Part 32 Perfection and St. Thomas Aquinas

I am skipping around in this book of Aquinas in order to highlight the sections which can apply to the laity. If one wants to read the entire book, it is not on line in its completeness. One can most likely find this treatise in a Catholic library of a large university or in a monastery. It is sad that such works are not available easily to the laity, which is why I am doing this series. This particular selection makes the distinction between becoming perfect, and being in the state of perfection.

The idea of counsels may seem strange to some people. These are the guidelines, the insights, the big hints given to us by Christ Himself as to how to be perfect. We have seen these in all of the writings of the saints so far. The "evangelical counsels" are not the same as "precepts". Precepts are the Ten Commandments, the very basic rules we must follow to obtain salvation.  All of us must keep those precepts. The counsels are given to us by Christ Himself, and we have seen in this series those saints who said "yes" to the counsels.  We are free to accept the counsels or not; we must follow the precepts. The three evangelical counsels, as seen in the last several postings on perfection are the free acceptance of holy poverty, chastity or even celibacy depending on one's call in life, and holy obedience.

Pray this Lent where and how God is calling you. Renew your strength, and here is one of my favourite passages from Scripture which may help:

But they that hope in the Lord shall renew their strength, they shall take wings as eagles, they shall run and not be weary, they shall walk and not faint. Isaiah 40:31 DR

Back to Aquinas..........

CHAPTER 15

What is Required to Constitute the State of Perfection

As we said before, one must keep in mind that perfection does not consist in simply doing a perfect work, but also in the vow to do such a work. A counsel, as we already noted, has been given us in each respect. He therefore who performs a perfect work under a vow attains a twofold perfection. For just as a man who observes continence is practicing one form of perfection, so he who obliges himself by vow to live in continence and who keeps his vow, practices both the perfection of continence and the perfection of a vow. For the perfection that comes from the observance of a vow changes the state and condition of a man as completely as freedom changes the state and condition of a slave. 

This proposition is established from Gratian, II quaestio IX, where Pope Hadrian says, “If at any time we are called upon for judgment in a capital cause, or in a cause affecting a state of life, we must act at our own discretion, and not depend upon others to examine the case.” For if a man makes a vow to observe chastity, he deprives himself of liberty to marry. But he who simply observes chastity without a vow is not deprived of his liberty. Therefore his condition has not changed, as has that of a man bound by a vow. Again, if one man serves another, his state is not thereby changed, as it is if he enters into an obligation to serve him.

Aquinas is challenging all the young single Catholics, I think....

We must remember, however, that a man may deprive himself of liberty either simply speaking or in a certain respect. If he bind himself, either to God or man, to perform some specific work for some allotted time, he renounces his freedom, not simply speaking but partially, i.e., with regard to the particular matter, about which he has laid himself under an obligation. If, however, he place himself entirely at the disposal of another, reserving to himself no liberty whatsoever, he makes himself a slave simply speaking, and thereby simply speaking alters his condition. Thus, if a person make a vow to God to perform some specified work, such as a pilgrimage or a fast, he does not change his condition entirely, but only partially, i.e., with regard to that particular work which he vows to accomplish. If he dedicate his whole life to serve God in works of perfection he simply speaking embraces the condition or state of perfection.

But, there is hope for all of us laity....we are not in the state of perfection by making vows regarding the evangelical counsels, but, we can still become perfect...Praise God.

But, as some men perform works of perfection without any vow, and others fail to accomplish the works of perfection to which they have vowed their whole lives, it is perfectly possible for persons to be perfect without being in the state of perfection, or to be in a state of perfection without being perfect.

Reading Albert the Great and Thomas Aquinas parallels eating Death by Chocolate Cake. 

I shall continue with the Doctors of the Church and Perfection tomorrow.

Goodbye to the Dominicans and hello to the Benedictines..............

The speeding up of time in 2013 and 2012 in review

With all the events in Rome happening so quickly, I must state that time seems to be speeding up for some reason. Scientists may add to this conversation, but so many things seem to be pushing each one of us forward towards our final goal.

My 2012 proved a fast year. I feel like I lived through a lifetime.

I have read tons of books and articles, and written lots of poetry.

I had two marriage proposals while in Ireland twice, both of which I refused.

I was in the convent for two solid months plus a week or two and I decided to come out.

I travelled to four countries within a twelve month period and had amazing experiences, including meeting amazing people.(Thanks to all my generous friends who help me out in these various places. Hug.)

I talked with people about jobs, and worked on a doctoral bibliography and gave up the project with God's insights as to what He really wants me to do. That was hard, as I love study.

I was healed of long standing anxieties and have come to trust in Divine Providence completely.This was easy as it was all grace.

I fell in love with someone who did not fall in love with me -well that was the end of 2011.

I started up my dormant blog again to great success which still amazes me.

I have made at least sixty new, excellent Catholic friends in many places.

I substituted in a great school for a short time.

I met saints.

I saw a friend of mine I had not seen for years. We laughed!

I gave up a book project and had discussions about starting a school. I talked and talked about Montessori.

I cooked and cooked and cooked so many dinners for friends, I lost track.

All in one year.....

And the list goes on.......

In 2013, I visited two countries and stayed with new friends.

I have had discussions on starting a new school, again, with different people.

I have met saints.

I have spent hours in McCafe doing my
blog.

I have cooked and cooked and cooked, but not as much as last year.

I have had my real vocation confirmed.



There is more....and it is only February 17th.

The only thing I have wanted to go and do and cannot at this time is paint. I love painting-acrylics and oils.....the year is young.

Pope Benedict XVI: Satan pushes us to a false good!

2013-02-17 Vatican Radio from http://www.news.va/en/news/pope-at-sunday-angelus-lent-a-time-of-spiritual-co

(Vatican Radio) Pope Benedict XVI prayed the Angelus with the faithful in St Peter’s Square this Sunday, the first Sunday of Lent. Tens of thousands of pilgrims were on hand, beneath a bright and unseasonably warm Roman sky. Speaking from his window in the Apostolic Palace above the Square ahead of the traditional prayer of Marian devotion, the Holy Father placed the Lenten season on which the Church is embarked in the context of the Year of Faith. “In this Year of Faith,” he said, “Lent is a favorable time to rediscover the faith in God as the basic criterion of our life and the life of the Church.” The Pope went on to say that this always involves a struggle – a real spiritual combat – because the spirit of evil that is opposed to our sanctification seeks to throw us off the path that God has set out for us. Noting that it is for this reason that the Church traditionally proclaims the Gospel narrative of Christ’s temptation in the desert on the first Sunday of Lent, Pope Benedict said, “The tempter is subtle: he does not push us directly toward evil, but to a false good.” The Holy Father went on to explain that, ultimately, what is at stake in the temptations is faith. “In the decisive moments of life,” he said, “but, if we look closely, in every moment, we are at a crossroads: do we want to follow the self, or God?” It was a theme to which Pope Benedict returned during his greetings to Pilgrims in English: Listen:  
Today we contemplate Christ in the desert, fasting, praying, and being tempted. As we begin our Lenten journey, we join him and we ask him to give us strength to fight our weaknesses. Let me also thank you for the prayers and support you have shown me in these days. May God bless all of you!

Thanks to Rorate Caeli on SSPX status

Interview granted by the Superior General of the Society of Saint Pius X (FSSPX / SSPX), Bp. Bernard Fellay, to Nouvelles de France (Feb. 15 edition). No time for a translation now, but he says that for a brief moment following the papal resignation he expected a sign in their favor, but now thinks this is unlikely to happen: "It will probably be necessary to wait for the next pope."

Update: full translation provided by the American District of the SSPX:

Your Excellency, would you appreciate it if the last major act of Benedict XVI’s pontificate could be the reintegration of the Society of St. Pius X?

Bishop Bernard Fellay: For a moment I thought that, with his resignation, Benedict XVI would perhaps make a final gesture in our favor as pope. That being said, I have a hard time seeing how he could do so. We will probably have to wait for the next pope. I will even go so far as to say, at the risk of surprising you, that the Church has more important problems than the Society of St. Pius X, and in a way, it is by resolving these problems that the problem of the Society will be solved.

http://rorate-caeli.blogspot.com/2013/02/fellay-i-thought-that-with-his.html

Part 31 on Perfection and St. Thomas Aquinas--the shortcut to perfection

CHAPTER 10

The Third Way to Perfection, Which is the Denial of Our Own Will

It is not only necessary for the perfection of charity that a man should sacrifice his exterior possessions: he must also, in a certain sense, relinquish himself. Dionysius, in De Divinis Nominibus IV, says that, “divine love causes a man to be out of himself, meaning thereby, that this love suffers him no longer to belong to himself but to Him whom he loves.”

Here are some of the passages which reveal the height of holiness reached by St. Paul. Only a person in the Illuminative State can say that Christ is taking over one's entire being.

This is a state of union which may also indicate the Unitive State. And, how did Paul get there? Through  suffering and purification...As seen below, St. Thomas notes the high degree of perfection attained by St. Paul.

St. Paul has been dismissed by feminists and liberal priests in the past 30 years, when in reality, we should be looking to him on our journey towards perfection. Do not allow prejudice to interfere with your ability to see the excellence of this writing.



St. Paul, writing to the Galatians, illustrates this state by his own example, saying, “I live, now not I, but Christ lives in me” (Gal 2:20), as if he did not count his life as his own, but as belonging to Christ, and as if he spurned all that he possessed, in order to cleave to Him. He further shows that this state reaches perfection in certain souls; for he says to the Colossians, “For you are dead, and your life is hidden with Christ in God” (Col 3:3). Again, he exhorts others to the same sublimity of love, in his second Epistle to the Corinthians, “And Christ died for all, that they also who live, may not now live to themselves, but unto Him who died for them, and rose again” (2 Cor 5:15). Therefore, when our Lord had said, “If any man comes to me, and does not hate his father, and mother, and wife, and children, and brethren, and sisters,” He added something greater than all these, saying, “yes, and his own life also, he cannot be my disciple” (Luke 14:26). He teaches the same thing in the Gospel of St. Matthew when He says, “If any man would come after me, let him deny himself and take up his cross and follow Me” (Mat 16:24).

This practice of salutary self-abnegation, and charitable self-hatred, is, in part, necessary for all men in order to salvation, and is, partly, a point of perfection. As we have already seen from the words of Dionysius quoted above, it is in the nature of divine love that he who loves should belong, not to himself, but, to the one beloved. 

This idea should be understandable to those who love someone. 

You want to be with that person all the time and be part of their lives. 

One desires to be one with the beloved.

This relationship with God is no different. And, if we are in love, we do not want to cross that person's will.

In fact, a sign of love is deference to the other. This is the beauty of love.

Why a woman who really loves a man does not mind deferring to him is because she loves him

This is easy when one is in love. It is easy to defer.

It is necessary, therefore, that self-abnegation and self-hatred be proportionate to the degree of divine love existing in an individual soul. It is essential to salvation that a man should love God to such a degree, as to make Him his end, and to do nothing which be believes to be opposed to the Divine love. 

Consequently, self-hatred and self-denial are necessary for salvation. Hence St. Gregory says, in his Homily, “We relinquish and deny ourselves when we avoid what we were wont (through the old man dwelling in us) to be, and when we strive after that to which (by the new man) we are called.” In another homily he likewise says, “We hate our own life when we do not condescend to carnal desires, but resist the appetites and pleasures of the flesh.”

But in order to attain perfection, we must further, for the love of God, sacrifice what we might lawfully use, in order, thus to be more free to devote ourselves to Him. 

This is key.  We can sacrifice even those things which are normal for most people. 

It follows, therefore, that self-hatred, and self-denial, pertain to perfection. We see that our Lord speaks of them as if they belonged to it. For, just as in the Gospel of St. Matthew he says, “If you would be perfect, go, sell all that you have and give to the poor,” (Mat 19:21) but does not lay any necessity on us to do so, leaving it to our own will, so He likewise says, “if any man would come after Me, let him deny himself, and take up his cross, and follow Me” (Matt. 16:24). 

St. Chrysostom thus explains these words, “Christ does not make his saying compulsory; He does not say, ‘whether you like it or not, you must bear these things.’” In the same manner, when He says: “If any man will come after Me and hate not his father” etc. (Luke 14:28), He immediately asks, “Which of you having a mind to build a tower, does not first sit down, and reckon the charges that are necessary, whether) he have enough to finish it?” St. Gregory in his Homily thus expounds these words, “The precepts which Christ gives are sublime, and, therefore, the comparison between them and the building of a high tower shortly follows them.” And he says again, “That young man could not have had enough to finish his tower who, when he heard the counsel to leave all things, went away sad.” We may hence understand, that these words of our Lord refer, in a certain manner, to a counsel of perfection.

Do not be sad. Do not go away sad. Accept the call to perfection. It will bring much more joy than having things and story up things.

The martyrs carried out this counsel of perfection most perfectly. Of them St. Augustine says (in his sermon De martyribus, that “none sacrifice so much as those who sacrifice themselves.” The martyrs of Christ, denying themselves, did, in a certain manner, hate their lives, for the love of Christ. St. Chrysostom, again, says, writing on the Gospel of St. Matthew, “He who denies another, be it his brother, or his servant, or whomsoever it may be, will not assist him if he sees him suffering from the scourge or any other torture. And we, in like manner, ought to have so little regard for our body, that, if men should scourge, or in any other way maltreat, us, we ought not to spare ourselves.”

Here is a point which I made in another post. The way of the martyrs is like instant perfection, as it is SO hard.

St. Thomas More knew this when he saw the Charterhouse monks singing on their way to Tyburn, getting muddied and spat at while tied to their hurdles.

This type of grace came after years of being monks and following the way of perfection and More noted this. Thankfully, God gave him time in prison to prepare for such a death as beheading.

Our Lord would not have us to think that we are to deny ourselves, only so far as to endure insults and hard words. He shows us that we are to deny ourselves unto death, even unto the shameful death of the cross. For He says: “Let him take up his cross and follow Me.”  

I fail at this daily. And, I am asking God for help in this regard. To endure insults is a great grace.

We, therefore, say that the martyrs did a most perfect work; for they renounced, for the love of God, life itself, which others hold so dear, that, for its sake, they are content to part with all temporal goods, and are willing to purchase it by any sacrifice whatsoever. For a man will prefer to lose friends and wealth, and to suffer sickness, or even slavery, rather than to be deprived of life. Conquerors will grant to their defeated foes the privilege of life, in order that they may keep them subject to them in slavery. Satan said to the Lord, “Skin for skin, and all that a man has he will give for life” (Job 2:4), i.e. to preserve his body.

Now, the more dearly a thing is loved according to nature, the more perfect it is to despise it, for the sake of Christ. Nothing is dearer to any man than the freedom of his will, whereby he is lord of others, can use what he pleases, can enjoy what he wills, and is master of his own actions. Just, therefore, as a person who relinquishes his wealth, and leaves those to whom be is bound by natural ties, denies these things and persons; so, he who renounces his own will, which makes him master, does truly deny himself. Nothing is so repugnant to human nature as slavery; and, therefore, there is no greater sacrifice (except that of life), which one man can make for another, than to give himself up to bondage for the sake of, that other. Hence, the younger Tobias said to the angel, “if I should give myself to be your servant, I should not make a worthy return for your care” (Tobit 9:2).

.

Some men deprive themselves, for the love of God, of some particular use of their free will, binding themselves by vow, to do, or not to do, some specific thing. A vow imposes a certain obligation on him that makes it; so that, for the future, he is not at liberty to do, or not to do, what was formerly permissible to him; for he is bound to accomplish his vow. Thus, we read in Ps. 65. 13, “I will pay you my vows which my lips have uttered,”and again, “If you have vowed anything to God, defer not to pay it; for an unfaithful and foolish promise displeases him” (Eccles. 5:3).

Others there are, however, who make a complete sacrifice of their own will, for the love of God, submitting themselves to another by the vow of obedience, of which virtue Christ has given us a sublime example.  

This is what I want, to be in obedience, as it is the short-cut to perfection. A short-cut, young ones...please listen..............

For, as we read in the Epistle to the Romans, “As by the disobedience of one man, many were made sinners; so also by the obedience of one, many shall be made just” (Rom 5:19). Now this obedience consists in the denial of our own will. Hence, our Lord said, “Father, if it be possible, let this chalice pass from Me: nevertheless not as I will but as you will” (Matt. 26:39). Again He said, “I came down from Heaven, not to do my own will, but the will of Him who sent Me” (John 6:38). By these words He shows us, that, as He renounced His own will, submitting it to the Divine will, so we ought wholly to subject our will to God, and to those whom He has set over us as His ministers. To quote the words of St. Paul, "obey your prelates and be subject to them" (Heb. 13:17).

Part Thirty on Perfection and Thomas Aquinas

I am putting two chapters together on chastity for your perusal. 

I am writing this for all the single Catholics out in blog land. Please read carefully what the Greatest Doctor of all has to say.

Singles, do not settle for less...............

CHAPTER 8

The Second Way to Perfection, Which is the Renunciation of Fleshly Affection and of Marriage

To better manifest the second way to perfection, we should consider the words of St. Augustine which he says in De Trinitate 12: “The less a man loves what is his, the more closely will he cleave to God.” Hence, according to the order of a man's goods that he gives up for God's sake, will be the order of those things by which he arrives at perfectly clinging to God.

The things that occur first to be given up, are those which are least closely united to ourselves. Hence, those aiming towards perfection are to first give up exterior goods, which are extrinsic to our nature. The next objects to be given up are those which are united to our nature by a certain communion and necessary affinity. Hence, the Lord says, "If any man comes to me, and does not hate his father, and mother, and wife, and children, and brothers, and sisters, yes, and his own life also, he cannot be my disciple" (Luke 14:26).


Nothing should come between us in our search for God. If one is in a relationship which takes one away from God, leave that person's company, unless you can bring them to Christ by your holiness.

We must develop and ask for the grace of objectivity in our relationships. Only by laying aside subjectivity can we enter into the process of perfection

But, as St. Gregory says, “It is permissible to inquire how we can be commanded to hate our parents and kinsfolk, when we are bidden to love even our enemies? If, however, we carefully consider this precept, we shall be able to obey it by means of discretion. For, when we refuse to listen to one who, savoring earthly things, suggests to us to do what is wrong, we at the same time love him and hate him. Thus we must bear this discreet hatred towards our kinsfolk, loving in them what they are in themselves, and hating them when they hinder our progress towards God. For, whosoever desires eternal life must, for the love of God, be independent of father and mother, of wife, children, and relations, yea, detached from self, in order that he may the better know God, for whose sake he loses sight of every other. For it is but too clear, that earthly affections warp the mind, and blunt its keenness.”

Many people do not understand that each one of us is responsible for our own walk towards God. How many times have I heard men say that they want a "good woman" to marry without working on their own souls.

Anyone, any person can come between us and God.

This is the lesson of Christ Himself, the Son of God-His words to be listened to and pondered.

Now amongst all relationships, conjugal affection engrosses men’s hearts more than another other, so that our first parent said: “A man leaves father and mother, and clings to his wife” (Gen. 2:24). Hence, they who are aiming at perfection, must, above all things, avoid the bond of marriage, since it, in a pre-eminent degree, entangles man in secular concerns. This is the reason St. Paul gives for his counsel concerning continence. “The unmarried man is anxious about the affairs of the Lord, how to please the Lord; but the married man is anxious about worldly affairs, how to please his wife” (1 Cor. 7:32-33).

But, unmarried is not enough. That state can merely be a way to selfishness and narcissism. God is the reason for singleness. And, if you find yourself single, turn to God with your whole heart and soul.

Therefore, the second way to perfection, by which a man may be more free to devote himself to God, and to cling more perfectly to him, is the observance of perpetual chastity. But continence has the further benefit of giving a particular facility for acquiring perfection. For the soul is hindered from free devotion to God, not only by the love of exterior things, but much more by the impulse of interior passions. And among these passions, the lust of the flesh especially absorbs the reason. 


Continence is needed in marriage as well, but this message is for those who are not married.

Hence in Soliloquies (lib. 1) St. Augustine says, “I know nothing which doth more cast a manly soul down from the tower of its strength, than do the caresses of a woman, and the physical contact essential to marriage.” Therefore continence is a most necessary way to perfection, and is a way counseled by St. Paul, “Now concerning the unmarried, I have no command of the Lord, but I give my opinion as one who by the Lord's mercy is trustworthy” (1 Cor. 7:25).

Those who are not married have much more time for the building of the Kingdom of God directly. But, pursue holiness and not merely good works.

Do not merely remain single, but make vows, as do the members of the order of the  Consecrated Virgins. 

Do not settle for less.

The advantage of virginity is also shown in St. Matthew (19:10-11), when the disciples said to the Lord, “If such is the case of a man with his wife, it is not expedient to marry,” He answered, “Not all men can receive this saying, but only those to whom it is given.” In this way he showed the hardness of this way, and that the normal strength of men is insufficient to follow this way of life, and that one attains it only by a gift of God. Hence it is said in the Book of Wisdom (8:21), “I knew that I could not otherwise be continent unless God gave it; and this also was supreme wisdom, to know whose gift it was.” This saying is also in harmony with what the Apstole says (1 Cor. 7:7), “I wish that all were as I myself am” (i.e. living a life of continence), “but each has his own special gift from God, one of one kind and one of another.” Here he clearly explains continence as a gift of God.


THE CHASTE GENERATION TRIUMPHS...........

But, lest on the other hand, anyone should neglect to make his own efforts to obtain this gift, the Lord exhorts to it. He does so first by way of example, saying, “There are eunuchs who have made themselves eunuchs”; “not,”as St. Chrysostom explains, “by mutilation, but by resisting evil thoughts.” Then Christ goes on to invite all men to follow this example, for the sake of its reward, saying, “there are some who have made themselves eunuchs for the Kingdom of Heaven.” The Book of Wisdom also says (4:2), “The chaste generation triumphs, crowned for ever, winning the reward of undefiled conflicts.” Finally the Lord expressly exhorts men to continence, saying “He who is able to receive this, let him receive it.” “This,” says St. Jerome, “is the voice of the Lord encouraging his soldiers to win the prize of chastity. It is as if He said: he that can fight, let him fight and conquer.”


Do not ignore the above words of the Lord Himself..........

If anyone should raise as an objection the example of Abraham, and of other just men of old, who were perfect without refraining from matrimony, the answer is evident from what Augustine says in his book, On the Good of Marriage, “The continence that is a virtue is that of the mind, not of the body. And virtue is sometimes revealed in deeds, and sometimes lies disguised as a habit. The patience of John who did not suffer martyrdom was equal in merit to that of Peter who was slain; and Abraham who fathered sons, was equal in continence to the virgin John. The marriage of the one and the celibacy of the other fought, each in their season, for Christ. Therefore, any one of the faithful who observes continence may say, “I am certainly no better than Abraham; but the chastity of celibacy is superior to the chastity of married life. Abraham practiced the one actually, the other habitually. For he lived chastely as a husband, and could have lived continently had he been unmarried. The latter state, however, did not befit the time at which he lived. It is easier for me not to marry at all, (although Abraham married) than to live such a married life as he lived. Therefore, am I better than they, who could not, by continence of heart, do what I do; but I am not better than they, who, on account of the different time at which they lived, did not what I do. Had it been fitting, they, in their time, would have accomplished far better than I, that which I now do; but I, even were it now required, could not do what they achieved.”

Do not be presumptuous in ignoring the words of Christ Himself...................

This solution of Augustine is in harmony with what was said above about poverty. For Abraham had so great spiritual perfection in virtue, that his spirit did not fall short of perfect love for God on account either of temporal possessions or of married life. But if another man who does not have the same spiritual virtues  strives to attain perfection, while retaining riches and entering into marriage, his error in presuming to treat Our Lord’s words as of small account will soon be demonstrated.

CHAPTER 9

Helps for Preserving Chastity

Since chastity is so difficult a virtue that, in Our Lord’s words, not all men “take it,” but those only “to whom it is given,” it is necessary for those who desire to live a life of continence, so to conduct themselves as to avoid all that might prove an obstacle in the prosecution of their design. Now there are three principal hindrances to continence. The first arises from the body. The second from the mind. The third from external circumstances, whether they be of persons or of things.

The body is an obstacle to continence. 

Fasting in Lent and purposeful penances help....do not pass up opportunities for learning discipline.

As St. Paul says, “The flesh lusts against the Spirit” (Gal. 5:17), and “the works of the flesh are fornication, uncleanness, unchastity and the like.” Concupiscence is that law of the flesh, of which, in his epistle to the Romans, St. Paul says, “I see another law in my members fighting against the law of my mind” (Rom. 7:23). Now the more the flesh is pampered, by superabundance of food, and by effeminacy of life, the more will its concupiscence increase. For, as St. Jerome says, “A man heated with wine will quickly give the rein to lust.” The book of Proverbs warns us against wine as “a luxurious thing” (Prov. 20:1). Job, again, tells us that Behemoth (by whom Satan is signified) “sleeps under the shadow, in the covert of the reed and in moist places” (chap. 40:16). St. Gregory (33 Moral.) thus interprets this passage. “Moist places,” he says, “betoken voluptuous works. We do not slip on dry ground; but, we have no sure foothold on slippery soil. Hence, those men pursue the journey of this present life in moist places, who cannot hold themselves upright in justice.” He, then, who desires to undertake a life of continence, must chastise his flesh, by abstention from pleasure, and by fasts, vigils, and such like exercises.

I know this is a hard word for most singles, but the pursuit of the good life may not lead you to God.

St. Paul sets before us his own conduct as an example in this respect, “Every one who strives for mastery, refrains himself from all things... I chastise my body and bring it into subjection, lest, perhaps, when I have preached to others, I myself should become a castaway” (1 Cor. 9:25), What the Apostle practiced in deed, he taught in word. In his Epistle to the Romans, after his warning against “chambering and impurities,” he concludes, “make no provision for the flesh in its concupiscences” (Rom 13:14) He rightly lays stress upon the concupiscences of the flesh, i.e. its desire for pleasure; for it is incumbent on us to make provision for what is necessary for our body, and St. Paul himself says, “No man ever hated his own flesh, but he nourishes and cherishes it.” (Eph. 5:29)

An obstacle to continence arises also from the mind, if we dwell on unchaste thoughts. The Lord says by His prophet, “Take away the evil of your devices from my eyes” (Isa. 1:16). For, evil thoughts often lead to evil deeds. Hence the Prophet Micah says, “Woe to you who devise that which is unprofitable,” and he immediately continues, “and work evil in your beds” (Micah 2:1). Amongst all evil thoughts, those which most powerfully incline unto sin, are thoughts concerning carnal gratification. Philosophers assign two reasons for this fact. First, they say, that as concupiscence is innate in man, and grows with him from youth upwards, he is easily carried away by it, when his imagination sets it before him. Hence Aristotle says, that “we cannot easily judge of pleasure, unless we enjoy it.” (Ethics II) The second reason is given by the same philosopher, “Pleasure is more voluntary in particular cases than in general” (Ethics III). It is clear that by dallying with a thought we descend to particulars; hence, by daily thoughts we are incited to lust. On this account St. Paul warns us to “Flee from fornication” (1 Cor. 6:18); for, as the Gloss says, 


“It is permissible to await a conflict with other vices; but this one must be shunned; for in no other means can it be overcome.”

But, as there are many obstacles in the way of chastity,
there are also many remedies against such obstacles.

One cannot wait to overcome chastity...


 The first and chief remedy is to keep the mind busied in prayer and in the contemplation of Divine things. This lesson is taught us in St. Paul’s epistle to the Ephesians (Eph 5:18), wherein he says, “Be not drunk with wine wherein is luxury; but be filled with the Holy Spirit, speaking to yourselves in psalms and hymns and spiritual canticles” (which pertain to contemplation), “singing and making melody in your hearts to the Lord” (whereby prayer is implied). Hence in Isaiah, the Lord says, “For by my praise I will bridle you, lest you should perish” (Isa 48:9). For the divine praise is, as it were, a bridle on the soul, checking it from sin.

If we ignore a life of chastity, we ignore Christ's call...

And, as seen below, the Lectio Divina is a way to discipline and chastity.

The second remedy against lust is the study of the Scriptures. “Love the study of Holy Writ,”says St. Jerome to the monk Rusticus, “and you will not love the vices of the flesh.”’ And St. Paul in his exhortation to Timothy says, Be an example of the faithful in word, in conversation, in charity, in faith, in chastity,” immediately adding, “Till I come, attend unto reading” (1 Tim. iv. 12).

The third preservative against concupiscence, is to occupy the mind with good thoughts. St. Chrysostom, in his commentary on the Gospel of St. Matthew, says that, “physical mutilation is not such a curb to temptation, and such a source of peace to the mind, as is a habit of bridling the thoughts.” St. Paul also says to the Philippians, “For the rest, brethren, whatsoever things are true, whatsoever modest, whatsoever just, whatsoever holy, whatsoever lovely, whatsoever of good fame, if there be any virtue, if any praise of discipline, think on these things” (Phil 4:8).

This pericope is one of my favourites from the Scriptures.

Whatever is true, holy, modest, just, lovely.....................do it, seek it, find God.

The fourth help to chastity is to shun idleness, and to engage in bodily toil. We read in the book of Sirach, “Idleness has taught much evil.” (Sir 33:29) Idleness is pre-eminently an incentive to sins of the flesh. Hence Ezechiel says, “Behold, this was the iniquity of Sodom your sister, pride, fullness of bread, abundance, and idleness.” (16:49) St. Jerome likewise writes, in his letter to the monk Rusticus, “Do some work, that so the devil may always find you employed.”

A fifth remedy for concupiscence lies in certain kinds of mental disquietude. St. Jerome relates, in the epistle quoted above, that, in a congregation of cenobites there dwelt a young man who could not, by means of fasting or any laborious work, free himself from temptations of the flesh. The superior of the monastery, seeing that the youth was on the point of yielding, adopted the following means for his relief. He commanded one of the most discreet among the fathers to constantly upbraid the young man, to load him with insults and reproach, and, after treating him thus, to lodge complaints against him with the Superior. Witnesses were called, who all took the senior father’s part, This treatment was continued for a year. At the end of that time, the superior questioned the youth about his old train of thought. “Father,”was the reply, “I am scarcely permitted to live. How, in such straits, shall I be inclined to sin?”


Good old custody of the eyes.........................

A great obstacle to continence arises from extrinsic circumstances, such as constant intercourse with women. We read in Sirach, “Many have perished by the beauty of a woman, and hereby lust is enkindled as a fire..., for her conversation burns as fire.” (Sir 9:9) And, in the same chapter, the following safeguard is proposed against these dangers: “Do not look upon a woman who has a mind for many, lest you fall into her snares. Do not frequent the company of a dancer, and do not listen to her lest you perish by the force of her charms.” Again, “Do not gaze on everybody’s beauty; and do not tarry among women. For from garments comes a moth, and from a woman the iniquity of a man” (Sir 42:12). St. Jerome, in his book against Vigilantius, writes that a monk, knowing his own frailty, and how fragile is the vessel which he carries, will fear to slip or stumble, lest he fall and be broken. Hence, he will chiefly avoid gazing at women, and especially at young ones, lest he be caught by the eyes of a harlot, and lest beauty of form lead him on to unlawful embraces.


We do not become perfect without trial and work....if we ignore the work of perfection, it will not happen, as we must cooperate with grace............

Abbot Moses, in his conferences to the fathers, says that, in order to preserve purity of heart, “we ought to seek solitude and to practice fasting, watching, and bodily labor: to wear scant clothing; and to attend to reading; in order, by these means, to be able to keep our heart uncontaminated by passion, and to ascend to a high degree of charity.” It is for this reason, that such exercises are practiced in the religious life. Perfection does not consist in them; but they are, so to speak, instruments whereby perfection is acquired. Abbot Moses, therefore, continues, “Fasting, vigils, hunger, meditation on the scriptures, nakedness, and the privation of all possessions, are not themselves perfection; but they are the instruments of perfection. The end of discipline does not lie in them ; but, by their means we arrive at the end.”

The Bridegroom is no longer with us and like the Bride in the Song of Songs, we must seek Him....

But, perchance, someone may object, that it is possible to acquire perfection without fasting or vigils or the like, for we read that “the Son of Man came eating and drinking” (Matt. 11:19), nor did His disciples fast, as did the Pharisees, and the followers of St. John. To this argument we find in the Gloss the following answer: “John drank no wine nor strong drink; for abstinence increases merit, though nature has no power to do so. But, why should the Lord, to Whom it belongs to forgive sin, turn away from sinners who feast, when he is able to make them more righteous than those who fast?” The disciples and Christ had no need to fast; for the presence of the Bridegroom gave them more strength than the followers of John gained by fasting. Hence our Lord says (Matt. 9:15), “But the days will come when the Bridegroom shall be taken away from them, and then they shall fast.” St. Chrysostom makes the following comment on these words, “Fasting is not naturally grievous, save to those whose weakness is indisposed to it. They who desire to contemplate heavenly wisdom rejoice in fasting. Now, as when our Lord spoke the words we have just quoted, the disciples were still weak in virtue, it was not the fitting season to bring sadness upon them. It was more meet to wait until they were strengthened in faith. They were dispensed from fasting, not by reason of their gluttony, but by a certain privilege.”

Be patient, but seek until you find Him....

St. Paul, however, writing to the Corinthians, expressly shows how fasting enables men to avoid sin, and to acquire perfection. He says, “Giving no offense to any man, that our ministry be not blamed; but in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distress, in stripes, in prisons, in seditions, in labors, in watchings, in fastings, in chastity” (2 Cor 6:3).


To be continued........................................

Just because it is Lent, I am thinking of Bendicks chocolate today....

chocolate and marzipan....sigh..haven't had these in years....

OK, got this out of my system....back to work.

The Injustice of Judgement and the Gratitude for Growth

A Defence from a Single Mum and a Note of Gratitude

When we judge, we are acting like the pagans,  we have become "the world".

One of the worse things about being poor and defenceless is the hatred and judgement of other people.

I do not mind being hated for my Faith or Love for Christ. That type of hatred I wear like a badge of honour.

Yet, I still smart, which shows how imperfect I am, from the gross judgement of those who never talk to me, never ask me questions about my life, are simply not interested in me as a person, and yet make public statements of a judgemental nature about me.

This is not only irrational, but mean.

At least, make an effort to find out about someone, to learn, to listen, to be like Christ and be part of the healing of a person you may meet, and not a cause for more suffering.

I ask people to get facts straight before judging. Or better yet, refrain from judging at all.

At least be open to talking to people, dear Catholics. Talk and find out facts before making judgements.

Never make statements about someone's life if your really do not love them, or if they are not in your circle of dear friends  I go farther than that. Do not talk about other people at all. Christ Himself made Himself poor for us. People gossiped and judged God. Who am I to complain?

But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man. Philippians 2:7 DR

As a Midwesterner, I learned a phrase from the nuns and in my family--MYOB.

Mind Your Own Business.

JUDGE not, that you may not be judged, Matthew 7:1. DR

Why Catholics are the worst at gossip and judgement than some other groups, I do not know.

God forgive all of us when we fall into this sin.

Wonder not, brethren, if the world hate you. 1 John 3:13 DR

When we judge, we are acting like the pagans,  we have become "the world".

I forgive those good people who judge me. These people are not only Catholics and laity, now, but priests and sisters who have not known poverty. They may have chosen poverty, but they do not recognize it in others as a gift. They cannot think outside the box. They cannot see Christ in others. I wonder why?

They do not know me. They have only met me once or twice. They know nothing of my background, my family, my self. Yet, they tell others my sins and what I should do. They do not talk to me. Odd. Why do people not go to the source of their gossip?

Of what are they afraid? Are they afraid that they might have to change their opinion? That they might have to love?

God keep me from such injustice, as that is what it is

I am amazed. But, then, if God was treated thus, why should I, a sinner, be so surprised? I expect more from my brothers and sisters in Christ.

They would have criticized Christ. I forgive them. Those who judge will be judged by Another. I am criticized. I am hated. I guess I am in Good Company. Someone else was hated by His own. I can barely imagine Christ's pain at being rejected. Or worse, by being thought to be Someone He was not and not seen for Who He Was.

He chose to become invisible. The Hidden God. 

We do not always recognize Christ in others.

 I just expect more from my brothers and sisters in Christ.

Especially those in habits. And, we all do not have families which are Catholic and value the priesthood. Some of us have families or members who are not Catholic.

The Church is my family.

That the Pope is going through the same injustices this week is clear. I suppose it is all part of following Christ. He is innocent and pure of heart. I am a sinner, and yet, none of us deserves judgement. Maybe this is why I like the man who sits outside of Sainsbury's and begs. I could be him. I AM him. When I can, I feed him. The poor feed the poor. He is me and I am him. That is what real justice is all about. I love him for who he is.

We know that we have passed from death to life, because we love the brethren. He that loveth not, abideth in death i John 3:14 DR

I choose to love. And, if I practice this daily, like my good mentors teach me, the hurt shall turn into joy. 

I say thank you to those who hate and judge me. You are giving me a chance to become holy.

Thank you for this opportunity to grow in love and grace. Thank you. Thank you. Thank you.

Excellent Insider article on Vatican and Bertone

http://vaticaninsider.lastampa.it/nel-mondo/dettaglio-articolo/articolo/vaticano-vatican-papa-sodano-ruini-bertone-22376/

You will have to translate or use button. Worth reading.

Part of an article from Vatican Radio

Thousands flocking to Rome  http://en.radiovaticana.va/articolo.asp?c=665596 (Vatican Radio) To date, 35 thousand people have registered with the Pontifical Household to attend Pope Benedict XVI’s “last great appointment with the People of God”, announced Holy See Press Office director Fr. Federico Lombardi in his daily briefing with journalists Saturday. Emer McCarthy reports: Fr. Lombardi told press that the gathering on Wednesday February 27th will not follow the normal praxis of a general audience; there will be no catechesis but rather a Liturgy of the Word and a celebration of the pontificate. He also revealed that the Vatican Television Centre will be broadcasting live Benedict XVI’s departure from the Apostolic Palace on Thursday 28th, following his final farewell to the College of Cardinals. Lombardi confirmed that Pope Benedict is expected to remain in Castel Gandolfo for a period of at least two months. ...... And the Holy Father is pushing ahead with issues of governance, such as his renewal of the Cardinals Commission charged with overseeing the IOR, or Institute of Religious Works for another 5 year term. As of sundown this Sunday, the entire Roman Curia withdraws for a week-long Lenten retreat, led this year by Italian Cardinal Gianfranco Ravasi, President of the Vatican Council for Culture There is more at link above...

Conclave can start earlier

Lombardi states that the conclave can start BEFORE March 15th, if all the Cardinals are there. And, why not?

1. Catholic News Svc ‏@CatholicNewsSvc

   Summarizing. Lombardi says it appears conclave can start before March 15 if all cardinals are in Rome.

   
   

   
   

   
   

   

   
   

If you are travelling to Rome, this is good news. Last time I was in Walsingham, there was no ATM or Hole in the Wall.

Hmmm

http://www.catholicnews.com/data/stories/cns/1300642.htm

No tweets will be coming from the conclave! Of course....

http://www.catholicnews.com/data/stories/cns/1300682.htm

Catholic New Service seems to keep up well with the updates from Rome.

Part 29 St. Thomas Aquinas and Perfection

It is only in the Unitive State that there is some semblance of perfection. Even St. Paul states that he is striving after this perfection and unity. The counsels are given here by Aquinas, as he shows us not only the words of Christ as to how to reach perfection, but those of the Fathers of the Church. However, I think that Paul did come into the unitive state, as I can  try to show later. Obviously, one is only completely perfected if one is without sin or any desires contrary to the Will of God. We call a person a saint, one who has been canonized, which is a recognition that they reached this state and are in heaven. When the Church declares a person canonized, that is infallible-blesseds are not so. 

 The saints vary on the ability of humans to be completely without sin. Some saints state, yes, and then we work on the "imperfections", which are not sin but the tendencies to sin in our souls.

CHAPTER 6

The Perfection of Love of God That Falls Under Counsel

When St. Paul had said, “Not as though I had already attained, or were already perfect,” and, “but I follow after, if I may by any means lay hold,” he added shortly afterwards, “Let us therefore, as many as are perfect, be thus minded.” From these words we can see that although the perfection of the blessed is not possible to us in this life, we ought, to strive to imitate it as far as we can. And it is in this that the perfection of this life consists to which we are invited by the counsels.

For it is manifest that the human heart is more intensely drawn to one thing, to the degree that it is drawn back from many things. Thus the more a man is freed from the affection for temporal things, the more perfectly his mind will be borne to loving God. Hence St. Augustine says that "the desire of temporal things is the poison of charity; the growth of charity is the diminishment of cupidity, and the perfection of charity is no cupidity." (Eighty-Three Questions, Book 83, Quest. 1). Therefore all the counsels, which invite us to perfection, aim at this, that man's mind be turned away from affection to temporal objects, so that his mind may tend more freely to God, by contemplating him, loving him, and fulfilling his will.

CHAPTER 7

The First Way to Perfection, Which is the Renunciation of Temporal Things

Among temporal goods the first we should renounce are external goods, which are called riches, and the Lord counseled this when he said, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” (Matt. 19:21). The utility of this counsel is shown by what follows. The first evidence for this is what in fact happened next. For when the young man who was asking about perfection heard this response, he went away sad. And as St. Jerome says in his commentary on Matthew, “The cause of his sadness is stated: "He had many possessions," which were thorns and thistles that choked the seed of the Lord’s words.” And St. Chrysostom, explaining the same passage, says that, "those who possess little are not hindered in the same way as are those who abound in riches; for the increase of wealth enkindles a greater fire [of desire for wealth], and avarice grows stronger.” 

I like how the great saint uses the Fathers of the Church and other Doctors of the Church. His knowledge is amazing. Paul, Jerome, Chrysostom, Augustine....

Of course, this first counsel is against the desire and accumulation of wealth and things. It is always harder to give up what we have than what we do not have.

St. Augustine, too, says in his letter to Paulinus and Therasia that “we are more firmly fetterd by love for the earthly things that we possess, than by desire for the things we seek; for why did this young man go away sad, except because he had many possessions? For it is one thing not to want to acquire things that we do not have, but quite another to give up the things we already have. For these things may be repudiated as extrinsic to ourselves, but to give up those things we already have is [experience] like giving up the limbs of our body.

It is not impossible for a rich man, but it is hard and here is the key--the Kingdom of God is the unity of the soul with God.

The utility of this counsel is secondly manifested by the words the Lord goes on to say, "It will be hard for a rich man to enter the kingdom of heaven." For as St. Jerome says, “It is because it is hard to despise the riches that we have. Our Lord did not say that it is impossible for a rich man to enter the kingdom of heaven, but that it is hard. When he affirms difficulty, he does not indicate that it is impossible  but shows the rarity of it.” 

And, as St. Chrysostom says on the Gospel of St. Matthew, the Lord goes further, proving that it is impossible, when he says “It is easier for a camel to pass through the eye of a needle than for a rich man to enter the Kingdom of Heaven.” “From these words,” says St. Augustine, “the disciples understood that all who covet riches are included in the number of the rich; otherwise, since the number of the wealthy is small in comparison with the multitude of the poor, the disciples would not have asked, “Who then can be saved?” (Questions on the Gospel)

Remember that the entire family of Bernard of Clairvaux gave up riches and status--can we be so brave?

Can we love so much?

From these two sayings of Our Lord it is clearly shown that it it hard for those who have riches to enter into the Kingdom of Heaven. For as the Lord himself says elsewhere, “The cares of this world and the delight in riches choke the word, and it becomes unfruitful” (Matt. 13:22). Indeed it is impossible for those who love riches inordinately to enter heaven, and much more impossible than for a camel to pass through the eye of a needle. For the latter feat is impossible because it is contrary to nature, while the former is impossible because it is contrary to divine justice, which is more powerful than any created nature. From this, then, the reason for this divine counsel becomes evident; for a counsel is given concerning that which is more useful, according to what St. Paul says, “In this matter I give my advice, for this is useful for you” (2 Cor. 8:10). But to attain eternal life, it is more useful to give up riches than to possess them; for those who possess wealth will with difficulty enter the kingdom of heaven, since it is difficult for one's affection not to be bound to the riches that one possesses, which attachment to riches makes it impossible to enter the kingdom of heaven. Therefore the Lord's counsel to renounce riches was a salutary counsel.

This all has to do with the heart. If your heart is stuffed full with things and people to who you are overly attached, there will be no room for God.

But someone might object, against the foregoing, that St. Matthew and Zaccheus had riches, and yet entered the kingdom of heaven. But St. Jerome answers this objection, saying, “We should consider that at the time when they entered, they had ceased to be wealthy.” But Abraham never ceased to be rich; he died a rich man, leaving his riches to his sons, as we read in Genesis. According to what was said he seems not to have been perfect, and yet the Lord said to him, “Be perfect” (Gen. 17:1). 

How interesting is this comment on Abraham. God is indicating a path for perfection here. It is the WAY. It is the BEGINNING. A rich man like Abraham may come to perfection with grace but not without trials. Abraham's trial was the offering of his son, which God interrupted in mercy and grace.

This question could not be resolved if the perfection of Christian life consisted in the very renunciation of wealth. For it would follow that no one who possessed riches could be perfect. But if we consider the Lord's words carefully, he does not locate perfection in the very giving up of wealth, but shows that this is a certain way to perfection, as his very way of speaking shows, “If you would be perfect, go, sell all that you possess and give to the poor, and follow me,” indicating that perfection consists in the following of Christ, while the renunciation of riches is a way to perfection. 

Hence St. Jerome says on the Gospel of St. Matthew, “Since giving up our possessions is not sufficient, Peter adds that wherein perfection consists, when he says, ‘And we have followed you.’” Origen, too, says on the same passage, “The words, ‘if you would be perfect’ are not to be understood as though a man becomes immediately perfect when he has given his goods to the poor, but that from that time, the contemplation of God begins to lead him to all virtues.” 

In other words, we cannot begin our journey without being freed in the soul and mind and heart from riches.

For some of us, this takes a lifetime of denial, or loss. For others, this is a great gift of immediate hatred for things and position.

It can therefore happen that a rich man is perfect, clinging to God with perfect charity. And in this way Abraham, who possessed riches, was perfect--his soul was not entagled in riches, but was totally united to God. And this is what the words of the Lord spoken to him signify, “Walk before me and be perfect,” showing that his perfection lay in walking before God, and in loving Him completely, even unto the contempt of himself and of all that belonged to him. And he showed this especially in his readiness to sacrifice his son. Hence the Lord said to him, “Because you have done this, and for my sake have not withheld your son, I will bless you” (Gen. 22:16).

But if anyone wants to argue from this that the Lord's counsel about renouncing wealth is useless, because Abraham was perfect, though he possessed riches, the response to him is evident from what has been already said. For the reason the Lord gave this counsel was not because rich men cannot be perfect, or cannot enter the kingdom of heaven, but because they cannot do so easily. 

It is hard, simply put. And, therefore, we see how good, how virtuous was Abraham. 

The virtue of Abraham was therefore very great, that although he possessed wealth, his soul was detached from wealth. In a similar way Samson's strength was great, since armed only with the jawbone of an ass, he slew many enemies; and yet counsel is not uselessly given to a soldier to take up arms in combat with his foes. Neither, then, is it useless to counsel those who desire perfection to renounce their earthly goods, although Abraham was perfect with all his wealth.

Blessed man and we call him St. Abraham in the Catholic Church.

[Practical] conclusions are not to be drawn from wonderful deeds; for the weak are more capable of wondering at and praising such deeds than of imitating them. Hence we read in Sirach 31:8, “Blessed is the rich man who is found without stain, and who has not gone after gold, nor put his trust in money or in treasures.” This passage shows that the rich man who does not contract the stain of sin by the affection for riches, who does not go after gold by covetousness, nor extol himself over others by pride, trusting in his riches, is indeed a man of great virtue, and adhering to God with perfect charity. 

Hence St. Paul says to Timothy, “Charge the rich of this world not to be high-minded, nor to trust in the uncertainty of riches” (1 Tim. 6:17). But the greater the blessedness and the virtue of rich persons of this kind, the smaller is their number. Hence [the passage of Sirach] continues, “Who is he, and we will praise him? for he has done wonderful things in his life.” For truly he who while abounding in riches has not set his heart upon them has done wonderful things, and if there is such a person, he has without doubt been proven perfect. Hence it continues, “Who has been tried therein,” i.e., as to whether he can live a sinless life while possessing riches, “and found perfect?” as though it were to say: “such a man is rare," and for him "it will merit for him eternal glory,” which is in harmony with the saying of the Lord, that "it is hard for a rich man to enter the kingdom of heaven."

And, God gives His gifts and graces to whom He Wills. We are not to be upset or envious of this fact.

For most of us, the way is not riches, but poverty, either by will or by circumstance.

Abraham's heart, soul and mind were free to love God totally.

This, then, is the first way for reaching perfection, that someone, out of the desire to follow Christ, renounces riches and chooses poverty.

To be continued.........................