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16th Sunday after Pentecost - Humility

9/29/2019

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OUR divine Saviour allowed no occasion to pass by without extolling humility; and it must be admitted that it is the base, the foundation of all the other virtues. We shall consider it today in its different kinds and in its object.

First Point.—The different kinds of humility. The first is the humility of the heart. It consists in voluntarily embracing the practices of humility in not taking offence at calumnies; in not being angered by humiliations; and in not being offended by injuries. It goes even farther in the most fervent Christians. We have seen the saints desire to be humiliated, to cherish affronts, and to rejoice at being contemned and despised. St. John of the Cross asked of Our Lord but one grace, viz., to suffer and to be despised for His love. Alas! how far you are from these sentiments, you who are so sensitive to an injury, so particular about preferences, and so susceptible when your self-love is wounded! Do not forget that self-love is the principle of almost all the faults which stain the soul in the eyes of God, of all the defects which make piety odious in the eyes of men, and of all the caprices which dishonor a Christian in the eyes of the world. Strive, therefore, to destroy, if not completely, at least to weaken, this terrible enemy, which has such a firm hold on your whole being. To accomplish this end, profit by the countless little occasions where your self-love is hurt to do violence to it; each humiliation generously borne is a blow which shall weaken your enemy and prepare you for a complete victory.

The second kind of humility is the humility of speech. The precepts of the Gospel and the maxims of the world equally recommend this; the sentiment of decent propriety should suffice to engage us to be faithful to it. He who extols himself should feel that he is doing just what degrades him. He seeks admiration, and he finds contempt only. He wishes to make himself important, and he renders himself only ridiculous. It is astonishing the disgust which boasting inspires—it is so universal and so common. How does it happen that the criticisms and railleries which are heard on every side concerning vain men do not correct their vanity? They are, therefore, very blind. Besides openly boasting, there is another manner of praising one's self which is more skilful but no less reprehensible. It consists in not naming one's self, but allowing every one to perceive who is praised. He does not eulogize his good works, but takes care to make them known. It is rarely that this refinement deceives men. Their own pride makes them see clearly the pride of others, and if instead of the esteem they craved for, the vain inspire only mistrust and contempt.

The third kind of humility is humility in actions. Our divine Saviour especially recommends this in the Gospel of today when He says: "When you are invited to a banquet take the last place." This precept finds its application not only at the banquet, but it extends to all the circumstances of life. It condemns the desire of self-exaltation and commanding, which is one of the most common sentiments and one of the most dangerous among men. They wish for the first place in the affections, and hence the love of dress and all the artifices of vanity. Not only do they wish for the affections, but they wish for them to the exclusion of every one else, and hence jealousies and bitter disappointments. They wish to excel all others by their success and triumphs, and hence rivalries among equals and accusations of injustice against superiors. It is to the desire of self-exaltation and of ruling we must attribute almost all the oppositions to authority in the family and almost all the crimes which are committed in society. Accustom your pride to submission, and your self-love to endure humiliations; then you shall destroy the
principle of many faults, and dry up the source of many bitter disappointments.

Second Point.—The object of humility. You should be humble in your own eyes. The first degree of humility is nothing else than the knowledge of yourself, of your frailty, of your inclination to evil, your passions, your vices. This knowledge of your misery which your experience gives and which faith reveals to you, should it not force you to be humble ? How can you be so presumptuous when you are so weak? How can you dare to nourish thoughts of pride when you have so much to blush for? How can you afford to resent some affront when you are so worthy of contempt? How can you love yourself when you are so unlovable ? Does this kind of humility consist in denying that there is something good in you and not seeing the advantages you have above others either in wealth or in mind? Not at all. Humility is not falsehood. The truly humble heart never forgets that its good qualities, its talents, and its virtues are the gifts of God. It knows that all that it is, all the good it has done, comes from God; consequently it cannot assume any vanity Whatever. Does it witness the fall of one of its friends? It thinks that if God had placed it in the same circumstances as this man, without giving it the most abundant graces, it would fall perhaps into the most criminal excesses. The two considerations of the concupiscence which it feels and the grace it experiences; concupiscence leading it to evil, and grace which alone retains it in well-doing; concupiscence which it can with difficulty resist and grace to which it is so difficult to respond—these two considerations retain the heart in humility and hinder it from rising above others less favored and committing greater sins than itself. Thus it is that the humble heart, while not forgetting that it is exalted above others, does not glorify itself, but refers all honor to God, the Source of all good.

You should be humble before God. This duty need only be exposed to be believed. You would strive in vain to form even a remote idea of the infinite distance which separates man from God.
How then can we express what it is not possible for us to conceive? We are but nothingness, while God is the Sovereign Being. We are only weakness; God is Omnipotence! We are only sinners; God is Sanctity itself. It is this last consideration which should especially profoundly humiliate us before Him. Yes, we should be more ashamed of our corruption than of our frailty; of our ingratitude than of our nothingness; everything should humiliate us before God; everything—even the remembrance of what He has done to exalt us. Have we not abused His very gifts? You should be humble in your thoughts with regard to your neighbor. Humility forbids all contempt for others and all pretension to superiority. To see the justice of this rule which humility imposes, consider that your thoughts of pre-eminence come from the superiority which you think you have over others, whether they are in the order of nature or the order of religion. If they are temporal advantages—riches, beauty, birth, talents which raise you above others in your thoughts, how futile they are? How small is the difference that these distinctions make between one man and another. They are like to the bubbles which children make and which ascend in the air; they are dissipated and dissolved in the moment they appear. If you esteem yourself more than others by reason of advantages in the religious order—virtue, good works, and piety—while the motive would, have some solidity, it would not have, in you, more justice. What have you, the Apostle asks, that you have not received ? And if you have received it, how do you dare to glory in it as if it had come from you? Your pride is more than ridiculous; it is unjust, since you rob God of the glory which is due to Him.

O my God, all that I am and all that I have come from Thy grace; do not permit that I abuse Thy gifts to offend Thee, but grant that all that is in me may serve to glorify Thee.


Source: Short Instructions on the Feasts of the Year, Imprimatur 1897
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15th Sunday after Pentecost - The Widow of Naim

9/22/2019

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IN the resurrection of the widow's son we should consider what grace does for sinners, and what the sinner should do to correspond with this grace.

First Point.—What grace does for sinners. This young man, whom death has taken in the very flower of his age, is the image of so many young persons who are deprived of sanctifying grace by sin and whose spiritual death is more terrible than that which merely destroys the life of the body. This desolate mother who accompanies to its last dwelling-place the inanimate body of her son is the Church; she is our mother; since she has begotten us in Christ in our infancy she has nourished us by her first lessons, and she does not cease to instruct and exhort us, and she labors untiringly to make us grow in virtue and in piety. This tender mother follows with her tears all her unfortunate children whom the sad stroke of sin has robbed of the life of grace. And even when all hope seems lost she does not abandon them; she asks them again from Jesus by her sighs and tears. Touched by her sorrow, Jesus is moved at the sad condition of an unfortunate sinner whom the passions conduct to hell.

Jesus drew near. This is the first condition of a return to God and virtue. Unhappy beings as we are by our own depraved will, we can indeed go far from God and hasten to our destruction; but to leave the ways of iniquity, or even to desire to do it, is the effect of grace. How good God is! Insulted and outraged by sinners, He had no need to avenge Himself, but merely to abandon them to themselves. Still He does not wish to do so. He selects them, pursues them, and urges them to return to Him and save themselves. " He drew near and touched the bier." Thus it is that Jesus touches the sinner by the good sentiments with which He inspires him, He disturbs him by remorse, He enlightens him by good counsels, He encourages him by holy examples, He terrifies him by the fear of death and by the judgment which follows.

By this secret touch of grace conscience is awakened as if from a long sleep, and the passions which were dragging him down are arrested. The sinner begins to find pleasures not so pleasant and the world not so lovable; he stops short in the midst of the excitement which carries him away. This is the moment when grace is at work; it is the moment when she may make her voice heard. Alas, as long as the sinner is dissipated by pleasures, preoccupied by human interests, absorbed by business, he sins and he perseveres in his sin. This terrible indifference can be explained only by a want of reflection but at the moment he reflects he is saved. The prodigal child perceived neither his ingratitude, nor his degradation, nor the rags which covered him, as long as he was absorbed by pleasures; but it was in his misfortune that he reflected, and that one inward glance sufficed to reveal to him all his shame and to lead him back to his father. And so it is with the sinful soul: hardly has she been arrested, hardly has she looked upon herself than Jesus makes her hear His voice, which shall recall her as it recalled the young man from death in the city of Naim—"Young man, I say to thee, arise"

Young man, you who are meditating on these words, you are only on the threshold of your career. You may think that you are proof against the stroke of death; the world tells you to take advantage of your youth, to crown yourself with roses while they are fresh and in bloom; but the world deceives you. This young man whom they carried to the tomb was as young as you. The funeral cortege which accompanied him proves that he was rich. He was as you are—the idol of his mother, the only son, but nothing could guarantee him from death. To you, as to him, Jesus speaks these words: "I, thy Master, command you to arise from sin and to break the bonds which hold you in slavery. I say to thee, arise!" May you be docile to this voice, which calls you to life by recalling you to virtue.

Second Point.—What the sinner should do to correspond with grace. The first thing which the young man does when he feels himself restored is to arise in obedience to the command his Liberator has given him. This promptitude to correspond with grace as soon as it is felt is one of the most essential conditions of conversion. Everything is possible to the will when it is excited by grace, enlightened by its light, and inflamed by the holy ardor which the divine Spirit spreads in it when He communicates Himself to it. Then the strongest bonds are easily broken; remember Magdalen at the feet of Jesus. The greatest obstacles are overcome by the wise men journeying far to follow the star which leads them to Bethlehem. The most violent passions are conquered. St. Paul becomes a vessel of election, after having been the most ardent persecutor!

Now, why are so many sermons sterile and unfruitful? Why do so many graces remain unprofitable? Is it because the preachers are wanting in eloquence? No. There are indeed some truths which require to be presented in a certain manner to strike some souls; but is there need of having recourse to the artifices of eloquence to tell you that you must die, that you shall be judged, that there are a hell and an eternity? Is it because hearts are too hardened? Not a year passes that some sinners are not touched and their hearts moved, and yet very few are converted. And why? Because very few profit by the moment of grace. They hesitate, they defer, they put off—the light disappears, grace is withdrawn, and they remain irresolute and in their weakness. They are doubly unfortunate men, because they conceive the most generous projects and cannot attain the point of realizing them.

The Evangelist observes that the young man after his restoration began to speak. Of course his first words were the expressions of his gratitude, the declaration of his resurrection, and the request to those who carried him to set him free. Such should be the language of the sinner whom Divine Mercy deigns to withdraw from the state of death in which he had been plunged. Penetrated by the immense benefit which he had so little merited, he should from the bottom of his heart return grateful thanksgiving to his Benefactor. But this is not enough. He should put away and reject far from him all that which hitherto, by leading him into sin, conducted him to hell. Occasions, habits, affections-- he must quit them all. In fine, he is obliged to manifest his resurrection by the splendor of his virtues. The greater the scandal of his sinful life, the greater should be the edification of his new life.

Jesus crowns His work by restoring the young man to his mother. You may judge by the tears she shed over this cherished son what was her care to preserve for him the life he had just recovered by removing the cause which occasioned its loss. Jesus likewise confides to the Church those whom He has drawn from spiritual death, and this tender mother surrounds them by her care. She instructs them by her lessons, sustains them by her exhortations, strengthens them by her sacraments, and hinders them from falling again into death. If ever you have the misfortune of losing the life of grace, do not despair; but be generous in your correspondence to the goodness of God when He shall recall you to Him.

Source: Short Instructions on the Feasts of the Year, Imprimatur 1897


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Indifferentism - The Heresy of the Day

9/1/2019

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Words to ponder:

Did you ever stop to realize when you say one church is as good as another, you take all meaning, all significance, out of Christ's life and work among men?

What is the most prominent feature in the life of Christ?  It is His teachings!

Presenting Himself to men, and bringing to men, God's revelation.  The truths of Life, Death and Eternity.  What men must believe! And how men must live in accordance with this belief!

Probably the most telling point in His whole life's ministry was when He stood before Pontius Pilate.  And Jesus cried out to Pilate, and to all mankind! "For this I was born, for this I came into the world, that I should give testimony to the truth."

For truth, Christ came into the world! For truth He suffered! For truth He died!

And indifferentism lightly says: "It makes no difference to God whether you believe truth or error."

Then why was Christ here among us? Then why did He teach? Then why did He suffer and die for truth?  Was Christ worse than a human fool?

And what about the Apostles?  In all justice the Apostles were eleven good men.  Tried and true!  They had given up everything for Christ.  Homes, friends, positions!  They had suffered with Him the scorn, the jeers, and the abuse.  He had seen them so hungry that they were plucking the corn from the stalks and eating it raw.  He had seen them thirsty, footsore, and weary.  They had trudged with Him over the dreary miles of the Galilean desert sands.  And all for love of Him.  And that alone!  Their only reward had been hardship, hunger, and the hatred of men.

Christ not only foresaw, but He even foretold, the hardships, the imprisonments, the exiles, the tortures, the cruel deaths, that were in store for them.

What can you think of Christ? Here He is, ordering these men, His dearest, most beloved friends, to suffer all things in order to bring His teachings to men. When it made no difference to Him whether men believed them not.  How could Christ command them thus?  You who believe Christ was God!  And believe God is love!  Is God an inhuman tyrant?

And what about the Christians of all ages?  Those who had kept the word delivered to them by the Apostles!

Did Christ not foresee the centuries of bloody persecution in which His followers would be dragged from their homes, torn from their loved ones, thrown into the loathsome dungeons, scourged, burned, exposed to wild beasts, beheaded, crucified, suffering under the the worst and most diabolical of torments?  Did He not foresee all this?  did He not foresee all that His followers would suffer and suffer simply because they believed in Him and were faithful to His teachings?

He did foresee all this!  He knew exactly what would happen! Can you believe then, knowing God as you know Him, this God loving you as you know He loves you, that He would have demanded obedience to His teachings in the face of all this if it makes no difference to Him what men believe?  What doctrines they hold?  To what church men belong?

Finally, picture one of the martyrs, his body torn limb from limb; his ears cut off; his eyes burned out by red-hot irons; his tongue ripped out, and red-hot lead poured down his throat; his hair torn out by the roots; tortured and tormented by every diabolical scheme that men could devise; until nearly dead, he is thrown into a furnace where death relieves him from his torments.

Now picture Christ! Coming along and gazing upon that wounded and bruised and scarred body. Gazing into those eyeless sockets, which had welled with those scalding tears of pain and agony.

Can you picture Christ, His lips curled in derision, a mocking light in His eyes, as He says: "I was only joking - it really makes no difference what you believe, or whether you believe anything at all.  The joke is on you!"

Can you even imagine such a vile, blasphemous picture of Christ?

But that is the picture indifferentism would give you!

Indifferenism, which says:  "One church is as good as another."  Indifferentism, which is nothing but blasphemy!  Indifferentism, which is simply atheism.

Source: One Church is not as good as another by Rev. Wilfred Hurley C.S.P


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