Gospel which inspires real dread. Let us quote it in full.
“When the Son of Man shall come in his majesty, and all the angels with him, then he will sit on the throne of his glory...; and before him will be gathered all the nations, and he will separate them one from another, as the shepherd separates the sheep from the goats; and he will set the sheep on his right hand but the goats on the left.”
“Then the king will say to those on his right hand, ‘Come, blessed of my father, take possession of the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me to eat; I was thirsty and you gave me to drink; I was a stranger and you took me in; naked and you covered me; sick and you visited me; I was in prison and you came to me…’ Then he will say to those on his left hand, ‘Depart from me, accursed ones, into the everlasting fire which was prepared for the devil and his angels. For I was hungry, and you did not give me to eat; I was thirsty and you gave me no drink; I was a stranger and you did not take me in; naked, and you did not clothe me; sick, and in prison, and you did not visit me.’ Then they also will answer and say, ‘Lord, when did we see thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to thee?’ Then he will answer them, saying, ‘Amen, I say to you, as long as you did not do it for one of these least ones, you did not do it for me.’ And these will go into everlasting punishment .” (Cf. Mt. 25:31-46)
These are terrifying words, in the light of which each one of us has something with which to reproach himself.
2. Why should the Eternal Judge punish or reward us in accordance with our own deeds of charity and of mercy towards our unfortunate fellow-men? Simply because Christianity consists mainly of charity, since God Himself is charity. “God is love, and he who abides in love abides in God, and God in him.”(1 John 4:16) When charity is genuine, being the love of God above all things and of our neighbour as ourselves, it is “the bond of perfection,” (Col. 3:14) and “bears with all things, believes all things, hopes all things, endures all things.” (1 Cor. 13:7)True love, in the Christian sense, presupposes faith, hope and all the other virtues, whereas faith without charity is, as St. Paul says, as futile as “a tinkling cymbal.” (1 Cor. 13:1) Even the devils have faith, but their faith will not save them. “He who does not love,” St. John tells us, “abides in death.” (1 John 3:14)
3. Do we hope to be saved and to hear on the day of judgment that welcome invitation: “Come, blessed of my father, take possession of the kingdom prepared for you from the foundation of the world.” (Mt. 25:34) If we do, let us be charitable. Let us root out the spirit of egoism from our hearts, have compassion on the misfortunes of our needy brethren, and help them in any way we can. Above all, let us recognise the person of Jesus Christ Himself dwelling in His poor, and let us love them even as we love Him. Let us show our love in deeds, not merely in words, for the Gospel warns us that if we fail to do this we shall be damned forever.
1. The preaching of Jesus Christ bears the stamp of gentleness and kindness towards humanity, especially towards sinners. There is, however, one passage in the Gospel which inspires real dread. Let us quote it in full.
“When the Son of Man shall come in his majesty, and all the angels with him, then he will sit on the throne of his glory...; and before him will be gathered all the nations, and he will separate them one from another, as the shepherd separates the sheep from the goats; and he will set the sheep on his right hand but the goats on the left.”
“Then the king will say to those on his right hand, ‘Come, blessed of my father, take possession of the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me to eat; I was thirsty and you gave me to drink; I was a stranger and you took me in; naked and you covered me; sick and you visited me; I was in prison and you came to me…’ Then he will say to those on his left hand, ‘Depart from me, accursed ones, into the everlasting fire which was prepared for the devil and his angels. For I was hungry, and you did not give me to eat; I was thirsty and you gave me no drink; I was a stranger and you did not take me in; naked, and you did not clothe me; sick, and in prison, and you did not visit me.’ Then they also will answer and say, ‘Lord, when did we see thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to thee?’ Then he will answer them, saying, ‘Amen, I say to you, as long as you did not do it for one of these least ones, you did not do it for me.’ And these will go into everlasting punishment .” (Cf. Mt. 25:31-46)
These are terrifying words, in the light of which each one of us has something with which to reproach himself.
2. Why should the Eternal Judge punish or reward us in accordance with our own deeds of charity and of mercy towards our unfortunate fellow-men? Simply because Christianity consists mainly of charity, since God Himself is charity. “God is love, and he who abides in love abides in God, and God in him.”(1 John 4:16) When charity is genuine, being the love of God above all things and of our neighbour as ourselves, it is “the bond of perfection,” (Col. 3:14) and “bears with all things, believes all things, hopes all things, endures all things.” (1 Cor. 13:7)True love, in the Christian sense, presupposes faith, hope and all the other virtues, whereas faith without charity is, as St. Paul says, as futile as “a tinkling cymbal.” (1 Cor. 13:1) Even the devils have faith, but their faith will not save them. “He who does not love,” St. John tells us, “abides in death.” (1 John 3:14)
3. Do we hope to be saved and to hear on the day of judgment that welcome invitation: “Come, blessed of my father, take possession of the kingdom prepared for you from the foundation of the world.” (Mt. 25:34) If we do, let us be charitable. Let us root out the spirit of egoism from our hearts, have compassion on the misfortunes of our needy brethren, and help them in any way we can. Above all, let us recognise the person of Jesus Christ Himself dwelling in His poor, and let us love them even as we love Him. Let us show our love in deeds, not merely in words, for the Gospel warns us that if we fail to do this we shall be damned forever.
The Influence of the Cinema, Radio, and Television - Cardinal Bacci
The Influence of the Cinema, Radio, and Television
1. It is an unfortunate but undeniable fact that man often employs new inventions and discoveries for evil rather than for good purposes. The gifts of God ought to bring us closer to Him, but too often they become through our own fault the means of separating ourselves farther from Him. Everything is good, and not only whatever Go...d has created, but also whatever we ourselves produce by a proper use of the faculties with which our Creator has endowed us.
“Every creature of God is good,” says St. Paul, “and nothing is to be rejected...” (1 Tim. 4:4) These words are still true of the countless inventions of our own era. The cinema, radio, and television are essentially good because they are gifts which God has brought into being through the agency of human intelligence and perseverance. But what use have we been making of them? Take, for instance, the cinema. It must be admitted that there are very few films today which are edifying or spiritually helpful. Many are positively bad and dangerous, especially to certain branches of the community. Moreover, as Pius XI warned us in his Encyclical on this subject in 1936, many pictures which would otherwise be quite harmless are rendered dangerous because they are interspersed with various kinds of immorality.
Since the greatest evil for a Christian is the loss of God, and this inevitably follows the loss of grace and of the faith, we must observe the following safeguards in our approach to the cinema. (1) We must stay away from any film which might represent a proximate occasion of mortal sin. (2) We must avoid films which are opposed to morals or to the faith, and must see that our families and dependents do likewise. (3) We may attend films which are good or merely entertaining. It is better, however, not to go to the cinema too regularly, for to do so would be a waste of time and could expose us to unforeseen risks. In any case, there are many other amusements, preferably open-air, which are much more beneficial to soul and body.
2. What has been said of the cinema is true also of radio and television. There is one difference, however. We must go out to the cinema, but the radio and the television set are normally in our own homes and are therefore much greater potential instruments of good or of evil. The radio is carried about by many people both in the city and in the country. Television, moreover, has power to take possession of a man through his hearing, vision, imagination and intelligence. It is a vital world on a tiny screen which can attract and fascinate the mind. It is possible to televise sacred ceremonies, the Holy Mass, explanations of the Gospel, and religious or cultural instructions. It is equally possible to present obscene plays and every kind of indecency.
Perhaps there is no other invention with greater power for good or evil than television. This fact imposes grave obligations on the public authorities, on artists and writers, on the heads of families, and on the community in general. Every good Christian is obliged to be on his guard against the possibility of television becoming a ready instrument of moral damage either to himself or to his neighbour.
3. Let us examine ourselves conscientiously, for we may have much with which to reproach ourselves. If we have been guilty of negligence in the past, let us resolve to do better in future. The wonderful discoveries of civilisation should not be allowed to become the instruments of a new, refined type of barbarianism capable of making us the slaves of sin. Every earnest Catholic should read and meditate on the relevant teaching of His Holiness Pope Pius XII, in the Encyclical “Miranda Prorsus," published in the year 1957.
1. It is an unfortunate but undeniable fact that man often employs new inventions and discoveries for evil rather than for good purposes. The gifts of God ought to bring us closer to Him, but too often they become through our own fault the means of separating ourselves farther from Him. Everything is good, and not only whatever Go...d has created, but also whatever we ourselves produce by a proper use of the faculties with which our Creator has endowed us.
“Every creature of God is good,” says St. Paul, “and nothing is to be rejected...” (1 Tim. 4:4) These words are still true of the countless inventions of our own era. The cinema, radio, and television are essentially good because they are gifts which God has brought into being through the agency of human intelligence and perseverance. But what use have we been making of them? Take, for instance, the cinema. It must be admitted that there are very few films today which are edifying or spiritually helpful. Many are positively bad and dangerous, especially to certain branches of the community. Moreover, as Pius XI warned us in his Encyclical on this subject in 1936, many pictures which would otherwise be quite harmless are rendered dangerous because they are interspersed with various kinds of immorality.
Since the greatest evil for a Christian is the loss of God, and this inevitably follows the loss of grace and of the faith, we must observe the following safeguards in our approach to the cinema. (1) We must stay away from any film which might represent a proximate occasion of mortal sin. (2) We must avoid films which are opposed to morals or to the faith, and must see that our families and dependents do likewise. (3) We may attend films which are good or merely entertaining. It is better, however, not to go to the cinema too regularly, for to do so would be a waste of time and could expose us to unforeseen risks. In any case, there are many other amusements, preferably open-air, which are much more beneficial to soul and body.
2. What has been said of the cinema is true also of radio and television. There is one difference, however. We must go out to the cinema, but the radio and the television set are normally in our own homes and are therefore much greater potential instruments of good or of evil. The radio is carried about by many people both in the city and in the country. Television, moreover, has power to take possession of a man through his hearing, vision, imagination and intelligence. It is a vital world on a tiny screen which can attract and fascinate the mind. It is possible to televise sacred ceremonies, the Holy Mass, explanations of the Gospel, and religious or cultural instructions. It is equally possible to present obscene plays and every kind of indecency.
Perhaps there is no other invention with greater power for good or evil than television. This fact imposes grave obligations on the public authorities, on artists and writers, on the heads of families, and on the community in general. Every good Christian is obliged to be on his guard against the possibility of television becoming a ready instrument of moral damage either to himself or to his neighbour.
3. Let us examine ourselves conscientiously, for we may have much with which to reproach ourselves. If we have been guilty of negligence in the past, let us resolve to do better in future. The wonderful discoveries of civilisation should not be allowed to become the instruments of a new, refined type of barbarianism capable of making us the slaves of sin. Every earnest Catholic should read and meditate on the relevant teaching of His Holiness Pope Pius XII, in the Encyclical “Miranda Prorsus," published in the year 1957.
Wednesday 26 November 2014
Sensitiveness - Cardinal Bacci
Sensitiveness
1. A single severe glance from our employer or superior is enough to make us anxious. If it is accompanied by a word of rebuke we are thoroughly upset. Why should this be so? It is because we are lacking in the fundamental virtue of humility. We want to keep up appearances and to be held in high regard. If we are frustrated in this ambition, we suffer inwardly.
All this is quite natural, but on this natural foundation we must build the virtue of humility and the desire to serve God alone. If we possess this virtue, we shall continue to be sensitive to insults and humiliations but our suffering will be sanctified and will be meritorious in the sight of God.
We are all pleased when we are praised by others and are hurt when we are criticised, because our natural inclinations are never destroyed. Our sensitivity, however, can be moderated and brought under the control of right reason, whose guide should be the rule of virtue. It is worth reflecting on what the “Imitation of Christ” has to say in this regard.
“Whenever a man desireth anything inordinately, straight-away he is disquieted within himself. The proud and the covetous are never at rest; the poor and humble in spirit pass their life in abundance of peace. The man who is not yet perfectly dead to self is soon tempted and overcome in little and paltry things. He that is weak in spirit, and in a certain manner as yet carnal, and inclined to things of sense, cannot without difficulty sever himself wholly from earthly desires. And therefore he is often sad when he does withdraw himself; and besides, he is easily moved to anger if anyone thwarts him. And, if he has pursued his inclination, forthwith he is burdened with remorse of conscience for having gone after his passion, which helped him not at all to the peace he looked for. It is by resisting the passions, therefore, and not by serving them, that true peace of heart is to be found. Peace, therefore, is not in the heart of the carnal man, nor in the man who is devoted to outward things, but in the fervent and spiritual man.” (Bk. 1, c.6)
“Continual peace dwelleth with the humble, but in the heart of the proud is frequent envy and indignation.” (Ibid., c. 7, v.3)
2. Our wounded feelings sometimes give rise to an external explosion in the form of bitter and offensive remarks. These always create disharmony and have various unfortunate after-effects.
It is fatal to lose control over ourselves. A man who has surrendered to anger and resentment does not weigh his words and is not responsible for his actions. When the fit has passed, he is left with a sense of humiliation because of his lack of moderation and must suffer the consequences both before God and before his fellow-men in his domestic and social environment. "When the angry man has calmed down," Seneca truly observed, "he is angry with himself." "Let anger be foreign to us,'' said Cicero, "for an angry man is incapable of acting correctly or prudently. Anything which is done in a state of agitation cannot be done properly nor can it meet with the approval of the bystanders." (De Off., I, 38)
Let us meditate also on these apt quotations from Sacred Scripture. “A mild answer calms wrath, but a harsh word stirs up anger.” (Prov. 15:1) “An ill-tempered man stirs up strife, but a patient man allays discord.” (Prov. 15:18)
3. Let us form the following resolutions: (1) Never to speak or never to make a decision in a moment of anger. (2) To wait until we have regained full self-control and serenity before we make any statement or perform any action. (3) Never to be disturbed by the unpleasant remarks or behaviour of others in our regard. Considering that the Saints actually looked for humiliations and penances, the least we should do is accept those God sends us and offer them to Him.
1. A single severe glance from our employer or superior is enough to make us anxious. If it is accompanied by a word of rebuke we are thoroughly upset. Why should this be so? It is because we are lacking in the fundamental virtue of humility. We want to keep up appearances and to be held in high regard. If we are frustrated in this ambition, we suffer inwardly.
All this is quite natural, but on this natural foundation we must build the virtue of humility and the desire to serve God alone. If we possess this virtue, we shall continue to be sensitive to insults and humiliations but our suffering will be sanctified and will be meritorious in the sight of God.
We are all pleased when we are praised by others and are hurt when we are criticised, because our natural inclinations are never destroyed. Our sensitivity, however, can be moderated and brought under the control of right reason, whose guide should be the rule of virtue. It is worth reflecting on what the “Imitation of Christ” has to say in this regard.
“Whenever a man desireth anything inordinately, straight-away he is disquieted within himself. The proud and the covetous are never at rest; the poor and humble in spirit pass their life in abundance of peace. The man who is not yet perfectly dead to self is soon tempted and overcome in little and paltry things. He that is weak in spirit, and in a certain manner as yet carnal, and inclined to things of sense, cannot without difficulty sever himself wholly from earthly desires. And therefore he is often sad when he does withdraw himself; and besides, he is easily moved to anger if anyone thwarts him. And, if he has pursued his inclination, forthwith he is burdened with remorse of conscience for having gone after his passion, which helped him not at all to the peace he looked for. It is by resisting the passions, therefore, and not by serving them, that true peace of heart is to be found. Peace, therefore, is not in the heart of the carnal man, nor in the man who is devoted to outward things, but in the fervent and spiritual man.” (Bk. 1, c.6)
“Continual peace dwelleth with the humble, but in the heart of the proud is frequent envy and indignation.” (Ibid., c. 7, v.3)
2. Our wounded feelings sometimes give rise to an external explosion in the form of bitter and offensive remarks. These always create disharmony and have various unfortunate after-effects.
It is fatal to lose control over ourselves. A man who has surrendered to anger and resentment does not weigh his words and is not responsible for his actions. When the fit has passed, he is left with a sense of humiliation because of his lack of moderation and must suffer the consequences both before God and before his fellow-men in his domestic and social environment. "When the angry man has calmed down," Seneca truly observed, "he is angry with himself." "Let anger be foreign to us,'' said Cicero, "for an angry man is incapable of acting correctly or prudently. Anything which is done in a state of agitation cannot be done properly nor can it meet with the approval of the bystanders." (De Off., I, 38)
Let us meditate also on these apt quotations from Sacred Scripture. “A mild answer calms wrath, but a harsh word stirs up anger.” (Prov. 15:1) “An ill-tempered man stirs up strife, but a patient man allays discord.” (Prov. 15:18)
3. Let us form the following resolutions: (1) Never to speak or never to make a decision in a moment of anger. (2) To wait until we have regained full self-control and serenity before we make any statement or perform any action. (3) Never to be disturbed by the unpleasant remarks or behaviour of others in our regard. Considering that the Saints actually looked for humiliations and penances, the least we should do is accept those God sends us and offer them to Him.
Prayer, Work, and Leisure - Cardinal Bacci
Prayer, Work, and Leisure
1. The pattern of our lives should be a combination of prayer, work, and leisure. There should be no room, however, for idleness.
“Prayer.” Prayer is most essential. The life of a Christian should be a continual prayer. As Jesus commanded, we “must always pray and not lose heart.” (Luke 18:1)
How can we achieve this? St. Paul has told us. “Whatever you d...o in word or in work,” he says, “do all in the name of the Lord Jesus, giving thanks to God the Father through him.” (Col. 3:17) If we follow his instructions, our lives will really be a prayer. Before we begin our day's work we shall turn to God and offer Him our labours and our difficulties. During our work we shall raise our minds to God from time to time as Jesus, Mary and Joseph must have done in the home and in the workshop at Nazareth. Whenever we speak, we should remember that we are in the presence of God. Then our conversation and our behaviour will be free from defect and will edify those who are with us. The grace of God can illumine the most ordinary conversations and actions which are in themselves quite indifferent. It is enough to live in a spiritual atmosphere of our own and to keep our thoughts turned towards God while we are living and walking on this earth. If we can aspire to such a spiritual height, then our work will become a prayer pleasing to God, whether it is mental or manual, pleasant or burdensome. God will grant us interior peace, moreover, for we shall be no longer working alone, but Jesus Christ will be working with us by His grace. This is the way the Saints worked, and this is how their lives were a prayer.
2. “Work.” Work is a duty commanded by God, Who after the sin of Adam told him and his descendants: “In the sweat of your brow you shall eat bread.” (Gen. 3:19) So work became an obligation and a means of expiation. We are all obliged, therefore, to engage in some kind of work, mental or manual, whether we are rich or poor. Idleness has been condemned by God as the father of all the vices. “Idleness,” warns the Holy Spirit, “is an apt teacher of mischief.” (Ecclus. 33:29) It is impossible for a man who works and prays to commit sin, both because he lacks the time and because he is close to God. A man who is close to God will certainly never offend Him, whereas the mind of a man who is lazy and inactive is open to the attractions of sin. Let us shun idleness, therefore, and love hard work as a means of making reparation for our sins and of gaining merit before God.
3. “Leisure.” Some of the Saints made it one of their resolutions to take about an hour's recreation every day. They were thinking in terms of rest, however, not of inactivity. Rest is the reward of labour and is necessary for frail human nature. Idleness, on the other hand, is a vice and the source of sin. We should take our repose only after our work and in consequence of it. Even during recreation we should continue to live in the presence of God and to think of Him from time to time. If we enjoy our leisure in the open air, everything speaks to us of God, for we are surrounded by the flowers and the birds. When St. Thérèse of the Child Jesus was going for a walk one day, she stopped to admire a tiny flower. Enraptured by its beauty, she exclaimed aloud: "How good you are, O God !" Our recreation can be the source of increased sanctification.
1. The pattern of our lives should be a combination of prayer, work, and leisure. There should be no room, however, for idleness.
“Prayer.” Prayer is most essential. The life of a Christian should be a continual prayer. As Jesus commanded, we “must always pray and not lose heart.” (Luke 18:1)
How can we achieve this? St. Paul has told us. “Whatever you d...o in word or in work,” he says, “do all in the name of the Lord Jesus, giving thanks to God the Father through him.” (Col. 3:17) If we follow his instructions, our lives will really be a prayer. Before we begin our day's work we shall turn to God and offer Him our labours and our difficulties. During our work we shall raise our minds to God from time to time as Jesus, Mary and Joseph must have done in the home and in the workshop at Nazareth. Whenever we speak, we should remember that we are in the presence of God. Then our conversation and our behaviour will be free from defect and will edify those who are with us. The grace of God can illumine the most ordinary conversations and actions which are in themselves quite indifferent. It is enough to live in a spiritual atmosphere of our own and to keep our thoughts turned towards God while we are living and walking on this earth. If we can aspire to such a spiritual height, then our work will become a prayer pleasing to God, whether it is mental or manual, pleasant or burdensome. God will grant us interior peace, moreover, for we shall be no longer working alone, but Jesus Christ will be working with us by His grace. This is the way the Saints worked, and this is how their lives were a prayer.
2. “Work.” Work is a duty commanded by God, Who after the sin of Adam told him and his descendants: “In the sweat of your brow you shall eat bread.” (Gen. 3:19) So work became an obligation and a means of expiation. We are all obliged, therefore, to engage in some kind of work, mental or manual, whether we are rich or poor. Idleness has been condemned by God as the father of all the vices. “Idleness,” warns the Holy Spirit, “is an apt teacher of mischief.” (Ecclus. 33:29) It is impossible for a man who works and prays to commit sin, both because he lacks the time and because he is close to God. A man who is close to God will certainly never offend Him, whereas the mind of a man who is lazy and inactive is open to the attractions of sin. Let us shun idleness, therefore, and love hard work as a means of making reparation for our sins and of gaining merit before God.
3. “Leisure.” Some of the Saints made it one of their resolutions to take about an hour's recreation every day. They were thinking in terms of rest, however, not of inactivity. Rest is the reward of labour and is necessary for frail human nature. Idleness, on the other hand, is a vice and the source of sin. We should take our repose only after our work and in consequence of it. Even during recreation we should continue to live in the presence of God and to think of Him from time to time. If we enjoy our leisure in the open air, everything speaks to us of God, for we are surrounded by the flowers and the birds. When St. Thérèse of the Child Jesus was going for a walk one day, she stopped to admire a tiny flower. Enraptured by its beauty, she exclaimed aloud: "How good you are, O God !" Our recreation can be the source of increased sanctification.
The Advantages of Devotion to the Souls in Purgatory - Cardinal Bacci
The Advantages of Devotion to the Souls in Purgatory
1. As Sacred Scripture says, it is a holy and wholesome thought to pray for the dead. (2 Mach. 12:46) Besides being profitable to them, however, it is profitable to ourselves. There are two reasons for this: (a) Devotion to the faithful departed reminds us that even venial sin, carelessness, and tepidity, will one day be punished ...with terrible severity. As a result, we are encouraged in our efforts to lead better lives. (b) In the second place, we know that the souls in Purgatory are holy and are already in the antechamber of Paradise, which they yearn to reach but from which they are kept far apart by the imperfections which they have still to purify. If we can help them by our prayers to enter Heaven even a little earlier than they had expected, they will certainly intercede for us with God at all times and especially at the moment of death. In their gratitude they will implore for us all the graces of which we stand in need. "Whatever we do for the departed souls," says St. Ambrose, "redounds to our own benefit; after death it will be restored to us with interest." While we are assisting our dear ones to ascend as soon as possible into the everlasting happiness of Heaven, it is comforting to know that one day their patronage will enable us to join them there.
2. The story is told of St. John of God that on one occasion when he was finding it difficult to provide for the crowds of sick people whom he had in his hospital, he went about the streets of Granada crying: "My dear brothers, give alms to yourselves." Many were astonished at these words, but the Saint explained that Jesus regards as done to Himself anything which we do for the poor and unfortunate, and that therefore He repays the generous giver handsomely. Since the souls in Purgatory are poor and needy, it is certain that whatever we do for them will redound to our own advantage.
St. Margaret of Cortona had a keen devotion to the faithful departed. It is related of her that when she was dying she saw a band of blessed spirits descending from above in order to escort her into Heaven. These were the countless souls whom her prayers had rescued from the pains of Purgatory. "If only everyone realised," the Cure d'Ars once said to a fellow-priest, "what great influence with God the holy souls in Purgatory possess, and the vast number of favours which we obtain through their intercession, they certainly would not be forgotten. Let us pray earnestly for them, and they will intercede strongly for us." "Whenever I wish to obtain some favour from our Heavenly Father," said St. Catherine of Bologne, "I have recourse to the souls in Purgatory. I beseech them to present my petition to the Divine Majesty in their name, and through their intercession my request is granted."
3. The example of the Saints should inspire us to practise great devotion to the souls in Purgatory. We should ask them to obtain for us everything which we need, but especially the graces necessary for our eternal salvation.
1. As Sacred Scripture says, it is a holy and wholesome thought to pray for the dead. (2 Mach. 12:46) Besides being profitable to them, however, it is profitable to ourselves. There are two reasons for this: (a) Devotion to the faithful departed reminds us that even venial sin, carelessness, and tepidity, will one day be punished ...with terrible severity. As a result, we are encouraged in our efforts to lead better lives. (b) In the second place, we know that the souls in Purgatory are holy and are already in the antechamber of Paradise, which they yearn to reach but from which they are kept far apart by the imperfections which they have still to purify. If we can help them by our prayers to enter Heaven even a little earlier than they had expected, they will certainly intercede for us with God at all times and especially at the moment of death. In their gratitude they will implore for us all the graces of which we stand in need. "Whatever we do for the departed souls," says St. Ambrose, "redounds to our own benefit; after death it will be restored to us with interest." While we are assisting our dear ones to ascend as soon as possible into the everlasting happiness of Heaven, it is comforting to know that one day their patronage will enable us to join them there.
2. The story is told of St. John of God that on one occasion when he was finding it difficult to provide for the crowds of sick people whom he had in his hospital, he went about the streets of Granada crying: "My dear brothers, give alms to yourselves." Many were astonished at these words, but the Saint explained that Jesus regards as done to Himself anything which we do for the poor and unfortunate, and that therefore He repays the generous giver handsomely. Since the souls in Purgatory are poor and needy, it is certain that whatever we do for them will redound to our own advantage.
St. Margaret of Cortona had a keen devotion to the faithful departed. It is related of her that when she was dying she saw a band of blessed spirits descending from above in order to escort her into Heaven. These were the countless souls whom her prayers had rescued from the pains of Purgatory. "If only everyone realised," the Cure d'Ars once said to a fellow-priest, "what great influence with God the holy souls in Purgatory possess, and the vast number of favours which we obtain through their intercession, they certainly would not be forgotten. Let us pray earnestly for them, and they will intercede strongly for us." "Whenever I wish to obtain some favour from our Heavenly Father," said St. Catherine of Bologne, "I have recourse to the souls in Purgatory. I beseech them to present my petition to the Divine Majesty in their name, and through their intercession my request is granted."
3. The example of the Saints should inspire us to practise great devotion to the souls in Purgatory. We should ask them to obtain for us everything which we need, but especially the graces necessary for our eternal salvation.
Monday 3 November 2014
The Pains of Purgatory - Cardinal Bacci
The Pains of Purgatory
1. The tradition of the Fathers and the ordinary teaching of the Church describe the pains of Purgatory in such a fashion that they should prompt us to avoid even the smallest sin, not only because it is an offence against the most amiable God, but also because it will be severely punished by Him. This teaching, moreover, should move us to pity for the poor suffering souls who are enduring such torments.
St. Cyril of Jerusalem states that the sum total of the sufferings of this world is nothing in comparison with the sufferings of Purgatory. He adds, moreover, that the pains of Purgatory equal in severity the torments of Hell; the only difference is that the latter are everlasting, whereas the former will have an end. St. Augustine assures us that the least pang of suffering in Purgatory is sharper than all the torments which it is possible to undergo on earth. Moreover, he adds, in comparison with the fire which afflicts the suffering souls, earthly fire is hardly even real. St. Bede the Venerable tells us that even if we could imagine all the tortures to which tyrants subjected the martyrs, such as iron hooks, red-hot pincers, roasting gridirons, and boiling pitch, we should still have failed to form any idea of the pains of Purgatory. But what is the reason for such severe torments? It is that God loves these souls and desires that they be purified of sin as soon as possible and made worthy of infinite happiness. The fires of Purgatory are nourished by a twofold love—the love of God, Who desires the purification of souls, and the love of these souls, who desire to expiate their faults in order to become worthy of being united with Him forever.
2. In the course of her vivid description of Purgatory, St. Catherine of Genoa writes: "The suffering souls experience such torments as the human tongue could not describe nor the human intellect comprehend unless God Himself revealed them by means of a special grace."
The ordinary teaching of the Church includes fire as the principal torment. However, the Church has never defined the nature of this fire, nor determined whether it is physical or spiritual. It is certain that this fire is as real as the flames of Hell and is created by God, not to be an instrument of service to men, but to be a means of expiation and purification. This is why it is a far more tormenting fire than that which we know and use on earth. St. Thomas holds that it is actually a physical fire. He meets the objection that material fire could never touch a spiritual soul by saying that even as the soul is affected on earth by the suffering of the body to which it is joined, so it can be subject in the next life to the action of the fires of Purgatory. (St. Thomas, Suppl., q. 7, a. 3)
3. When we have considered the doctrine of the Church on this particular question, we should react in two ways. On the hand, we should have a great horror of sin, even of venial sin, because it offends the good God and earns for us such fearful punishment. On the other hand, we should offer our sufferings on behalf of the holy souls who are now enduring these torments and who will enjoy one day the everlasting happiness of Heaven. We shall be able to trust in the power of their intercession for us with almighty God, the enjoyment of Whose Beatific Vision we shall have helped them to achieve.
1. The tradition of the Fathers and the ordinary teaching of the Church describe the pains of Purgatory in such a fashion that they should prompt us to avoid even the smallest sin, not only because it is an offence against the most amiable God, but also because it will be severely punished by Him. This teaching, moreover, should move us to pity for the poor suffering souls who are enduring such torments.
St. Cyril of Jerusalem states that the sum total of the sufferings of this world is nothing in comparison with the sufferings of Purgatory. He adds, moreover, that the pains of Purgatory equal in severity the torments of Hell; the only difference is that the latter are everlasting, whereas the former will have an end. St. Augustine assures us that the least pang of suffering in Purgatory is sharper than all the torments which it is possible to undergo on earth. Moreover, he adds, in comparison with the fire which afflicts the suffering souls, earthly fire is hardly even real. St. Bede the Venerable tells us that even if we could imagine all the tortures to which tyrants subjected the martyrs, such as iron hooks, red-hot pincers, roasting gridirons, and boiling pitch, we should still have failed to form any idea of the pains of Purgatory. But what is the reason for such severe torments? It is that God loves these souls and desires that they be purified of sin as soon as possible and made worthy of infinite happiness. The fires of Purgatory are nourished by a twofold love—the love of God, Who desires the purification of souls, and the love of these souls, who desire to expiate their faults in order to become worthy of being united with Him forever.
2. In the course of her vivid description of Purgatory, St. Catherine of Genoa writes: "The suffering souls experience such torments as the human tongue could not describe nor the human intellect comprehend unless God Himself revealed them by means of a special grace."
The ordinary teaching of the Church includes fire as the principal torment. However, the Church has never defined the nature of this fire, nor determined whether it is physical or spiritual. It is certain that this fire is as real as the flames of Hell and is created by God, not to be an instrument of service to men, but to be a means of expiation and purification. This is why it is a far more tormenting fire than that which we know and use on earth. St. Thomas holds that it is actually a physical fire. He meets the objection that material fire could never touch a spiritual soul by saying that even as the soul is affected on earth by the suffering of the body to which it is joined, so it can be subject in the next life to the action of the fires of Purgatory. (St. Thomas, Suppl., q. 7, a. 3)
3. When we have considered the doctrine of the Church on this particular question, we should react in two ways. On the hand, we should have a great horror of sin, even of venial sin, because it offends the good God and earns for us such fearful punishment. On the other hand, we should offer our sufferings on behalf of the holy souls who are now enduring these torments and who will enjoy one day the everlasting happiness of Heaven. We shall be able to trust in the power of their intercession for us with almighty God, the enjoyment of Whose Beatific Vision we shall have helped them to achieve.
Sunday 2 November 2014
Purgatory - Cardinal Bacci
Purgatory
1. Purgatory is the masterpiece of God's justice and mercy. St. John tells us in the Apocalypse that nothing defiled can enter into the Heavenly Jerusalem. (Apoc. 21:27)
There are very few, however, who are privileged to arrive at the supreme moment of death still wearing their baptismal robe of innocence. Even the just man falls very often, as the Holy Spirit warns us. (Prov. 24:16) We all possess many failings and have been guilty of many sins, either mortal or venial. It is true that we can obtain forgiveness by penance and by receiving the Sacraments, but there still remains the temporal punishment due to our sins. Neither the small penance imposed by the confessor nor our own tiny acts of voluntary mortification are sufficient to satisfy our debt. We cannot be certain, moreover, that we shall be able at the hour of death to cleanse ourselves of all our sins by means of one good confession. Even if we appear before the judgment scat of God without any grave faults, there will still, unfortunately, be many debts to be paid and many imperfections to be purified.
What, then, will happen to us? The justice of God cannot admit us, imperfect and defiled as we are, into the everlasting happiness of the Beatific Vision. Will He reject us, therefore, even as He rejects those who die in mortal sin and are condemned to eternal punishment? This is unthinkable, for the mercy of God is as infinite as His justice. And so there is Purgatory, where the souls of those who have died in the state of grace, but still scarred with imperfections and burdened with debts to be paid, can find a way of purifying themselves and of making themselves worthy of an everlasting reward. Let us thank God for this gift, the last link in the chain of His mercies, which enables us to prepare ourselves for our entry into the Beatific Vision.
2. Devotion to the dead and the belief in a place of expiation and purification after death can be traced back not only to the early days of the Church but even to the dawn of the human race. Although Luther denied the existence of Purgatory, he was compelled to acknowledge the existence of this ancient and universal belief, sanctioned by tradition, by faith, and by human reason. This belief was already present among pagan people, as is attested by the better-known writers of antiquity such as Homer, Sophocles, Plato, and Virgil, and by ancient funeral inscriptions. Evidence of the belief among the Jews is found in Sacred Scripture, where it is related that, after he had conquered the worshippers of Jamnia, Judas Machabaeus collected twelve thousand drachmas of silver in order to have sacrifices offered for the dead. It is a holy and wholesome thought, adds the text, to pray for the dead, that they may be loosed from sins. (2 Mach. 12:46)
3. The clear testimony of the New Testament may also be invoked in support of this teaching. Jesus refers to sins which cannot be forgiven either in this life or in the next, (Cf. Mt. 12:31-32) from which the Fathers deduce that there are sins, namely those of a venial nature, which can be forgiven after death. St. Paul, moreover, speaks of imperfections which will be expiated and purged by fire after death. (Cf. 1 Cor. 3:10-15) Obviously, this cannot take place in Hell, but only in Purgatory. It would be impossible to cite here all the testimonies of the Fathers and of theological writers. Nobody can deny that they exist, however, for they combine to build up a tradition which the Council of Trent (Sess. XXV) gathered together when proclaiming the existence of Purgatory and the obligation of the faithful to pray for the dead who are expiating their sins there.
This is a very consoling doctrine. It is comforting to know that one day we shall find a way of purifying ourselves of all trace of sin and imperfection and that meanwhile we can be spiritually united with our departed loved ones and can help them by our prayers.
1. Purgatory is the masterpiece of God's justice and mercy. St. John tells us in the Apocalypse that nothing defiled can enter into the Heavenly Jerusalem. (Apoc. 21:27)
There are very few, however, who are privileged to arrive at the supreme moment of death still wearing their baptismal robe of innocence. Even the just man falls very often, as the Holy Spirit warns us. (Prov. 24:16) We all possess many failings and have been guilty of many sins, either mortal or venial. It is true that we can obtain forgiveness by penance and by receiving the Sacraments, but there still remains the temporal punishment due to our sins. Neither the small penance imposed by the confessor nor our own tiny acts of voluntary mortification are sufficient to satisfy our debt. We cannot be certain, moreover, that we shall be able at the hour of death to cleanse ourselves of all our sins by means of one good confession. Even if we appear before the judgment scat of God without any grave faults, there will still, unfortunately, be many debts to be paid and many imperfections to be purified.
What, then, will happen to us? The justice of God cannot admit us, imperfect and defiled as we are, into the everlasting happiness of the Beatific Vision. Will He reject us, therefore, even as He rejects those who die in mortal sin and are condemned to eternal punishment? This is unthinkable, for the mercy of God is as infinite as His justice. And so there is Purgatory, where the souls of those who have died in the state of grace, but still scarred with imperfections and burdened with debts to be paid, can find a way of purifying themselves and of making themselves worthy of an everlasting reward. Let us thank God for this gift, the last link in the chain of His mercies, which enables us to prepare ourselves for our entry into the Beatific Vision.
2. Devotion to the dead and the belief in a place of expiation and purification after death can be traced back not only to the early days of the Church but even to the dawn of the human race. Although Luther denied the existence of Purgatory, he was compelled to acknowledge the existence of this ancient and universal belief, sanctioned by tradition, by faith, and by human reason. This belief was already present among pagan people, as is attested by the better-known writers of antiquity such as Homer, Sophocles, Plato, and Virgil, and by ancient funeral inscriptions. Evidence of the belief among the Jews is found in Sacred Scripture, where it is related that, after he had conquered the worshippers of Jamnia, Judas Machabaeus collected twelve thousand drachmas of silver in order to have sacrifices offered for the dead. It is a holy and wholesome thought, adds the text, to pray for the dead, that they may be loosed from sins. (2 Mach. 12:46)
3. The clear testimony of the New Testament may also be invoked in support of this teaching. Jesus refers to sins which cannot be forgiven either in this life or in the next, (Cf. Mt. 12:31-32) from which the Fathers deduce that there are sins, namely those of a venial nature, which can be forgiven after death. St. Paul, moreover, speaks of imperfections which will be expiated and purged by fire after death. (Cf. 1 Cor. 3:10-15) Obviously, this cannot take place in Hell, but only in Purgatory. It would be impossible to cite here all the testimonies of the Fathers and of theological writers. Nobody can deny that they exist, however, for they combine to build up a tradition which the Council of Trent (Sess. XXV) gathered together when proclaiming the existence of Purgatory and the obligation of the faithful to pray for the dead who are expiating their sins there.
This is a very consoling doctrine. It is comforting to know that one day we shall find a way of purifying ourselves of all trace of sin and imperfection and that meanwhile we can be spiritually united with our departed loved ones and can help them by our prayers.
Saturday 1 November 2014
The Feast of All Saints - Cardinal Bacci
The Feast of All Saints
1. Today's feast should inspire in us a burning desire to become holy. Men long for many things in this world, things which are often useless and even sinful. They desire riches, pleasure, honours, success and material comfort. These things may be lawful, but they cannot satisfy the human heart which is made for God. Whenever we achieve any of our ambitions in this world, are we in fact happy or even perfectly satisfied? The truth is that we are not, because the soul is greater than the objects which surround us. God alone can fill and satisfy it.
Sanctity should be our principal ambition. We should yearn to be more closely united to God so that His Divinity may be reflected in our thoughts and in our actions. If we enjoy God's friendship, we shall become more like God and shall be lifted up above petty mundane considerations. Perhaps we doubt our ability to reach such a high spiritual level? Even so, we should nevertheless desire to reach it, and not just, in a passing and indifferent manner, but constantly and actively. We should keep our desire alive by repeating it to ourselves and by continually praying for God's grace to fulfil it. "I intend to become holy," said little Dominic Savio, and he kept the promise which he had made to God. Many people have formed the same resolution, both desert hermits and University professors, both humble workmen and rulers of nations. Since we ought to have the same intention, what is there to prevent us? Let us make this resolution now and put it into effect with the help of God.
2. God addressed the same command to all of us. “You shall make and keep yourselves holy, because I am holy.” (Lev. 11:44; Peter 1:16) “You are to be perfect, even as your heavenly Father is perfect." (Mt. 5:48)
We are all obliged to strive to become holy, to work hard towards this end, and to ask for the grace to sustain us in our efforts. We should not say that sanctity is impossible for us, because everything is possible with God's help. Let us imagine that we are in Heaven and can behold the innumerable choirs of the Blessed enjoying the unlimited and unending happiness of God's company. Nevertheless, they were once people like ourselves, with the same passions, failings, and temptations. They fought valiantly, supported by the grace of God; they conquered and were awarded the palm of victory. Now they enjoy everlasting happiness. Let us remember the words of St. Augustine: "If others, why not I?" If they succeeded in becoming holy, why cannot I do likewise?
3. In these days when the Church is so anxious to foster devotion to the Saints, let us fervently invoke their patronage. They arc our brothers and they reach out lovingly to assist us, because they desire us to share in their glory.
As we know, the Church is threefold. There is the Church militant, to which we belong; there is the Church suffering, which consists of the souls in Purgatory; and there is the Church triumphant, which is made up of the Blessed in Heaven. The bond of charity unites all three divisions. We who are still on earth have brothers and sisters in eternal glory who love us and intercede for us. Let us pray to them fervently and constantly. Above all, let us seek to imitate the sanctity which won such glory for them.
1. Today's feast should inspire in us a burning desire to become holy. Men long for many things in this world, things which are often useless and even sinful. They desire riches, pleasure, honours, success and material comfort. These things may be lawful, but they cannot satisfy the human heart which is made for God. Whenever we achieve any of our ambitions in this world, are we in fact happy or even perfectly satisfied? The truth is that we are not, because the soul is greater than the objects which surround us. God alone can fill and satisfy it.
Sanctity should be our principal ambition. We should yearn to be more closely united to God so that His Divinity may be reflected in our thoughts and in our actions. If we enjoy God's friendship, we shall become more like God and shall be lifted up above petty mundane considerations. Perhaps we doubt our ability to reach such a high spiritual level? Even so, we should nevertheless desire to reach it, and not just, in a passing and indifferent manner, but constantly and actively. We should keep our desire alive by repeating it to ourselves and by continually praying for God's grace to fulfil it. "I intend to become holy," said little Dominic Savio, and he kept the promise which he had made to God. Many people have formed the same resolution, both desert hermits and University professors, both humble workmen and rulers of nations. Since we ought to have the same intention, what is there to prevent us? Let us make this resolution now and put it into effect with the help of God.
2. God addressed the same command to all of us. “You shall make and keep yourselves holy, because I am holy.” (Lev. 11:44; Peter 1:16) “You are to be perfect, even as your heavenly Father is perfect." (Mt. 5:48)
We are all obliged to strive to become holy, to work hard towards this end, and to ask for the grace to sustain us in our efforts. We should not say that sanctity is impossible for us, because everything is possible with God's help. Let us imagine that we are in Heaven and can behold the innumerable choirs of the Blessed enjoying the unlimited and unending happiness of God's company. Nevertheless, they were once people like ourselves, with the same passions, failings, and temptations. They fought valiantly, supported by the grace of God; they conquered and were awarded the palm of victory. Now they enjoy everlasting happiness. Let us remember the words of St. Augustine: "If others, why not I?" If they succeeded in becoming holy, why cannot I do likewise?
3. In these days when the Church is so anxious to foster devotion to the Saints, let us fervently invoke their patronage. They arc our brothers and they reach out lovingly to assist us, because they desire us to share in their glory.
As we know, the Church is threefold. There is the Church militant, to which we belong; there is the Church suffering, which consists of the souls in Purgatory; and there is the Church triumphant, which is made up of the Blessed in Heaven. The bond of charity unites all three divisions. We who are still on earth have brothers and sisters in eternal glory who love us and intercede for us. Let us pray to them fervently and constantly. Above all, let us seek to imitate the sanctity which won such glory for them.
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