Posted on April 23, 2025 by Catholic Candle

Words to Live by – from Catholic Tradition

We Must Never, Ever Tell a Lie

To tell a lie is always evil and sinful. No end ever justifies a sinful means. Even if we were to suppose that a person had the very highest of all motives – which is to promote the glory of God – that would still never justify a lie.

Here is the very striking way in which St. Thomas Aquinas, greatest Doctor of the Catholic Church, teaches this truth:

A lie must be shunned to such an extent that, even if it seemed that the lie would increase the glory of God, we should still not tell a lie.[1]

Let us consider an example: Suppose a pagan were on his deathbed with only minutes to live. Suppose also that we happen to know that he would convert to the Catholic Faith and agree to baptism if we were to tell him a small (so-called) “harmless” lie, such as that the dog he loved would go to heaven. We can never justify even such a (so-called) “white” lie even to save his soul.

[1] Here is the Latin:

Adeo enim vitanda sunt mendacia, ut etiam si cedere videantur ad landem Dei, non sunt dicenda.

St. Thomas Aquinas’ Lectures on St. John’s Gospel, ch.13, lecture #3, section #1776.

The “New” SSPX Promotes Praying in Conciliar Churches during the “Holy Year”

Posted on April 23, 2025April 23, 2025 by Catholic Candle

Pope Francis declared that, in the 2025 “holy year”[1], people can gain a plenary indulgence by praying in one of many churches throughout the world, viz., the cathedral in any diocese, plus many other churches. He did this in 2015 too.

The “new” liberal SSPX promotes participation in this “holy year” and encourages its followers to pray in conciliar churches. One of the “new” SSPX priests, Fr. Peter Scott, who had previously been uncompromising, promotes this evil in these words:

Of course, most of us cannot go in person to Rome, but in this case, we can gain the plenary indulgence by visiting and praying a Rosary in the cathedral of our town, and fulfilling all the other conditions required.[2]

The now-liberal Fr. Peter Scott is simply following his now-liberal group. When Pope Francis declared a “holy year” about ten years ago and declared that people can gain a plenary indulgence by praying in one of many churches throughout the world, viz., the cathedral in any diocese, plus many other churches, Bishop Fellay strongly urged his followers to participate in the so-called “holy year” by going to conciliar churches to pray. He wrote:

Must we then deprive ourselves of the graces of a Holy Year? Quite the contrary. When the floodgates of grace are opened wide, we must receive abundantly![3]

The “new” SSPX has been weakening for a long time and has long blurred the difference between the conciliar church – which is a new religion[4] – and the true Catholic Church of all time. This causes the “new” SSPX to increasingly promote praying in conciliar churches, which are occupied by the modernists and which for almost 60 years have been used to further Revolution.

For example, the “new” SSPX was thrilled that one of its priests said Mass in St. Peter’s Basilica in Rome. http://rorate-caeli.blogspot.com/2014/08/sspx-priest-celebrates-mass-in-saint.html (Fittingly, this new-SSPX video showing the Mass in this basilica is posted by a person whose user name is New Catholic.)

Reminder: We Should Stay Out of Conciliar Churches and Other Compromise Chapels

There are three reasons we should not go into conciliar churches to pray:

1. Places of sacrilege are most unfitting places to pray;

2. We should abhor and shun places of sacrilege; and

3. We must avoid giving scandal.

Below, we discuss each of these points.

1. Sacrilege Makes a Conciliar Church Unfitting for Prayer

Places of evil are inherently very unfitting places for spiritual actions such as prayer. Prayer is among the very best and most sacred “Things”. To mix prayer with the worst (viz., an evil place) is most unfitting and offensive to God. It is like choosing the filthiest, most disgusting vessel as the container for the most precious liquid – it is wholly unfitting.

The Summa explains this truth admirably:

Now although, properly speaking, a corporeal thing cannot be the subject of the stain of sin, nevertheless, on account of sin corporeal [i.e., physical] things contract a certain unfittingness for being appointed to spiritual purposes; and for this reason, we find that places where crimes have been committed are reckoned unfit for the performance of sacred actions therein, unless they be cleansed beforehand.[5]

But sins directed against God are the gravest sins – much worse, for example, than the crime of murder, because murder is a sin directed against man, not God. Summa, IIa IIae, Q.13, a.3, ad 1.

The new mass is inherently protestantized and man-centered and so is always “an irreverent treatment of the Sacred” (the definition of a sacrilege). Summa, IIa IIae, Q.99, a.1.[6] Thus, the new mass is objectively worse than murder, since the new mass is objectively a grave offense directed against God Himself.

If a new mass is valid, that makes it objectively worse – by being a valid (rather than invalid) sacrilege. A valid sacrilege even more strongly calls down the wrath of God because a valid sacrilege compels God Himself (Sacramentally present) to take part in the sacrilege.

Thus, conciliar churches are inherent dens of sacrilege because the new mass is said there (and for many other reasons). As a den of sacrilege, it is a very unfitting place to pray. Summa Supp. Q.74, a.1, respondeo.

In conciliar churches also we find other evils such as scandalous conciliar sermons, “communion” in the hand and “eucharistic” ministers, gross immodesty, banal un-Catholic music, bookshelves full of poisonous materials, ugly conciliar “art”, “priests” walking around in street clothes, and so on. All of these things tend to weaken the Faith of good Traditional Catholics, as well as weaken the horror for sin and compromise that we must maintain.

2. Faithful and Informed Catholics Instinctively Abhor Conciliar Churches

In the proportion in which we love Our Lord, we should abhor conciliar churches. This is like a widow who loved her deceased husband. In proportion to her love for him, she would not wish to use as a place of amusement, rest, and comfort the location in which her husband had previously been tortured and brutally murdered. Her love would not permit it.

Similarly, those who love Our Lord and realize that the new mass is objectively a sacrilege, would never wish to be in a place which continues to be used for the new mass and other conciliar evils. And the more an informed Catholic loves Our Lord, the more he finds conciliar churches intolerably odious – more because of the sacrileges that continue to occur there than because of the buildings’ conciliar ugliness! This is a second reason informed Catholics do not enter conciliar churches.

3. Entering Conciliar Churches Causes Scandal

Scandal is giving the appearance of evil which makes another person more likely to sin. Summa, IIa IIae, Q.43, a.1, ad 2.

To the extent others see us entering a conciliar church, it gives scandal because this would tend to give credence (in their minds) to what goes on there. Most people would not make the distinction when we entered a conciliar church, e.g., to pray the rosary but not when the new mass is said there. Each person’s presence adds a little to the appearance that the conciliar church is more visited/attended and that what goes on there is more accepted.

Without thinking deeply about the matter, many people would tend to think that those entering a conciliar church approve what is happening there. Therefore, in the eyes of many people, we would indicate our approval generally for what goes on there, regardless of our real opinion. Because people are social creatures, they would tend to accept the conciliar church because they see other people accepting it. This is a third reason that informed Catholics do not enter conciliar churches.

Conclusion

For the three reasons given above, Catholics should never go into a conciliar church to pray. It is among the most unfitting places to pray and is among the places that a faithful and informed Catholic would least desire to be, because it is a place of sacrilege and grave offense to Our Lord.

What a contrast this Catholic position is to that of the “new” SSPX leaders, who urge us to pray in conciliar churches for the “holy year”! They see no reason why the new mass should make conciliar churches unfitting for prayer because they already say kind things about the new mass and are moving toward accepting it.[7]

Would the “new” SSPX tell the faithful to stay away from conciliar churches if, in those churches, people regularly and openly spit on the SSPX logo or on a picture of Bishop Fellay there? If so, that means the “new” SSPX is more offended at insults to their bishop and their own institution, than at the infinite offenses given to Our Lord God in the sacrileges of the new mass.

Postscript:

Because of the liberalism and other compromises of groups such as the “new” SSPX,[8] their Masses and other activities in their own chapels also offend God.[9] Thus, as outlined above, the “new” SSPX chapels are also unfitting places to pray, are places that faithful and informed Catholics should abhor, and are places where scandal would arise from persons entering there. Let us stay out of their liberal and compromise chapels as we should stay away from the mainstream conciliar churches!

[1] The conciliar church is a new and false religion. Read this analysis here: https://catholiccandle.org/2024/02/05/the-conciliar-church-is-anti-god-and-anti-catholic/

There has been nothing holy whatsoever about the new conciliar religion itself, arising out of the 16 documents of Vatican II, and perpetuated and strengthened through the gravely anti-Catholic words, actions, and omissions of the leaders of that false religion, such as the conciliar popes and the conciliar clergy.

But that does not mean that the leaders of this new religion might not (subjectively) believe that they can both be members of this new false religion while also being members of the Catholic Church, just as men could suppose that it is possible to be members of the freemasons at the same time as being Catholic. Such dual membership, while possible, would show their great confusion of mind but it would not make it impossible for them to be (confused) members of the Catholic Church.

[2] Fr. Peter Scott, 2- 20-25 Defende Nos, #123, p.3 (emphasis added).

[3] Quoted from Bishop Fellay letter #84, May 24, 2015.

[4] Read the analysis in these articles:

Ø https://catholiccandle.org/2024/02/05/the-conciliar-church-is-anti-god-and-anti-catholic/

and

Ø https://catholiccandle.org/2020/11/01/the-conciliar-church-is-anti-god-and-is-a-cult-of-man/

[5] Summa Supp. Q.74, a.1, respondeo (emphasis added; bracketed word added for clarity).

[6] Read this article about why the new mass never gives grace: https://catholiccandle.org/2020/03/01/the-new-mass-does-not-give-grace/

[7] See, e.g., example #6 in the list of 21 examples of “new” SSPX liberalism. This list is found here: https://catholiccandle.org/2025/03/27/21-examples-of-liberalism-in-the-new-sspx/

[8] See, e.g., the examples of 21 examples of “new” SSPX liberalism, found here: https://catholiccandle.org/2025/03/27/21-examples-of-liberalism-in-the-new-sspx/

[9] https://catholiccandle.org/2020/04/02/a-compromise-groups-masses-and-sacraments-do-not-give-grace-because-the-end-does-not-justify-the-means/

Lesson #44: Temperaments – Choleric Temperament – a Choleric’s Spiritual Combat – Part IX

Posted on April 23, 2025 by Catholic Candle

Philosophy Notes

Catholic Candle note: The article immediately below is part nine of the study of the Choleric temperament. The first eight parts can be found here:

1. Mary’s School of Sanctity – Lesson #36: About the Temperaments – Beginning our Study of the Choleric Temperament – Part I: https://catholiccandle.org/2024/08/27/lesson-35-about-the-temperaments-the-choleric-temperament/

2. Mary’s School of Sanctity – Lesson #37: About the Temperaments – Continuing Our Study of the Choleric Temperament– Part II: https://catholiccandle.org/2024/09/26/lesson-37-about-the-temperaments-continuation-of-the-choleric-temperament/

3. Mary’s School of Sanctity – Lesson #38 — About the Temperaments – Continuing our Study of the Choleric Temperament – Their Spiritual Combat – Part III:: https://catholiccandle.org/2024/10/24/lesson-38-temperaments-choleric-temperament-their-spiritual-combat/

4. Mary’s School of Sanctity – Lesson #39 About the Temperaments – Continuing Our Study of the Choleric Temperament – That Temperament’s Spiritual Combat – Part IV: https://catholiccandle.org/2024/11/26/lesson-39-temperaments-choleric-temperament-their-spiritual-combat-part-iv/

5. Mary’s School of Sanctity – Lesson #40: Temperaments – Choleric Temperament – Their Spiritual Combat – Part V: https://catholiccandle.org/2024/12/30/lesson-40-temperaments-choleric-temperament-their-spiritual-combat-part-v/

6. Mary’s School of Sanctity – Lesson #41 – About the Temperaments – Continuing Our Study of the Choleric Temperament: a Choleric’s Spiritual Combat — Part VI: https://catholiccandle.org/2025/01/27/lesson-41-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vi/

7. Mary’s School of Sanctity – Lesson #42: About the Temperaments – Continuing Our Study of the Choleric Temperament – a Choleric’s Spiritual Combat – Part VII: https://catholiccandle.org/2025/02/21/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vii/

8. Mary’s School of Sanctity — Lesson #43 About the Temperaments –Continuing Our Study of the Choleric Temperament — Their Spiritual Combat Part VIII: https://catholiccandle.org/2025/03/27/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-viii/

Mary’s School of Sanctity

Lesson #44 About the Temperaments – Continuing Our Study of the Choleric Temperament – Their Spiritual Combat, Part IX

Note: When referring to a person with a choleric temperament in this article we simply will label him as a choleric.

In our last lesson we saw how anger is inherently caused by some slight that someone has felt. We had a list of questions that a choleric, in particular, can ask himself about feeling slighted and some means to take to prevent himself from getting angry.

Because anger becomes sinful when it is unreasonable, the choleric must learn to watch his feelings very closely. As we mentioned, St. Thomas reminds us that the person with a choleric temperament is prone to become “angry too quickly or for any slight [meaning small/trivial] cause.”[1]

In addition to these two ways for anger to become sinful, we discussed what St. Thomas said about anger being “too long in a man’s memory, the result being that it gives rise to a lasting displeasure, wherefore he is grievous and sullen to himself.”[2]

This brings us to the important topic of the choleric tendency to hold grudges. Let us take a brief look at the definition of the word grudge:

These meanings given for the word grudge plainly tell us that a grudge is something bad for the soul because these meanings refer to the ‘lasting displeasure’ that St. Thomas is talking about.

Recognizing and Squelching Anger/Not Allowing Anger to Linger

St. Paul warns us not to keep lasting anger in our hearts, “Be angry: and sin not. Let not the sun go down upon your anger.” [Ephesians 4:26].

Rightly does St. Paul warn us because he knows that anger can quickly become unreasonable and therefore sinful. This tendency of anger to be unreasonable is because anger has a close connection to pride. We know that pride blinds the soul. So pride makes it very difficult to discover that one’s anger is unfounded, hence, unreasonable. St. Paul says, “Be angry.” Be tough on yourself. Further, he says, “Sin not.” Don’t be unjustly angry with your neighbor. And again, St. Paul says, “Let not the sun go down upon your anger.” Do not let your anger linger.

Thus, it is crucial that a person must judge himself strictly when he feels anger flaring up in his soul. He must keep a close guard on himself. He must find the source or cause of his feeling of anger. This requires much self-knowledge. By studying himself and his tendencies closely, he can discover what types of things spark his anger into action. He must “nip-in-the-bud” his unjust anger. In other words, he must quench the fire of anger at its beginning.

We discussed in our last lesson how a choleric’s anger is usually attached to pride. This pride makes the choleric frequently view everything as an insult. We gave some typical things that a choleric feels slighted about. We showed how each of these was linked to pride. We gave some suggestions on how the choleric could counteract his pride and his anger for each case. We list here again some common links to pride.

A person feels slighted because:

1) He feels that he is not getting attention from others.

2) He feels that someone insulted him.

3) He thinks someone is making fun of him.

4) He feels that someone is getting in the way of his plans and his getting what he wants.

5) He thinks someone is insulting his (God-given) talents.

6) He does not like someone pointing out his defects or anything that he has done wrong.

A Strategy to Counteract His Tendency to Feel Slighted

A choleric must ask himself some hard-hitting questions and give himself some tough rebukes. He cannot be gentle with himself. He must be strict with himself. So here is a sample of the toughness the choleric has to have on himself and tell himself the following:

1) What do you want attention for? Who do you think you are? You act as if you are God’s gift to mankind!! You are not the center of the universe! Stop being so self-centered! And how many times have you failed to give others the attention they deserved?

2) So, you think you have been insulted? What makes you think that? Do you really think that everyone must treat you as a king? Treat you with kid-gloves? Why are you so sensitive? Most likely you deserve to be insulted. Think of all your past sins and how you yourself have insulted God and then you will not be so prone to think that you deserve anything better than you have. In fact, you have gotten far better than you have ever deserved! And how many times have you insulted others?

3) Likewise, you feel that you have been mocked/made fun of? Haven’t your past sins truly mocked Our Lord? And here you allow yourself to take offense at the tiniest word spoken about you or to you. Further, how many times have you mocked/made fun of others?

4) Now you are upset because your plans are disrupted in any way whatsoever? What makes you think that God is pleased with your plans? Did you pray to God about them and think deeply whether your plans would help you save your soul or help you to become a straight-to-heaven saint?

5) You are so upset because you think your (God-given) talents are being insulted? If they are truly God-given talents, then you are not acting grateful for them by getting upset. God did not have to give you anything and you should not act as if you were not given these talents from God and as if they were simply automatically yours. God could, if He wanted to, take these away from you in an instant.

6) So now you are upset because someone pointed out a defect in you/or something that you have done wrong? Do you really think you are perfect and there is absolutely no room for improvement in you? Do you think you are without sin? Shouldn’t you be grateful that someone is trying to help you improve? Do you not feel ashamed for your ingratitude toward the person trying to help you become holy?

Grudges Come When One Does Not Humble Himself and Is Not Willing to Forgive

Grudges, because they are unreasonable, are always sinful. One must see himself in the true light, and thereby see that he deserves slights, insults, chastisements, admonishments, and punishments. These are needed not only for the strengthening of the soul in virtue, but also to make reparation for one’s past sins.

Grudges may not necessarily be because one is seeking to get revenge, but is rather the case of a person not being willing to forgive his neighbor. Our Lord speaks many times in the Gospel about forgiving one’s neighbor. He says we should always forgive from our hearts even if we were treated unjustly. The following (from St. Matthew’s Gospel) is a good example:

Then came Peter unto Him and said: Lord, how often shall my brother offend against me, and I forgive him? till seven times? Jesus saith to him: I say not to thee, till seven times; but till seventy times seven times.

St. Matthew’s Gospel,18:21-22.

Our Lord here means to forgive always.

Again, in St. Matthew’s Gospel [18:23-35] we find the parable about the man being forgiven a huge debt and then he went out and throttled his fellow servant and demanded prompt payment of a very small debt.

[Our Lord says:] Therefore is the kingdom of heaven likened to a king, who would take an account of his servants.

And when he had begun to take the account, one was brought to him, that owed him ten thousand talents. And as he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children, and all that he had, and payment to be made. But that servant falling down, besought him, saying: Have patience with me, and I will pay thee all. And the lord of that servant being moved with pity, let him go and forgave him the debt. But when that servant was gone out, he found one of his fellow-servants that owed him a hundred denarii: and laying hold of him, he throttled him, saying: Pay what thou owest. And his fellow-servant falling down, besought him, saying: Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he paid the debt. Now his fellow servants seeing what was done, were very much grieved, and they came, and told their lord all that was done. Then his lord called him: and said to him: Thou wicked servant, I forgave thee all the debt, because thou besoughtest me. Shouldst not thou then have had compassion also on thy fellow servant, even as I had compassion on thee? And his lord being angry, delivered him to the torturers until he paid all the debt. So also shall my heavenly Father do to you, if you forgive not everyone his brother from your hearts. [bold emphasis added]

And if these quotes are not enough to convince a choleric to keep a close eye on his pride and beware of the beginning of his anger, then simply looking at the Our Father that Our Lord taught us shows us plainly enough that we must forgive our neighbor if we are going to expect forgiveness from God.

Let’s face it. We have all known someone who has held a grudge. We can see that the grudge is very ugly and ridiculous. Holding a grudge truly shows the pride and foolishness of the one holding it. The grudge shows a gross lack of compassion and patience. Most importantly, grudges show a grave lack of charity in the person holding the grudge. It is as we have seen from what we have studied in St. Thomas, anger and pride married together and kept for a long time, engender hatred. How can someone willing to hold a grudge really think he will be able to meet His Judge Who has been so forgiving and meek to him, when the reality remains that he was not willing to show any mercy and meekness to his neighbor?

Let the choleric remind himself of Our Lord’s words:

Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven. [St. Matthew 18:3-4]

And let us all – especially cholerics – often pray: “Jesus, meek and humble of Heart, make our hearts like unto Thine.”

A Preview…

In our next lesson we will study another character flaw of the choleric which is directly linked to his pride—his tendency to criticize and misjudge others. Again, our goal will be to investigate this bad trait and strategize on the means to amend it.

[1] Summa Theologica IIa IIae, Q. 158, a. 6, Respondeo [bracketed words added for clarity]

[2] Summa Theologica IIa IIae, Q. 158, a. 6, Respondeo [Bold emphasis added.]

A Lenten Reflection – a Deeper Look into Our Lord’s Passion

Posted on March 10, 2025April 23, 2025 by Catholic Candle

Note: Below is an extract from St. Teresa of Avila’s Interior Castle or The Mansions with a few brief comments that we give afterwards.

In obedience to her superiors, St. Teresa wrote this book for her spiritual daughters in the convent.

Extract:

How good Thou art, O God! All is done for us by Thee, Who dost but ask us to give our wills to Thee that we may be plastic as wax in Thy Hands. You see, sisters, what God does to this soul [meaning the soul He is drawing to higher perfection] so that it may know that it is His. He gives it something of His own – that which His Son possessed when living on earth – He could bestow no greater gift on us. Who could ever have longed more eagerly to leave this life than did Christ?

As He said at the Last Supper: “With desire have I desired” this. O Lord! Does not that bitter death Thou are to undergo present itself before Thine eyes in all its pain and horror? “No, for My ardent love and My desire to save souls are immeasurably stronger than the torments. This deeper sorrow I have suffered and still suffer while living here on earth, makes other pain seem as nothing in comparison.”

I have often meditated on this and I know that the torture a friend of mine [this is really St. Teresa herself] has felt, and still feels, at seeing Our Lord sinned against is so unbearable that she would far rather die than continue in such anguish. Then I thought that if a soul whose charity is so weak [viz., the soul to which she just referred] compared to that of Christ – indeed, in comparison with His, this charity might be said not to exist – experiences this insufferable grief, what must have been the feelings of Our Lord Jesus Christ and what must His life have been? For all things were present before His eyes and He was the constant witness of the great offences committed against His Father. I believe without doubt that this pained Him far more than His most sacred Passion. There, at least, He found the end of all His trials, while His agony was allayed by the consolation of gaining our salvation through His death and of proving how He loved His Father by suffering for Him. Thus, people who, urged by fervent love, perform great penances hardly feel them but want to do still more and count even that as little. What, then, must His Majesty have felt at thus publicly manifesting His perfect obedience to His Father and His love for His brethren? What joy to suffer in doing God’s will! Yet I think the constant sight of the many sins committed against God and of the numberless souls on their way to hell must have caused Him such anguish that, had He not been more than man, one day of such torment would have destroyed not only His life but many more lives, had they been His.[1]

Comments:

This extract is very striking for several reasons. One does not often find books written about the Passion which dwell on the fact that Our Lord suffered primarily because the honor of His Father has been insulted by sin. So many books focus on Our Lord suffering because He loves us. The typical books on the Passion seem to ignore the fact that Our Lord loves His Father with an Infinite Love. Instead, many books teach the perverse error that Our Lord died primarily for us because He loves us infinitely.[2] Although Our Lord is infinite in His nature and all His perfections, yet His external effects in His creatures are not infinite. Thus, Our Lord loves us with a finite love because we are finite beings, therefore, unworthy and unfit to be loved infinitely.

Thinking about how Our Lord, in His Divine Nature, loves His Father with an Infinite Love and wanted to show publicly how much He honored His Father adds such a deep dimension to one’s meditation on the Passion! When we ponder all the physical pain of Our Lord, we must not forget to add to this the constant thought that He suffered even far greater mental anguish and spiritual pain because sin is such an enormous insult to His Heavenly Father – the Supreme Godhead. Mankind has committed countless sins since the beginning of time and will continue until the end of time – and He suffered for every single sin!

St. Teresa also ties together for us the two anguishes Our Lord suffered, namely, the offenses to the Divine Majesty and the ingratitude of souls who damn themselves. She strikingly reminds us that Our Lord wants to save souls from hell and He is sorely grieved when men reject His redemptive sacrifice and plunge themselves headlong into hell anyway. Hence, she vividly demonstrates to us the hideousness of sin.

In this Lent and Passiontide, let us beg Our Lord to forgive us for our wretched sins which caused and continue to cause Him such bitter pain and mental anguish. Let us also beg Him to help us penetrate and better understand His Infinite Love for His Father so we can learn to love Him more deeply and have an ever-increasing gratitude to Him for all He suffered.

[1] Extract taken from St. Teresa’s Interior Castle Fifth Mansion chapter II #12-13 (bracketed words and emphasis added).

[2] For a refutation of the heresy that God loves any creature infinitely, read this article: God Does Not Infinitely Love Any Creature. This article is found here: https://catholiccandle.neocities.org/faith/god-does-not-infinitely-love-any-creature

This refutation was a response to this heresy taught by Bishop Williamson’s Group.

Lesson #43: Temperaments – Choleric Temperament – a Choleric’s Spiritual Combat – Part VIII

Posted on March 10, 2025April 23, 2025 by Catholic Candle

Philosophy Notes

Catholic Candle note: The article immediately below is part eight of the study of the Choleric temperament. The first seven parts can be found here:

1. Mary’s School of Sanctity – Lesson #36: About the Temperaments – Beginning our Study of the Choleric Temperament: https://catholiccandle.org/2024/08/27/lesson-35-about-the-temperaments-the-choleric-temperament/

2. Mary’s School of Sanctity – Lesson #37: About the Temperaments – Continuing Our Study of the Choleric Temperament: https://catholiccandle.org/2024/09/26/lesson-37-about-the-temperaments-continuation-of-the-choleric-temperament/

3. Mary’s School of Sanctity – Lesson #38 — About the Temperaments – Continuing our Study of the Choleric Temperament – Their Spiritual Combat: https://catholiccandle.org/2024/10/24/lesson-38-temperaments-choleric-temperament-their-spiritual-combat/

Mary’s School of Sanctity

Lesson #43 About the Temperaments – Continuing Our Study of the Choleric Temperament—Their Spiritual Combat Part VIII

Note: When referring to a person with a choleric temperament in this article, we simply will label him as a choleric.

In our last lesson we studied more about the nature of anger, both just anger and unjust anger. We also saw the various ways in which anger becomes sinful. Since St. Thomas explained to us how the choleric is prone to anger, it is important to help the choleric analyze his anger.

Since one of our intentions for studying the temperaments is to gain self-knowledge and improve our spiritual lives, it is important to make the appropriate connections between the weaknesses found in each temperament. Making these connections really helps one to find good strategies on how to conquer his bad tendencies which lead him to sin. Thus, we need to look at the weakness of anger in the choleric and see how it is linked to the other weaknesses the choleric has.

St. Thomas tells us that:

The inordinateness of anger may be considered in relation to two things. First, in relation to the origin of anger, and this regards choleric persons, who are angry too quickly and for any slight cause. Secondly, in relation to the duration of anger, for that anger endures too long; and this may happen in two ways. In one way, because the cause of anger, to wit, the inflicted injury, remains too long in a man’s memory, the result being that it gives rise to a lasting displeasure, wherefore he is grievous and sullen to himself. In another way, it happens on the part of vengeance, which a man seeks with a stubborn desire: this applies to ill-tempered or stern people, who do not put aside their anger until they have inflicted punishment.[1]

In Lesson #42 we spoke of long-lasting anger leading to the horrible sin of hatred. This, of course, means that the choleric must work hard to keep a sharp eye on his anger and be able to discern whether his anger is just or sinful.

Before we discuss ways to help a choleric discern more about his anger, we need to recall that pride, a prominent weakness of the choleric,[2] is directly linked to his anger. Let us briefly look at St. Thomas’s definition of pride in order to see how pride is linked to the typical causes of anger which we discussed in Lesson #40.

St. Thomas defines pride as follows:

Pride (superbia) is so called because a man thereby aims higher (supra) than he is; whereby Isidore says (Etym. X): “A man is said to be proud, because he wishes to appear above (super) what he really is”; for he who wishes to overstep beyond what he is, is proud.[3]

With this definition in mind let us look at what St. Thomas taught us in Lesson #40. St. Thomas explained, “All the causes of anger are reduced to slight in these three forms: contempt, despiteful treatment (i.e. hindering one from doing one’s will), and insolence.”[4]

St. Thomas says that each of the three causes of anger really boils down to some kind of slight. Here are his words:

Each of those causes amounts to some kind of slight. Thus, forgetfulness is a clear sign of slight esteem, for the more we think of a thing the more is it fixed in our memory. [In other words, those things we often think about and which we care about, we do not tend to forget. So, forgetting about a person suggests we don’t care much about that person.]

Again, if a man does not hesitate by his remarks to give pain to another, this seems to show that he thinks little of him: and those too who show signs of hilarity when another is in misfortune, seem to care little about his good or evil. Again, he that hinders another from carrying out his will, without deriving thereby any profit to himself, seems not to care much for his friendship. Consequently, all those things, in so far as they are signs of contempt, provoke anger.[5]

There are two other aspects upon which St. Thomas touches in regard to a cause of anger. He asks two questions, namely, (1) whether a man’s excellence is a cause of his anger, and (2) whether a man’s defect is the cause of his anger. St. Thomas answers these questions as follows:

The cause of anger, in the man who is angry, may be taken in two ways. First, in respect to the motive of anger: and thus excellence is the cause of a man being easily angered, because the motive of anger is an unjust slight, as stated above (A. 2). However, it is evident that the more excellent a man is, the more unjust is a slight offered him in the matter in which he excels. Consequently, those who excel in any matter, are most of all angry, if they be slighted in that matter; for instance, a wealthy man in his riches, or an orator in his eloquence, and so forth.

Secondly, the cause of anger, in the man who is angry, may be considered on the part of the disposition produced in him by the motive aforesaid. However, it is evident that nothing moves a man to anger except a hurt that grieves him: while whatever savors of defect is above all a cause of grief; since men who suffer from some defect are more easily hurt. And this is why men who are weak, or subject to some other defect, are more easily angered, since they are more easily grieved.[6]

So now let us make a list of the causes of anger and see how each of them can be infected with pride. It should be noted that these apply to any human but we are here considering especially the choleric who St. Thomas has classified as getting “angry too quickly or for any slight cause.”

· A) Thus, forgetfulness is a clear sign of slight esteem, for the more we think of a thing the more is it fixed in our memory.

· B) If a man does not hesitate by his remarks to give pain to another, this seems to show that he thinks little of him.

· C) Those, too, who show signs of hilarity when another is in misfortune, seem to care little about his good or evil.

· D) He that hinders another from carrying out his will, without deriving thereby any profit to himself, seems not to care much for his friendship.

· E) A man who excels in an area is insulted by someone who slights his excellence.

· F) A man who is weak or has a defect is easily grieved and angered.

The list of slights when attached to pride and what remedies to take: (These are in connection with the typical pride of the choleric.)

A) When One Feels Slighted Because Someone Has Forgotten Him.

A proud choleric would assume that his friend is trying to hurt him or insult him. Thus, if he feels slighted he should first examine if the offense he feels is real or imagined. He needs to think on a more objective level. He should take care not to make a rash judgment. One thing he should do is give the benefit of the doubt to the one he feels slighted by. There may well be a logical reason why the friend could not accomplish what the choleric expected.

B) When One Feels Offended Because Of Something That Someone Has Said.

Here again, a proud choleric would automatically assume that there was an evil motive and premeditation involved in what was said to him. He must really make every effort to pull out of the situation and be objective. He should assume that no ill-will was intended.

He could forgive-and-forget or he could patiently communicate to the person who made the comment that he (the choleric) took it the wrong way. This communication is in itself an act of humility and will help the situation. He should try to “clear the air” and make sure there is no misunderstanding or hard feelings shown about the comment.

The choleric could also think that if someone said something that rubbed the choleric the wrong way, this proves that the choleric is proud and needs to admit to himself that he deserved the comment. Sometimes, people do not know how to approach a choleric to give him fraternal correction and consequently an admonishment or instruction can come out sounding harsh.

C) When One Feels Hurt Because Someone Found Humor in a Mishap/Misfortune that Occurred to the Choleric.

The proud choleric would usually take a great offense at this. Of course it is against charity to treat someone’s misfortune or accident as humorous. However, fallen human nature often finds humor in some silly circumstance and might laugh yet without intending any slight or insult.

What should one do if he should be laughed at? Our first thought should be of Our Lord who was unjustly mocked and laughed to scorn. He took it with meekness and forgave His offenders, and so we should do likewise.

Also, we can thank God for the humiliation and unite our embarrassment to Our Lord’s. We can remind ourselves that we really do not deserve any better. This is a good way to make reparation for our past sins and learn how to love others, especially our enemies.

D) When One Feels Angry Because Someone Interferes with His Plans, Even Though the Said Someone Does Not Gain Any Profit Thereby.

A proud choleric would typically get very upset about this situation. What should the choleric do? He should remember that when something happens that is outside of his control, then it is God’s Will for him at least at that present time.

He should first thank God for the cross. He should examine whether his plans were good for his salvation in the first place. If he finds that the plans were not conducive to his salvation then, of course, he should immediately abandon that plan.

If he is not sure whether his plan was good or not, he must pray for enlightenment from God. He should also seek advice and get help evaluating the situation. He could also use St. Ignatius’s technique of considering the plan as someone else’s. Then the choleric would ask himself if this plan is conducive to salvation. Likewise, he should ask himself what he would have wanted to do if he were on his deathbed and about to die. Then he could implement the results of his internal inquiry.

All of these thoughts would certainly curb his first inclination to get upset or angry.

E) When One Who Has a God-Given Talent Has Been Insulted by Someone Who Slights his Excellence.

A proud choleric is very prone to get upset and angry when his talents are not recognized. One could say that the proud choleric wants the whole world to acknowledge his talents. This may seem like an exaggeration to make a point, but we would have to admit knowing some choleric somewhere who acts exactly like this. What should this choleric do? First of all, if one has talents, he must give the glory to God. Our Lord and Our Lady are perfect examples of how to magnify God for the excellence they possessed. As St. Paul said, “What hast thou that thou hast not received? And if thou hast received, why dost thou glory, as if thou hadst not received it?” 1 Corinthians, 4:7.

We all have to thank God for what we have received. The choleric must do all he can to foster humility in himself and should try to form the habit of thanking God often for all the benefits he has received from God.

He should be meek and offer up the cross of being insulted. This is a great way to make reparation for his past sins and to imitate Our Lord.

He must remember that the insult may be a way for someone to subtly point out the choleric’s pride concerning his talents. So this is another reason for the choleric to be thankful that someone has insulted him. His conscience will undoubtedly tell him that he may really deserve the insult to curb his pride.

Of course, the choleric should forgive the person who insults him and this forgiveness must be with his whole heart. Otherwise he might get the temptation to harbor a grudge against the offender. [7]

F) When a Man Who Is Weak Has his Defect Pointed Out.

A proud choleric who has a natural weakness and/or a defect will find himself, as St. Thomas says, very easily irked and spontaneously lashes out if anyone makes a reference to his problem(s). Naturally, his pride does not want to face the fact that he has a problem. The most obvious reason for this is that the problem he has could in most circumstances be addressed and fixed. If someone points out his shortcomings, his conscience reminds him that his lack of effort to amend is the cause of the weakness/defect still abiding in him. The old adage, “God helps those who help themselves” is involved here. If the choleric worked hard, first to face himself, then to seek the means to improve and to take those means, then he would be on his way to overcoming the weakness and/or defect(s).

We all have tendencies which need to be conquered in us. As St. Paul says, “But I see another law in my members, fighting against the law of my mind, and captivating me in the law of my sin, that is in my members.” Romans, 7:23.

Of course, St. Paul here is talking about the concupiscence of the flesh which we all must deal with. Consequently, St. Paul exhorts us numerous times to use our reason. God intends each person to use his reason to avoid sin and to conquer the natural weaknesses which are in his temperament.

Therefore, the proud choleric, when his weakness and/or defect is revealed, should force himself to humbly be grateful to the person who makes it known.

We can readily see that if one does not view himself correctly, he would easily take offence at anything that he perceives as negative to him. It is truly a great blessing of God to help us see ourselves the way we really are, especially our defects. God often uses others as His tools to show us what we need to work on most in our souls. Therefore, we should not shun fraternal correction but embrace it to help us conquer pride.

A Short Self-Examination to Check if Pride is involved in One’s Anger (based on our discussion above)

➢ Do I feel slighted?

➢ Is this slight sent to me to show me that I need to amend some aspect of my life/character?

➢ Should I not take this opportunity to examine my conscience? {Because this occasion may seem to me to be a slight only because it pricks my conscience about one of my failings and in my pride I do not want to see myself as I really am.}

➢ Am I imitating Our Lord if I am unjustly accused?

➢ Am I offering up this humiliation for the Glory of God?

➢ Would it not be better to simply say a prayer for the person I feel slighted by and then forget about the incident?

This short examination can be very helpful to keep in mind the next time one, especially a choleric, feels like he is beginning to boil inside. When one humbles himself, especially seeing all things as coming from the Hands of God, then one can crush angry feelings which are often linked directly to pride.

In our next lesson we will deal more with various ways that a choleric can work on humility to restrain his anger. We will see more how pride greatly influences the choleric’s frame of mind. We will connect our investigation of slights (see above) with an examination of how a choleric can slow down his impulsive tendencies to take offense, get angry, and cling to anger for long periods of time.

[1] Summa Theologica IIa IIae, Q.158, a.6, Respondeo (emphasis added).

[2] See Lesson #39, in which the pride of the choleric is described.

[3] Summa Theologica, IIa IIae, Q.162, a.1, Respondeo.

In that Respondeo, St. Thomas further teaches regarding pride:

However, right reason requires that every man’s will should tend to that which is proportionate to him. Therefore, it is evident that pride denotes something opposed to right reason, and this shows it [pride] to have the character of sin, according to Dionysius (Div. Nom. iv. 4), “the soul’s evil is to be opposed to reason.” Therefore, it is evident that pride is a sin.

[4] Summa Theologica, IIa IIae, Q.47, a.2, Respondeo.

[5] Summa Theologica II IIae, Q. 47 a.3 Reply #3 (bracketed words added for clarity).

[6] Summa Theologica, Ia IIae, Q.47, a.3, Respondeo.

[7] One could ask the question, “What if the man (even a choleric man) was humble and is slighted for his excellence?” This excellent man would have to weigh the matter carefully and be sure if he should indeed show disapprobation against the offender. For example, if he would cause scandal by not expressing his just anger, then he must be sure to not simply blow off the incident but rather show that he has just anger and use this anger in an appropriate way.

Posted on February 21, 2025 by Catholic Candle

Words to Live by – from Catholic Tradition

Let Us Be Always Faithful to Our Faithful Divine Friend!

Concerning Our Lord Jesus Christ, My Imitation of Christ urges us in these words:

Love Him and keep Him for thy Friend, Who, when all go away, will not leave thee nor suffer thee to perish in the end.

The Financial Weakness of the U.S. Government in Three Graphs

Posted on February 15, 2025March 28, 2025 by Catholic Candle

Catholic Candle note: Below is an update written in late January 2025, concerning the dire condition of the U.S. Government’s fiscal condition and, by analogy, the fiscal condition of the governments of other Western countries which are trending in the same direction.

For reference, here is an earlier assessment and how the leftists hide the truth: The Condition of the U.S. Economy compared to Leftist Spin about the Economy. This article can be found here: https://catholiccandle.org/2024/03/21/the-u-s-economy-compared-to-leftist-spin-about-the-economy/

Catholic Candle usually writes on topics more directly related to the Catholic Faith, as well as Catholic philosophy and Catholic practice. But there is an ongoing cultural and political revolution all around us, and this revolution has other aspects too. That is why we also cover topics that could be called “political”, in order to shine a light on current evils in government and society as well as (in the present article) to highlight the leftist lie that the U.S. is in a strong economic condition.

The United States is being ruined in many ways, especially morally. But besides this moral ruin, the U.S. is being ruined financially by the enemies of the U.S. (inside and outside of the country), who seek to destroy its economy through extreme overspending, and to promote socialism through handing out government freebees of every description and in every direction.

The U.S. Government is moving the nation toward the socialist posture where money and decisions are increasingly controlled by the government and where the government increasingly spends money that it does not have (with strings attached) to promote socialism and to corrupt the nation.

Below is government data showing recent progress made in increasing U.S. economic instability and increasing government insolvency.

In the graphs below, it is a little hard to see the exact numbers that we give in the text of this article. But those precise numbers are available online by using the links we include below the graphs and then hovering with your cursor over the lines shown in those graphs. These graphs prominently say “FRED” on their upper left-hand corner, because they are from the U.S. Federal Reserve and “FRED” is an acronym meaning “Federal Reserve Economic Data”.

The U.S. National Debt

The U.S. National Debt has almost doubled in ten years – from about $17.8 trillion in the third quarter of 2014 to $35.5 trillion in the third quarter of 2024. (This is the latest ten year period available when this article was being written in late January, 2025.)

The data and graph (above) are from the Federal Reserve Bank of St. Louis and can be found here: https://fred.stlouisfed.org/series/GFDEBTN

Interest on the U.S. National Debt

The interest that the U.S. Government pays on this National Debt is now more than $1.1 trillion per year (as of the third quarter of 2024, which is the latest data available when this article was being written in late January, 2025). This is approximately a 262% increase in U.S. interest obligations in the last ten years. (The total interest obligation in the third quarter 2014 was $442 billion.)

This annual interest obligation (on the U.S. national debt), is now 250% larger than the entire annual federal deficit[1] (then $441 billion.[2]) ten years ago (in 2015).

The data and graph are from the Federal Reserve Bank of St. Louis and can be found here: https://fred.stlouisfed.org/series/A091RC1Q027SBEA

A New “Permanent” Higher Level of Annual Government Spending

The Government continues to spend at a reckless rate and way beyond its means. Even ignoring the spikes in excess spending during the period of the Covid alarmism, the U.S. government spending continues to trend dramatically upward, going from about $3.9 trillion per year to about $7 trillion per year over a period of ten years.

This data and graph are taken from the Federal Reserve Bank of St. Louis and can be found here: https://fred.stlouisfed.org/series/FGEXPND

Conclusion

The U.S. National Debt is accelerating. The huge and increasing interest payments exacerbate this problem. Meanwhile, the U.S. Government makes it worse by continuing to spend way beyond its means.

Dear Reader, notice this parallel: our society is ever more unreasonable and unrestrained in its evil decisions on moral matters. Similarly, our society is ever more unreasonable and unrestrained in its evil decisions on fiscal matters also.

The use of reason and restrain would solve everything in the moral, social, and the economic spheres. Truly, the virtue of Prudence and living the Catholic life are the answers to all of society’s problems, even those economic ones!

The grave condition of our nation is a reminder to pray harder for our country. We should add this intention to our daily prayers. Our course, despite our country’s problems, we should not be anxious. Although God can do all things, it seems that the worsening condition of our country and the human element of the Church will probably not be solved until the Triumph of the Immaculate Heart of Mary by the consecration of Russia to the Immaculate Heart. Adjutorium nostrum in nomine Domini!

[1] The federal government deficit is the amount that the U.S. Government spends in excess of the revenue that it has collected from taxes.

[2] See the graph of government data here: https://fred.stlouisfed.org/series/FYFSD

Lesson #42: Temperaments – Choleric Temperament – a Choleric’s Spiritual Combat – Part VII

Posted on February 15, 2025March 28, 2025 by Catholic Candle

Philosophy Notes

Catholic Candle note: The article immediately below is part seven of the study of the Choleric temperament. The first fix parts can be found here:

Mary’s School of Sanctity

Lesson #42: About the Temperaments – Continuing Our Study of the Choleric Temperament – a Choleric’s Spiritual Combat – Part VII

Note: When referring to a person with a choleric temperament in this article we simply will label him as a choleric.

In our last two lessons we have described: how one is moved to anger; what effects anger has on the body; and how anger affects the proper use of one’s reason.

Also, we saw in Lesson #41, in particular, how anger requires an act of reason insofar as one seeks just vengeance when he has been wronged. Furthermore, we saw that because anger causes changes in the body, these changes hamper the proper role of one’s reason.

Since anger is a passion and classified as one of the seven capital sins, we need to be careful in our understanding of anger. Let us consider the following three points:

1) When is anger lawful?

2) When is anger sinful?

3) When anger is sinful, how does it connect with additional sins, such as, hatred?

1) When is anger lawful?

St. Thomas clarifies the answer to this question for us in the following explanation:

Now this [the evil of envy][1] does not apply to anger, which is the desire for revenge, since revenge may be desired both well and ill. Secondly, evil is found in a passion in respect to the passion’s quantity, that is, in respect to its excess or deficiency; and thus, evil may be found in anger, when, to wit, one is angry, more or less than right reason demands. But if one is angry in accordance with right reason, one’s anger is deserving of praise.[2]

St. Thomas explains in more depth when he comments on St. Gregory’s work On Morals:

Anger may stand in a twofold relation to reason. First, antecedently; in this way it withdraws reason from its rectitude, and has therefore the character of evil. Secondly, consequently, inasmuch as the movement of the sensitive appetite is directed against vice and in accordance with reason, this anger is good, and is called zealous anger. Wherefore, Gregory says (De Moral. vol. 45): “We must beware lest, when we use anger as an instrument of virtue, it overrules the mind, and go before it as its mistress, instead of following in reason’s train, ever ready, as its handmaid, to obey.” This latter anger, although it hinders somewhat the judgment of reason in the execution of the act, does not destroy the rectitude of reason. Hence Gregory says (Moral. v, 45) that zealous anger troubles the eye of reason, whereas sinful anger blinds it. Nor is it incompatible with virtue that the deliberation of reason be interrupted in the execution of what reason has deliberated: since art also would be hindered in its act, if it were to deliberate about what has to be done, while having to act.[3]

2) When does anger become sinful?

St. Thomas gives us guidelines here as well:

Anger, as stated above (a.1), is properly the name of a passion. A passion of the sensitive appetite is good in so far as it is regulated by reason, whereas it is evil if it set the order of reason aside. Now the order of reason, in regard to anger, may be considered in relation to two things. First, in relation to the appetible [desirable] object to which anger tends, and that is revenge. Wherefore if one desire revenge to be taken in accordance with the order of reason, the desire of anger is praiseworthy, and is called zealous anger [*Cf. Greg., Moral. v, 45]. On the other hand, if one desire the taking of vengeance in any way whatever contrary to the order of reason, for instance if he desire the punishment of one who has not deserved it, or beyond his deserts, or again contrary to the order prescribed by law, or not for the due end, namely the maintaining of justice and the correction of faults, then the desire of anger will be sinful, and this is called sinful anger.

Secondly, the order of reason in regard to anger may be considered in relation to the mode of being angry, namely that the movement of anger should not be immoderately fierce, neither internally nor externally; and if this condition be disregarded [namely, the proper degree of anger], anger will not lack sin, even though just vengeance be desired.[4]

3) When anger is sinful, how does it connect with additional sins, such as, hatred?

St. Thomas makes some very interesting and useful distinctions regarding the forms of anger when defending the names and descriptions that Aristotle used. He cites the authority of St. Gregory of Nyssa, a father of the Church.

St. Gregory of Nyssa says there are three species of irascibility, namely, the anger which is called wrath, and ill-will which is a disease of the mind, and rancor. Now these three seem to coincide with the three aforesaid [viz., the three-fold division used by Aristotle]. For wrath he describes as having beginning and movement, and the Philosopher (Ethic. iv, 5) ascribes this to choleric persons: ill-will he describes as an anger that endures and grows old and this the Philosopher ascribes to sullenness; while he describes rancor as reckoning the time for vengeance, which tallies with the Philosopher’s description of the ill-tempered. The same division is given by Damascene (De Fide Orth. ii, 16). Therefore, the aforesaid division assigned by the Philosopher is not unfitting.[5]

St. Thomas continues his explanation as follows here:

The aforesaid distinction may be referred either to the passion, or to the sin itself of anger. We have already stated when treating of the passions (I-II, Q. 46, A. 8) how it is to be applied to the passion of anger. And it would seem that this is chiefly what Gregory of Nyssa and Damascene had in view. Here, however, we have to take the distinction of these species in its application to the sin of anger, and as set down by the Philosopher. For the inordinateness of anger may be considered in relation to two things. First, in relation to the origin of anger, and this regards choleric persons, who are angry too quickly and for any slight cause. Secondly, in relation to the duration of anger, for that anger endures too long; and this may happen in two ways. In one way, because the cause of anger, to wit, the inflicted injury, remains too long in a man’s memory, the result being that it gives rise to a lasting displeasure, wherefore he is grievous and sullen to himself. In another way, it happens on the part of vengeance, which a man seeks with a stubborn desire: this applies to ill-tempered or stern people, who do not put aside their anger until they have inflicted punishment.[6]

Then St. Thomas gives us additional information about the dangers that come with sullenness and being ill-tempered.

Both sullen and ill-tempered people have a long-lasting anger, but for different reasons. For a sullen person has an abiding anger on account of an abiding displeasure, which he holds locked in his breast; and as he does not break forth into the outward signs of anger, others cannot reason him out of it, nor does he of his own accord lay aside his anger, unless his displeasure wear away with time and thus his anger cease. On the other hand, the anger of ill-tempered persons is long-lasting on account of their intense desire for revenge, so that it does not wear out with time, and can be quelled only by revenge.[7]

An additional important aspect about anger is to see the connection between what St. Thomas has explained about holding anger inside and the situation in which the angry person becomes taciturn. Let’s see St. Thomas’s explanation here:

On the part of the impediment to reason because, as stated above (A. 2), the disturbance of anger reaches to the outward members, and chiefly to those members which reflect more distinctly the emotions of the heart, such as the eyes, face and tongue; wherefore, as observed above (A. 2), the tongue stammers, the countenance takes fire, the eyes grow fierce. Consequently, anger may cause such a disturbance, that the tongue is altogether deprived of speech; and taciturnity is the result. [8]

St. Thomas quotes St. Gregory when referring to this taciturnity, “Gregory says (De Moral. v, 30) that when anger does not vent itself outwardly by the lips, inwardly it burns the more fiercely.”[9]

Now we can see how long-lasting and deep-seated anger has additional serious consequences. For St. Thomas tells us that when anger lasts a long time, it engenders hatred. Here are his words:

Anger is said to grow into hatred, not as though the same passion which at first was anger, afterwards becomes hatred by becoming inveterate; but by a process of causality. For anger when it lasts a long time engenders hatred.[10]

Since St. Thomas teaches us that anger can turn into hatred, it would be an appropriate time to see what he teaches us about the seriousness of hatred.

St. Thomas investigates whether anger is graver than hatred. He concludes that hatred is graver than anger. He explains his conclusion as follows:

The species and nature of a passion are taken from its object. However, the object of anger is the same in substance as the object of hatred; since, just as the hater wishes evil to him whom he hates, so does the angry man wish evil to him with whom he is angry. But there is a difference of aspect: for the hater wishes evil to his enemy, as evil, whereas the angry man wishes evil to him with whom he is angry, not as evil but in so far as it has an aspect of good, that is, in so far as he reckons it as just, since it is a means of vengeance. Wherefore also it has been said above (A. 2) that hatred implies application of evil to evil, whereas anger denotes application of good to evil. However, it is evident that to seek evil under the aspect of justice, is a lesser evil, than simply to seek evil to someone. Because to wish evil to someone under the aspect of justice, may be according to the virtue of justice, if it be in conformity with the order of reason; and anger fails only in this, that it does not obey the precept of reason in taking vengeance. Consequently, it is evident that hatred is far worse and graver than anger.[11]

We add an additional explanation that St. Thomas gives regarding the differences between anger and hatred.

In anger and hatred two points may be considered: namely, the thing desired, and the intensity of the desire. As to the thing desired, anger has more mercy than hatred has. For since hatred desires another’s evil for evil’s sake, it is satisfied with no particular measure of evil: because those things that are desired for their own sake, are desired without measure, as the Philosopher states (Politic Bk. 1; ch.9 #1257b26)^{^[12]}, instancing a miser with regard to riches. Hence it is written (Ecclus. 12:16): “An enemy . . . if he find an opportunity, will not be satisfied with blood.” Anger, on the other hand, seeks evil only under the aspect of a just means of vengeance. Consequently, when the evil inflicted goes beyond the measure of justice according to the estimate of the angry man, then he has mercy. Wherefore, the Philosopher says (Rhetoric Bk.2; ch.4 #1382a8) that the angry man is appeased if many evils befall, whereas the hater is never appeased.[13] As to the intensity of the desire, anger excludes mercy more than hatred does; because the movement of anger is more impetuous, through the heating of the bile. Hence the passage quoted continues: “Who can bear the violence of one provoked?”[14]

We can see plainly from what St. Thomas has set forth and the striking quote from Aristotle’s Rhetoric (in the footnote before last), that sinful anger must be shunned with all one’s might. Not only does unreasonable anger lead to further sin, but it also is closely joined with pride.

A Preview…

We will look more into the connection of how pride fosters anger and other sins. In our next lesson we will look into ways that a choleric can learn how to keep himself in check. We will also look at ways in which he can curb his anger and refrain from holding grudges – which have direct links to hatred as we have shown above.

[1] Here, St. Thomas is commenting on a quote from Aristotle: “The very mention of envy denotes something evil.” These words are found here: Ethics, Bk.2, ch.6.

[2] Summa Theologica, IIa IIae, Q.158, a.1, Respondeo.

[3] Summa Theologica, IIa IIae, Q.158, a.1, ad. 2.

[4] Summa Theologica, IIa IIae, Q.158, a.2 Respondeo, [bracketed words are added for clarification].

[5] Summa Theologica, IIa IIae, Q.158, a.5, Sed Contra (bracketed words added for clarity). The citation of St. Gregory of Nyssa is from Nemesius, De Nat. Hom. Xxi and the word ‘wrath’ in the citation above is rendered from the word ‘Fellea’, i.e., like gall. But in Ia IIae, Q.46, a.8, St. Thomas quoting the same authority has ‘Cholos’ which the translators of St. Thomas rendered to be the word ‘wrath’.

[6] Summa Theologica, IIa IIae, Q.158, a.5, Respondeo.

[7] Summa Theologica, IIa IIae, Q.158 a.6 ad.2.

[8] Summa Theologica, Ia Iiae, Q.48 a.4, Respondeo.

[9] Summa Theologica, Ia Iiae, Q.48 a.4, Sed Contra.

[10] Summa Theologica, Ia Iiae, Q.46 a.3, ad.2.

[11] Summa Theologica, Ia IIae, Q. 46, a.6, Respondeo, [bold emphasis added].

[12] Here are the words of Aristotle to which St. Thomas refers:

As in the art of medicine there is no limit to the pursuit of health, and as in the other arts there is no limit to the pursuit of their several ends, for they aim at accomplishing their ends to the uttermost (but of the means there is a limit, for the end is always the limit), so, too, in this art of wealth-getting there is no limit of the end, which is riches of the spurious kind, and the acquisition of wealth.

Aristotle’s Politics, Bk. 1; ch.3, #1257b26”.

[13] The quote that St. Thomas refers to is from Aristotle and is quite striking:

Moreover, anger can be cured by time, but hatred cannot.

Here are Aristotle’s fuller explanation from this same passage, to give a fuller context:

The one aims at giving pain to its object, the other at doing him harm; the angry man wants his victims to feel; the hater does not care whether they feel or not. All painful things are felt; but the greatest evils, injustice and folly, are the least felt, since their presence causes no pain. And anger is accompanied by pain, hatred is not; the angry man feels pain, but the hater does not. Much may happen to make the angry man pity those who offend him, but the hater under no circumstances wishes to pity a man whom he has once hated: for the one would have the offenders suffer for what they have done; the other would have them cease to exist.

Aristotle’s Rhetoric Bk.2; ch.4 #1382a8. Bold emphasis added to highlight the gravity of the sin of hatred.

[14] Summa Theologica, Ia IIae, Q.46, a.6, ad.1.

Nobody’s Favorite Topic: Purgatory

Posted on February 15, 2025March 28, 2025 by Catholic Candle

I happened to come across a little booklet that has changed my life. And (hopefully) changed my (future) death. It is called READ ME OR RUE IT by Fr. Paul O’Sullivan, and was originally published by this good Dominican in 1936.

It is entirely possible that you have it in your “stash” of leaflets, books, and pamphlets which you always think you’ll get to when you have more time. Just as I did. But I never quite made the time. Until recently. Now I can’t imagine what a close call I had to missing out on the value of this unassuming little booklet.

Fr. O’Sullivan begins by saying that some books are worth reading, but others should be read without fail. This booklet is one of the latter.

We have always been taught to “Pray for the Poor Souls.” The good nuns (in the ‘50s) impressed on us how important that was. And …is. We always understood it was a good thing to do so, and that by helping them we might also lessen our own time in Purgatory.

But as the years passed, our prayers for the Poor Souls might, sadly, have metamorphosed into a mechanical 16 words:

May the souls of the faithful departed through the mercy of God rest in peace, Amen.

Or if we were feeling a little generous, we may have begun it more properly:

Eternal rest grant unto them, O Lord, and let the perpetual light shine upon them. … May the souls of the faithful departed through the mercy of God, rest in peace, Amen.

It is humbling to acknowledge the hundreds of thousands of times I have said those little prayers while driving or peeling potatoes or mopping floors these many years, but I failed to go that one step farther to always think of the words I was saying. It’s true that the Poor Souls in Purgatory gained some benefit from them, but oh, how much more efficacious might they have been!

Most of us probably think: Of course, I know what Purgatory is. We’d probably start by saying that it’s a place we don’t want to go, and yet we’d reluctantly agree that it’s infinitely better to go to Purgatory rather than be consigned to the fires of Hell for all eternity.

And if we think more on it, we’d be forced to acknowledge that nearly all souls who are saved are plunged after death into the prison of fire in which they suffer the most intense pain. So grievous is their suffering that one minute in this awful fire will seem like a century.[1]

St. Thomas Aquinas, the greatest Doctor of the Church, describes the fires of Purgatory as … “being equal in intensity to the fire of Hell, and that the slightest contact with it is more dreadful than all the possible sufferings of this Earth.”[2]

St. Augustine, another of the great Holy Doctors, “teaches that to be purified of their faults previous to being admitted to Heaven, souls after death are subjected to a fire more penetrating, more dreadful than anything we can see, or feel, or conceive in this life.”[3]

St. Cyril of Alexandria does not hesitate to say that “it would be preferable to suffer all the possible torments of Earth until the Judgment day than to pass one day in Purgatory.”[4]

These are pretty frightening warnings. Were it not for the fact that the existence of Purgatory is an article of the Catholic Faith,[5] many would prefer to believe that the matter is overstated and that God couldn’t possibly wish such pain and suffering on us – thus showing how shallow and vague is the understanding of the value of Purgatory.

But Purgatory exists to satisfy the Justice of God. The intensity of the pain, anguish, suffering, and agony of Purgatory correlates with the magnitude of the injustice done to Our Lord. It is impossible to exaggerate the evil of sin![6] Consider that if a soul is condemned to Hell for all eternity because of a single unforgiven mortal sin, it is not difficult to understand that a person who has committed many deliberate venial sins (and/or mortal sins which have been forgiven) in his life may have to spend long years in Purgatory to atone for them. Even if the guilt from them has been remitted through absolution, the debt (pain) due to them remains to be paid in Purgatory.

Our Lord tells us that we shall have to render an account for each and every idle word we say, and that we may not leave our “prison” until we shall have paid the last farthing. St. Matthew’s Gospel, 5:26.

And if that isn’t enough to worry you (or more helpfully, to give you a wake-up call), think of all the uncharitable thoughts, words, and deeds, laziness, vanity, pride, etc., that you casually commit, but one day will have to pay to that “last farthing.”

The temporal punishment of every one of those sins, venial or (forgiven) mortal, is piling up over our span of life—whether 20, 30, 50 or 90 years– and must be atoned for after death.

While it is worthwhile to focus on the pain of Purgatory, the truth is that this is not the worst of it, unbelievable as it seems! Though the fire is unimaginably severe, the pain of loss or separation from God will totally eclipse the physical pain, As Fr. O’Sullivan puts it: “The soul is consumed with an intense desire to fly to God, yet it is held back, and no words can describe the anguish of this unsatisfied craving.”[7]

Petty-minded as many of us are, we find ourselves wondering how long we will have to spend in Purgatory. (We make the treacherous assumption that we will avoid Hell.) Various saints have written about this, and it seems that the only thing we can expect is that it will be very much longer than is generally believed! This is not a great comfort, but probably of considerable value to us if it renews our determination to avoid sin, and also to ratchet up our prayers for the Poor Souls.

The actual duration of time to be spent in Purgatory is unknowable. Reason tells us that it depends on the number and seriousness of our sins and the intention and malevolence with which we offended Our Lord. All kinds of factors will have a bearing on the length of our suffering, including how much penance we did or did not do in this life. Also, how much we gain by being included in the prayers and good works offered for “the Poor Souls in Purgatory.” (If we are faithful in praying for them, we will surely benefit from their gratitude and help.)

As you surely recall, the Holy Souls cannot pray for themselves. They can offer up their own pain and sufferings for their loved ones on earth, and for those who pray for them, but they do not benefit from this directly. Divine Justice demands expiation of their sins.

However, in His great mercy, Our Lord wants them to be in Heaven with Him, and thus, places in our hands the means of helping them! Prayers offered for them, especially the Rosary, will aid them in securing relief or even release from their fiery confinement.

(Masses, to be sure, would provide great succor if and when there is a valid and uncompromising priest available. But Our Lord, in His perfect wisdom, has seen fit to close off this avenue of aid at this time, in most places, perhaps allowing us to redouble our prayers, including those wondrously effective little ejaculations that we can say so frequently, applying the Indulgence to the Souls in Purgatory.)

On the subject of ejaculations, Fr. O’Sullivan had some pithy things to say:

Many people have the custom of saying 500 or 1,000 times each little ejaculation, “Sacred Heart of Jesus, I place my trust in Thee!” or the one word, “Jesus.” These are most consoling devotions; they bring oceans of grace to those who practice them and give immense relief to the Holy Souls.

Those who say the ejaculations 1,000 times a day gain 300,000 days’ Indulgence! What a multitude of souls they can thus relieve! What will it not be at the end of a month, a year, 50 years? And if they do not say the ejaculations, what an immense number of graces and favors they shall have lost! It is quite possible – and even easy – to say these ejaculations 1,000 times a day. But if one does not say them 1,000 times, let him say them 500 or 200 times.”[8]

Lest you think that helping the Poor Souls is a “one-way street,” keep in mind that they may be of crucial importance in helping you avoid a lengthier or more severe stay in Purgatory.

A reminder: although they cannot help themselves, the Holy Souls can procure great graces for those who help them. It is said that they repay us a thousand times for whatever we do for them!

Praying for the Holy Souls is a Duty, Not an Option.

Hopefully we are coming to the realization of how important it is for us to pray for the Poor Souls in Purgatory. However, the truth is that we are not free to decide whether or not we want to make the time to do so. Rather, it is our duty to take the time.

Just as it is a sin to refuse to give a starving person food necessary to keep him alive, or to come to the aid of a drowning person, or to care for the sick, or alleviate the suffering of an accident victim, so, too, we have an obligation to pray for the Holy Souls in Purgatory.

As Fr. O’Sullivan says, “There is no hunger, no thirst, no poverty, no need, no pain, no suffering to compare with what the Souls in Purgatory endure, so there is no alms more deserving, none more pleasing to God, none more meritorious to us than the alms, the prayers, the Masses we give to the Holy Souls.”

Though there are many organizations willing to help various people fight against injustice, diseases, and a great number of other causes, there are very few whose sole aim is to help the Poor Souls. It is hard to understand why otherwise-pious Catholics can so foolishly neglect them. Rather short-sighted of us, isn’t it? How can we not realize that we may desperately need prayers someday, becoming one of the Poor Souls ourselves?

It is easy to forget the absent Souls in “far-off” Purgatory. And in a great mercy from Our Lord, He even makes it abundantly beneficial for us to help them, or help our own family or friends who may be enduring untold suffering right now and beseeching us not to forget them.

We know that but we must not forget: they can and do help us earth-bound sinners. We will have their everlasting gratitude, and they will repay us a thousand times over, even shortening or lessening the severity of our Purgatory.

The big “take-away” from this article, then, must be to remind you of your obligation to pray for the Poor Souls in Purgatory. Yes, it is not only your obligation, but also you should realize it is even in your best interests to do so.

Below is a very fine prayer for the Holy Souls. Many of you undoubtedly say it regularly, but for any others, it may suffice as a good reminder.

Prayer for Mercy for the Holy Souls in Purgatory

Have Mercy, O gentle Jesus! on the souls detained in Purgatory. Thou Who for their ransom didst take upon Thyself our human nature and suffer the most cruel death, pity their sighs and the tears shed when they raise their longing eyes toward Thee, and by virtue of Thy passion, cancel the penalty due to their sins. May Thy Blood, O tender Jesus, Thy Precious Blood, descend into Purgatory to solace and refresh those who there languish in captivity. Reach forth Thy hand to them, and lead them into the realms of refreshment, light, and peace. Amen.[9]

Plenary Indulgences for the Poor Souls

Six general rules for obtaining a PLENARY INDULGENCE:

1. State of Grace at least when performing the indulgenced act;

2. Complete detachment from sin, even venial sin;

3. Confession (concerning this condition during our time of great apostasy, read this article: https://catholiccandle.org/2024/06/23/to-reach-heaven-should-be-our-lifes-main-work/ )

4. Communion (concerning this condition during our time of great apostasy, read this article: https://catholiccandle.org/2024/06/23/to-reach-heaven-should-be-our-lifes-main-work/ )

5. Prayers for the Pope (concerning this condition during our time of great apostasy, read this article: https://catholiccandle.org/2024/06/23/to-reach-heaven-should-be-our-lifes-main-work/ )

6. Indulgenced act: a special good work with special conditions of place and time

Special indulgenced acts to be performed for obtaining a Plenary Indulgence for the poor souls:

† From November 1-8: Visit to a cemetery, with mental prayer for the Poor Souls, and prayers for the traditional intentions of the pope)

† On November 2: Visit to a church, praying one Our Father and one Apostles Creed plus prayers for the traditional intentions of the pope. Most faithful and informed Catholics should perform the cemetery visit on this day instead of this visit to a church because these Catholics do not have access to a church or chapel which is not a place of compromise. We should never make such a visit to a conciliar or compromising church — such as a church of the SSPX, the sedevacantists, or the Bishop Williamson Group). For more information about the reasons for this, principle, read this article: https://catholiccandle.neocities.org/priests/sspx-praying-conciliar-churches.html.

A PARTIAL INDULGENCE can be obtained any time by visiting a cemetery and praying for the Holy Souls.

[1] Read Me or Rue It, by Fr. Paul O’Sullivan, O.P„ (E.D.F.), Tan Books and Publishers,

Rockford, IL, 1992, Ch.1, p.1.

[2] Read Me or Rue It, by Fr. Paul O’Sullivan, O.P„ (E.D.F.), Tan Books and Publishers,

Rockford, IL, 1992, Ch.1, p.1.

[3] Read Me or Rue It, by Fr. Paul O’Sullivan, O.P„ (E.D.F.), Tan Books and Publishers,

Rockford, IL, 1992, Ch.1, p.1.

[4] Read Me or Rue It, by Fr. Paul O’Sullivan, O.P„ (E.D.F.), Tan Books and Publishers,

Rockford, IL, 1992, Ch.1, p.2.

[5] The existence of Purgatory is a doctrine which every Catholic must believe in order to remain a Catholic and to be saved.

[6] For an explanation showing that all sin is an infinite evil in three ways and mortal sin is an infinite evil of a fourth way too, read this analysis: https://catholiccandle.neocities.org/faith/the-infinite-evil-of-sin .

[7] Read Me or Rue It, by Fr. Paul O’Sullivan, O.P„ (E.D.F.), Tan Books and Publishers,

Rockford, IL, 1992, Ch.1, p.3.

[8] Read Me or Rue It, by Fr. Paul O’Sullivan, O.P„ (E.D.F.), Tan Books and Publishers,

Rockford, IL, 1992, Ch.5, p.25.

Posted on January 27, 2025 by Catholic Candle

Words to Live by – from Catholic Tradition

Let Us Fight Darkness of Mind by Fighting Self-Indulgence!

Nothing so darkens the mind as being made soft by earthly things.

St. Thomas Aquinas, greatest Doctor of the Catholic Church, quoting St. John Chrysostom, Doctor of the Church, in The Catena Aurea on St. John’s Gospel, on Ch. 1, v.10.

Lesson #41: Temperaments – Choleric Temperament – a Choleric’s Spiritual Combat – Part VI

Posted on January 12, 2025February 21, 2025 by Catholic Candle

Philosophy Notes

Catholic Candle note: The article immediately below is part six of the study of the Choleric temperament. The first five parts can be found here:

Mary’s School of Sanctity

Lesson #41 – About the Temperaments – Continuing Our Study of the Choleric Temperament: a Choleric’s Spiritual Combat — Part VI

Note: When referring to a person with a choleric temperament in this article we simply will refer to him as a choleric.

As we continue our study of the choleric temperament, we examine some aspects of anger more closely because anger is one of the most prominent features of the choleric temperament (and unreasonable anger is one of its greatest dangers).

In this present lesson, we will look more at what anger does to the body and the role that reason plays in anger. This present examination of anger focuses on signs which a person can use to detect anger in himself. We will see the importance of using these signs when we see (in a future article) what a great danger excess anger can be for a choleric.

What Does Anger Do to the Body?

St. Thomas explains that there is a bodily transmutation that occurs in the passions of the soul. This transmutation is in proportion to the movement of appetite, that is, the desire. He says that every appetite tends with greater force to repel that which is contrary to it. Here is how he explains this concept with regards to the passion of anger:

Since the appetitive movement of anger is caused by some injury inflicted, as by a contrary that is present; it follows that the appetite tends with great force to repel the injury by the desire of vengeance; and hence ensures great vehemence and impetuosity in the movement of anger. And because the movement of anger is not one of recoil, which corresponds to the action of cold, but one of prosecution, which corresponds to the action of heat, the result is that the movement of anger produces fervor of the blood and vital spirits around the heart, which is the instrument of the soul’s passions. And hence it is that, on account of the heart being so disturbed by anger, those chiefly who are angry betray signs of it in their outer members. For, as St. Gregory says [ De Moralis volume 30] the heart that is inflamed with the stings of its own anger beats quick, the body trembles, the tongue stammers, the countenance takes fire, the eyes grow fierce, they that are well-known are not recognized. With the mouth indeed he shapes a sound, but the understanding knows not what it says.[1]

How is reason involved with the passion of anger?

There are two aspects of the relationship of reason and anger that we will address at this time: 1) How anger requires an act of reason, and 2) how the heat of anger counteracts the proper use of the reason.

1) How anger requires an act of reason

In our last Lesson (#40), we discussed St. Thomas’s statement: “Anger is the desire to hurt another for the purpose of just vengeance.” This just vengeance is as a repayment for an injury done. There are a variety of types of injuries which we pointed out also in Lesson #40. Reason is used in determining that an injury was done and what is proper to do about the injury.

St. Thomas explains for us how reason is involved in the passion of anger. First, St. Thomas quotes Aristotle saying, “Anger listens to reason somewhat,”[2] and afterward tells us the following:

Anger is a desire for vengeance. However, vengeance implies a comparison between the punishment to be inflicted and the hurt done; wherefore the Philosopher says in Ethics Bk. 7 ch.6 #1149b1, that anger, as if it had drawn the inference that it ought to quarrel with such a person, is therefore immediately exasperated. However, to compare and to draw an inference is an act of reason. Therefore, anger, in a fashion, requires an act of reason.[3]

Even though the passions are connected to our bodies in what is called the sensitive appetite or desire, St. Thomas makes it clear that our reason is certainly also involved in what we do with our passions, including anger. He explains in these words:

The movement of the appetitive power may follow an act of reason in two ways. In the first way, it follows the reason in so far as the reason commands: and thus the will follows reason, wherefore it is called the rational appetite. In another way, it follows reason in so far as the reason denounces, and thus anger follows reason. For the Philosopher says (De Problematibus section 28; probl. 3) that anger follows reason, not in obedience to reason’s command, but as a result of reason’s denouncing the injury. Because the sensitive appetite is subject to the reason, not immediately but through the will.

We must keep in mind another aspect of anger, and that is, the second point given just above.

2) How the heat of anger counteracts the proper use of the reason.

St. Thomas relates what St. Gregory says in his De Moralis that anger “withdraws the light of understanding, since it [anger] confounds the mind by stirring it [the mind] thoroughly”.[4]

St. Thomas delves into the topic further as follows:

Although the mind or reason makes no use of a bodily organ in its proper act, yet, since it needs certain sensitive powers for the execution of its act, the acts of which powers are hindered when the body is disturbed, it follows of necessity that any disturbance in the body hinders even the judgment of reason; as is clear in the case of drunkenness or sleep. However, it has been stated (A. 2) that anger, above all, causes a bodily disturbance in the region of the heart, so much as to effect even the outward members. Consequently, of all the passions, anger is the most manifest obstacle to the judgment of reason, according to Ps. 30:10: “My eye is troubled with wrath.”[5]

St. Thomas adds:

“The beginning of anger is in the reason, as regards the appetitive movement, which is the formal element of anger. But the passion of anger forestalls the perfect judgment of reason, as though it listened but imperfectly to reason, on account of the commotion of the heat urging to instant action, which commotion is the material element of anger. In this respect it hinders the judgment of reason.[6]

St. Thomas gives us an additional explanation about reason being hindered by anger. He begins by quoting St. Gregory as saying, “when anger does not vent itself outwardly by the lips, inwardly it burns the more fiercely.”[7]

Then St. Thomas continues as follows:

As stated above (A. 3; Q. 46, A. 4), anger both follows an act of reason, and hinders the reason: and in both respects it may cause taciturnity [that is, being uncommunicative by speech]. On the part of the reason, when the judgment of reason prevails so far, that although it does not curb the appetite in its inordinate desire for vengeance, yet it curbs the tongue from unbridled speech. Wherefore Gregory says (Moral. v, 30): Sometimes when the mind is disturbed, anger, as if in judgment, commands silence. On the part of the impediment to reason because, as stated above (A. 2), the disturbance of anger reaches to the outward members, and chiefly to those members which reflect more distinctly the emotions of the heart, such as the eyes, face, and tongue; wherefore, as observed above (A. 2), the tongue stammers, the countenance takes fire, the eyes grow fierce. Consequently, anger may cause such a disturbance, that the tongue is altogether deprived of speech; and taciturnity is the result.[8]

This is an ideal time to turn our attention to our next points of investigation. In our next lesson we will look at the dangers that may occur if one does not watch his anger closely and/or does not confirm if his anger is just.

[1] This quote is taken from St. Thomas’s question, “Whether Anger above All Causes Fervor in the Heart?” Found in the Summa Theologica Ia IIae Q. 48 a.2 Respondeo

It is interesting to note a distinction that St. Thomas makes regarding fervor. He says that the passion of love, which is the beginning and cause of all passions, itself, causes a heat of fervor. Anger, too, causes a heat; however, the fervor caused by love differs from that of anger. Furthermore, anger increases the fervor of love and makes it [love] to be felt more in the case where a person senses that what he loves is done an injury. Here is St. Thomas’s explanation of the differences in fervor:

The fervor of love has a certain sweetness and gentleness; for it tends to the good that one loves, whence it is likened to the warmth of the air and of the blood. For this reason, sanguine temperaments are more inclined to love; and hence the saying that love springs from the liver, because of the blood being formed there. On the other hand, the fervor of anger has a certain bitterness with a tendency to destroy, for anger seeks to be avenged on the contrary evil: whence it [anger] is likened to the heat of fire and of the bile, and for this reason Damascene says in De Fide Orthodox that it [anger] ‘results from an exhalation of the bile whence it takes its name chole.’ (Taken from the Summa Theologica, Ia IIae, Q.48 a.2 ad.1.

[2] Aristotle’s Ethics Bk.7; ch.6, #1149b1.

[3] Summa Theologica, Ia IIae, Q.46, a.4, Respondeo.

[4] Summa Theologica, Ia IIae, Q.48 a.3, Sed Contra.

[5] Summa Theologica, Ia IIae, Q.48, a.3, Respondeo.

[6] Summa Theologica, Ia Iiae, Q.48, a.3, ad.1.

[7] Summa Theologica, Ia IIae, Q.48, a.4, Sed Contra quote is from Pope St. Gregory the Great’s De Moralis, vol. 30.

[8] Summa Theologica. Ia IIae. Q.48. a.4. Respondeo (bracketed words added for clarity).

Posted on December 30, 2024 by Catholic Candle

Words to Live by – from Catholic Tradition

Let Us Not Be Self-Indulgent and Impulsive!

Blessed is he who, setting aside his own liking and inclination, considers things according to reason and justice before doing them.

Quoted from Prayer Of A Soul Taken With Love, #42, by St. John Of The Cross, Mystical Doctor of the Church

Government-Set Price Controls Don’t Work

Posted on December 14, 2024January 27, 2025 by Catholic Candle

Catholic Candle note: Below is an article concerning the U.S. economy in particular, and, by analogy, pertaining to the economies of other Western countries.

Catholic Candle usually writes on topics more directly related to the Catholic Faith, as well as Catholic philosophy and Catholic practice. But there is an ongoing cultural and political revolution all around us, and this revolution has other aspects too. That is why we also write on topics that could be called “political”, in order to shine a light on current evils in government and society. Here are examples of such Catholic Candle articles:

Ø The COVID-19 “Vaccine’s” Harms Continue to Be Further Revealed: https://catholiccandle.org/2024/02/20/in-case-you-missed-it-february-2024/

Ø Glacier-Melting Alarmism: https://catholiccandle.org/2024/01/23/glacier-melting-alarmism/

Ø The Leftist Attack on the Moral Fiber of Society: https://catholiccandle.org/2023/10/29/the-leftist-attack-on-the-moral-fiber-of-society/

Ø The “Deadly Heat” Alarmism: https://catholiccandle.org/2023/08/24/the-deadly-heat-alarmism/

Ø The False Principle of “Diversity and Inclusion”: https://catholiccandle.org/2022/01/05/the-false-principle-of-diversity-and-inclusion/

Ø “Big Data” – a New Version of an Old Danger of Manipulation and Deception: https://catholiccandle.org/2021/12/11/h/

Ø Black Lives Matter is Showing its “True Colors” – and They are Red: https://catholiccandle.org/2021/10/03/black-lives-matter-is-showing-its-true-colors/

Ø The Evil & Dangers of Yoga: https://catholiccandle.org/2021/09/05/the-evil-dangers-of-yoga/

Ø Wikipedia – a Deceptive Tool of the Leftists: https://catholiccandle.org/2021/08/02/wikipedia-a-deceptive-tool-of-the-leftists/

Ø The Current Leftists Follow the Usual “Tyrant’s Playbook”: https://catholiccandle.org/2021/05/03/the-current-leftists-follow-the-usual-tyrants-playbook/

Ø Empathy – a Tool for Good or for Evil: https://catholiccandle.org/2021/04/02/empathy-a-tool-for-good-or-for-evil/

Ø Reject the COVID Vaccines! https://catholiccandle.org/2021/01/01/reject-the-covid-vaccines/

Ø Face masks present grave health risks & are to control people, not a virus: https://catholiccandle.org/2020/12/01/856/

Catholic Candle holds that the globalists are positioning the U.S. economy and other economies in the Western World to be pushed into collapse if and as needed, to compel people to accept a future globalist tyranny.

Thus, we have an eye on the economy in order to monitor (in a general way) its condition and its readiness for use as a weapon compelling acceptance of a globalist tyranny.

Government-Set Price Controls Don’t Work

In the United States, the Democrats have revived the idea of the government mandating price controls. It is worth considering the wisdom (or lack thereof) of this idea. Are price controls good or bad?

After the bloated federal spending of the last 4½ years, foolishly begun by Trump in 2020 and then made even worse (even greater spending) in the Biden years, the United States is experiencing price inflation which was completely inevitable (“as sure as gravity”, one might say, or “as sure as death comes to us all”).

This price inflation is worse than the official numbers say it is, as anyone can tell by going to the grocery store, etc., because the government has politicized the inflation rate and is using some “tools” it has available in order to dishonestly hide as much of the inflation as it can by “adjusting” the numbers. Perhaps some readers are unaware of those “tools” but, in any case, that is a topic for some other time.

The voters were upset (as it appears from their subsequent votes), and the rosy government inflation numbers could not keep people from believing their own “lying” eyes and the “lightness” of their wallets. So, Harris tried to get the voters on her side in the last months before the election, by proposing that, if elected, she would implement government price controls to (supposedly) punish the “price gougers”. She and the White House, in effect, were telling people that the problem they could plainly see (high inflation) was caused by sellers in the private sector somehow “taking advantage of people”, rather than the true cause, which was Federal spending and the increase of the money supply.

Key to a correct understanding of inflation is to understand that dollars are a commodity which is valued in relation to other goods. For example, if a country suddenly has 10 million extra pounds of apples, it is inevitable that the price of apples would go down. Similarly, if there are suddenly $6 trillion extra dollars added to the economy (as there was), the value (price) of a dollar goes down, meaning what a person can buy with a dollar also goes down.

Suppose we were to want the price of apples to go down. What should we do? The answer is obvious: we increase the supply of apples. The extra 10 million pounds of apples (in the example above) does that. Suppose instead that the government tries to decrease the cost of apples by passing a law declaring that no person can sell an apple for more than 10¢ per apple. Would that reduce the price of apples? Well, the answer is that it would decrease the price of an apple for only a comparatively small number of apples right after the law takes effect, e.g., for the apples which are already in the store. But a seller who has apples to sell would try to find something else to use them for, rather than sell them at a loss.

When the government declares that a seller can only charge one dime per apple, this actually has the effect of decreasing the number of apples for sale and creating a shortage. To avoid the price controls, some sellers would, perhaps, export their apples to a different market which is not affected by the law. Other sellers might sell their apples for other uses – even animal food. There certainly would not be any new orchards planted. Some of the orchards already planted might be plowed up and used to grow something else or perhaps be used for a housing development, etc. (Isn’t this what anyone of us would do if we could and if we were in that business?)

By contrast, if the price of apples were to rise in the Free Market, what would happen? The sellers would see that selling apples was profitable and would try to obtain more apples to sell. Perhaps the sellers would import apples. Perhaps the sellers (or other persons) would plant more apple orchards. Perhaps fewer apples would be used for juice and pear juice would be sold as a substitute for apple juice instead.

Similarly, if our goal were to decrease the value of the dollar (i.e., worsen inflation), what would we do? We would increase the supply of dollars which are available. Dumping an extra $6 trillion dollars into the economy (as the government did) foreseeably caused the value of the dollar (i.e., what it can buy) to decrease. This is inflation.

So, when the government “runs the money printing presses on ‘overdrive’”, the result is inevitably that inflation will spike up (as happened).

The same things happen when the government passes other types of laws which control the price of goods. When one of the Catholic Candle Team was in school in a leftist university town, this town had implemented rent controls over its rental housing stock. This means that no new housing was built which could meet the student demand for housing. This meant that students had to commute from farther away, where there was no rent control and the landlords could receive a fair rent.

After initially attempting (without success) to find an apartment in the university town, this Catholic Candle Team member ended up commuting every day from a non-rent-controlled area where Republicans had a majority (where housing was available).

By contrast, if landlords in the university town had been allowed to rent at fair value, they might not only build more housing stock but they might also remodel existing houses to make them into multiple apartment units, etc.

These government rent controls work in the same way as price controls. They make matters worse and create shortages. The government’s pumping huge extra amounts of money into the economy inevitably creates inflation. Kamala Harris’ price controls would just make matters worse by adding shortages to the already-existing problem of inflation.

Fairly recent history shows this: government mandated price controls were tried back during President Nixon’s failed government policies (and they didn’t fix anything but made things worse). If Harris had not lost (thanks be to God that she did!) that issue of price controls would be much more an issue of practical, immediate importance, since the leftists would presumably attempt to force our nation further into a socialist “command economy” in this way.

But, as it is, with Harris having lost, the topic of price controls has lost its practical urgency for now. Nonetheless, this Democrat policy proposal could easily come back in the foreseeable future.

Open Letter to Parents Sorrowing About Their Wayward Children

Posted on December 14, 2024January 27, 2025 by Catholic Candle

Philosophy Notes

Catholic Candle note: In these times of great apostasy, we suffer many things. All of society is arrayed against God and the Church Militant. We need great and frequent Crosses which are the hammer blows through which God chisels our souls to form the image of Our Lord Jesus Christ.[1]

We should use the strategies which our generous Lord has given us for carrying our Crosses better and lightening them in the way He wishes.[2]

Below, is an article especially focused on one Cross which Catholic parents frequently must carry in our troubled times, when it can seem that their children are attacked by the devil from all sides.

All through the course of human history there have been parents grieving for their wayward and confused children. When Cain killed Abel, Adam and Eve must have been so heartbroken that the first murder on earth had taken place—as a consequence of original sin! This fact doubly hurt them because they knew that if Adam had not sinned, death would not have come into the world. Eve knew that she influenced Adam and he chose to sin, choosing her over God (!) and because of false human respect in regard to her. Furthermore, they knew that the human nature of all mankind was weakened because of Adam’s Fall.

Why does God allow parents to suffer the cross of having a wayward/confused child?

For one or more of the following reasons:

1. To teach/warn the parents that they were too lax with their children or to show the parents that they are currently raising their children in a worldly manner.

We see how Heli in the Old Testament was punished with wicked sons because he did not teach them fear of the Lord. 1 Kings, ch.3. We see how in Proverbs (13:24) it says, “He that spareth the rod hateth his son: but he that loveth him correcteth him betimes” and “Folly is bound up in the heart of a child, and the rod of correction shall drive it away.” Proverbs, 22:15.

2. To humble the parents and teach them that they are not perfect parents and that they must be compassionate towards other parents who have wayward children.

3. To purify the souls of the parents and test their hearts.

4. To give parents the opportunity to practice the virtues of courage and trust in God

5. To have the parents count their blessings— the Faith, God’s insights, etc.,

What can parents do when they have wayward/confused children?

1. Fight the temptation, which will no doubt come, to have self-pity. Remember, God uses Crosses like this to humble parents.

2. Thank God for this Cross and pray for guidance on how to handle the child, and of course, pray for the salvation of the child. Remember that all things, including this tribulation, “work together unto the good, for those who love God”. Romans, 8:28.

3. Do not condone the bad behavior and ill-will of the child.

4. Send the message that you are always ready for the child to come to you and always ready to help him get on the right path.

5. Reach out to instruct the child or admonish the child (as prudent, depending on the circumstances).

6. Show patience towards the child.

7. Show love for the child in a way that does not send the wrong message of approval for bad conduct.

8. Let us be patient with God’s timing. Let God work according to His Own “schedule”. When a child is in a morally dangerous situation and there is great uncertainty, it is very human for us to wish for immediate clarity and certainty regarding that child’s situation. But sometimes, the heaviest part of that God-given Cross is that we remain in an unresolved position of insecurity and the fact that we must calmly wait while He works on the child’s soul.[3]

9. Avoid the temptation to be bitter towards the child.

10. Parents should make sure they examine their consciences on how worldly they have been or are in raising their children, and of course amend

themselves immediately so their children can see their current better example.

11. Unite with Christ Who knows exactly what such parents are suffering. What He suffered from ingratitude was the greatest possible suffering of this type.[4] Reflect on Our Lord’s sorrows of this sort that He expresses in Psalm 87:19: “Friend and neighbor thou hast put far from me”.

Compassionate Our Lord’s suffering of this variety when He spoke these words through the prophet Job:

He hath put my brethren far from me, and my acquaintances, like strangers, have departed from me. My kinsmen have forsaken me, and they that knew me, have forgotten me. They that dwelt in my house … have counted me a stranger, and I have been like an alien in their eyes. … He whom I love most is turned against me. Job 19: 13-15, 19

12. Ponder on the words that Simeon spoke to Our Lady, “Thy own soul a sword shall pierce so that out of the hearts of many, thoughts may be revealed.”

God was preparing Our Sorrowful and tender Mother to be ready to listen to the heartache of her spiritual children and console them. She had more anguish and suffering than all human parents put together. Remember, she really cares about her children of the Mystical Body who were given to her by Our Lord on the Cross.

Be consoled, too, that St. Joseph and Our Lady suffered greatly when Our Lord stayed behind in Jerusalem when He was twelve. God sent them this choice cross so they could merit abundantly when suffering it. Likewise, so we could learn from them on what to do with our children and how to suffer such a heartache well for God’s glory.

[1] Read this article for strategies and encouragement in bearing our Crosses: Frequent Crosses Needed to Help Us to Turn From Sin, found here: https://catholiccandle.org/2024/03/21/frequent-crosses-needed-to-help-us-to-turn-from-sin/

[2] Read this article for help doing that: https://catholiccandle.neocities.org/faith/strategies-for-lightening-the-crosses-you-now-have-and-carrying-them-better-by-thanking-god-for-them-and-praying-for-more-crosses

[3] Read this article about that: https://catholiccandle.neocities.org/faith/the-types-of-security-and-insecurity-that-god-and-the-devil-each-want-us-to-have

[4] Summa, III, Q.46, aa.5-6.

Catholic Candle

We share resources here to help you grow in the Catholic Faith and defend it against schism and heresy.

Resources for Faith and Practice

The “New” SSPX Promotes Praying in Conciliar Churches during the “Holy Year”

Lesson #44: Temperaments – Choleric Temperament – a Choleric’s Spiritual Combat – Part IX

A Lenten Reflection – a Deeper Look into Our Lord’s Passion

Lesson #43: Temperaments – Choleric Temperament – a Choleric’s Spiritual Combat – Part VIII

The Financial Weakness of the U.S. Government in Three Graphs

Lesson #42: Temperaments – Choleric Temperament – a Choleric’s Spiritual Combat – Part VII

Nobody’s Favorite Topic: Purgatory

Lesson #41: Temperaments – Choleric Temperament – a Choleric’s Spiritual Combat – Part VI

Government-Set Price Controls Don’t Work

Open Letter to Parents Sorrowing About Their Wayward Children