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Quinquagesima Sunday - Spiritual Blindness

3/3/2019

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THE blind man of Jericho, whose healing is recounted in the Gospel of this day, is the image ... of a soul which has fallen into spiritual blindness. Consider well the characters and the remedies of this moral blindness, which is the saddest of all.

First Point.—The characters of spiritual blindness.
As Jesus approached Jericho He met a blind man seated on the wayside and asking alms To understand this species of blindness which falls upon sinners you have only to look about you. Have you not been sometimes terrified at the insensibility of certain men for their eternal interests? Religion, which has converted the world by the sublimity of its teachings, is for them only a mass of gross reveries. Morality, which has brought on earth the reign of virtue, is in their eyes only fanaticism or superstition. The most heroic examples of virtue, instead of exciting in them a sentiment of admiration, only provoke pity and contempt. The most touching exhortations awaken their curiosity without appealing to their mind or heart They commit crime after crime, violate the most sacred engagements, revel in blasphemy, and remain perfectly tranquil. Duties which every reasonable being owes to his Creator are put aside; laws of the Church, to which every Christian should be submissive, are trampled underfoot; they publish scandals and what is baneful to religion, and still believe themselves irreproachable, and ask what evil have they done. They live without remorse, and die undisturbed and fall into the avenging hands of God, whom they have despised. Can
there be a state more fearful than this in the eyes of reason and in the eyes of faith ?

The blind man of Jericho, to sustain his sad existence, asked of those who passed by an alms, which was often refused him. The Gospel says he was begging - mendicans. This is the second character of spiritual blindness. In the bosom of the Catholic Church, the depository of eternal truths, in the midst of that light with which Christianity has inundated the world, in the midst of so many means to find repose of mind and peace of heart, they who are stricken become mendicants. They ask of reason light which they have not; they ask of human wisdom the truth which she cannot give; they ask of pleasure joys of which she is ignorant. In their need of joys, their famished souls extend their hands to the passions and to pleasures. Each passion and each pleasure deposits an alms, but it is only an alms; it may suffice to solace, or rather to distract, the heart for a moment, but it is powerless to satisfy the need which devours it; it remains hungry and is always begging—mendicans.

The blind man of Jericho was seated on the wayside. This is the last trait which characterizes those who are spiritually blind. They are near the way which conducts to truth, to virtue, to life, and still they do not wish to enter there. Reflect on this expression, which contains a truth at once profound and true—"He was sitting. " It is not said that he was standing and ready to walk, but he was seated; he remained there in stupid repose, unmindful of what was passing around him. This expression is sufficient to make us understand that he was satisfied in his unfortunate carelessness, preferring an unworthy repose to generous effort which would place him in the right way. This is only a too true picture of those sinners of whom we are speaking. They are outside the way which conducts to salvation, and are not striving to re-enter it. To do this they should be most active, and instructed in their duties, and resist their passions, or at least make some efforts; but they love their ease beyond anything else, and nothing can determine them to abandon their tranquillity. And thus the privation of all truth, the want of all good works, and complete carelessness of salvation are the characters of this terrible malady which is called spiritual blindness. We shall now see how it may be healed.

Second Point.—For a complete cure of spiritual blindness, the first thing which must be done by him who is afflicted is to be instructed in his religion and to make known his uncertainties and doubts to those who can resolve them. At the sound of the voices which were about him and the noise made by the multitude which had followed Jesus, the blind man informed himself of air that passed. He asked "what it was." Well, Christianity passes near us, is about us on every side, with its laws, its dogmas, its blessings, its threats, and its promises. We should inform ourselves what it is, we should study the claims and proofs on which it rests, the duties it imposes, and labor earnestly to merit the blessings which it promises. We should avoid the evils with which it threatens us, since eternity is well worth the trouble which all this requires. Indifference in this matter is wholly unjustifiable.

The second thing to do in a case of spiritual blindness is to pray. Faith is a gift of God, and this gift we all receive in Baptism. This explains the facility with which we believe the highest mysteries, even in tenderest infancy, and as long as we preserve purity of heart. But when, by bad books, sinful conversations, voluntary doubts, and by indulgence of our passions we have driven the spirit of faith from our intelligence, we cannot again recall it, except by most fervent prayer. But you say, "I wish I could have faith!" Have you prayed to obtain it? Reflect on the prayer of the blind man imploring his healing, and strive to imitate his fervor. "Have pity on me, Lord, Son of David!" See how he feels his malady, how he desires a return of health. And what perseverance in his prayer! They who are near to him endeavor to impose silence on him, but he seems unmindful of them and is not at all influenced by their words; he even cries louder still. From the moment you wish to belong to God the world will blame you. Prejudices, habits, passions shall strive to turn you away from prayer. However, still remain faithful to it, since your healing and your salvation will be due to your perseverance.

O my God, I address Thee with the prayer which the poor blind man employed—" Son of David, have pity on me!" Have pity, because of the sad state to which sin has reduced me. Make known to me my misfortune in its fullest extent; I do not know it sufficiently. Place in my heart a lively and profound sorrow for my sins, which should be there and which I do not find there. Inspire me with those strong, courageous, and efficacious resolutions which I strive in vain to form. Break these criminal attachments and these vicious habits which I have not the strength to break. Reform my sad inclinations which drag me down in spite of my feeble efforts. Have pity on me, Lord ! Have pity on my weakness!

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



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Quinquagesima Sunday - Prediction of Our Lord's Passion -                 The Cure of the Blind Man

2/13/2015

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In this Gospel the Church teaches us something of the Passion of Our Lord. About this time of the year a certain part of the world is going crazy with carnival; people imagine it great fun when they put on masks, dance, and walk about in processions. But the Church wishes her children
to think of the Passion of Our Lord, and on these days she asks them to be more zealous and fervent. Sin is the cause of the Passion of Our Lord; we crucify Our Lord again and make Him an object of mockery. We have not the same customs here that exist in Europe at carnival time, but by degrees they are creeping in here, too;
let us consider the great damage it does to the young people of those countries, and draw from it a lesson which will be very useful to us. We can also judge from it what would be the consequence of following similar indulgences at any time of the year. These applications can be made to our picnics, moonlight excursions, and dances. On the approach, of the carnival the Church redoubles her prayers, and puts on the garb of penance, because so many sins are committed; for this reason, too, the saints of the Church, the friends of God, do more penance that God may be kind to the people who are indulging in these excesses. St. Francis de Sales used to call the carnival days hours of pain and grief to the Church. What disorders, dissoluteness, unlawful relaxations are committed in those days! St. Vincent Ferrer used to think of the approach of those days with horror, for, with unbounded license, people would commit sin after sin without giving themselves time to think. St. Catharine of Sienna was accustomed to cry out with groans, "Oh, what an unhappy time! what a diabolical time!" Day and night she would invoke Our Lord. When the carnival is open you may well say that heaven is closed. The reprehensible things about the carnival are things that are considered dangerous at all times, such as masquerade balls and theatres. St. John Chrysostom considered the theatre the worst place, where the vilest spiritual diseases may be contracted. St. Augustine called the theatre of his day the pomp of Satan. St. Cyprian speaking of it says it is the innovation of the devil; apply all this to picnics and balls too. Now, my good young people, whom would you rather believe; would you rather believe your own passions that drag you into considering these things small matters; would you rather believe our modern, loose Christians, who consider the theatre the school of virtue? Or would you not rather believe those great doctors whom I have quoted, who studied much, and who were enlightened by almighty God? You will say that you always criticise the title of a play before you go. That is nonsense;
you know that the name of a play does not give a clue as to whether it is moral or not. What about masquerade balls? The dance is one of the greatest occasions of evil, especially for young people. A youth that loves the ball-room will sooner or later fall into grave sin.
"He who jokes with the devil," says St. Peter Chrysologus, "cannot reign with Christ." St. John Chrysostom declared vehemently against dancing; he says it is the innovation of the devil, and those who engage in it cannot escape the snares of the devil. All the saints have said the same thing.

During these days of the carnival, especially, let us not form part of the world that has gone crazy, we may say. There is no objection to modest recreation nor to simple enjoyments. Endeavor to compensate Our Lord Jesus for so many sins committed during this time. With great love, visit a church where the Blessed Sacrament is exposed, pray, and receive from Him spiritual joy of which the world knows nothing. In this way you will not put your salvation in jeopardy nor will you, as often happens, ruin the health of the body, as is frequently the case. I myself have seen on the last days of the carnival a funeral procession, and on asking for whom such display was made, was told that it was the funeral of a youth of sixteen years. A few days previously he had taken part in the carnival procession; he had gone to the theatre and to a masked ball. Here he had become overheated, caught cold, contracted pneumonia, and in a few days died. Had he obeyed his parents, had he been reasonable in his enjoyments, he might have saved his life. But let us return to the Gospel; while Jesus was in the vicinity of Jericho, a poor blind man who sat by the wayside begging, hearing the approach of a great crowd, asked what this might be. They told him that the Great Prophet, the Son of David, was passing by. Then he raised his voice as high as he could, and cried out,

"Jesus, Son of David, have mercy on me." Can you not easily see in this poor blind man the figure of a poor sinner? How terrible is the blindness of
sinners! They know that by sinning they lose God, that God who created them and redeemed them; they know that theyhave lost the right to heaven; they sin frequently and without any remorse. What blindness thus to insult almighty God, in whose presence they commit these sins; that God who could annihilate them or could at any moment precipitate them into the flames of hell! Sometimes, by the grace of God, the blind sinners open their eyes to the real state of their souls; they see their misery and their danger, and return to God while it is yet time, and break the chains that hold them bound to the servitude of the devil. Then they ask themselves: Who is this Jesus who is passing by? The truth will suddenly shine on their souls. This is the Saviour of souls, the healer of the blind and of all diseases, especially of the soul. Then in earnest they will raise their voices to Our Lord and cry out in humility and compunction of heart, "Jesus, Son of David, have mercy on me." But you know that the world does not like these exhibitions of piety, the fashionable world does not want to be disturbed by these cries. The passions so natural to our frailty and increased by indulgence, are urged on by the devil, who gives us occasions of sin. Our old companions who continue in theirevil course would like us to do the same; these lay their hands on the mouth of the sinner that he may not cry out, and tell him that he should be ashamed to make such an outcry. This is the inner voice that we feel; the voice of conscience that admonishes us and the voice of the body that speaks of enjoyments that are the death of the soul. How the sinner hates to be disturbed by these contending claims! The good voice is hated by the sinner, and he tries to silence it. Again he shuts his eyes and listens to the wicked voice, so that joyously and carelessly he goes on sinning. He has abused once more the grace of the voice of God speaking to his soul. Sinners become ashamed of having ever been modest and pure in word and action, ashamed of ever having loved God, and ridicule the holy maxims of the Gospel. What blindness and
perversity this is! Should any of my hearers be of the number of those who have been blind, let them arouse themselves by prayer, and then the grace of light will also come to them. How tearfully and sadly St. Augustine describes these dreadful days of his own blindness, "I went from one disorder to another, from one precipice to another, like one that was blind."

When Jesus heard His name called in that strong way. He stopped, and gave orders that they should bring the poor man to Him. "What wilt thou that I should do for thee? " asked Our Lord with the most loving condescension.

"Ah, Lord, you see what I need. I am a miserable blind man, give me the light of my eyes." What a beautiful prayer, how short, how affectionate it was, what great good it accomplished. This same petition we too should continually make. "Lord, that I may see." This spiritual blindness, ignorance, and darkness must be removed; we must be able to see clearly. Give me intelligence, that I may know things rightly, that I may from my earliest days know the wickedness of sin, for now in my blindness it looks so attractive and so beautiful. Lord, make me see the great danger there is in the world, that I may be on my guard and not fall a willing prey to the wiles of Satan. Lord, let me know what company I must avoid, let me see the foolishness of thinking much of riches, excepting in so far as I may be able to use them for the good of others. It is vanity to indulge the appetites of the flesh and to desire that which, if consented to, will bring upon me great punishment. Let me, Lord, see the vanity of wishing for a long life; give me the grace to be contented with a short one and so to labor during it that I may enjoy the heavenly sight of paradise. The good Lord answered the prayer of the blind man, saying, " Thy faith has cured thee," and immediately the eyes of the blind man received their sight. Filled with joy he followed Our Lord, giving Him praise, and all the people who saw the great miracle also gave praise to God. See, my
young people, what grateful recognition you owe to almighty God for the corporal and spiritual light of your body and soul. How often has God given the power of vision to your soul! You certainly remember the darkness in which your soul was cast when you fell into mortal sin. Bodily blindness may bring some good to the soul, for then we cannot see the dangerous occasions which might lead us into sin; the alluring aspect of the objects of our passions cannot be seen by us, and hence cannot excite our imagination; but the blindness of the soul gives the devil power over us. As soon as God enlightened your soul you saw the dangerous situation in which you were. He stretched out His hands to raise you up, and what appeared to you so beautiful and attractive now looked so hideous that you were terrified, and willingly fled from it. What a great grace this was to you! He made you know what was good, and gave you grace to love it.

Thank almighty God for these spiritual gifts, praise Him for being so good to you. We cannot sufficiently appreciate whatGod has done for us in giving understanding and light to our soul; but we will know it when, after witnessing the damnation of many souls, we will at last find ourselves in heaven.

Source:  Sermons for Children's Masses, Imprimatur 1900

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                   Quinquagesima Sunday

2/9/2013

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THE Introit of this day's Mass is the sigh of an afflicted soul confiding in God: Be thou unto me a God, a protector, and a place of refuge, to save me: for thou art my strength and my refuge: and for thy name's sake thou
wilt be my leader, and wilt nourish me. (Ps. xxx. 3. 4.) In thee, O Lord, I have hoped, let me never be confounded: deliver me in thy justice, and set me free. (Ps. xxx. 2.)

PRAYER OF THE CHURCH. O Lord, we beseech Thee, graciously hear our prayers, and unloosing the bonds of our sins, guard us from all adversity. Through our Lord, &c.


EPISTLE
, (I. Cor. xiii. i 13.) BRETHREN, if I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal. And if I should have prophecy, and know all mysteries and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing. Charity is patient, is kind: charity envieth not; dealeth not perversely; is not puffed up; is not ambitious; seeketh not her own; is not provoked to anger; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never falleth away: whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed. For we know in part, and we prophesy in part: but when that which is perfect is come, that which is in part shall be done away. When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away the things of a child. We see now through a glass in a dark manner; but then face to face. Now I know in part; but then I shall know even as I am known. And now there remain faith, hope, charity, these three: but the greatest of these is charity.

EXPLANATION. In this epistle St. Paul speaks of the necessity, the excellence and the nature of true charity. He says that all natural and supernatural gifts, all good works, even martyrdom, cannot save us if we have not charity; because love alone can render our works pleasing to God. Without charity, therefore, though ever so many prayers be recited, fasts observed, and good deeds performed, nothing will be acceptable to God, or merit eternal life. Strive then, O Christian soul, to lead a pious life in love, and to remain always in the state of grace.

Can faith alone, as the so-called Reformers assert, render man just and save him?
Faith alone, however strong, though it could move mountains, without love, that is, without good works performed for love of God and our neighbor, can never justify or save us. For, when St. Paul says, that man is justified by faith without works, (Rom. iii. 28.; xi. 6.; Eph. ii. 8. 9.)he means to refer to those works which were performed by command of the law of Moses, and which, as they were external and without true charity, were of no avail; he did not refer to those works which are performed in a state of grace with a lively, love inspired faith. Therefore the same Apostle writes to the Galatians: (Gal. v. 6.) Faith only availeth which worketh by charity; to Titus: (Tit. iii. 8. It is a faithful saying: and these things I will have thee affirm constantly: that they who believe in God, may be careful to excel in good works. These things are good and profitable unto men; and he exhorts the Colossians (Colos. i, 10.) to be fruitful in every good work. St. James confirms the same by saying: (James II. 17.-24.) So faith if it have not works, is dead in itself; by works man is justified and not by faith only. That this is the true doctrine of Christ is evident from His own words, when He says: "Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire." (Matt. vii. 19.) At the day of judgment Christ will demand good works from all men, (Matt. xxv. 35.) and will not judge them only according to their faith, but by their good works, which true faith must always produce; (Apoc. xx. 12.) Would Christ and His apostles demand good works, if faith alone be sufficient? "The devils also believe and tremble," (James ii. 19.) they believe, but they are not saved, and their faith but increases their torments. Therefore, the assertion that faith without good works is sufficient for justification and salvation, is plainly against the doctrine of Christ and His Church, and must of necessity lead man to vice and misery, as shown by the history of the unhappy separation of the sixteenth century.

Are good works available which are performed in the state of mortal sin?
Good works performed while in a state of mortal sin avail nothing in regard to eternal life, writes St. Lawrence Justinian, but aid in moderating the punishment imposed for disobedience and the transgression of God's commandments. They bring temporal goods, such as honor, long life, health, earthly happiness, etc.; they prevent us from falling deeper into sin, and prepare the heart for the reception of grace; so the pious Gerson writes: "Do as much good as you can, even though in the state of mortal sin, that God may give light to your heart."

ASPIRATION. O God of love, pour the spirit of true charity into my heart that, according to the spirit of St. Paul, I may endeavor to be always in a state of grace, that all my works may be pleasing to Thee, and meritorious for me.

GOSPEL. (Luke xviii. 31- 43) At that time, Jesus took unto him the twelve, and said to them: Behold, we go up to Jerusalem, and all things shall be accomplished which were written by the prophets concerning the Son of Man. For he shall be delivered to the Gentiles, and shall be mocked, and scourged, and spit upon; and after they have scourged him, they will put him to death; and the third day he shall rise again. And they understood none of these things, and this word was hid from them, and they understood not the things that were said. Now it came to pass, when he drew nigh to Jericho, that a certain blind man sat by the way-side, begging. And when he heard the multitude passing by, he asked what this meant. And they told him that Jesus of Nazareth was passing by. And he cried out, saying: "Jesus, Son of David, have mercy on me." And they that went before rebuked him, that he should hold his peace. But he cried out much more: "Son of David, have mercy on me." And Jesus standing, commanded him to be brought unto him. And when he was come near, he asked him, saying : "What wilt thou that I do to thee?" But he said: "Lord, that I may see." And Jesus said to him: "Receive thy sight; thy faith hath made thee whole." And immediately he saw, and followed him, glorifying God: and all the people, when they saw it, gave praise to God.

Why did Christ so often foretell His passion to His disciples ?
Because He wanted to show how great was His desire to suffer for us, for we speak often of that which we crave; and because He wished His disciples when they should see Him treated as a criminal and martyred, not to think evil of Him, or imagine themselves deceived, but remember that He had foretold all minutely, that all happened of His own will.

Did not the disciples understand anything of what He predicted in regard to His future sufferings?
They may, certainly, have well understood He was to suffer, for which reason Peter tried to dissuade Him from it; (Matt. xvi. 22.) but they did not comprehend why or for what He would suffer, or how He would rise again. All this the Holy Ghost gave them to understand, after it had come to pass. (John xiv. 26.) The light of the Holy Ghost is of so much value, that without it even the clearest doctrines of faith are not understood.
 
Why does Christ so often call Himself the Son of Man?
He wished to show, in the Jewish way of speaking, He was also man, a descendant of Adam, and that we should be humble, and not seek or desire high titles.

Why did the blind man call Christ the Son of David?
Because, like all the Jews, he believed that the Messiah, according to humanity, would be of the house of David, as was promised. (Ps. cxxxi. n.)

Why did Christ ask the blind man: What wilt thou that I do to thee?
This He asked, not because He was unaware of the blind man's wish, but to enable him the better to prove his faith and hope that through Christ he would receive his sight; and to teach us how willing He is to help us, and how it pleases Him if we confidingly place our wants before Him. We should learn from this blind man, who would not be restrained by the passing crowd in his ardent and reiterated request, not to pay attention, in the work we, have commenced, to human respect, or human judgment, but to persevere, and not allow ourselves to be led astray by the world's mockery or contempt. We should also learn
to be grateful to God, and faithfully cling to Him, if He has once opened the eyes of our mind, and healed our spiritual blindness, which is far more deplorable than physical blindness , for nothing can be more miserable than not to see and understand God, not to know what is necessary for our salvation, and what is pernicious.

Why is this gospel read on this Sunday?
The Church wishes to remind us of the painful passion and death of Jesus, and to move us by the contemplation of those mysteries to avoid and despise the wicked, heathenish amusements of carnival, sinful pleasures which she has always condemned, because they come from dark paganism, and, to avert the people from them, commands that during the three days of carnival the Blessed Sacrament shall be exposed for public adoration, sermons given, and the faithful exhorted to have recourse at this time to the Sacraments of Penance and the Blessed Sacrament of the Altar, with the reception of which Pope Clement XIII. (Breve, 23. June 1765) connected a plenary indulgence.

A true Catholic will conform to the desire of his holy Church, considering the words which St. Augustine spoke, at this time, to the faithful, "The heathens (as also the wordly people of our days) shout songs of love and merriment, but you should delight in the preaching of the word of God; they rush to the dramatic plays, but you should hasten to Church; they are intoxicated, but you should fast and be sober."

PRAYER. O most benign Jesus ! who didst so desire to suffer for us, grant, that we may willingly suffer for love of Thee; that we may hate and flee from the detestable pleasures of the world and the flesh, and practice penance and mortification, that by so doing we may merit to be released from our spiritual blindness to love Thee more and more ardently, and finally possess Thee forever.
                                                                - Goffine's Devout Instruction, Imprimatur 1880 -

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