Words to Live by – from Catholic Tradition
The Voice of Christ:
Let not your heart be troubled……When you judge that almost all is lost, then very often you are in the way of gaining great merit.
The Imitation of Christ, by Thomas à Kempis, Book III, Ch. 30.
Objective Truth Series – reflections article #9
In our last reflection we considered some methods on how we can be on our guard against pride. We discussed how the devil can find our weak spot and subsequently attack us. Two typical ways the devil works against us weak humans with our fallen human nature, is to tempt us with frustration and discouragement. If we look at the word frustration, it is easy to see how it is precisely a tool of the devil. The dictionary explains that the word frustration comes from the Latin word frustrare meaning to deceive, and then that frustra means vain, or useless. The definition of frustrate is “1) to bring to nothing; defeat, also to nullify, and 2) implies a rendering vain or ineffectual all efforts, however feeble or vigorous.”[1] This shows the subtle trap of the devil who wants us to give up making any efforts.
This trap can likewise be seen in the following definitions for some synonyms of frustrate.
· Thwart – frustration by running counter to one’s making headway.
· Foil – a repulse that destroys one’s inclination to go further.
· Baffle- a frustration by confusing or puzzling.
· Balk – implies frustration by interposing obstacles or hindrances.
It is very interesting to note the thread that all these definitions have in common is that to be frustrated is not for our good. One can see how frustrations are a diabolical trap to foster demonic pride – precisely because to be frustrated is to not put sole trust in God and His provident care for us. It is to allow ourselves to get upset or discouraged because something did not turn out the way we wanted, namely, we didn’t get our way in something. It encourages us to be self-centered and not God-centered which is how pride works. Likewise, the devil uses frustration to foster discouragement in us so we give up trying to cooperate with God in our salvation.
“For if a man be a hearer of the word, and not a doer, he shall be compared to a man beholding his own countenance in a glass. For he beheld himself, and went his way, and presently forgot what manner of man he was.” St. James, 1:23-24.
We forget what manner of man we are, namely, a creature who depends on God. When we get frustrated, we simply forget our dependence on God and that we can do nothing without Him. To be frustrated is to really not look for God’s Will in the circumstances at hand. We must remember God allows circumstances for the greater good – “all things work for the good for those who love God.” We must remind ourselves, “This is for my good.”
Likewise, when we are tempted to discouragement, it is important to note that this discouragement really comes from the devil because he wants us to think that we can accomplish something by ourselves, without God’s help. And when we fail to succeed, we are disheartened. This is the method the devil uses to get us to give up.
As we discussed in the last reflection, we must do an agere contra [counter–action] immediately in order to combat this trick of Satan. For example, we must reflect that God wills that we suffer patiently and humble ourselves. Moreover, the learning of virtue takes practice over time. Other possible agere contras that we could say within ourselves are: “Everything is in Thy Hands, O Lord”; “Thy will be done, O Lord, not my will,” or “What will this [circumstance] matter after I’m dead?”
Another agere contra to use when one is discouraged, is to try to get one’s mind off of himself by thinking of the needs of others. For example, there are so many pagans in the world that need to be converted. As our Lady of Fatima said that so many souls go to hell because they have no one to pray for them.
One could then think how much God has blest him with so many undeserved blessings. Further, counting one’s blessings is another powerful way to go against Satan’s pomps and works and to foster humility.
Last, but not least, is to pray – whether it be an ejaculation or longer prayer – in order to fight against the temptation to be frustrated or discouraged.
With the above in mind one sees his great need to beg the Holy Ghost for His Light and His Grace to want God’s Will always to reign in us, and the following may come to mind:
O Holy Ghost, O Paraclete,
Why do I try, to e’er compete?
Against Thy Will, and what’s in store,
Why do I not, Thy guidance implore?
How could I think, my way is best?
And see events, as only a pest?
Why do I, second guess Thy Will?
And thinking, I know better still?
.
And as a result, I do find,
Only frustration, in my mind,
True peace within, cannot exist,
When I try, Thy Will to resist.
Then comes the, “feel sorry for me,”
Getting my fill of self-pity,
Discouragement, then takes its hold,
Shame on me, for being so bold.
Let me see, Lord, my only need,
Only with Thy Will, am I freed,
From endless worry in my life,
That there should not be any strife.
‘Tis only Thy Will, should be sought,
And only my will, should be fought,
Thou dost send me, what is sublime,
Looking for Thy Will, all the time.
There’s only one, true joy for me,
That is to stay, one heart with Thee,
Not for myself, anything seek,
I want to be, like Thee so Meek.
For this I pray, that Thou wouldst grant,
Thy Holy Will, in my heart plant,
So firmly in me, I won’t desire,
To ever leave, Thy Guiding Fire.
Then e’er Thy Will, would be my goal.
Filling me, with wonder, in my soul,
Then thou wouldst be, Oh Paraclete,
My happiness, ever complete!
Catholic Candle note: The article below might seem as if it were addressed to only a select few people. But it is mainly aimed at helping us ordinary people more easily carry the crosses we currently have. Although the strategies (of thanking God for our crosses and praying for more of them) might seem counterintuitive when we struggle so hard even to carry the crosses we already have, these strategies do work in a marvelous way!
We want to go to heaven. But we know that the road to heaven is narrow and few people even find the road, much less, travel along it.[1]
We know that we must not only passively receive the cross placed on our backs but we must take up the cross ourselves and place it willingly on our own backs.[2] But this is very difficult to do!
First, let us remember that the cross is much more valuable than we realize.
St. John Chrysostom, Doctor of the Church, taught us the value of crosses in these words:
If God were to grant you the gift of raising the dead, He would be giving you much less than when He permits you to suffer. In fact, with the gift of miracles He makes you His debtor, but with sufferings He makes Himself your debtor.[3]
Here is how the Imitation of Christ extolls the value of crosses:
In the cross is salvation; in the cross is life; in the cross is protection from thy enemies.
In the cross is infusion of heavenly sweetness; the cross is strength of mind; in the cross is joy of spirit.
In the cross is the height of virtue; in the cross is the perfection of sanctity.
There is no health of soul nor hope of eternal life but in the cross. …
If, indeed, there had been anything better and more beneficial to man’s salvation than suffering, Christ certainly would have showed it by word and example.[4]
The Venerable Sr. Mary Victoria Angelini described the value of crosses in this way:
An ounce of crosses is worth more than a thousand pounds of prayer; a day of crucifixion is more valuable than one hundred years of all other holy exercises. It is of more value to stay one moment on the cross than to enjoy all the delights of paradise.[5]
The Church tells us that it is advantageous for us to seek more crosses
Further, not only are crosses extremely valuable, but the great spiritual masters tell us to seek more crosses.
Here is how the Imitation of Christ teaches us that we should seek crosses:
Thou errest, thou errest, if thou seekest any other thing than to suffer tribulations ….
You deceive yourself, you are mistaken, if you seek anything but to
suffer.
Alas! How few there are that desire to suffer![6]
The Imitation of Christ points out that it is a defect in man that he does not desire to suffer for Christ:
Jesus has now many lovers of His heavenly kingdom, but few that are willing to bear His cross. He has many that are desirous of comfort, but few of tribulation. He finds many companions of His table, but few of His abstinence.[7]
The Imitation of Christ teaches that Christ wants us to love to die on the cross:
He died for thee upon the cross thou mayst also bear thy cross and love to die on the cross.[8]
In 1522, in a cave at Manresa, Spain, Our Lady revealed to St. Ignatius of Loyola that she desired everyone to prefer poverty and dishonor, to riches and honor.[9] In other words, Our Lady instructed St. Ignatius that people should seek to have more crosses.
The great Mystical Doctor, St. John of the Cross, also teaches us that we should prefer and seek additional crosses. Here are his words:
Strive always to prefer, not that which is easiest, but that which is most difficult;
Not that which is most delectable, but that which is most unpleasing;
Not that which gives most pleasure, but rather that which gives least;
Not that which is restful, but that which is wearisome;
Not that which is consolation, but rather that which is disconsolateness;
Not that which is greatest, but that which is least;
Not that which is loftiest and most precious, but that which is lowest and most despised;
Not that which is a desire for anything, but that which is a desire for nothing;
Strive to go about seeking not the best of temporal things, but the worst.
Strive thus to desire to enter into complete detachment and emptiness and poverty, with respect to everything that is in the world, for Christ’s sake.[10] …
He who seeks not the cross of Christ seeks not the glory of Christ.[11]
Strategies for lightening our current crosses
But how can we seek extra crosses when we find it is so difficult to even carry the (smaller) ones we now have – and when the crosses we now have seem so large?
Here are two strategies to use to lighten the crosses we now have (and to carry them better).
1. Thank God for
each cross[12] you have (even
though you don’t feel thankful). When you receive a cross, immediately
sing a Gloria for the cross (or thank God for it in another way). Be
generous in how you thank Him for the Cross. Do it on your knees, if that is
possible. But don’t delay your thanksgiving.
Do this every time you receive a cross, although you don’t feel
like thanking Him. This practice is meritorious and has an amazing
power to lighten the crosses! Try it and you will see! It works!
2. Ask God for
more crosses,
unless He decides that it better serves Him not to send you more.[13]
Don’t be afraid to pray for crosses. God wants your happiness more than you
do. He will not “trick” you. God teaches you (through His Church) that He
wants you to seek crosses, and wants you to trust Him. (Of course, also pray
for the grace to carry well the crosses God sends you).
The great spiritual masters (above) assure us that God desires us to pray for crosses. It is astonishing how praying for more crosses lightens the crosses you now have! Try it and you will see it is true!
St. John of the Cross assures us that seeking crosses will lighten the ones we already have. Here are his words:
[I]t is meet [i.e., fitting] that the soul embrace these acts [viz., the ones quoted above from St. John of the Cross, preferring crosses] with all its heart and strive to subdue its will thereto. For, if it performs them with its heart, it will very quickly come to find in them great delight and consolation, and to act with order and discretion.[14]
The Imitation of Christ warns us that the contrary is also true, viz., that the more we are unwilling to carry our crosses, the heavier they will be for us:
If thou carry it [viz., your cross] unwillingly, thou makest it a burden to thee and loadest thyself the more ….[15]
Again, although it is counterintuitive, when we thank God for our crosses and pray for more of them, this makes the crosses we already have lighter and easier. The opposite attitude makes them heavier and harder to bear.
Conclusion
Thank God for each cross he sends you (and thank Him each day when you continue to carry the same cross as the day before).
Pray also for more crosses (and, of course, pray for the grace to carry them well). In praying for more crosses, we follow the mind of the Church, we gain merit and the help of Heaven (and we certainly need this help!).
But also, thanking God for our crosses and praying for more of them, has a marvelous way of lightening the crosses we already have. Try it and you will see!
[1] “Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat. How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!” St. Matthew’s Gospel, 7:13 (emphasis added).
[2]
“If any man will come after Me, let him deny himself, and take
up his cross, and follow Me.” St. Matthew’s Gospel, 16:24
(emphasis added).
[3] Spiritual Diary, p.82, St. Paul’s Editions ©1962, Boston, MA.
[4] Imitation of Christ, Thomas a Kempis, Book II, Ch. 12.
[5] Spiritual Diary, p.81, St. Paul’s Editions, Boston, MA, ©1962.
[6] Imitation of Christ, Thomas a Kempis, Book II, Ch. 12.
[7] Imitation of Christ, Thomas a Kempis, Book II, Ch. 11.
[8] Imitation of Christ, Thomas a Kempis, Book II, Ch. 12.
[9]
Spiritual Exercises of St. Ignatius of Loyola, The Three
Degrees of Humility.
Our Lady summarized the first state of soul (degree of humility), which is necessary for salvation. The second degree of humility is better and the third degree is best of all for us to seek. Here are these three degrees of humility:
First Degree of Humility. The first manner of Humility is necessary for eternal salvation; namely, that I so lower and so humble myself, as much as is possible to me, that in everything I obey the law of God, so that, even if they made me lord of all the created things in this world, nor for my own temporal life, I would not be in deliberation about breaking a Commandment, whether Divine or human, which binds me under mortal sin.
Second Degree of Humility. The second is more perfect Humility than the first; namely, if I find myself at such a stage that I do not want, and feel no inclination to have, riches rather than poverty, to want honor rather than dishonor, to desire a long rather than a short life – the service of God our Lord and the salvation of my soul being equal; and so not for all creation, nor because they would take away my life, would I be in deliberation about committing a venial sin.
Third Degree of Humility. The third is most perfect Humility; namely, when – including the first and second, and the praise and glory of the Divine Majesty being equal – in order to imitate and be more actually like Christ our Lord, I want and choose poverty with Christ poor, rather than riches; opprobrium with Christ replete with it, rather than honors; and to desire to be rated as worthless and a fool for Christ, Who first was held as such, rather than wise or prudent in this world.
Id.
[10] Ascent of Mount Carmel, Book I, ch.13, #6.
[11] Sayings of Light and Love, St. John of the Cross, Maxim #102.
[12] St. Francis of Assisi used this strategy. He lightened his own heavy crosses by thanking God for them. For example, one time while he was suffering severely during an illness, it is recorded that he prayed:
O God, I thank You for this trial which I am undergoing ….
Spiritual Diary, p.82, St. Paul’s Editions ©1962, Boston, MA.
[13] St. Francis of Assisi used this strategy. He lightened his own heavy crosses by praying for more crosses. For example, one time while he was suffering severely during an illness, it is recorded that he said:
O God, … I beg You, if it pleases You, to increase my pains.
Spiritual Diary, p.82, St. Paul’s Editions ©1962, Boston, MA.
[14] Ascent of Mount Carmel, St. John of the Cross, Book I, ch.13, #7.
[15] Imitation of Christ, Thomas a Kempis, Book II, Ch. 12.
St. Bernard of Clairvaux teaches the same truth in these words:
He who places himself entirely in the arms of Divine Providence and lets himself be carried by God, travels in a carriage, so to speak, and hardly feels the weight of his crosses. He who does the opposite goes on foot, dragging his crosses weariedly and painfully.
Quoted in Spiritual Diary, Daughters of St. Paul Press, Boston, © 1962, p.220-21.
Words to Live by – from Catholic Tradition
Try to live now in such a manner that at the moment of death you may be glad rather than fearful.
My Imitation of Christ, by Thomas a Kempis, Book I, Chapter 23.
God was not obliged to redeem man. But having willed to do so, God the Father did not have to send Jesus to Earth for the salvation of mankind, as noted below from the 1912 Catholic Encyclopedia, volume 13, article: Salvation, page 407:
He [i.e., God the Father] might have done so [viz., redeemed man] by pardoning man’s sins without having recourse to the Incarnation of the Second Person of the Most Holy Trinity.
As the human race increased in number, the Father, in order to help souls reach Heaven, sent powerful leaders such as Moses, Abraham, Noah, and Isaac, and instructed man through the Old Testament and the Ten Commandments. Because of man’s weakness, concupiscence, and pride which promoted countless evils, God had to chastise man in the cities of Sodom and Gomorrah and to chastise the world with the great flood.
But with a great love for man, God did send His only-begotten Son to spend 33 years on earth. (The following is also taken from the 1912 Catholic Encyclopedia, volume 13, article: Salvation, page 407:
As Teacher, He established the reign of truth; as King, He supplied strength to His subjects; as Priest, He stood between Heaven and earth, reconciling sinful man with his angry God.
Over 33 years, He personally demonstrated what was necessary to save our souls.
Our Lord was sent to earth, born in poverty, and spent those 33 years teaching and personally living day-by-day, practicing many virtues: the Intellectual virtues of truth, wisdom, science, understanding; the Moral virtues of justice, fortitude, prudence, temperance, humility, meekness, modesty, patience; and the theological virtue of Charity and taught the theological virtues of Faith and Hope. This Life of virtue is how Our Lord lived His daily life demonstrating complete perfection of the above virtues. All to show us how to live day-to-day under all circumstances.
Our Lord did not only show us how to live, He also gave us an integral “gauge” to tell us how well we are doing toward saving our souls. It’s called a conscience. Wow! What a gift!
Because of Our Lord’s example, and using our conscience, man cannot excuse his poor behavior by claiming he cannot do better because he has no perfect example to use as a model for his conduct. Our Lord is that perfect example, demonstrating day-after-day, for 33 years, what is required of man for his salvation.
Consider what the world would be like without the above virtues being lived in practice, but instead with only pride, selfishness, aggression, greed, and physical strength dominating everywhere, much as the world was at the time of Our Lord’s Passion and Death. It would be a world where few would want to live and where no one would be happy or save his soul.
That is a great reason why we should thank God daily that He sent His only Son to earth to demonstrate just how we must live to achieve our goal of Heaven, after a happy life on earth. There can be no excuses (i.e., “no one showed us how to live”). He didn’t leave it only to verbal instruction. He showed us the way, the truth, and the life.
The following is from The Imitation of Christ, Book III, chapter 18.
The Voice of Christ:
My child, I came down from heaven for your salvation and took upon Myself your miseries, not out of necessity but out of love, that you might learn to be patient and bear the sufferings of this life without repining.
The Disciple:
Oh, what great thanks I owe You, Who have shown me and all the faithful the good and right way to Your everlasting kingdom! … Had You not gone before and taught us, who would have cared to follow? …
Behold even we who have heard of Your many miracles and teachings are still lukewarm; what would happen if we did not have such light by which to follow You?
Words to Live by – from Catholic Tradition
We should be grateful for the Crosses we receive
Our Lord teaches us that we should thank God for the Crosses we suffer and these crosses should cause us to have great hope of salvation.
Teaching of St. John Chrysostom, Doctor of the Church, quoted in the Catena Aurea of St. Matthew’s Gospel, St. Thomas Aquinas, greatest Doctor of the Church, ch. 26, §8.
Objective Truth Series – reflections article # 8
We have considered in the last few reflections just how subtle pride is. Indeed, our fallen human nature is so prone to this vice. St. John says in his first epistle, “For all that is in the world is the concupiscence of the flesh and the concupiscence of the eyes and the pride of life, which is not of the Father but is of the world.”[1John 2:16]
Thus, knowing this about our fallen human nature, we see one of our weak spots in the fortress of our soul. St. Ignatius of Loyola describes how the devil studies our souls in order to find our weakness and then tempts us in our vulnerable spot.[1] It follows that if we know ourselves, then we can better be on guard against his onslaughts.
We well know that pride is a horrible enemy of our souls and that we must be on guard against, and fight this horrible sin. We can do this by watching all of our thoughts as they come.
Yet what should we do about our thoughts?
First we have to judge each in-coming thought and weigh if it will foster pride. If we determine that the thought would lead us to the trap of pride, then what must we do with it?
In another of his rules for the Discernment of Spirits, St. Ignatius explains how we must do the opposite from what the devil suggests as a means to combat him. St. Ignatius calls this Rule the agere contra or “to go against”.[2] By the agere contra we counteract the devil and foil his plans.
Consequently, for every prideful thought that comes, we must immediately knock it down with an agere contra humility thought. Thus, we could call this our anti-pride filter or shield.
Some possible agere contras are:
When someone compliments us, we should say, “Thank-you” and immediately give some praise to God Who deserves the glory of the compliment.
If it doesn’t work out for us to outwardly deflect the praise from ourselves and direct the praise towards God instead, then we should at least direct the praise to God internally.
Sometimes it can occur that internal compliments come to our mind, for example, thoughts, such as, “that wasn’t so hard.” or “I can’t believe that this [whatever venture] came out so well.” “Won’t the others be pleased when they see this?” “That came out great!” etc. Then with these thoughts, we should counteract them saying within ourselves, “If it wasn’t for God that [whatever it was that pleased us] wouldn’t have happened.” Or “God inspired that, I didn’t, and I couldn’t have done that without His Aid. And/or “I can’t take any credit for that.”
Or again, sometimes a beautiful thought or truth comes into one’s mind, and then one should immediately remember that the thought came from God and was simply God’s inspiration.
Other helpful shields are:
One important filter/shield against pride is to not have a progress bar or a regression bar.
One should not measure himself or judge whether he is growing in virtue, because only God knows our hearts. Likewise, one should not allow himself to be discouraged because he seems not to be advancing in holiness. Judging our own case is a dangerous trick of the devil, as St. Paul warns us, “But to me it is a very small thing to be judged by you or by man’s day. But neither do I judge my own self. For I am not conscious to myself of anything. Yet am I not hereby justified: but he that judgeth me is the Lord. Therefore, judge not before the time: until the Lord come, who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts. And then shall every man have praise from God.” 1st Corinthians [4:3-5]
Watch critical thoughts [we need to go against them too]
If one finds himself getting critical and finding fault with his neighbor, he should recall to his mind the fact that he probably has that same fault in a most glaring and annoying way.
Likewise, he should keep in mind that others have been so patient with him and have put up with him and his faults. It is important to remember that the Good Lord has been so patient and commands that one be patient and forgive his neighbor.
Memorize handy quotes to keep in mind as agere contra thoughts.
It is very helpful to have quotes from the Scriptures or from the saints readily available in one’s mind to recall, when tempted, especially when tempted to pride. One then might repeat and/ or ponder on the quote for some time. This has a very sobering effect on the soul and also is a consolation in times of temptation.
Immediately following this article is a list of quotes which may be helpful in starting such a mental list. Dear readers, if you have any additional ones to share, please send them along. God is so wonderful to allow the members of His Mystical Body to fight in the trenches together in this valley of tears.
With all of these concepts in mind one can truly appreciate the Mercy of God and perhaps the following would come to mind:
On my heart, a guard must I keep,
‘Cause proud thoughts, therein do creep,
As subtle as, the serpent of old,
Who tempted Eve, to think so bold.
As to think she’d, like God could be,
By eating of, the forbidden tree,
Even now there, are countless ways,
In these troubled times, faithless days.
Satan sees how, we all do lack.
He sneaks upon us, to attack,
And Satan likes; to puff our pride,
This keeps us firmly, on his side.
But how can one, keep him at bay?
Counter-‘tack him, without delay!
If he tempts left, get to the right,
If he tempts to be sad, stay bright!
If he fawns saying, “You are great!”
Then only the Lord, appreciate.
If he says, “You’re doomed to hell!”
Then think, “Only God knows me well.”
With dozens of quotes, in one’s mind,
Agere contras, one can find.
Thus God does guide, the soldier-soul
And keeps one looking, on his goal
With tender care, God did us teach
How to keep out, of Satan’s reach
Mary helps us, with strategies,
Showing us how, her Son to please.
We ask Our dear, heavenly Queen,
To help us keep, our souls most clean,
And use the tools, she did provide,
To keep us close, to her Son’s side.
Quotes to commit to memory in order to fight proud thoughts:
“If thou canst believe, all things are possible to him that believeth” [Our Lord says to the father whose son was possessed by the devil] The father replies, “Lord, I believe, help my unbelief.” St. Mark 9:22-23
“For though I should have a mind to glory, I shall not be foolish: for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or anything he heareth from me.” 2 Corinthians 12:6
St. Thomas Aquinas says, “Humility consists, above all, in the submission of man to God.” Summa, Ia IIae, Q.161, a.3, objection 1 and its reply.
Our Lord says, “Without Me, you can do nothing.”
“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
“Bear ye one another’s burdens; and so you shall fulfill the law of Christ. For if any man think himself to be something, whereas he is nothing, he deceiveth himself.” Galatians, 6:2-3.
“The Lord is merciful and compassionate: long-suffering and plenteous in mercy.” Ps. 102:8.
“Unless you be converted and become as little children, you shall not enter into the Kingdom of heaven.” St. Matthew 18:3
“Unless the Lord build the house, they labor in vain that build it.” Ps.126:1
Catholic Candle note: The article below was submitted by a reader. We invite readers to send us articles which they have written, which they would like printed for the greater Glory of God and for the salvation of souls.
It is important to make a good beginning in everything we do. As the Roman poet, Horace, wrote, “What is well begun is half done.”[1]
Horace’s wisdom applies to every new day – i.e., it is important to begin each day well!
How do we begin our day well? Here are four elements which can help us to begin well:
1. Don’t use the snooze alarm;
2. Rise from bed immediately;
3. Begin your day with a Sign of the Cross; and
4. Begin your day with a prayer which includes (and summarizes) all that you need today.
Below, we discuss each of these elements.
1. Let us not use the snooze alarm!
Alarm clocks often have a “snooze alarm” feature. Activating this feature allows a person to get a little extra sleep (often about ten minutes) after his alarm clock goes off, before the alarm will go off a second time.
Using this feature fits with our fallen human nature because, when our alarm clock goes off, our passions and our body do not want to get out of bed. By hitting the “snooze alarm”, we indulge our passions and our body by getting a little extra sleep before the alarm sounds again.
We make the decision to use the snooze alarm while we are under the strong influence of our passions and our body, seeking more sleep. But before going to sleep the evening before, we decided with our reason when we should rise. So, when our will yields to the demands of our passions and our body, while we lie comfortably in bed, we are acting against the decision that our reason made on the prior evening. In this way, using the snooze alarm reinforces our fallen nature’s tendency to change the decision which we had made with our reason, because of the influence of our passions and our body.
Further, dozing for ten minutes after the alarm sounds is probably not as deep and beneficial a sleep as we had before our alarm sounded. If it were truly reasonable for us to sleep the additional ten minutes which we gave ourselves through use of the snooze alarm, we should get deeper sleep by setting our alarm ten minutes later and then not using the snooze alarm.
2. We should rise from bed immediately!
Even if we do not use the snooze alarm and do not go back to sleep, our passions and our body are inclined to lie in bed a little longer, before we rise. Let us not listen to our passions and lounge in bed when it is time to rise! Our reason told us that we should rise at a certain time. Let us not listen to our passions (against our reason) by even a short delay getting out of bed at that time!
Getting up immediately strengthens our will by following reason and not compromising with our passions and our body’s desire to stay comfortable in bed, although it is time to rise. Whether we are following our reason or following our passions, either way we are shaping our character – for good or for ill.
“Leaping” out of bed immediately, although we are tired, is an excellent agere contra, (as St. Ignatius of Loyola calls the practice of acting against our lower nature).[2] In other words, by acting against our passions and our bodily demands, we strengthen our will and help to tame our unruly lower nature.
Rising immediately is an excellent practice for most people. However, it is obvious that this practice is not suitable for invalids or others who a doctor has instructed to rise slowly. Virtue requires following our reason! The persons who have such health problems have special Crosses which better fit their own shoulders. God has sent these Crosses and it pleases God for these people to carry their particular Crosses instead.
3. We should begin our day with a Sign of the Cross.
After shutting off our alarm, our next bodily motion should be to make a Sign of the Cross. We should serve God with our whole being, both body and soul. This Sign of the Cross gets our body, as well as our soul, praising and serving God.
We customarily begin our prayers with a Sign of the Cross. Our whole day should be a “prayer” to God and so our day fittingly begins with a Sign of the Cross.
The Sign of the Cross is a sacramental. It is an act of the theological virtue of Faith and an act of the moral virtue of religion. The Sign of the Cross is the special sign of a Catholic. We should glory in this sign!
Here is how St. John Chrysostom, Doctor of the Church, praises the Sign of the Cross:
Let us carry about the cross of Christ as a crown, and let no one blush at the ensign of salvation. By this is everything done: the cross is employed if a person is regenerated, or fed with the mystical food, or ordained: whatever else is to be done, this ensign of victory is ever present: therefore we have it in our houses, paint it on our walls and windows, make it on our foreheads, and always carry it devoutly in our hearts. We must not content ourselves with forming it with our finger, but must do it with great sentiments of Faith and devotion. If you thus form it on your face, no unclean spirit will be able to stand against you when he beholds the instrument which has given him the mortal stab.
If we tremble at the sight of the place where criminals are executed, think what the devils must suffer when they see that weapon by which Christ stripped them of their power, and cut off the head of their leader. Be not ashamed of so great a good which has been bestowed on you, lest Christ should be ashamed of you when He shall appear in glory, and this standard be borne before Him brighter than the rays of the sun: for then the cross shall appear, speaking as it were with a loud voice.
This sign, both in the time of our forefathers and in our own, has opened gates, deadened malignant poisons, and healed wounds made by the sting or bite of venomous creatures. It has broken down the gates of hell, unbolted those of paradise, opened its glory to us, destroyed the empire and weakened the power of the devil, what wonder if it overcomes poisons and beasts?[3]
4. Let us begin our day with a prayer which includes (and summarizes) all which we need today.
As we move around our bedroom, (dressing, heading for the shower, or whatever), we should thank God and ask for what we need. Offer a prayer such as in this one:
Thank you, Dear Lord, for taking me safely and soundly through this night. Give me to know, love and serve Thee this day and during all my life, so I can be with Thee in the next.
Conclusion
Using a method such as this, we have made a good start to our day. We have followed reason, denied our passions, risen immediately, and have started using our body, our intellect, and our will in God’s service.
Of course, we must continue serving God, doing our duty of state, reciting our morning prayers, praying our morning rosary, making acts of Spiritual Communion, keeping in the presence of God, etc., doing the best we can.
However, as the Roman poet, Horace, assures us, having begun well, the “battles” of our day are already “half” won.
[2] Agere contra is Latin for “to act against”. St. Ignatius of Loyola praises the practice of people “acting against their own sensuality and against their carnal and worldly love” by acting in a way which is contrary to what our lower nature wants. Quoted from The Spiritual Exercises of St. Ignatius, in the section called: The Call of Christ the King, part 2, (emphasis added).
[3] Quoted from St. John Chrysostom, Sermon #54 on St. Matthew’s Gospel, (emphasis added).
Objective Truth Series – reflections article #7
In the last reflection, we considered having a deeper mistrust of ourselves and practicing a real compassion on our neighbor. On the one hand, it is a noble and commendable thing to want to instruct one’s neighbor. {Of course, the instruction must be done with charity and compassion, with one taking precautions that one doesn’t take any credit for the work, lest he become self-complacent.}
Yet, on the other hand, because we all are in need of amendment, one must consider well how he takes instruction, particularly corrections, from his neighbor. We must always be open to the advice, the admonishments, and even criticism from others. One could ask himself the question, “Why?” Then an answer could be, “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” St. John’s first epistle, ch. 1:8.
Then further considering the Words of Our Lord, “For this was I born, and for this I came into the world; that I should give testimony to the truth. Every one that is of the truth, heareth my voice.” [St. John,18:37], we certainly would want to be open to the truth about ourselves. And since we are usually the worst judges of our own case, it seems reasonable to listen to what others have to say about us.
Certainly, we would not want to scoff at truth as Pilate did by saying, “What is truth?” St. John’s Gospel, 18:38.
Even if we thought rightly that our neighbor was wrong in his assessment of us, we would do well to consider that our neighbor may have hit the nail on the head in some respect. In other words, our neighbor’s view of us could have some seed of truth in it; otherwise, the neighbor wouldn’t have noticed the thing he has mentioned to us. (And he might be legitimately pointing out problems we have). And because we must never try to judge the interior of another, we would do well to think our neighbor found some real flaw in us. For example, perhaps we come across to our neighbor as being haughty in some way.
It is in the nature of man to react to stimulation whether from people or things. Thus, it is part of the natural interaction between humans to notice things about one another.
Unfortunately, because we have fallen human nature, we often bristle when having our faults pointed out to us. This is certainly a finger of pride creeping over us. Often, in addition to giving in to irritation, we give in to feeling sorry for ourselves – which is really a form of discouragement. If we look deeper here, we can readily see that discouragement is a form of pride. Why? It is because of the disappointment in ourselves in the fact that we are not already perfect. What is the solution to learning to take corrections well?
The happy solution is to think that since God has allowed the correction/warning/advice to happen, this incident must be God’s Will for us. With this in mind, it is certainly easier to take the correction. In addition, one could really ponder God’s Providence deeper, by thinking about God sculpturing our souls. Then, we can find a great consolation that God deemed fit to communicate our correction using our neighbor as His Instrument.
Indeed, God uses His Creatures to do His Work. Doesn’t Our Lord tell us to see Him in our neighbor? We can think of the parable of the Good Samaritan, or what Our Lord tells us that He, Himself will say at the last judgment, “…Amen I say to you, as long as you did it to one of these my least brethren, you did it to Me.” St. Matthew’s Gospel, 25:40.
Oh, how wonderful God is to correct us so lovingly. God does not cudgel us and we shouldn’t feel cudgeled when someone points out our failings to us. We should see that our neighbor is trying to help us for the sake of love. We should be grateful, thank God, and lovingly tell our neighbor “thank you”. Then, begging God for His help, we should make every effort to amend. Our soul would then count the correction as a great blessing from the Dear Lord and perhaps our gratitude would be expressed as follows:
“Sanctify them in Truth,” Thou hast said,
And our search for Truth, is our bread,
“Thy Word is Truth,” Thou also spoke,
Thy burden light, as well, Thy yoke.
To know Truth, Thou dost me invite,
For with Thy Truth, I can delight,
An invitation, to know more,
Through inspiration, I can soar.
When a new truth, is shown to me,
Then I’m thrown, into reverie,
Why should I squawk, if someone see,
The flaw or defect, of my evil tree?
My fruits can be seen, that is clear,
By my neighbors, those near and dear,
Gratitude in my heart, should swell,
It is good to know myself well.
Compare my darkness, to His Light,
Get a clearer view, in my sight,
To see His Work, He makes me free,
God carves off, the roughness in me.
Not so painful, His chisel chips,
And praise of Him, should be on my lips,
O Sculptor Divine, tell me all,
My weakness, ‘cause, through pride I fall.
Oh, dear Truth, Why should I Thee fear?
Why am I a coward, Thee to hear?
Please plant in me, Thy fruitful seeds,
Thou knowest all, of my poor needs.
Thou willst for me, myself to know,
So that my love, for Thee can grow,
Correct me oft’, I now implore,
Thy Voice, from neighbors, I’ll adore.
Words to Live by – from Catholic Tradition
A lover must embrace willingly all that is difficult and bitter for the sake of the Beloved, and he should not turn away from Him because of adversities.
My Imitation of Christ, by Thomas à Kempis, Book III, Chapter 5.
Objective Truth Series – reflections article #6
The last reflection showed how self-complacence is such a poison for souls because it leads to pride. Because self-complacence is a satisfaction with oneself, it naturally leads one to think less of his neighbor. This is why St. Paul warns us when he says, “Let nothing be done through contention[1]: neither by vain glory: but in humility, let all esteem others better than themselves” (Philippians, 2:3).
The devil, having an angelic nature, knows how to trap us poor humans. We must remember that the devil was the highest angel and his nature didn’t change with his fall, albeit that he is blind with his pride. The devil tempted Eve with pride, and Adam fell through pride, by caring more about Eve than he did about God. Thus, humans, through the fall of Adam, are blind. The will is blind and needs the intellect to inform it, and pride is blind, thus, we have a sort of double blindness.
And in this double blindness, it is so easy to get comfortable with ourselves and think that, after all, we are not so bad. We fall into finding fault in our neighbor and not finding any fault(s) in ourselves. As Our Lord said, we tend to look for motes in our brother’s eye and not see the beam in our own eye.
We can even think that we want to help our neighbor and instruct him on some point. Yet, do we think carefully on whether it is our place to instruct him? If we conclude that we should in charity instruct our neighbor, and/or stand up for the Faith, what steps do we take in our plan of action? Do we consider ourselves carefully as St. Paul also warns, “Brethren, and if a man be overtaken in any fault, you who are spiritual instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted.” (Galatians, 6:1).
One way to have a deeper mistrust of ourselves is to ask ourselves about our own motives for wanting to instruct another; to be sure that we really want to instruct for God’s glory and not our own. (e.g. “Am I seeking praise or recognition?”)
If we conclude that we want to instruct truly for God’s greater glory, then we must be careful about the method we use to instruct or help our neighbor as St. Paul further warns, “Bear ye one another’s burdens; and so you shall fulfill the law of Christ. For if any man think himself to be something, whereas he is nothing, he deceiveth himself.” Galatians, 6:2-3. Again, St. Paul warns us, “Put ye on, therefore, as the elect of God, holy and beloved, the bowels of mercy, benignity, humility, modesty, patience: bearing and forgiving one another, if any have a complaint against another: even as the Lord hath forgiven you, so do you also. But above all these things have charity, which is the bond of perfection” (Colossians, 3:2-14).
Thus, we must work for our neighbor with forbearance, patience, and mercy. Obviously, one way to do this is to find out all we can about what our neighbor understands about the topic of instruction. Then we can patiently work at our neighbor’s level and bring him slowly to the level of understanding which God has been so merciful to have given us. (It may even happen that it is we ourselves who are ignorant of the truth and our neighbor actually ends up instructing us.)
In addition to these points, we should carefully consider our neighbor’s perspective based on his gender, temperament, background, upbringing, past experiences, and habits. Then we can more easily put ourselves in his shoes in order to understand and compassionate him; thus imitating Our Lord. “The Lord is merciful and compassionate: long-suffering and plenteous in mercy.” Ps. 102:8.
This shows our neighbor our charity towards him, and that we are not looking down on him or pre-judging him. Our neighbor can then feel that charity which is “the bond of perfection” of which St. Paul speaks. Furthermore, our actions would also show our neighbor that we take St. Paul’s warning against contention seriously, and we want to be cautious and avoid becoming puffed up.
Our Lord not only had empathy (putting Himself in our shoes, as it were), but He actually took on human nature and became a man. This also shows that He had more than empathy for us, but namely, compassion for us – so much so that He actually suffered and died for us.
Dear reader, is it not wonderful that Our Lord has shown us such wonderful examples of how we can be compassionate towards our neighbor and work in His Vineyard for love of Him! Yet, with fear and trembling we do our work for Him and beg His mercy for us and our neighbor, saying, perhaps:
Oh Divine Lord, please do help me,
Compassionate on others be,
Without Thy help, I can know naught,
The truth I know, Thou hast me taught.
In these sad times, of such great need,
When souls are seeking the good seed,
Fill my heart with mercy like Thee,
So, Thy mercy, others can see.
We all need kind understanding,
And patience in befriending,
Forbearance Thou didst likewise show,
Thou wouldst for perfection to grow.
Words to Live by – from Catholic Tradition
The Imitation of Christ:
It is God’s prerogative to give grace and to console when He wishes, as much as He wishes, and whom He wishes, as it shall please Him, and no more.
The Imitation of Christ, by Thomas a Kempis, Book III, Chapter 7.
We must love God above all things.[1] He is a jealous God[2] and our love for Him must be exclusive. Nothing else must compete with God for our love. We must love everything else – including ourselves – for God’s sake and out of love of God.[3] We live in the world but must not be of the world.
Our happiness on earth, our holiness, and our beatitude in heaven (God-willing, we get to heaven) depend on the intensity of our Charity. This Charity, is inherently Friendship with God.[4]
Love makes sacrifice easy and great love makes it a joy.[5] A man who loves much does not “count the cost” and he sacrifices gladly for his friend.[6]
The weaker a man’s love is for his friend, the more reluctant he is to sacrifice for him. Thus, in seeking ever-greater Divine Friendship (which is life’s goal), we must root out all “false gods” which compete with this Divine Friendship. These false gods are anything we are reluctant to sacrifice for our Divine Friend.
Sinful companions, sinful amusements, sinful pleasures, and other sinful attachments, are obviously false gods.
But those “false gods” might be anything else we love to excess. For example, a person might focus too much on sports, physical fitness, a very particular dietary regimen[7], health food, natural remedies, political or social causes, money, food, entertainment, a cherished “classic” car, our bodily health, or anything else.
Here is how St. Alphonsus de Liguori, Doctor of the Church, explains this truth:
[W]hen the sinner, because of some pleasure, offends God, that pleasure becomes his god, because he makes it his ultimate aim. St. Jerome observes: “That which any one desires, if he venerates it, becomes his god; a vice in the heart is an idol upon the altar.”
And St. Thomas says, “If you love pleasures, they are called thy god.” And St. Cyprian, “Whatever man places before God, he makes a god to himself.”
When Jeroboam rebelled against God, he tried to draw the people with him into idolatry, and therefore he presented his gods unto them, and cried, “Behold thy gods, O Israel.” (l Kings xii, 28.)
Even so, does the devil present some gratification to the sinner, and say,
“What hast thou to do with God? This pleasure is thy god. This passion. Take it, and leave God.” And when the sinner consents, he in his heart adores that pleasure as a god. When the sinner dishonors God, he not only dishonors Him in His presence, but he dishonors Him to His face, because God is everywhere present. “I fill heaven and earth." (Jer. xxiii. 24.) And the sinner knows this, and for all that ceases not to provoke God, even in His presence. “A people that provoketh Me to anger continually to My face.” (Isa. Ixv. 3.)[8]
If we truly love our Divine Friend and if we worship no false “gods”, then our life would prove this, by having Him always “come first” with us in everything. We would detach ourselves from all things that are not God, and use them only to the extent they help us to increase in the love for our Divine Friend.
Here is how St. Ignatius of Loyola explains this truth in the Spiritual Exercises that he received from Our Lady, in the cave of Manresa, Spain, in 1522:
Man is created to praise, reverence, and serve God our Lord, and by this means to save his soul. And the other things on the face of the earth are created for man that they may help him in prosecuting the end for which he is created.
From this it follows that man is to use them as much as they help him on to his end, and ought to rid himself of them so far as they hinder him as to it. For this it is necessary to make ourselves indifferent to all created things in all that is allowed to the choice of our free will and is not prohibited to it; so that, on our part, we want not health rather than sickness, riches rather than poverty, honor rather than dishonor, long rather than short life, and so in all the rest; desiring and choosing only what is most conducive for us to the end for which we are created.[9]
We must attach ourselves completely and exclusively to our Divine Friend. We must have no false gods. We must be detached from all creatures.
But most people fool themselves as to how much they value creatures compared to God. To help you find the false gods in your life, here are some questions to ask yourself:
If you think about something else more often than your Divine Friend, maybe this creature is your false god.
We tend to talk about what we love. If you talk more about something else than about your Divine Friend, maybe that creature is your false god.
Our Lord teaches: “the things which proceed out of the mouth, come forth from the heart”. St. Matthew’s Gospel, 15:18.
If you prefer to talk about your Divine Friend and often bring Him into your conversations – regardless of the original topic of conversation – that is a sign He comes first in your life.
By contrast, if your conversations often work toward whatever else is your “favorite subject”, it strongly indicates that this creature is your false god.
When we have a choice, we tend to read about what is important to us. If you usually read about topics other than the things of God, maybe those topics are your false gods.
When we have a choice, we tend to spend more time with what is important to us. If you choose to spend that time on keeping your Divine Friend company (prayer), that indicates you put Him first. When you spend that time on some creature instead of God, maybe that creature is your false god.
We tend to spend time with people who share our interests. If you identify the false gods of those you spend time with, this is probably your false god too.
If our Divine Friend comes first with us, we would want to spend more time with Him instead of with our other friends.
Conclusion
The entire reason God made us is to become His friends, and to grow in His friendship. We must be single-mindedly devoted to God, without any competing attachments to creatures. God must be our whole life!
We must first identify every false “god” we worship and then expel it from the temple of our heart. Let us do this now, completely and permanently!
[1] “[W]hich is the greatest commandment in the law? Jesus said to him: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind.” St. Matthew’s Gospel, 22:36-27.
[2] Thou shalt not have strange gods before me. … I am the Lord thy God, mighty, jealous …. Exodus, 20:3&5.
[3] Through charity we can eliminate our self-centeredness. Here is how St. John of the Cross, Mystical Doctor of the Church, explains this truth:
Charity voids and annihilates the affections and desires of the will for whatever is not God, and sets them upon Him alone ….
Dark Night of the Soul, St. John of the Cross, Bk 2, ch.21, §11 (emphasis added).
With such love of God, we then love all other things for God’s sake. Here is how St. Thomas teaches this truth by quoting what St. Augustine says (De Doctr. Christ. i, 23):
“There are four things to be loved; one which is above us,” namely God, “another, which is ourselves, a third which is nigh to us,” namely our neighbor, “and a fourth which is beneath us,” namely our own body.
Summa, IIa IIae, Q.25, a.12, sed contra.
[4] Here is how St. Thomas Aquinas, greatest Doctor of the Church, explains this truth:
It is written (John 15:15): “I will not now call you servants . . . but My friends.” Now this was said to them by reason of nothing else than charity. Therefore, charity is friendship. …
According to the Philosopher (Ethic. viii, 2,3) not every love has the character of friendship, but that love which is together with benevolence, when, to wit, we love someone so as to wish good to him. If, however, we do not wish good to what we love, but wish its good for ourselves, (thus we are said to love wine, or a horse, or the like), it is love not of friendship, but of a kind of concupiscence. For it would be absurd to speak of having friendship for wine or for a horse.
Yet neither does well-wishing suffice for friendship, for a certain mutual love is requisite, since friendship is between friend and friend: and this well-wishing is founded on some kind of communication.
Accordingly, since there is a communication between man and God, inasmuch as He communicates His happiness to us, some kind of friendship must needs be based on this same communication, of which it is written (1 Corinthians 1:9): “God is faithful: by Whom you are called unto the fellowship of His Son." The love which is based on this communication, is charity: wherefore it is evident that charity is the friendship of man for God.
Summa, IIa IIae, Q.23, a.1, sed contra and respondeo.
[5]
The traditional Catholic marriage exhortation (which the priest reads before the marriage vows) includes these beautiful words:
Sacrifice is usually difficult and irksome. Only love can make it easy; and perfect love can make it a joy. We are willing to give in proportion as we love. And when love is perfect, the sacrifice is complete.
[6]
“If a man should give all the substance of his house for love, he shall despise it as nothing.” Canticle of Canticles, 8:7.
[7] Our Lord admonishes us to not be solicitous about our food: “Be not solicitous therefore, saying, What shall we eat?”. St. Matthew’s Gospel, 6:31.
[8] Preparation for Death, St. Alphonsus de Liguori, Consideration 15, point 2.
[9] Spiritual Exercises of St. Ignatius of Loyola, beginning of the First Week, Principle and Foundation (emphasis added).
If you think it is hard to be a saint, you (and almost all others) have listened to the devil who convinced you it is nearly impossible, so why even try? (God and heaven are all love; the devil and hell are all hate.)
It’s not hard to love God Who is infinitely good and loves us immensely. Our hearts were created to love God, as our ears were made to hear how He loves us. God certainly demonstrated His love for us during His 33 years on earth.
The devil also plants the idea that God is stern and quick to punish and you should be afraid of Him. That couldn’t be further from the truth. God is just, which is a divine virtue that you should thank Him for. But it is also important to realize that God is love, mercy, and sweetness, and loves you so much He died for you. There is no greater love than one who gives up his life for another.
The members of your family love each other to a point that all want that fact to be known. So each member of the family tries to demonstrate that with gifts, hugs, kisses, and words of affection. Your love for God is not something you have to outwardly prove to Him every day, because He can “read” your heart. He knows you love Him without your spending your life in the desert, dressed in sackcloth and ashes. The saint in the desert is an extraordinary saint, called to do extraordinary things. You live your lives in the world – but not of the world. You love God and live accordingly. You do God’s will as uncompromising traditional Catholics, quick to stand up for Christ the King.
You strive to become ordinary saints. You are called to be saints, but not necessarily to perform extraordinary tasks, (for example, one who has been called by God to start a religious order like the Franciscans, etc.)
Let’s consider the steps one must take to learn to love God.
1) You have real interest in knowing and loving God.
2) You must learn much about God so you are willing to study much.
3) You are willing to sacrifice out of love.
4) You must have faith that your love is returned.
5) It’s only natural to speak often to someone you love.
Thus, when you talk to God, it should be like talking to a friend – not a taskmaster, but a friend. So do it often, through the day and when you awake at night. He is always there and ready to help. “Whatsoever you shall ask the Father in My name, that will I do, that the Father may be glorified in the Son.” (St. John's Gospel, 14:13)
The biggest confidence-building point in your journey to becoming an ordinary saint is understanding God’s ability to read what is in your heart. Therein lies the truth that can’t be deceptively altered.
Another duty one has on this journey is to set the best of examples for others to follow. No compromise with liberalism to avoid criticism or loss of family or friends.
Another big help in your efforts to love God is His Mother’s help. She is all-powerful (through her Son) and is just waiting for your request for help to love her Son and join her in heaven.
Also, don’t forget your Guardian angel. He is waiting to help and share his love for God.
It is important while on this journey to sanctity, to talk with God many times in a day, expressing your love and offering help to do His will saving souls. You must always be in the state of grace, of course, and avoid sin at all costs. If life without sin is your problem, you have very much work to do to build a sinless platform to spring forward on your journey to sanctity. Christ does not ask the impossible of Catholics, in order for us to get to heaven. He made us specifically to be in heaven with Him. He did His part; now, it’s up to you (with His help).
Isn’t it wonderful to know God is in charge and that He loves you more than we can understand? It’s important to speak about your love for God and set the example for others to follow.
There are many more saints in heaven than those listed in the saint books. So, take heart, love God, and live your life accordingly. An indication of your love for God is your willingness (with real satisfaction) to defend God and His Church against all odds. If this is not the case in your life, you’re on the wrong track, and changes must be made. You’re probably depending on the N-SSPX or other liberals for guidance and direction. You cannot simply give them what is your responsibility for your own salvation. Handing it off to others is very dangerous, and yes, uncertain. Follow the five steps above and secure your sanctity.