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Sunday Within the Octave of the Ascension -      The Devil's Best Weapon

5/15/2021

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 My dear Children:—The Holy Ghost whom our dear Lord promised to His apostles in the gospel of this day must be a Spirit of Truth to us; we must love truth and hold firmly to it, and hate and shun nothing so much as untruth and lies. Do you not know that your hearts are the temple of the Holy Ghost and that an untruth or a lie should never proceed from the mouth of a Christian.

And yet lying is a widely spread vice even among Christians. Parents and children tell lies, the rich and the poor, the high and the low, all tell lies; and without fear of contradiction, I may say that there is hardly one amongst us who would not lie if he said that he had never lied. The reason is because people make no account of lying, and look upon it as an excusable fault.


The devil has played the lying game all the time and he who tells lies is a confederate of the devil. Our Lord Himself calls liars children of Satan. St. Ambrose says: "All who love lies are children of the devil, not by nature but by imitation."


A little child of nine years of age was one day weeping bitterly. He had committed a fault by taking something which his father had told him not to touch, and he was afraid that his father would come to know about it, and punish him. The servants of the house who saw him weeping, and who knew the reason of his tears, said to him: "If your father asks you if you took it, you have only to deny it, and you shall not be punished." But the good child, looking at them with much indignation, answered: "What is that you tell me to do? Tell a lie about it? No, never! I would rather be punished a thousand times over than think of doing such a thing.
I will never commit such a sin. I do not claim the devil as my father, for he is the father of lies." This should be the answer of every Christian child to anyone who asks him to tell a lie.

You must not tell the smallest He even to save the whole world, for it is better that the world should be destroyed than that God should be offended. Much less, then, should you tell a lie to save yourself from a scolding or beating, which are intended for your good. If you have done wrong, be sorry for it, then you are soon forgiven both by God and your parents; whereas if you try to hide it by a lie, you are guilty of a fresh sin, and one often much greater than the one you first committed.

To tell a lie, is to say a thing that we know to be untrue. If we believe that we are speaking the truth, and happen to be mistaken, it is not a lie; on the other hand, if we say what we believe to be false, and it turns out to be true, it is really a lie in the sight of God. All lies are sinful, because they are directly opposed to the Divine Truth, which is one of the most admirable perfections of the Almighty. Moreover they are an abuse of that most excellent gift of speech, which God has given us to enable us to make our thoughts known to our fellow men; whereas the liar uses his speech to conceal his thoughts and deceive his neighbor.

St. James, the Bishop of Nisibis, travelling one day through the country, was accosted by a beggar to give him an alms to bury a companion who he said had just died by the wayside. The Bishop gave him an alms and went on, praying for the poor man's soul. The beggar, laughing at his success in imposing on the saint, ran back to his companion, who was lying on the ground pretending to be dead. On coming to the spot, he called to him to get up, as the trick had been successful, but he received no answer. He approached nearer, and took his companion by the hand in order to arouse him, but what was his horror at finding that he was really dead. Immediately, with loud cries and lamentations, he ran after the saint, and, throwing himself on his knees before him, acknowledged the deceit which they had practiced, and implored his pardon and intercession.

The servant of God having first reproved him for his sin, betook himself to prayer, and the unhappy man, who had provoked God to deprive him of life, was restored to life at the prayers of the saint.

 Although all lies are sinful, they are not all equally sinful; some are much more grievous than others. The worst lie of all is that which is told in confession by him who conceals a sin, for such a lie is a sacrilegious lie, a lie told to God Himself, and is a profanation of a holy sacrament. The lie next in guilt is that which is told to injure our neighbor's character; for example, when a person gives false testimony in a court of justice, or when he spreads abroad calumnies against his neighbor, accusing him of crimes which he never committed. Such lies are called malicious lies, because they are told through malice on purpose to injure others, and they are very grievous sins. But there are other lies which are much less in guilt, namely lies of excuse and lies of jest. These are sometimes called by foolish people white lies. It is true that they might not cause our neighbor any injury, but still they are displeasing to God and hurtful to the soul. By these jocose lies a habit of lying is formed, which is the foundation, of many vices. If the child is a habitual liar, depend on it that, if not cured of this vice in time, he will grow up both a hypocrite and a thief, for truth is the twin sister of candor and honesty. Children, to tell a lie to excuse yourself is an act of cowardice, and shows a weakness of character and principle, which may well cause us to fear that such a soul will soon fall a prey to the devil. Be always, then, my dear children, most exact in speaking the truth, and pray to God to give you a great love of this excellent virtue which is so pleasing to Him. Remember that if you love and always speak the truth, you are in a special manner the children of God, who is the divine Truth. St. Paul tells the Ephesians to put on the girdle of Truth.

That is the first thing that a man wants to know about a boy. Is he truthful? It is the one thing that we want to know about every girl. Does she always speak the truth? A great educator once said that it did not make any difference how ignorant a child was. He could be taught. It made no difference if he was ill-mannered. He could learn to be a gentleman. But the child that cannot tell the truth is hopeless. There isn't anything to build on. It is like laying the foundations of a house on the sand. It will not stand.

 So, boys and girls, when you go out to fight the battle of life, be sure, first of all, that you have on the Girdle of Truth. Yes, dare to be true. Be brave enough to speak the truth, for it is an act of true courage. Your parents or teachers may punish you, but they will respect and trust you, the saints and angels will look down on you with approval, God will hear and will reward you. Nothing can need a lie because nothing can excuse it—"truth will always out." In conclusion what is more contemptible than the character of a liar, whose word is never taken, whose denials are never believed, whose promises are never trusted ? On the contrary, what is more noble, what more amiable, than the character of a child who is always candid, truthful, and sincere? Such a one wherever he goes, carries with him the esteem, the confidence, the respect of everyone.
 
Source: Story Sermonettes for the Children's Mass, Imprimatur 1921

 


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Sunday Within the Octave -         Prophecy of Simeon Concerning Jesus and Mary

12/29/2018

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"THE holy old man Simeon, having blessed Jesus,  said to Mary: ''This Child is set for the fall . . . and the resurrection of many in Israel, and a sword of sorrow shall pierce thy heart." Simeon made these two prophecies, one concerning Jesus and the other concerning Mary. We should reflect on both, since they are calculated to suggest useful reflections.

First Point — The prophecy which relates to Jesus. When Simeon declared that Jesus should be the ruin of many, we must not understand that He shall be the author of their ruin, or that He shall lead men to it. This would be simply impious. The Sacred Scriptures, which this divine Child has inspired, are full of His love for all men, His desire to see them merit it, and to obtain their salvation. Simeon wishes to announce that Jesus shall become, not the cause, but the occasion of loss to very many. Jesus shall be what Isaias announced He should be, and what St. Paul declares He has been, viz., "The stone on which they shall fall, and on which many of the children of Israel shall be injured." You shall find those who shall accuse Him because of their fall on that stone, on which their feet have stumbled. Far from Jesus being the cause of our loss, the cause is traceable to ourselves, because we refuse to hear Him, or to obey Him, or to follow Him. It is in a very different sense that holy Simeon said to Mary that Jesus shall be the resurrection of many. In fact. He is not only the occasion of our salvation, as He is of our loss, but He is the true cause of it; He is the general cause of salvation for all men by the benefit of redemption; and He is the particular cause of salvation for the just, because it is He who, by His grace, has wrought their justification. By His passion and death He has opened for us the gates of heaven; He has shown us the way to heaven by His law; by His example He guides us there, and by His strength sustains us in the journey of life. Our salvation, therefore, comes from Him, while our loss comes from ourselves. If you have been stained by sin, you can blame only yourselves for your faults, while, if you have persevered in justice, you must be grateful to Him for your innocence. And thus, among the children of Israel, Jesus has been the resurrection of one part and the ruin of the other: some He has saved, but others are lost through their own fault. What He has been for the age in which He lived and for the nation which possessed Him, He has not ceased to be for all ages and for the whole human race. He has been the resurrection of those who hear His voice, who believe His word, who conform to His law, and who are attached to Him; but He is the ruin of those who disdain to hear Him who refuse to believe Him, who resist His instructions and who disobey His precepts. The manner in which this oracle of Simeon is ac- complished must suggest to us a very sorrowful reflection. When we consider the number of the Jews for whom Jesus was the ruin, and the number for whom He was the resurrection, what a vast dis- parity there exists! On the one hand we behold a handful of disciples, on the other a multitude of enemies. While almost all the citizens loudly demanded that He should be crucified, what a small number of faithful followers retired apart with Him, trembling for themselves and weeping for the Saviour ! The number was small that preserved for Him a personal attachment. Now what was true in His time has been always true; it is true today. The unfortunate disproportion among those for whom Jesus is the resurrection, and those for whom He is the ruin, has continued from generation to generation, even until now. This has been an object of profound sorrow for the pious souls who are members of Christ's Church, and woe to us if we are insensible to it! This culpable indifference should make us tremble, lest we should be numbered among those unfortunates who could make Jesus the cause of their salvation, but instead make Him the occasion of their reprobation.

Second Point. — Holy Simeon announced to Mary that a sword of sorrow should pierce her heart.   This prophecy of the holy old Simeon has been fulfilled in Mary, and with a cruel precision. It is the destiny of mortals that no one can exempt himself from the law which condemns all to suffer. Even she who by special privilege was exempted from the stain of Adam has been obliged to submit to this severe condition of suffering. Although she had been declared blessed, and that she should see, in the future, all generations publish her honor, still her heart was a prey to the most bitter affliction. Her august character of Mother of God, which proclaimed her the happiest of women, however, ren- dered her the most afflicted of mothers. For other mothers it is a matter of supremest joy to possess a son, but for Mary it was a subject of constant distress and sadness, because she knew for what fright- ful destinies she had given birth to her Son. St. John, in the Apocalypse, records that he saw Jesus under the figure of a lamb immolated. The sorrowful Mother of Jesus had this lamentable spectacle before her eyes during her whole life. The sweetness of those caresses which she lavished on her Son, the tenderness of her cares with which she surrounded Him, were constantly empoisoned by this horrible image. The very circumstances best calculated to excite her joy recalled the sorrows which awaited her. When she rejoiced to have found Him in the Temple, after an absence of three days, the thought that she should one day lose Him in a more sorrowful manner came quickly to her mind. If she rejoiced at having snatched Him from the fury of Herod, at once she thought that it was only for a death still more cruel she had preserved Him. She rejoiced, it is true, to see Him walking through the cities and villages, working miracles, strewing blessings at every footstep, surrounded by multitudes full of enthusiasm and gratitude; but she saw that same multitude turn against Him with fury, demand His death with loud cries, hasten His punishment, and to insult and raillery add their cruelty. Thus, from the day when the fatal destiny of her Son was revealed to her, the life of Mary was only one long and continual agony. If the heart of Mary was so violently disturbed by the sufferings of her Son, and when she could only foresee them, what must have been her cruel agony when she saw His sufferings realized before her eyes? The desolate Agar, wandering in the desert of Bersabee, was crushed by affliction at seeing the state to which her son Ismael had been reduced. This is the ordinary effect of sorrow, it is the natural promptings of a mother's love; but with the Mother of God everything is supernatural. A love like hers demands the greatest sacrifice. She never left this Son, so dear to her, and she shall not abandon Him until His last sigh on the cross. The Virgin of Nazareth walks to the mountain on which her Son is to be immolated. She walks, followed by some other daughters of Sion, weeping with her for their well-beloved Jesus, and while He shall there consummate the holocaust of His life they shall consummate holocausts of their hearts. There nothing is lost for her which can bring her the deepest affliction; she hears all, sees all — all the cruelties of the executioners and the torments of her Son she feels in her own heart. Moreover, although the fury of the Jews had spared her life, the Fathers of the Church do not hesitate to attribute to Mary the glory of martyrdom; and this martyrdom, although not stained by blood, is not the less heroic. The other martyrs suffered with Jesus reigning in heaven; Mary suffered with Jesus while He suffered on the cross; the prospect of His glory sustained their constancy, but the sight of His humiliations disconcerted the Mother. The love of God was for them a solace, but for Mary it was an increase of sorrow.

O Mary, my Mother, engrave deeply in my heart the memory of thy sorrows, that I may better comprehend how much thou hast paid for the sad privilege of having me for thy child. And Thou, amiable Jesus, give me the grace to follow Thee as my Guide, to imitate Thee as my Model, and to obey Thee as my King, that Thou mayst be for me, not the occasion of my ruin, but the cause of my resurrection and salvation. Amen.

Source: Short Instructions for Every Sunday of the Year and the Principal Feasts, Imprimatur 1897


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