"80% of respondents agree corruption is part of the business culture in Ireland."
The morally bankrupt nation...Ireland.
http://linkis.com/transparency.ie/news/tAmgu
Sunday, 19 January 2014
The Dark Night vs.Despair
The two states are completely different. In despair, hope is gone. Faith is gone. Love has been destroyed.
In the Dark Night, one hopes and works out of faith without any assurance of salvation and without clarity of sight.
Faith and hope are operative in the Dark Night. In the Dark Night, especially that of the soul, one makes acts of faith and hope over and over and over.
One suffers intensely in the Dark Night, but in faith.
To be continued....
On Despair Three
Sometimes, it is the voice of reason which snaps someone out of despair. St. Peter had the grace of repentance.
Aquinas is clear that despair is a serious sin. Here is another snippet from the Summa.
There is a pattern, a paradigm of action and thought which leads to despair.
Mortal sin, rationalization of those sins, and finally a turning away of the theological virtues given in baptism. I suggest to those who are evangelizing or talking with people in despair, that the fact that this sin is directly against God and His goodness would be a good topic of conversation. Those who have despaired need to find the real God, not the God of their imaginations. And, they need to know that God has forgiven them.
To reject over and over the forgiveness of God, won by Jesus on the Cross, is the sin of despair.
Objection 1: It would seem that despair is not the greatest of sins. For there can be despair without unbelief, as stated above (Article [2]). But unbelief is the greatest of sins because it overthrows the foundation of the spiritual edifice. Therefore despair is not the greatest of sins.
Objection 2: Further, a greater evil is opposed to a greater good, as the Philosopher states (Ethic. viii, 10). But charity is greater than hope, according to 1 Cor. 13:13. Therefore hatred of God is a greater sin than despair.
Objection 3: Further, in the sin of despair there is nothing but inordinate aversion from God: whereas in other sins there is not only inordinate aversion from God, but also an inordinate conversion. Therefore the sin of despair is not more but less grave than other sins.
On the contrary, An incurable sin seems to be most grievous, according to Jer. 30:12: "Thy bruise is incurable, thy wound is very grievous." Now the sin of despair is incurable, according to Jer. 15:18: "My wound is desperate so as to refuse to be healed." [*Vulg.: 'Why is my wound,' etc.] Therefore despair is a most grievous sin.
I answer that, Those sins which are contrary to the theological virtues are in themselves more grievous than others: because, since the theological virtues have God for their object, the sins which are opposed to them imply aversion from God directly and principally. Now every mortal sin takes its principal malice and gravity from the fact of its turning away from God, for if it were possible to turn to a mutable good, even inordinately, without turning away from God, it would not be a mortal sin. Consequently a sin which, first and of its very nature, includes aversion from God, is most grievous among mortal sins.
Now unbelief, despair and hatred of God are opposed to the theological virtues: and among them, if we compare hatred of God and unbelief to despair, we shall find that, in themselves, that is, in respect of their proper species, they are more grievous. For unbelief is due to a man not believing God's own truth; while the hatred of God arises from man's will being opposed to God's goodness itself; whereas despair consists in a man ceasing to hope for a share of God's goodness. Hence it is clear that unbelief and hatred of God are against God as He is in Himself, while despair is against Him, according as His good is partaken of by us. Wherefore strictly speaking it is more grievous sin to disbelieve God's truth, or to hate God, than not to hope to receive glory from Him.
If, however, despair be compared to the other two sins from our point of view, then despair is more dangerous, since hope withdraws us from evils and induces us to seek for good things, so that when hope is given up, men rush headlong into sin, and are drawn away from good works. Wherefore a gloss on Prov. 24:10, "If thou lose hope being weary in the day of distress, thy strength shall be diminished," says: "Nothing is more hateful than despair, for the man that has it loses his constancy both in the every day toils of this life, and, what is worse, in the battle of faith." And Isidore says (De Sum. Bono ii, 14): "To commit a crime is to kill the soul, but to despair is to fall into hell."
Aquinas is clear that despair is a serious sin. Here is another snippet from the Summa.
There is a pattern, a paradigm of action and thought which leads to despair.
Mortal sin, rationalization of those sins, and finally a turning away of the theological virtues given in baptism. I suggest to those who are evangelizing or talking with people in despair, that the fact that this sin is directly against God and His goodness would be a good topic of conversation. Those who have despaired need to find the real God, not the God of their imaginations. And, they need to know that God has forgiven them.
To reject over and over the forgiveness of God, won by Jesus on the Cross, is the sin of despair.
Whether despair is the greatest of sins?
Objection 1: It would seem that despair is not the greatest of sins. For there can be despair without unbelief, as stated above (Article [2]). But unbelief is the greatest of sins because it overthrows the foundation of the spiritual edifice. Therefore despair is not the greatest of sins.
Objection 2: Further, a greater evil is opposed to a greater good, as the Philosopher states (Ethic. viii, 10). But charity is greater than hope, according to 1 Cor. 13:13. Therefore hatred of God is a greater sin than despair.
Objection 3: Further, in the sin of despair there is nothing but inordinate aversion from God: whereas in other sins there is not only inordinate aversion from God, but also an inordinate conversion. Therefore the sin of despair is not more but less grave than other sins.
On the contrary, An incurable sin seems to be most grievous, according to Jer. 30:12: "Thy bruise is incurable, thy wound is very grievous." Now the sin of despair is incurable, according to Jer. 15:18: "My wound is desperate so as to refuse to be healed." [*Vulg.: 'Why is my wound,' etc.] Therefore despair is a most grievous sin.
I answer that, Those sins which are contrary to the theological virtues are in themselves more grievous than others: because, since the theological virtues have God for their object, the sins which are opposed to them imply aversion from God directly and principally. Now every mortal sin takes its principal malice and gravity from the fact of its turning away from God, for if it were possible to turn to a mutable good, even inordinately, without turning away from God, it would not be a mortal sin. Consequently a sin which, first and of its very nature, includes aversion from God, is most grievous among mortal sins.
Now unbelief, despair and hatred of God are opposed to the theological virtues: and among them, if we compare hatred of God and unbelief to despair, we shall find that, in themselves, that is, in respect of their proper species, they are more grievous. For unbelief is due to a man not believing God's own truth; while the hatred of God arises from man's will being opposed to God's goodness itself; whereas despair consists in a man ceasing to hope for a share of God's goodness. Hence it is clear that unbelief and hatred of God are against God as He is in Himself, while despair is against Him, according as His good is partaken of by us. Wherefore strictly speaking it is more grievous sin to disbelieve God's truth, or to hate God, than not to hope to receive glory from Him.
If, however, despair be compared to the other two sins from our point of view, then despair is more dangerous, since hope withdraws us from evils and induces us to seek for good things, so that when hope is given up, men rush headlong into sin, and are drawn away from good works. Wherefore a gloss on Prov. 24:10, "If thou lose hope being weary in the day of distress, thy strength shall be diminished," says: "Nothing is more hateful than despair, for the man that has it loses his constancy both in the every day toils of this life, and, what is worse, in the battle of faith." And Isidore says (De Sum. Bono ii, 14): "To commit a crime is to kill the soul, but to despair is to fall into hell."
On Despair Two
One of the great weaknesses of modern catechesis in the past thirty years has been the emphasis on emotional religious experience or faith based on experience of some emotional event. This has led to many people chasing after new age religions and false private revelations.
Despair is, therefore, seen as a result of depression or melancholia, rather than a deadly sin. It is part of the appetites in so far as it starts in feeling, but as Catholics, we are called to overcome our feelings with grace and hope.
In other words, one's judgement is tainted by passion or habit of sin and, therefore, one cannot make a good judgment regarding God and His Mercy
Here is Aquinas on this point.
I answer that, Unbelief pertains to the intellect, but despair, to the appetite: and the intellect is about universals, while the appetite is moved in connection with particulars, since the appetitive movement is from the soul towards things, which, in themselves, are particular. Now it may happen that a man, while having a right opinion in the universal, is not rightly disposed as to his appetitive movement, his estimate being corrupted in a particular matter, because, in order to pass from the universal opinion to the appetite for a particular thing, it is necessary to have a particular estimate (De Anima iii, 2), just as it is impossible to infer a particular conclusion from an universal proposition, except through the holding of a particular proposition. Hence it is that a man, while having right faith, in the universal, fails in an appetitive movement, in regard to some particular, his particular estimate being corrupted by a habit or a passion, just as the fornicator, by choosing fornication as a good for himself at this particular moment, has a corrupt estimate in a particular matter, although he retains the true universal estimate according to faith, viz. that fornication is a mortal sin. In the same way, a man while retaining in the universal, the true estimate of faith, viz. that there is in the Church the power of forgiving sins, may suffer a movement of despair, to wit, that for him, being in such a state, there is no hope of pardon, his estimate being corrupted in a particular matter. In this way there can be despair, just as there can be other mortal sins, without belief.
Reply to Objection 1: The effect is done away, not only when the first cause is removed, but also when the secondary cause is removed. Hence the movement of hope can be done away, not only by the removal of the universal estimate of faith, which is, so to say, the first cause of the certainty of hope, but also by the removal of the particular estimate, which is the secondary cause, as it were.
Reply to Objection 2: If anyone were to judge, in universal, that God's mercy is not infinite, he would be an unbeliever. But he who despairs judges not thus, but that, for him in that state, on account of some particular disposition, there is no hope of the Divine mercy.
The same answer applies to the Third Objection, since the Novatians denied, in universal, that there is remission of sins in the Church.
To be continued
Despair is, therefore, seen as a result of depression or melancholia, rather than a deadly sin. It is part of the appetites in so far as it starts in feeling, but as Catholics, we are called to overcome our feelings with grace and hope.
In other words, one's judgement is tainted by passion or habit of sin and, therefore, one cannot make a good judgment regarding God and His Mercy
Here is Aquinas on this point.
I answer that, Unbelief pertains to the intellect, but despair, to the appetite: and the intellect is about universals, while the appetite is moved in connection with particulars, since the appetitive movement is from the soul towards things, which, in themselves, are particular. Now it may happen that a man, while having a right opinion in the universal, is not rightly disposed as to his appetitive movement, his estimate being corrupted in a particular matter, because, in order to pass from the universal opinion to the appetite for a particular thing, it is necessary to have a particular estimate (De Anima iii, 2), just as it is impossible to infer a particular conclusion from an universal proposition, except through the holding of a particular proposition. Hence it is that a man, while having right faith, in the universal, fails in an appetitive movement, in regard to some particular, his particular estimate being corrupted by a habit or a passion, just as the fornicator, by choosing fornication as a good for himself at this particular moment, has a corrupt estimate in a particular matter, although he retains the true universal estimate according to faith, viz. that fornication is a mortal sin. In the same way, a man while retaining in the universal, the true estimate of faith, viz. that there is in the Church the power of forgiving sins, may suffer a movement of despair, to wit, that for him, being in such a state, there is no hope of pardon, his estimate being corrupted in a particular matter. In this way there can be despair, just as there can be other mortal sins, without belief.
Reply to Objection 1: The effect is done away, not only when the first cause is removed, but also when the secondary cause is removed. Hence the movement of hope can be done away, not only by the removal of the universal estimate of faith, which is, so to say, the first cause of the certainty of hope, but also by the removal of the particular estimate, which is the secondary cause, as it were.
Reply to Objection 2: If anyone were to judge, in universal, that God's mercy is not infinite, he would be an unbeliever. But he who despairs judges not thus, but that, for him in that state, on account of some particular disposition, there is no hope of the Divine mercy.
The same answer applies to the Third Objection, since the Novatians denied, in universal, that there is remission of sins in the Church.
To be continued
On Despair
I have written on all the capital sins several times. Just follow the tags and labels. But, today, a reader asked me to do a post on the sin of despair.
This is the ultimate sin. The reject of Revelation and Tradition, the rejection of grace. Despair is a hopelessness which results in doubting or not believing that God is God.
Here is a snippet from St. Thomas Aquinas on despair. I shall write more about this sin later. It leads to many other sins and is a result of pride, at root. Despair means that one has an incorrect and even malicious view of God.
Despair is not an emotion, although emotions can lead to despair. Despair is an act of the will.
Judas hung himself out of despair, rather than humbling himself and asking for God's forgiveness, as Peter did after denying Christ.
Objection 1: It would seem that despair is not a sin. For every sin includes conversion to a mutable good, together with aversion from the immutable good, as Augustine states (De Lib. Arb. ii, 19). But despair includes no conversion to a mutable good. Therefore it is not a sin.
Objection 2: Further, that which grows from a good root, seems to be no sin, because "a good tree cannot bring forth evil fruit" (Mt. 7:18). Now despair seems to grow from a good root, viz. fear of God, or from horror at the greatness of one's own sins. Therefore despair is not a sin.
Objection 3: Further, if despair were a sin, it would be a sin also for the damned to despair. But this is not imputed to them as their fault but as part of their damnation. Therefore neither is it imputed to wayfarers as their fault, so that it is not a sin.
On the contrary, That which leads men to sin, seems not only to be a sin itself, but a source of sins. Now such is despair, for the Apostle says of certain men (Eph. 4:19): "Who, despairing, have given themselves up to lasciviousness, unto the working of all uncleanness and [Vulg.: 'unto'] covetousness." Therefore despair is not only a sin but also the origin of other sins.
I answer that, According to the Philosopher (Ethic. vi, 2) affirmation and negation in the intellect correspond to search and avoidance in the appetite; while truth and falsehood in the intellect correspond to good and evil in the appetite. Consequently every appetitive movement which is conformed to a true intellect, is good in itself, while every appetitive movement which is conformed to a false intellect is evil in itself and sinful. Now the true opinion of the intellect about God is that from Him comes salvation to mankind, and pardon to sinners, according to Ezech. 18:23, "I desire not the death of the sinner, but that he should be converted, and live" [*Vulg.: 'Is it My will that a sinner should die . . . and not that he should be converted and live?' Cf. Ezech. 33:11]: while it is a false opinion that He refuses pardon to the repentant sinner, or that He does not turn sinners to Himself by sanctifying grace. Therefore, just as the movement of hope, which is in conformity with the true opinion, is praiseworthy and virtuous, so the contrary movement of despair, which is in conformity with the false opinion about God, is vicious and sinful.
Reply to Objection 1: In every mortal sin there is, in some way, aversion from the immutable good, and conversion to a mutable good, but not always in the same way. Because, since the theological virtues have God for their object, the sins which are contrary to them, such as hatred of God, despair and unbelief, consist principally in aversion from the immutable good; but, consequently, they imply conversion to a mutable good, in so far as the soul that is a deserter from God, must necessarily turn to other things. Other sins, however, consist principally in conversion to a mutable good, and, consequently, in aversion from the immutable good: because the fornicator intends, not to depart from God, but to enjoy carnal pleasure, the result of which is that he departs from God.
Reply to Objection 2: A thing may grow from a virtuous root in two ways: first, directly and on the part of the virtue itself; even as an act proceeds from a habit: and in this way no sin can grow from a virtuous root, for in this sense Augustine declared (De Lib. Arb. ii, 18,19) that "no man makes evil use of virtue." Secondly, a thing proceeds from a virtue indirectly, or is occasioned by a virtue, and in this way nothing hinders a sin proceeding from a virtue: thus sometimes men pride themselves of their virtues, according to Augustine (Ep. ccxi): "Pride lies in wait for good works that they may die." In this way fear of God or horror of one's own sins may lead to despair, in so far as man makes evil use of those good things, by allowing them to be an occasion of despair.
Reply to Objection 3: The damned are outside the pale of hope on account of the impossibility of returning to happiness: hence it is not imputed to them that they hope not, but it is a part of their damnation. Even so, it would be no sin for a wayfarer to despair of obtaining that which he had no natural capacity for obtaining, or which was not due to be obtained by him; for instance, if a physician were to despair of healing some sick man, or if anyone were to despair of ever becoming rich.
to be continued...
This is the ultimate sin. The reject of Revelation and Tradition, the rejection of grace. Despair is a hopelessness which results in doubting or not believing that God is God.
Here is a snippet from St. Thomas Aquinas on despair. I shall write more about this sin later. It leads to many other sins and is a result of pride, at root. Despair means that one has an incorrect and even malicious view of God.
Despair is not an emotion, although emotions can lead to despair. Despair is an act of the will.
Judas hung himself out of despair, rather than humbling himself and asking for God's forgiveness, as Peter did after denying Christ.
 |
| Les Très Riches Heures du duc de Berry, Folio 147v - Judas Hangs Himself the Musée Condé, Chantilly. |
Whether despair is a sin?
Objection 1: It would seem that despair is not a sin. For every sin includes conversion to a mutable good, together with aversion from the immutable good, as Augustine states (De Lib. Arb. ii, 19). But despair includes no conversion to a mutable good. Therefore it is not a sin.
Objection 2: Further, that which grows from a good root, seems to be no sin, because "a good tree cannot bring forth evil fruit" (Mt. 7:18). Now despair seems to grow from a good root, viz. fear of God, or from horror at the greatness of one's own sins. Therefore despair is not a sin.
Objection 3: Further, if despair were a sin, it would be a sin also for the damned to despair. But this is not imputed to them as their fault but as part of their damnation. Therefore neither is it imputed to wayfarers as their fault, so that it is not a sin.
On the contrary, That which leads men to sin, seems not only to be a sin itself, but a source of sins. Now such is despair, for the Apostle says of certain men (Eph. 4:19): "Who, despairing, have given themselves up to lasciviousness, unto the working of all uncleanness and [Vulg.: 'unto'] covetousness." Therefore despair is not only a sin but also the origin of other sins.
I answer that, According to the Philosopher (Ethic. vi, 2) affirmation and negation in the intellect correspond to search and avoidance in the appetite; while truth and falsehood in the intellect correspond to good and evil in the appetite. Consequently every appetitive movement which is conformed to a true intellect, is good in itself, while every appetitive movement which is conformed to a false intellect is evil in itself and sinful. Now the true opinion of the intellect about God is that from Him comes salvation to mankind, and pardon to sinners, according to Ezech. 18:23, "I desire not the death of the sinner, but that he should be converted, and live" [*Vulg.: 'Is it My will that a sinner should die . . . and not that he should be converted and live?' Cf. Ezech. 33:11]: while it is a false opinion that He refuses pardon to the repentant sinner, or that He does not turn sinners to Himself by sanctifying grace. Therefore, just as the movement of hope, which is in conformity with the true opinion, is praiseworthy and virtuous, so the contrary movement of despair, which is in conformity with the false opinion about God, is vicious and sinful.
Reply to Objection 1: In every mortal sin there is, in some way, aversion from the immutable good, and conversion to a mutable good, but not always in the same way. Because, since the theological virtues have God for their object, the sins which are contrary to them, such as hatred of God, despair and unbelief, consist principally in aversion from the immutable good; but, consequently, they imply conversion to a mutable good, in so far as the soul that is a deserter from God, must necessarily turn to other things. Other sins, however, consist principally in conversion to a mutable good, and, consequently, in aversion from the immutable good: because the fornicator intends, not to depart from God, but to enjoy carnal pleasure, the result of which is that he departs from God.
Reply to Objection 2: A thing may grow from a virtuous root in two ways: first, directly and on the part of the virtue itself; even as an act proceeds from a habit: and in this way no sin can grow from a virtuous root, for in this sense Augustine declared (De Lib. Arb. ii, 18,19) that "no man makes evil use of virtue." Secondly, a thing proceeds from a virtue indirectly, or is occasioned by a virtue, and in this way nothing hinders a sin proceeding from a virtue: thus sometimes men pride themselves of their virtues, according to Augustine (Ep. ccxi): "Pride lies in wait for good works that they may die." In this way fear of God or horror of one's own sins may lead to despair, in so far as man makes evil use of those good things, by allowing them to be an occasion of despair.
Reply to Objection 3: The damned are outside the pale of hope on account of the impossibility of returning to happiness: hence it is not imputed to them that they hope not, but it is a part of their damnation. Even so, it would be no sin for a wayfarer to despair of obtaining that which he had no natural capacity for obtaining, or which was not due to be obtained by him; for instance, if a physician were to despair of healing some sick man, or if anyone were to despair of ever becoming rich.
to be continued...
Any readers really clever at finding books?
For over twelve years, in my twenties and thirties, the English version of Raissa's Journal was my constant companion. As usual, along the way as part of evangelization, I passed it on to someone.
I cannot find an English version under 250 USA dollars.
If any reader can find one, let me know. If one is very conversant in French, one can find the French version for about 29.99 USA dollars. I can read French, but would prefer the English version.
I believe Raissa Maritain is a saint and should be canonized. Would you join me in praying to her for my needs and plans? Thanks.
https://encrypted-tbn0.gstatic.com/images?q=tbn:ANd9GcSxDqL09lphy9sMKZqMt8vP5anQUWuTB_I4mu-3cwiK8P8IdLTn
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Thanks to a reader in Poole
New Provision for Sunday Mass in Bournemouth
7 JANUARY 2014
We are delighted to announce that, commencing from Sunday, 19 January, there will be a Low Mass offered on a monthly basis at Our Lady Immaculate Church, Seamoor Road, Bournemouth, BH4 9AE at 7.00 pm. The Mass will be preceded by confessions at 6.00 pm.
The Latin Mass Society is indebted to the work of our local members who petitioned for the Mass and to Bishop Egan (pictured, right) who has extended provision to Bournemouth. Mass will be offered by Fr Glaysher from the Isle of Wight.
http://www.lms.org.uk
Good News, indeed!
Saturday, 18 January 2014
Sems in Israel
One of my second sons is in this picture. These men from Mundelein are on a six week visit and coursework in Israel. You can follow their visit here on this blog. http://2014mundeleinpilgrimage.blogspot.com/
Two Links on the Eucharist-thanks to James and J. F.
http://churchmilitantblog.wordpress.com/2013/11/11/13_05_13_no_communion_hand1-jpg/?relatedposts_exclude=136&utm_content=buffer63cc7&utm_medium=social&utm_source=twitter.com&utm_campaign=buffer
http://www.therealpresence.org/archives/MP3/0064/0064002.mp3
http://www.therealpresence.org/archives/MP3/0064/0064002.mp3
O my goodness...another piece of the puzzle
http://www.breitbart.com/Big-Peace/2014/01/15/Devastating-Benghazi-Timeline-Reveals-Obama-MIA
So, you want national health care
In 2013, 41,838 Canadians went outside the country to get medical treatment, down from 42,173 people leaving the country in 2012. This is interesting since wait times for patients who had consulted with a specialist till the time they got actual treatment increased from 9.3 weeks in 2012 to 9.6 weeks in 2013.
According to the report, there are many reasons why someone would leave Canada to seek treatment. Including “because of a lack of available resources or the fact that some procedures or equipment are not provided in their home jurisdiction” as well as “concerns about quality, seeking out more advanced healthcare facilities, higher tech medicine, or better outcomes.”
A major problem with the Canadian health system is that people may have fled because of “the consequences of waiting for care such as worsening of their condition, poorer outcomes following treatment, disability or death. And some may have done so simply to avoid delay and to make a quicker return to their life.”
Update from a lawyer friend
I worked on the organ transplant report in Brussels, they want our bodies and feel entitled to them.The healing of a Vietnamese seminarian in the USA which is the miracle probably being accepted for the beatification of the holy Vietnamese Cardinal would never have happened if his parents had not refused to allow there sons organs to be harvested. He was proclaimed dead and remained on life support. The hospital wouldn't switch it off because they were waiting for the parents to change there mind....the parents were praying and the good Cardinal appeared to the seminarian and completely and miraculously healed him. This was over many days.
There is much confusion on this and I reported a very unhappy interview on EWTN. Listen to the Fr. Chad Ripperger talk, please.
The Sin of Cynicism
Increasingly, I have come across many people who make comments like, "Everyone lies". Or, "All politicians are liars." Or, "You cannot trust anyone."
In one day, I heard two people say this. One is a practicing Catholic and the other is a lapsed Catholic.
Cynicism is a sin. It is a lack of faith in the human soul to be good. Cynicism is based on unrealistic expectations of others, or society in general. Some cynics are depressed people, who are looking for a utopia on earth.
One of the cynics with whom I was talking is disillusioned with all people. He is the fallen away Catholic. He hates his job, complains about his bosses, and distrusts all politicians from all parties. He mistrusts finanacial gurus and generally thinks all men and women are deceitful.
This type of mindset borders on psychological illness and betrays a need to want perfection in the world. Some cynics are atheists, and want man to be perfect as they have rejected a perfect God.
I tend to think that cynicism is cloaked pride. Also, it could be projection. If a person is a compulsive liar, this person will not trust others.
The only cure for cynicism is faith in God and the sacrament of Confession. Confession keeps us humble.
The other person I met who is steeped in cynicism is old and jaded. Hope is gone in this person regarding human beings having the capacity to change and grow. Again, this type of cynicism could be pride, or hurt. Old betrayals need to be forgiven and forgotten.
Cynicism is like a cancer which eats away the soul, the mind, the heart.
Only the sacraments and the community of the Church, linked to the grace of God and Truth can save someone from sinking into cynicism.
To be continued....
In one day, I heard two people say this. One is a practicing Catholic and the other is a lapsed Catholic.
Cynicism is a sin. It is a lack of faith in the human soul to be good. Cynicism is based on unrealistic expectations of others, or society in general. Some cynics are depressed people, who are looking for a utopia on earth.
One of the cynics with whom I was talking is disillusioned with all people. He is the fallen away Catholic. He hates his job, complains about his bosses, and distrusts all politicians from all parties. He mistrusts finanacial gurus and generally thinks all men and women are deceitful.
This type of mindset borders on psychological illness and betrays a need to want perfection in the world. Some cynics are atheists, and want man to be perfect as they have rejected a perfect God.
I tend to think that cynicism is cloaked pride. Also, it could be projection. If a person is a compulsive liar, this person will not trust others.
The only cure for cynicism is faith in God and the sacrament of Confession. Confession keeps us humble.
The other person I met who is steeped in cynicism is old and jaded. Hope is gone in this person regarding human beings having the capacity to change and grow. Again, this type of cynicism could be pride, or hurt. Old betrayals need to be forgiven and forgotten.
Cynicism is like a cancer which eats away the soul, the mind, the heart.
Only the sacraments and the community of the Church, linked to the grace of God and Truth can save someone from sinking into cynicism.
To be continued....
Sigh, moving again
Well, my bags are packed, and yes, I have more than one now. I am still going to be in Iowa, which is too bad as I really cannot live in this climate with such bad asthma. However, here I am. I shall be with some very excellent ex-Anglicans, now Catholics.
Please pray for my needs. I guess right now God does not want me to have my own home.....Thanks.
Please pray for my needs. I guess right now God does not want me to have my own home.....Thanks.
Challenge to Male Readers
Start community building now. We do not have much time. And, if you do not, the fault will be that of the men not moving fast enough to facilitate this.
If you are married, and have married friends, get together and pray and talk about this.
If you are single, get together with your single friends now and talk about this.
You need to make strong commitments now to be in a place with your children, your elderly, your weak and vulnerable members .
I challenge you as the men are responsible for community building. I can only encourage. Catholics must get together in small support groups now.
I have been writing about this for years. We do not have years.
Please, men. Listen. You all have skills to do this.
Doctors of the Church 2:47
St. Bernard tells us,
"What folly is this that we have have left great things should now cling with such detriment to small ones."
Little things get in the way of perfection.
The monks give up status, money, success, sex, houses, families, their wills...
and maybe, cling to their favourite bench...
One's favourite seat in the church..... one's favourite silver spoon, a picture, a book, a candle, anything can become a distraction, an obsession, a matter of pride.
A room with a view, a quilt, a chair, a space heater, a mug...can cause disruption in a community in a family, in a relationship.
And, any small thing in a family, community or relationship which is "mine" and no one else can use it is a danger to one's soul.
Why?
Why?
Why?
Any desire, no matter how small plugs up the heart.
The heart must be empty to accept the simple things.
The heart must be empty to receive the big things.
The big thing for which the heart should be emptied is Love.
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. 1 Corinthians 13:3 DR
Little things get in the way of perfection.
The monks give up status, money, success, sex, houses, families, their wills...
and maybe, cling to their favourite bench...
A room with a view, a quilt, a chair, a space heater, a mug...can cause disruption in a community in a family, in a relationship.
And, any small thing in a family, community or relationship which is "mine" and no one else can use it is a danger to one's soul.
Why?
Why?
Why?
Any desire, no matter how small plugs up the heart.
The heart must be empty to accept the simple things.
The heart must be empty to receive the big things.
The big thing for which the heart should be emptied is Love.
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. 1 Corinthians 13:3 DR
Thank you, St. Bernard. To be continued....
On Prophecy
The role of the prophet in the Old Testament was not merely to predict or share in a vision of the future for the People of God. The main role was one of calling people to repentance and holiness of life.
All the prophets called the Jewish people back to the covenant they had made with God. This was the main role of the prophet-to remind the Chosen People of their call and their sins.
The fact that the future was mentioned was either as a warning of possible punishment, real punishment or comfort for the faithful.
Today, some prophets have been warning the people of the New Covenant, the Catholics, to repent.
Most prophets are ignored, as people do not like the way they look, or dress, or present the message.
But, for those who are following God and trying to hear His Voice in the cacophony of voices in the world, the prophet is a gift, a pointer, or as one of my friends calls prophets-"thresholders", those who stand between the world of God and the world of Men.
Thresholders also experience something else besides visions and the burning call in the heart, the zeal for souls. Thresholders live in their lives what others will face later and God uses this discipline to teach those who want to pay attention.
I am warning you again of several things.
1) No freedom of speech or the Net within a short time;
2) No freedom of movement within a short period of time;
3) No freedom to attend daily Communion or Adoration in a short period of time;
4) No access to the sacraments on a regular basis, including marriage, in a short period of time.
5) Severely straighten physical comforts in a short period of time.
Thresholders to through the purging first and then try to express to others what is to come. Those who love the Bridegroom go where He is. And, sometimes, He leads them into the desert, only to come back for others.
Thresholders lived symbolic lives, like nuns and monks who are called to be strong signs of contradiction in the world. But, many times, thresholders have not chosen this way. God chooses for them even severely.
To be continued...
Doctors of the Church 2:46
Thursday, 21 February 2013
DoC Series--St. Bernard of Claivaux: "They run quicker to death than we do to life"
As those of you who read my blog know, St. Bernard of Clairvaux is my favourite saint. I discovered him when in a particularly Romantic period of my life was unfolding and he captured my imagination as well as my intellect. His words pierce into my soul, like arrows of love.
I hope in the next few days, when I cover this Cistercian giant, that I can honour him as he deserves, and that you, too, come to appreciate his holiness.
All his brothers and his sister,
(who I wrote about here http://supertradmum-etheldredasplace.blogspot.co.uk/2013/02/saints-of-february-continuedhumbeline.html ),
are Blesseds, as is his father. What an amazing family! Some of my notes on this section of the series were taken when I was in the monastery at Cobh.
Where does one start? With a picture, of course. Bernard was apparently considered a very handsome man in his day, as someone commented on at the time, but it is hard to see from the paintings. I assume his soul shone through his eyes.
Let me start this section of the series with a few brief quotations:
Would, O brothers, that we were as desirous of spiritual goods as seculars are of temporal? We aught, indeed, to desire them more, by how much the more precious they are. would that we might but equal them! for it is a great, a very great confusion to us to find that they desire pernicious things more ardently than we do things so beneficial. They run quicker to death than we do to life."
Sermon 36 "de Divers"
"Amo ut intelligam", "I love that I may understand" And, note, I already wrote about St. Anselm, but he said, "Credo ut intelligam", "I believe that I may understand." Faith comes first, then Hope, and then, Love. Bernard, shows us the perfection of understanding.
To be continued.............
As those of you who read my blog know, St. Bernard of Clairvaux is my favourite saint. I discovered him when in a particularly Romantic period of my life was unfolding and he captured my imagination as well as my intellect. His words pierce into my soul, like arrows of love.
I hope in the next few days, when I cover this Cistercian giant, that I can honour him as he deserves, and that you, too, come to appreciate his holiness.
All his brothers and his sister,
(who I wrote about here http://supertradmum-etheldredasplace.blogspot.co.uk/2013/02/saints-of-february-continuedhumbeline.html ),
are Blesseds, as is his father. What an amazing family! Some of my notes on this section of the series were taken when I was in the monastery at Cobh.
Where does one start? With a picture, of course. Bernard was apparently considered a very handsome man in his day, as someone commented on at the time, but it is hard to see from the paintings. I assume his soul shone through his eyes.
Let me start this section of the series with a few brief quotations:
Would, O brothers, that we were as desirous of spiritual goods as seculars are of temporal? We aught, indeed, to desire them more, by how much the more precious they are. would that we might but equal them! for it is a great, a very great confusion to us to find that they desire pernicious things more ardently than we do things so beneficial. They run quicker to death than we do to life."
Sermon 36 "de Divers"
"Amo ut intelligam", "I love that I may understand" And, note, I already wrote about St. Anselm, but he said, "Credo ut intelligam", "I believe that I may understand." Faith comes first, then Hope, and then, Love. Bernard, shows us the perfection of understanding.
To be continued.............
I hope in the next few days, when I cover this Cistercian giant, that I can honour him as he deserves, and that you, too, come to appreciate his holiness.
All his brothers and his sister,
(who I wrote about here http://supertradmum-etheldredasplace.blogspot.co.uk/2013/02/saints-of-february-continuedhumbeline.html ),
are Blesseds, as is his father. What an amazing family! Some of my notes on this section of the series were taken when I was in the monastery at Cobh.
Where does one start? With a picture, of course. Bernard was apparently considered a very handsome man in his day, as someone commented on at the time, but it is hard to see from the paintings. I assume his soul shone through his eyes.
Let me start this section of the series with a few brief quotations:
Would, O brothers, that we were as desirous of spiritual goods as seculars are of temporal? We aught, indeed, to desire them more, by how much the more precious they are. would that we might but equal them! for it is a great, a very great confusion to us to find that they desire pernicious things more ardently than we do things so beneficial. They run quicker to death than we do to life."
Sermon 36 "de Divers"
"Amo ut intelligam", "I love that I may understand" And, note, I already wrote about St. Anselm, but he said, "Credo ut intelligam", "I believe that I may understand." Faith comes first, then Hope, and then, Love. Bernard, shows us the perfection of understanding.
To be continued.............
Saint of Love Two Re-Post
Sunday, 19 August 2012
Second part of the mini-series on St. Bernard of Clairvaux
One of the sermons, Number 20, is called the "Three Qualities of Love". I would like to share part of this beautiful meditation with you. The saint begins with the realization that we are all called to love God and that we all fall short of doing this. But, this monk is on fire with real love.
Turn toward yourself, O God, this little that you have granted me to be; take from this miserable life, I beg you, the years that remain. In place of all that I lost in my evil way of living, O God, do not refuse a humble and penitent heart. My days have lengthened like a shadow and passed without fruits I cannot bring them back, but let it please you at least if I offer them to you in the bitterness of my soul. As for wisdom -- my every desire and intention is before you -- if there were any in me, I would keep it for you. But, God, you know my stupidity, unless perhaps it is wisdom for me to recognize it, and even this is your gift. Grant me more; not that I am ungrateful for this small gift, but that I am eager for what is lacking. For all these things, and as much as I am able, I love you.
He continues referring to the fact that Christ's suffering in His Passion is the great sign of His Love given freely.
As St John said: "Not that we had loved him, but that he first loved us." He loved us even before we existed, and in addition he loved us when we resisted him. According to the witness of St Paul: "Even when we were still his enemies we were reconciled to God through the blood of his Son." If he had not loved his enemies, he could not have had any friends, just as he would have had no one to love if he had not loved those who were not.
St. Bernard gives his monks and us three qualities of love: the first is that it is tender or sweet. We do not use this word so much in 2012. Tenderness means sweetness, a kindness and an appropriate compassion. Christ taking on our humanity in the Incarnation is the sign of sweet love for St. Bernard. Because of the Incarnation, men and women can have a loving relationship with Christ. Bernard calls Christ his Friend. But, He is also Lover. The tender concern of a lover is a sign of love.
The second is wisdom, like the wisdom with God has given us in Confirmation and perfected in prayer and fasting, as well as practising virtues. But it is also the wisdom of God to allow Christ to suffer and die for us. In the plan of God, the Passion is necessary. Bernard sees this, of course, as love and zeal.
The third characteristic of love is strength. We see this in the psalms, which the monks say and said then, daily. Love is as strong as death. Bernard writes:
He is the one who conquered all things, even death, and tricked the serpent, the seducer of the world, with a holy deception. He was more prudent than the one, more powerful than the other. He took to himself a true body but only the likeness of sin, giving a sweet consolation to weak men in the one and in the other hiding a trap to deceive the devil. To reconcile us to the Father he bravely suffered death and conquered it, pouring out his blood as the price of our redemption. His divine majesty would not have sought me in chains unless he had loved me so tenderly, but he added wisdom to his affection by which he deceived the serpent. Then he added patience with which to appease his divine Father who had been offended...So love the Lord your God with the full and deep affection of your heart, love him with your mind wholly awake and discreet, love him with all your strength, so much so that you would not even fear to die for love of him. As it is written: "For love is strong as death, jealousy is bitter as hell." Your affection for your Lord Jesus should be both tender and intimate, to oppose the sweet enticements of sensual life. Sweetness conquers sweetness as one nail drives out another. No less than this keep him as a strong light for your mind and a guide for your intellect, not only to avoid the deceits of heresy and to preserve the purity of your faith from their seductions, but also that you might carefully avoid an indiscreet and excessive vehemence in your conversation. Let your love be strong and constant, neither yielding to fear nor cowering at hard work. Let us love affectionately, discreetly, intensely. We know that the love of the heart, which we have said is affectionate, is sweet indeed, but liable to be led astray if it lacks the love of the soul. And the love of the soul is wise indeed, but fragile without that love which is called the love of strength.
We are all called to an intimate relationship with Christ, either through celibacy or marriage. Let us not be afraid of love. I like to think of myself in that cold chapter house listening to the warm words of the saint, looking out at the stones and grass, knowing that I, too, can return that Love for Love.
to be continued.
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