On working for holiness

CC in Brief – Sedevacantist questions

Posted on by Catholic Candle

Catholic Candle note: Sedevacantism is wrong and is (material or formal) schism. Catholic Candle is not sedevacantist. We recommend a small book explaining the errors of sedevacantism. It is available:

Below is the first of a series of CC in Brief articles which cover specific aspects of the error of sedevacantism.


CC in Brief

Sedevacantist Questions

Q. If a pope publicly preaches heresy, does he cease to be pope?

A. Your question does not provide enough information (i.e., context) for a simple answer, and makes us wonder if you are perhaps failing to distinguish between a person being a public heretic and a formal heretic. If any person understands (i.e., knows) that he is denying what he is required to believe in order to be Catholic (i.e., to belong to the Catholic Church), then that denial causes him to cease to be Catholic. This is to be a formal heretic.

Such a person ceases to be Catholic even if he never reveals the matter to anyone. Such a person would not be excommunicated by Church authorities since (as we supposed in this example) he never revealed his opinion to anyone. But the very fact that this person holds a statement that he understands to be incompatible with being Catholic – i.e., by his being a formal heretic – he ceases to be Catholic and could not go to heaven because Outside the Church there is No Salvation.

But suppose that a person holds a heretical opinion but he does not know it to be incompatible with being a Catholic. Then in that case, he would hold the “matter” of heresy but would not cease to be a member of the Catholic Church, outside of which there is no salvation. In other words, by unknowingly holding his error about the Faith he would be a material heretic.

It is not uncommon for a person to hold material heresy but it is, of course, always a bad thing. So, e.g., suppose a seven-year-old child holds that God has a body (which is a heresy). Suppose he thinks that this is what the Catholic Church teaches. He is a material heretic but remains a member of the Catholic Church. He is not a formal heretic because he does not understand that he is contradicting the Catholic Faith which is revealed by the Church.

No matter how publicly he declares his understanding that God has a body, he is a material heretic and is not a formal heretic. The child remains a Catholic – but is one who is in error on a matter of the Faith.

Even a pope is not immune from denying a dogma of the Faith. But if that pope did not know that he was denying a doctrine that he was required to believe in order to be Catholic, then he remains a Catholic and remains the pope.

The case of Pope John XXII (who lived in the 14th century) is a useful example.

But before we get to that example, let us recall some important truths of the catechism which are necessary in order to understand the remainder of this article:


  • All that God has divinely revealed to man is called Divine Revelation.


  • Divine Revelation has two founts (i.e., sources): Sacred Scripture and Sacred Tradition.


  • Since God is its author, all that is contained in Divine Revelation is certain, true, and is part of the Catholic Faith.


  • The Catholic Church is the guardian and sole interpreter of Divine Revelation, and teaches the Faithful all the contents of Divine Revelation.


  • To help her teach without err, God has given the Church the gift of infallibility – the gift of being unable to err when authoritatively teaching the whole Church anything about Faith or morals.


  • All of these truths which she teaches infallibly are called dogmas (i.e., doctrines).


  • Her teaching authority is called Her Magisterium.


  • She can teach dogmas to the Faithful using either Her extraordinary infallible Magisterium or Her ordinary infallible Magisterium. The easier method to understand, and the one most Catholics are familiar with, is the extraordinary Magisterium, which most Catholics associate with precisely-worded ex cathedra statements from the popes.


  • Both the ordinary and extraordinary magisterial methods faithfully transmit dogmas to the Faithful without error, but the extraordinary Magisterium has this advantage: that it is easier for the Faithful to recognize that a truth from Church authorities is indeed infallible, and must therefore be believed.

  • When the Church infallibly formulates the specific, precise wording of a dogma, She is said to define that dogma.


  • The Church has defined only a small percentage of all dogmas; thus, notice that although all dogmas are part of Revelation and thus infallible, yet not all dogmas have been precisely defined. That is the very beautiful advantage of the Church’s definitions: they give us exact wording which incapsulates the meaning (substance) of the dogma. For this reason, the Faithful can rejoice when the Church defines a dogma.


With those reminders stated, we can now investigate the case of Pope John XXII, who publicly denied a dogma of the Faith but was not a formal heretic.



Pope John XXII (reigned 1316-1334)


It is a defined dogma of the Catholic Faith that the saints see the Beatific Vision immediately after they die (and after they have been purged in Purgatory, if necessary).1 However, this dogma was not always defined.


In fact, Pope John XXII lived before this dogma was defined by the Church’s Extraordinary Magisterium. He publicly denied that the saints immediately see the Beatific Vision after they die, i.e., before the General Judgment.2


But further, before Pope John XXII became pope, he wrote a book publicly denying this dogma of the Catholic Faith, viz., that the saints see the Beatific Vision immediately after they die (and after they have been purged in Purgatory, if necessary).3 Instead, he taught the opposite heresy. Id.


Not only before Pope John XXII’s papal reign but also during it he caused a “great commotion” by denying this doctrine of the Catholic Faith on several occasions and publicly teaching the opposite heresy.4 Yet he reigned as pope until his death.5


Yet both before and after this doctrine was defined, the Church has always recognized the validity of Pope John XXII’s election and reign as pope.6 In other words, his public teaching of this heresy did not prevent his election or his reigning as pope.


We know that dogmas are already true and have always been doctrines of the Faith, even before those dogmas become defined by the Church’s Extraordinary Magisterium. In other words, the Church’s extraordinary definition of a dogma does not all of a sudden “make” a doctrine true (and make it part of the Faith).


Rather, an extraordinary definition of a doctrine of Faith merely gives certitude to anyone in doubt concerning a truth which was already a dogma of the Catholic Faith. This is why the First Vatican Council declared: “the Holy Ghost was promised to the successors of Peter not so that they might, by His revelation, make known some new doctrine”.7


Thus, we know that the dogma which Pope John XXII denied was always true and was a doctrine of the Faith at the time he denied it.


As scandalous as it was for Pope John XXII to publicly teach heresy, he was elected pope while professing this heresy and reigned as pope while continuing to profess this heresy.


Thus, we see that a pope who publicly teaches heresy would remain Catholic if he does not know that his teaching is a rejection of what he must believe in order to be Catholic. In other words, a pope who teaches heresy remains the pope if he is a material heretic. However, if the pope were to become a formal heretic, then he would cease to be a Catholic and cease to be pope (since a pope cannot be the head of the Church if he is not a member of the Church).



Afterword


When Pope Francis teaches heresy, that does not tell us whether he remains pope precisely because we do not know that Francis knows he is contradicting the Catholic Faith. He would have to make it known that he knows he is contradicting the Catholic Faith.


But the sedevacantists would reply (often in a tone of exasperation): “Oh, come on! He knows he is contradicting the Catholic Faith.” That reply raises the topic of the sedevacantists’ sin of rash judgment. Beware of that sin! But that sin is a topic that we will cover in a different CC in Brief.

1 Council of Florence, Pope Eugene IV, Bull Laetentur coeli, 1439; Pope Benedict XII Benedictus Deus, 1336, Denz. #530-531.

2

1917 Catholic Encyclopedia, entry: Pope John XXII.

3

1917 Catholic Encyclopedia, entry: Pope John XXII.

4

1917 Catholic Encyclopedia, entry: Pope John XXII. The phrase in quotes is the description in the Catholic Encyclopedia.

5

1917 Catholic Encyclopedia, entry: Pope John XXII. See also, the Annuario Pontificio editions 1939, 1942, and 1959.

The Annuario Pontificio is the Church’s official list of popes and the years of their reign. These lists not only include Pope John XXII as a pope but list his reign as ending when he died, rather than some earlier date as if he lost the pontificate because of his (material) heresy.

6

1917 Catholic Encyclopedia, entry: Pope John XXII; see also, the Annuario Pontificio editions 1939, 1942, and 1959.


The Annuario Pontificio is the Church’s official list of popes and the years of their reign. Pope John XXII is listed in all of those lists of the Church’s popes.

7

Vatican I, Session 4, ch.4 (emphasis added).

Lesson #37: About the Temperaments – Continuation of the Choleric Temperament

Posted on by Catholic Candle

Philosophy Notes

Catholic Candle note: We apologize for our editing error of misnumbering the last Lesson in Mary’s School of Sanctity. It should have been numbered #36.

In the article below, the word “choleric” is used both as an adjective to refer to a particular one of the temperaments and also as a noun referring to a person with that temperament.

Mary’s School of Sanctity

Lesson #37: About the Temperaments – Continuing Our Study of the Choleric Temperament

In our last lesson we briefly described the general strengths of a choleric of good will. We must recall how we explained that if a person with a choleric temperament doesn’t guard himself and strive to love God, he can easily slip into the weaknesses of his temperament. In our last lesson we listed the weaknesses as follows:

Weaknesses of the Choleric Temperament:

  • Hardness

  • Nurtures hatred and desires revenge

  • Obstinacy

  • Insensibility

  • Anger

  • Pride (includes over-confidence; unreasonably criticizing others; and excessive competitiveness)

  • Ambition

  • Violence, cruelty, and arrogance upon meeting with resistance

  • Lack of delicacy of feeling, insensitive to the feelings of others

  • Coldness

  • Indifference

  • Impetuosity

Let us take the time now to explain these weaknesses. We can see that some of the weaknesses listed here can be linked together. Indeed, hardness, insensibility, and coldness seem to be closely related to each other. Since the choleric has good powers of concentration and lots of determination, he can show hardness of heart and coldness. Hence, he is insensible to the feelings and/or the needs of others. Thus, he appears to go full steam ahead without regard for others. People view the choleric as someone who bulldozes his way along in order to get to his goals. He does not make it a priority to put himself in the “shoes” of another and so he has a one-track mind.

Obstinacy –– The choleric with bad will is seen as being “bull-headed” and stubborn because he is so resolute in getting his way. He lets nothing stop him.

Indifference — Because of his stubbornness, the choleric comes across as being completely indifferent to obstacles. In fact, he doesn’t consider anything as a legitimate obstacle. In his view, all opposition is unreasonable and must be overcome at any cost.

Again, we can see that due to the fact that he allows no opposition, he shows the weaknesses of violence, cruelty, and arrogance upon meeting resistance. People tend to cower in his presence and get out of his way, so this headstrong choleric readily acts like a bully and usually gets his way.

Yet, if anyone resists him, he tends to nurture hatred and a desire for revenge. Furthermore, it is not uncommon for a choleric to harbor long-lasting grudges.

Now let us look at the remaining weaknesses from our list and see how they connect with the choleric being swept away in his determination to gets what he wants.

Anger – Anger, one of the irascible passions found in the soul, has been commonly associated with the person of the choleric temperament. St. Thomas Aquinas explains that the objects of the irascible passions are good and evil in a certain elevation or arduousness. (Summa Theologica I-II Q.46, article 3 Respondeo). The choleric certainly tends to see his goal as extremely important so it makes sense that he would be easily provoked to anger.

Furthermore, St. Thomas tells us that “the fervor of anger has a certain bitterness with a tendency to destroy for it seeks to be avenged on the contrary evil: whence it is likened to the heat of fire and of the bile, and for this reason [St. John] Damascene says (in his work on the Faith1 Bk II, 16) that it [anger] ‘results from an exhalation of the bile whence it takes its name chole’ ” (Summa Theologica I-II Q.48, article 2 Reply to Objection #1, bracketed words added). So, we see the name choleric comes from this exhalation of bile. Since, as we have said, the very extraverted choleric temperament has its actual name ascribed to it because of this inclination toward anger.

Pride – The choleric is such an external type of person it naturally follows that when he is bent on the wrong path and not desiring the good of his soul as he ought, he is prone to an extreme pride. He easily convinces himself that he is right and that anyone who does not think like him must be wrong. He asserts his will on everyone and expects everyone to see his importance and/or the importance of his wishes.

He is often over-confident and believes he has knowledge of something about which he is often misinformed or clueless. He boldly asserts things and “puts his foot in his mouth” (as the expression goes).

The choleric is very prone to criticize others. He might even seem to make being critical his hobby. As is typical with our fallen human nature, when we find fault with our neighbor it is often the case that we do not try to see our own failings. In this way we assuage our consciences telling ourselves that we are not as bad as someone else is.

Another classic form of pride for the choleric is his excessive competitiveness. Again, because he wants to be noticed as excelling, he thrives on “proving” how skilled or great he is in some field.

This brings us to the next weakness on our list, ambition.

Ambition—Webster’s dictionary defines ambition as an ardent desire for rank, fame, or power. (A Merriam-Webster © 1975)

When a choleric does not have his salvation as his highest priority, he can easily get distracted by the temptation to seek fame and power. The choleric is often given the label of “control freak”. This means that the choleric has an intense desire to be in charge which can grow to such an extent that he appears to want to always be in command of everything.

Impetuosity— The word impetuosity comes from the word impetuous which in turn comes from impetus. Impetus means: 1) marked by force and violence of movement or action; and 2) marked by impulsive vehemence or passion. (A Merriam-Webster Dictionary ©1975).

Once again, the choleric, not guarding himself from acting unreasonably, often acts abruptly without careful deliberation.

A Preview …

In our next lesson we will investigate more about the spiritual struggles a choleric may have, especially if he has made little progress in knowing his weaknesses and combating them. We will discuss the weaknesses in greater length and see how they intermingle with each other. In this manner we can gain knowledge of the common snares the devil uses on the choleric and can form strategies on how to counteract those snares.

1 This work is entitled An Exact Exposition of the Orthodox Faith.

Posted on by Catholic Candle

Words to Live by – from Catholic Tradition

 

Do we seek the glory of Christ?
If so, then we must seek the cross.

 

St. John of the Cross, Mystical Doctor of the Church, teaches:

 

He who seeks not the cross of Christ seeks not the glory of Christ.


Maxims on Love, #23.

 

 

If the above words of the great Mystical Doctor inspire you to seek to be more generous with Our Lord Jesus Christ, you might be aided by praying this short prayer every day:

 

Dear Lord, I freely choose and beg Thee for a life completely full of trials and tribulations, crosses and difficulties, to imitate Thee, to please Thee, out of pure love for Thee and for the greater honor and glory.

When We Sin, We Cause Our Lord to Suffer

Posted on by Catholic Candle

Catholic Candle note: The article below is a “companion” article to the previously published Catholic Candle article showing that all sin is an infinite evil in three ways and mortal sin is an infinite evil of a fourth way too.  The previous article is available here: https://catholiccandle.neocities.org/faith/the-infinite-evil-of-sin .

Most people fail to understand the extent of Our Lord’s suffering which is caused by the sins we commit. 

To steal is wrong and has consequences.  Thus, a lad wouldn’t steal even a single apple if the store’s owner was watching him.  So why do people sin when God is always watching them?  In fact, I believe that when a person commits a venial sin, it’s like slapping Our Lord in His face.  For a mortal sin, it’s as if the sinner punches Him and gives Him a Bloody Nose – or really, it is more like crucifying Him, since mortal sin kills the Divine Life of Grace in the soul.  

These comparisons are meant to help us to better understand the evil of sin.  For, how could we ever want to hurt our loving and sweet Lord that way?  He, Who has done so much for us!  He, Who created us and keeps us in existence!  He it is Who also suffered and died because of our sins!

Let us take a closer look at sin and what it really is:

Sin is nothing else than a morally bad act. (St. Thomas, "De malo", Q. vii, a. 3), an act not in accord with reason informed by the Divine law.  God has endowed us with reason and free will, and a sense of responsibility; He has made us subject to His law, which is known to us by the dictates of conscience, and our acts must conform to these dictates, otherwise we sin.  (Rom., xiv, 23)[1]

And if we don’t form a good conscience and avoid all sin, we develop a habit of sin called vice.

What is vice? Vice is a habit of sin formed by repeated acts of sin.

One who makes a practice of stealing has the vice of theft.  One who habitually drinks to intoxication has the vice of drunkenness.  One who frequently sins against chastity has the vice of impurity. …..

A vice is easily acquired.  This is one reason why we must be very careful not to commit sin.  If we should be so unhappy as to fall into sin, we must at once cut off the possibility of forming vice by contrition, penance, and a resolution not to sin again. 

After the first fall, one more readily yields to the next temptation.  Each yielding weakens the will for the next.  Thus, step by step, one who starts a sin will find himself the slave of a vicious habit.  “He that contemneth small things shall fail by little and little.” (Ecclesiasticus. 19:1).

A vice is easy to break off in the beginning, difficult to break when fully formed, but always capable of being overcome by a resolute will with God’s grace.[2]

So, we must avoid all sin.  Well, how can we do that?  Keep in mind that God is always watching us.  This is called “keeping in the presence of God”.  Let us remember that, if we sin, we slap Him or punch Him, giving Him a bloody nose – or even much worse!  With that always in mind, a person will have committed his last sin!


[1]           Catholic Encyclopedia, The Gilmary Society, New York, 1912, article title: Sin, vol.14, p.4.

[2]           My Catholic Faith, Bishop Morrow, My Mission House, Kenosha, WI, 1949, Ch. 75, p. 151, emphasis added.

Lesson #36 About the Temperaments – The Choleric Temperament

Posted on by Catholic Candle

Philosophy Notes

Mary’s School of Sanctity

Lesson #35:  About the Temperaments – Beginning our Study of the Choleric Temperament

In this lesson we begin our study of the choleric temperament.

As we stated in lesson #34, we speak of four basic types of temperaments.  Yet we usually see that a person is a combination of two.  There is a predominant temperament and a secondary one.  One curious and very interesting thing we find when we get to know more about the temperaments, and when we discover our own particular temperament or blend of temperaments, is that we wouldn’t want to trade temperaments.  We are used to ourselves and only really know what it is like being just the temperament(s) we are – in other words, we have no experiential knowledge of actually being another temperament.

So how do we recognize the other temperaments?  The answer is that all the temperaments have certain key traits that are recognizable.  Suppose someone were to think, “What is all this stuff about temperaments?” or  “I have gotten along fine not knowing about them.”  In such a case, we respond that we are examining in a more careful and refined manner the same distinctions that society at large often makes about how some people are naturally outgoing and are called extroverts.  There are others who are quieter and reserved and are called introverts.  Thus, society commonly recognizes the traits called the temperaments, although in a less precise way than is our goal in this series of articles.

In this lesson we will be discussing the general descriptions of the typical strengths and weaknesses of the choleric temperament.  Of course, no two persons are exactly alike so we must to be careful and not think that if someone has the typical traits of the choleric temperament that he is exactly like another person who has these same traits.

In Lesson #35 we set forth the overall scheme in examining each temperament.  The first point we said we would investigate is the typical strengths and weaknesses of each of the four temperaments.

General Strengths and Weaknesses[1]

Strengths of the Choleric temperament:

·         Great energy and activity

·         Sharp intellect

·         Strong and resolute will

·         Good powers of concentration

 

·         Constancy

·         Magnanimity

 

·         Liberality/Generosity

·         Good at planning projects

·         Industrious

·         Strong leadership abilities

Weaknesses of the Choleric Temperament:

·         Hardness

·         Nurtures hatred and desire for revenge

 

·         Obstinacy

·         Insensibility

·         Anger

·         Pride

·         Ambition

·         Violence, cruelty, and arrogance upon meeting with resistance

·         Lack of delicacy of feeling, insensitive to the feelings of others

·         Coldness

·         Indifference

·         Impetuosity

In General – Ways to Use Strengths and Conquer Weaknesses[2]

Humans are expected by God to want to live a moral and reasonable life.  If one is disposed to live correctly, then he is said to be of good will.  In order to foster good will for a person with the choleric temperament, he should in general do the following:

·         Mistrust his first inclinations

·         Cultivate true humility

 

·         Develop compassion for the weak and uninstructed

·         Refrain from exerting superiority

·         Practice detachment from self

·         Manifest a generous love towards others

·         Restrain and moderate himself

So far we have only given general lists about the choleric temperament and indeed, it is surely important to explain the lists given above.  Before explaining the list, however, let us take a quick peek at a couple of unique facts about people with the choleric temperament.  

Since the choleric temperament is the most extraverted of the four temperaments, the traits of this temperament are extremely prominent.  With this in mind one can readily see that a choleric person can have a great impact on the lives of others.  Therefore, his influence is widely felt for good or for ill.  If he has virtue and holiness, he can be an instrument for much good to society.  On the other hand, if he is vicious, he can cause great harm to souls!

If the choleric is of good will then his strengths shine out and one does not notice that he has weaknesses.  It is often said that the choleric temperament makes great saints.  Indeed, many of the greatest saints were choleric, e.g. St. Paul, and St. Peter.

By contrast, if the choleric is of bad will, then his strengths are used for ill and his weaknesses are so enhanced that only his weaknesses are noticeable.  We can easily bring to mind the worst tyrants in human history and see that they were vicious men with a choleric temperament.

So out of all the four temperaments, when Our Lord says, “By their fruits you can know them,” persons with the choleric temperament show their fruits in the most noticeable way.  We can easily see these external fruits of the “choleric” because his face is expressive and his interior attitude shows up readily in his body language.  Thus, a choleric person’s good will or bad will is easily detected.  In this way we can see that his will seems to play a much bigger role in determining his exterior actions and his impact on others.

It is interesting to note that the strengths and weakness of the other temperaments do not show as extreme an opposition as we find in the choleric temperament.  This opposition is directly related to good will versus bad will in the choleric.

So, let’s start by briefly analyzing the strengths listed above and seeing some of the effects they can cause.  We will be focusing here on the “choleric” of good will, keeping in mind what we have just said above that if the “choleric” does not use these strengths with proper caution and Fear of the Lord, then the strengths will easily turn into the bad tendencies, namely the weaknesses listed above.  At a later point, after likewise treating the weaknesses and some of their effects, we will delve into more of the spiritual aspects of this temperament.   

Great energy and activity

The “choleric” seems to never sit still.  He has lots of energy; some would say ‘nervous energy’.   “Cholerics” are always on the go.  They don’t seem to run out of things to do.  A “choleric” with good will has great zeal to work for God.   For example, look at St. Paul in his epistle to the Corinthians where he lists the many sufferings he had on his numerous missionary journeys.  He had a great love for God so he wanted to accomplish many things for souls. 

Keen intellect

Those with the choleric temperament have good intellects.  They can readily draw proper conclusions.   They can spread the truth and the Catholic faith with ardor.  Again, we take the example of St. Paul who had a philosophical mind and was an eloquent preacher and writer.

Strong and resolute will

The choleric person is well recognized for his strong and resolute will.  As we stated above, it is crucial that the will be trained in the good.  We especially see the need for a life of virtue for a choleric person because he is bound to attract attention and he must not lead others to a life of sin.

Good powers of concentration

A person having the choleric temperament has a lot of determination and therefore, he focuses strongly on his goals.  One might say that they have a one track mind, but of course, this is an exaggeration.  If their attention is properly placed, they can achieve their goals with tremendous success.

Constancy

The choleric person can handle pressure and stress.  They have fortitude in the face of duress.  This is why the “choleric” makes a good leader.  He can lead when others are discouraged or confused.

Magnanimity

The choleric person has high ideals and noble pursuits.  He is very enthused about his ideas and this, too, makes him a sort of “born leader”.

Liberality/Generosity

The choleric person is very giving.  He is sometimes considered “generous to a fault”.  He would give someone “the shirt off his own back” (as the saying goes).  He of course has to use prudence to moderate himself.

Good at planning projects

The choleric person is said to be a “go-getter”.  He likes to plan projects.  He has good organizational skills.

Industrious

Having an abundance of energy, the choleric person likes to accomplish tasks and goals.  He is an asset for an employer and he also makes a driven entrepreneur.

Strong leadership abilities

Because the choleric person is an extravert who is enthusiastic about plans and goals he has set, he naturally has leadership skills.  He is a “take-charge” type of person.

A Preview …

In our next lesson we will briefly analyze the typical weaknesses of the choleric temperament given in our list above.  We will also discuss the results of these weaknesses.   After making this analysis, it will be easier for us to see the spiritual needs of the person with the choleric temperament and efficacious strategies that should be used for one’s salvation.


[1]           These are taken from a chart that will be given at the end of this Temperaments series and is based on work done by Father Antonio Royo Marin O.P. published in a series of articles run in the Catholic Family News about 15 years ago.

[2]           These are taken from a chart that will be given at the end of this Temperaments series and is based on work done by Father Antonio Royo Marin O.P. published in a series of articles run in the Catholic Family News about 15 years ago.

CC in brief — Essence of Prayer

Posted on by Catholic Candle

Catholic Candle note: Catholic Candle normally examines particular issues thoroughly, at length, using the teachings of St. Thomas Aquinas and the other Doctors of the Church.  By contrast, our feature CC in Brief, usually gives an extremely short answer to a reader’s question.  We invite every reader to submit his own questions.

CC in Brief

What is Essential to Prayer


Q.       There seem to be different ways to pray.  What is common to them that makes them all to be called “prayer”?
           

A.        In St. Thomas’ lectures on St. John’s Gospel, in Chapter 11 where Our Lord raises Lazarus from the dead, St. Thomas discusses prayer, as he talks about Our Lord’s prayer to His Father, quoting the Gospel:

 

And Jesus lifting up his eyes said: Father, I give thee thanks that thou hast heard me.  And I knew that thou hearest me always; but because of the people who stand about have I said it, that they may believe that thou hast sent me. 

 

St. John’s Gospel, 11:41-42.

 

St. Thomas characterizes prayer as the lifting of the heart and mind to God.  St. Thomas lectures on St. John, #1151. 

 

Similarly, the Baltimore Catechism #4 asks:

 

Q. #304:       What is prayer?

 

A.                    Prayer is the lifting up of our minds and hearts to God ….

 

This is a beautiful and perfect explanation of the essence of prayer.

 

We must lift up our minds to God, because we are not praying if our minds are not thinking about (i.e., focused on) God and the things of God (or if we are not at least trying to do so).  We should be aware of God and “put ourselves in His presence” as a friend has the awareness of being with his friend.

 

By contrast, if we are intentionally thinking about other things, such as making plans regarding the activities of our day, or focusing on our deadlines and projects, then any words of prayers that we say are not real prayer since our mind is not engaged in our prayers.  With our mind knowingly disengaged, we are like a parrot (which has no mind) repeating the sounds of prayers. 

 

In addition, we must lift our hearts to God also.  If we were to lift only our minds to God –  and not our hearts – this is plainly not prayer since even demons and humans who hate God might lift their minds to Him while they are expressing their hatred.  So also, a philosopher lifts his mind to God in some way while he is considering the attributes of God that are known by human reason.

 

Similarly, if we are carefully meditating about Our Lord’s Passion but we are doing it as if it were merely a historical event and not treating Our Lord as being our Divine Friend Who is present with us, then this is not prayer but is merely analysis of historic events.  We must have a heart-felt interchange with Our Lord (and/or His Mother, the saints, etc.)[1] 

 

That is why, in the Spiritual Exercises of St. Ignatius of Loyola, there is a colloquy which accompanies each mediation.  St. Ignatius explains:

 

The Colloquy is made, properly speaking, as one friend speaks to another, or as a servant to his master; now asking some grace, now blaming oneself for some misdeed, now communicating one’s affairs, and asking advice in them.[2]

 

Whether we are praying our morning prayers, or the rosary,[3] or are engaged in some activity such as brushing our teeth: we can – and should – as much as possible raise our minds to put ourselves in God’s presence and raise our hearts to God to love Him – whether we are using words or not. 

 

Doing this is something that every person can and should do, even the beginner and even the illiterate man.  So, the essence of prayer is simple and should be practiced as much as we can.  Our Lord instructs us that “we ought always to pray, and not to faint”.  St. Luke’s Gospel, 18:1. 

 

Further, the great St. Augustine teaches that “Prayer is the key with which to open up heaven”.[4]  Not only is prayer the key to heaven but it is also the key to living the virtuous and happy life of being a friend of God in this life. 

 

We Catholics must be men (and women) of prayer!  A life which is not centered on prayer is a failed life that ends in a failed afterlife. 


[1]           Concerning how to do a meditation, read this article: Lesson #2 – Meditation – How & Why, which is found here: https://catholiccandle.org/2021/09/03/lesson-2-meditation-how-why/

[2]           Spiritual Exercises of St. Ignatius, First Exercise, Second Point.

[3]           For a further explanation on how to pray the rosary, read these articles:

 

Ø  https://catholiccandle.org/2019/12/23/the-rosary-how-why/

 

Ø  https://catholiccandle.org/2019/01/08/1570/

 

[4]           Council of Trent Catechism, Section: On Prayer, subsection, Concerning the Second Fruit of Prayer.

Posted on by Catholic Candle

Words to Live by – from Catholic Tradition

 

Prepare thyself like a man to resist the wicked attacks of the devil; bridle gluttony, and thou shall the easier restrain all carnal inclinations.

 

My Imitation of Christ by Thomas a Kempis, (c)1982, Confraternity of the Precious Blood, 5300 Fort Hamilton Parkway, Brooklyn, N.Y. 11219, Bk. 1 ch.19.                                                                          

 

It is Important to Keep in Mind the Fires of Purgatory

Posted on by Catholic Candle

 

Most people go through life focusing only on the fact that God is merciful, kind, and helpful, and they don’t want to think about the punishment they deserve for their sins.  Well, they’d better change and think deeply about the very real punishments in Purgatory, for if they understood the real pain of fire, they would think twice and make more of an effort to avoid sin.  No one is going to “sneak into” Heaven.  God is at the door.  And He is all-just.

 

To many, Our Lord’s command, “Deny thyself, take up thy cross and follow Me”, (Matthew 16:24)  seems hard; but it would be much harder to hear that final word: “Depart from Me, ye cursed, into everlasting fire.”  (Matthew 25:41).  This phrase “everlasting fire” refers to the fires to hell.  But now let us consider the fires of Purgatory. 

 

Here is a crucial reminder from Fr. Paul O’Sullivan:

 

The fire of Purgatory is the same terrible fire as the fire of Hell.  We may be kept in this awful fire for many years for a deliberate venial sin.  God could never punish us too severely.  He does not send us to Purgatory because He is angry with us, but because the malice of a deliberate venial sin is simply awful – mortal sin much more so.[1]

 

Here is the wholesome teaching of My Catholic Faith:

 

St. Augustine believed that the sufferings of the poor souls are greater than the sufferings of all the martyrs.  St. Thomas believed the least pain there is greater than the greatest on earth.  The greatness and the duration of a soul’s sufferings in Purgatory vary according to the gravity of the sins committed.  One who has lived a long life of sin, but is saved from hell only by a deathbed repentance, will stay in the purging fires of Purgatory longer, and suffer there more intensely than a child, who has committed only the venial sins of an ordinary child.[2]

 

It is important that one understands the real pain of the fires of Purgatory.  That understanding will greatly help to avoid all sin.   Avoiding all sin is possible even for those who are without (most of) the Sacraments – as faithful and informed Catholics currently are in all of those places in the world where the Sacraments are not available without compromise.  God knows what we need and provides it.

 

There is a way to begin to understand and to feel the pain which is a little like Purgatory’s fire.  (Obviously, be very careful not to injure yourself.)  Light a candle and hold your hand about seven inches above the flame and feel the heat.  Then lower your hand little-by-little until you understand much better the real pain of fire which is suffered by those persons in Purgatory.  Then reflect that such suffering in Purgatorial fire could last for years. 

 

Think also, that God created the fires on earth to serve and help man.  By contrast, God created the fires of Purgatory to inflict much more pain than the fires on earth because He created those fires to punish man.

 

Now, with your new understanding of what sinners suffer in Purgatory, let us begin by promising God that we will sin no more.

 

We know we must be a saint in order to get to heaven.  So let us love God, hate sin, pray devoutly and often, and we will be “ordinary saints” who will spend all eternity in the complete happiness of heaven.


[1]           An Easy Way to Become a Saint, Fr. Paul O’Sullivan, O.P., Tan Books and Publishers, Inc., Rockford, Ill. 1990, p.101.

 

Note: Every sin is an infinite evil in three ways and mortal sin is an infinite evil of a fourth way too.  Read an explanation of this truth here: https://catholiccandle.neocities.org/faith/the-infinite-evil-of-sin

[2]           My Catholic Faith, Bishop Louis Morrow, My Mission House, Kenosha, Wis., ©1949, p.158.

Lesson #35 About the Temperaments – further reasons why we study them

Posted on by Catholic Candle

Philosophy Notes

Mary’s School of Sanctity

Lesson #35 About the temperaments – further reasons why we study them

More about why we study the temperaments – what’s the point?

Because we humans were made to praise, revere, and serve God[1], and because we carry out this precept in the way we deal with our neighbor, it is important to try to understand ourselves and our neighbor well.  To better understand our neighbor, we should start with self-knowledge, which includes knowing our own inclinations.

We can and do know that by our fallen human nature we humans have general tendencies, i.e. concupiscence of the flesh, concupiscence of the eyes, and the pride of life,[2]  but we must not forget that each of us also has his own natural dispositions and inclinations.   Hence, we study the inclinations people naturally have when we study the basic four temperaments.  One important aspect of our study of the temperaments, AND a goal we have in our study, is to find our own strengths and weaknesses and to use our strengths to overcome our weaknesses.  This is a means to our perfection. 

Each of the temperaments has a set of typically found strengths and weaknesses.  So, our challenge in our life is to work out our salvation by discovering our strengths and weaknesses, and with God’s help, of course, to use our strengths to overcome our weaknesses.  Thus, God intends for us to hew away at the things of our temperaments which are not favorable to a charitable relationship with Him and our neighbor.  In this way, too, He wills us to use the God-given strengths we have to glorify Him.  This is indeed what the saints did.[3]

Therefore, when we study the temperaments, we can come to better appreciation of our neighbor by recognizing his temperament and thereby seeing how we can work more harmoniously with him.  Another beneficial aspect of this knowledge is that it helps us to avoid rashly judging our neighbor, and in turn, this fosters our practice of compassionating our neighbor.   

With all this in mind, we can easily see that there are many good reasons to learn about the four basic temperaments and the possible combinations of these, and how people with the temperaments interact with each other.

One important additional consideration to make is to reflect upon Our Lord and Our Lady.  Both Our Lord and Our Lady had in their genetic make-up a perfect mixture of the four temperaments.  How do we know this?  They were both immaculately conceived and without any stain of sin for the entire duration of their lives.   It is also fitting that they would both be a perfect blend and balance of the four temperaments and would have nothing that would stand out as a genetic weakness.  God intended that they both would be models for us to imitate.

Setting forth the overall scheme of looking at each of the temperaments.

·         For each temperament, we will set out a listing of its general strengths and weaknesses.

 

·         We will discuss how a person with each temperament, who is of good will, uses the strengths to overcome the weaknesses.

 

·         We will discuss how a person with each temperament, who is of bad will, does not use the strengths to overcome the weaknesses.

 

·         We will discuss aspects of the prayer life/spiritual life of each temperament.

 

·         We will discuss the typical temptations which impact each temperament and how the temptations can be counteracted.

 In our next lesson, we will begin our treatment of the choleric temperament


[1]           See the series on the Spiritual Exercises of St. Ignatius of Loyola, especially these two articles:

 

v  https://catholiccandle.org/2022/05/24/lesson-9-the-principle-and-foundation-part-i/

 

v  https://catholiccandle.org/2022/06/27/lesson-11-the-principle-and-foundation-part-ii/

 

[2]           “For all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life…”  1 John, 2:16.

 

[3]           One well known example of saintly reform is St. Vincent de Paul.  He was known for his choleric temper but he mastered himself so well that he was thought to be phlegmatic. 

Posted on by Catholic Candle

Words to Live by – from Catholic Tradition

God is more pleased by one work, however small, done secretly, without desire that it be known, than a thousand done with the desire that people know of them.  Those who work for God with purest love not only care nothing about whether others see their works, but do not even seek that God Himself know of them.  Such persons would not cease to render God the same services, with the same joy and purity of love, even if God were never to know of these.

St. John of the Cross, Saying of Light and Love, #20 (emphasis added).

To Reach Heaven Should Be Our Life’s Main Work

Posted on by Catholic Candle

If you think it is too hard to get to Heaven, then think again!  As children, we were taught that we have to earn Heaven.  We earn Heaven by loving and serving God as well as by avoiding sin.  If we slip up and commit sin, God in His goodness and mercy has established the Sacrament of Penance.  The sin is forgiven, but in God’s justice, there is temporal punishment still due for the sin.  This debt of punishment must be paid before a person can enter Heaven, and this can be accomplished, in part, through prayers that grant indulgences.

What is an indulgence? 

An indulgence is an extra-sacramental remission of the temporal punishment due, in God’s justice, to sin that has been forgiven, which remission is granted by the Church in the exercise of the power of the keys, through the supplication of the superabundant merits of Christ and of the saints, and for some just and reasonable motive.[1]

A partial indulgence commutes only a certain portion of the penalty; and this portion is determined in accordance with the penitential discipline of the early Church.

To say that an indulgence of so many days or years is granted means that it cancels an amount of purgatorial punishment equivalent to that which would have been remitted, in the sight of God, by the performance of so many days or years of the ancient canonical penance.  Here, evidently, the reckoning makes no claim to absolute exactness; it has only a relative value.  God alone knows what penalty remains to be paid and what its precise amount is in severity and duration. 

Finally, some indulgences are granted on behalf of the living only, while others may be applied on behalf of the souls departed.  It should be noted, however, that the application has not the same significance in both cases.  The Church, in granting an indulgence to the living, exercises her jurisdiction; over the dead she has no jurisdiction and therefore makes the indulgence available for them by way of suffrage (per modum suffragii), i.e., she petitions God to accept these works of satisfaction, and in consideration thereof to mitigate or shorten the sufferings of the souls in Purgatory.[2] 

Following is the remarkable prayer that Pope Eugenius III, at the earnest request of St. Bernard, has granted three thousand years (!) indulgence to all who with a contrite heart, recite the Lord’s Prayer and Hail Mary 3 times, in honor of the Wound of the Shoulder of Our Blessed Redeemer.

The Prayer

O Loving Jesus, meek Lamb of God, I a miserable sinner, salute and worship the most Sacred Wound of Thy Shoulder, on which Thou didst bear Thy heavy Cross, which so tore Thy Flesh and laid bare Thy Bones as to inflict on Thee an anguish greater than any other Wound of Thy Most Blessed Body.  I adore Thee, O Jesus most sorrowful; I praise and glorify Thee and give Thee thanks for this most sacred and painful Wound,  beseeching Thee by that exceeding pain and by the crushing burden of Thy heavy Cross to be merciful to me, a sinner, to forgive me all my mortal and venial sins, and to lead me on towards Heaven along the Way of Thy Cross.  Amen.[3]

If this prayer was said each day for years, your time in Purgatory would be considerably shortened, due to the mercy and goodness of our Creator. 

There are many other prayers that have indulgences attached that would help even further – especially those with a Plenary Indulgence.  A Plenary Indulgence is one that obtains a complete remission of all temporal punishment due for sins.  Since we need all the help we can get to save our souls, this is an extraordinary mercy that God offers us.  However, to obtain a plenary indulgence, we usually must pray for the intentions of the pope.  One might ask how we can do that, without compromise, when the pope has many bad intentions?  For example, Pope Francis uses his monthly prayer intentions to promote his politically-correct climate alarmism, which is a basis for his promotion of a one-world government to regulate the ecology of the world and of the oceans in particular.

However, despite Pope Francis’s own bad intentions, there are always some good intentions which are automatically included in the intentions of the pope.  God wants us to pray for these Traditional Catholic intentions of the pope, but of course, not pray for any evil intentions.  Thus, it would be a good thing for you to make your intent explicit – for yourself and for others – by stating that you are praying for the Traditional intentions of the pope, thereby reminding yourself and others that you reject his evil and radical intentions.  The Traditional intentions of the pope are these six: 

  1. The Exaltation of the Church;
  2. The Propagation of the Faith;
  3. The Extirpation of Heresy;
  4. The Conversion of Sinners;
  5. The Concord between Christian Princes; and
  6. The Further Welfare of the Christian People.

Another condition of gaining the plenary indulgence is going to Confession and receiving Holy Communion.  That, of course, is a proviso that all of us have fulfilled for years (never dreaming that there might come a time when this was not possible).  How then can we gain a plenary indulgence without access to uncompromising priests and Sacraments?  Should uncompromising Traditional Catholics even “bother” praying for the Traditional intentions of the pope to obtain a plenary indulgence, when, in our times of Great Apostasy, there is little or no opportunity to fulfill the other usual conditions, viz., going to confession and receiving Holy Communion?

The answer is "yes"!

God understands that we cannot do the impossible, nor does He expect us to.  He does not expect, nor want us to, receive the sacraments or go to Mass when it is not available without compromise.  Compromise Masses and Sacraments don’t help us and they offend God.

One way that God is able to provide for us is to give us a plenary indulgence when we piously and diligently fulfill the conditions as closely as we can.  God can treat this as if it were literal compliance with the usual conditions obtaining a plenary indulgence.  Thus:

➢  When confession is not available without compromise, then God expects us to make an Act of Contrition as perfectly as we can.

➢  When we cannot receive Holy Communion without compromise, He expects us to make as fervent a Spiritual Communion as we can.

Let us have a strong heart and complete confidence in God!  Let us always be sure that God is providing perfectly for us.

Let us continue to fulfill the conditions for obtaining plenary indulgences to the extent that we are able, knowing that God provides for us.


[1]           Catholic Encyclopedia, Vol. 7, article title: Indulgences, The Gilmary Society, New York, 1910, p. 783.        

[2]           Catholic Encyclopedia, Vol. 7, article title: What an Indulgence is, The Gilmary Society, New York, 1910, p. 783-4.

[3]           Published by Our Lady of the Rosary Library, 4016 Preston Hwy, Louisville, KY, 40213, Imprimatur: Thomas D. Beven, Bishop of Springfield, Ma.

Lesson #35 About the Temperaments – An Introduction

Posted on by Catholic Candle

Philosophy Notes

Mary’s School of Sanctity

Lesson #34  About the Temperaments – An Introduction

There are many things one can say about the subject of temperaments.  In the next series of lessons, we will be investigating this topic.  We will set about probing the following questions:

1.    What is the definition of temperament?

2.    What is the definition of character?

 

3.    What is the definition of personality?

4.    Why do we bother learning about temperaments?

a.    Because we can know ourselves better by knowing our own temperament.

b.    Because the knowledge of temperaments can help us understand others    better and, thus, improve our relationships with other people.

5.    Can knowing one’s own temperament help a person with the work he must do for his salvation?

 

a.    Yes, because one can see the typical strengths and weaknesses of his temperament and thus, he can see how to foster the strengths of his temperament in order to overcome his weaknesses.

b.    Yes, because a person’s temperament will incline him to view spirituality in a particular way.

 

6.    Can understanding the temperaments help parents and others in positions of authority guide those in their care?

a.    Yes, understanding the temperaments can help superiors see the best way to deal with those in their care.

b.    Yes, superiors can teach those in their care about the temperaments and help them to understand how to use strengths to overcome weaknesses.

7.    Can understanding the temperaments help spouses live more harmoniously together?

a.    Yes, the couple can get along better by knowing how the particular temperaments interact with each other.

b.    Yes, the couple can also strategize better in the raising of their children by observing and studying the temperaments of their children.

8.    Can understanding the temperaments help a young adult find a more compatible spouse?

a.    Yes, because the young adult will be able to find out what temperament might best suit his/her own.

b.    Yes, knowing the temperaments will help the young adult see how crucial it is to find a compatible spouse and one who is working with the strengths of his/her temperament to overcome the weaknesses of that temperament. 

Getting started – 1) What is the definition of temperament?

We learn in our catechism that man is composed of body and soul.  The body is made of matter and the soul is spiritual.  Each human souls are created like every other one, although each soul is a separate creation of God.  At conception, when the parts of matter are united, God creates the soul which informs that particular matter.  Therefore, souls are individualized by the matter in which they are placed.  Each person has a separate soul in separate matter.

With this information in mind, we can begin our investigation of the matter which distinguishes persons[1] and determines a person’s temperament.  This matter is genetic and so our temperaments are derived from the genetic code which we inherit from our parents.  Each temperament has a typical set of traits. 

The word temperament comes from the Latin word temperamentum, meaning “a mixing in due proportion” and this word in turn comes from the Latin word tempare, meaning “to combine or mingle in due proportion.”  Temperament refers to “the peculiar physical and mental character of an individual, as the sanguine, phlegmatic, choleric (or bilious), or melancholic temperament, denoted types formerly believed to be due the preponderance of one or the other of these humors; Frame of mind or type of mental reactions characteristic of an individual”.[2]  

The humors referred to here are “In old physiology, a fluid or juice, especially one of the four fluids—blood, phlegm, choler (yellow bile), and melancholy (black bile)—conceived as disposition or state of mind; mood.”[3]

Hence, it is with reference to these four bodily humors that there springs the idea of the four basic temperaments listed below:

Sanguine –very generous, giving all [characterized by having an abundant circulation of blood; warm; ardent; disposed to be hopeful; anticipating the best.

Melancholic [melas-anos, black + chole, gall, bile] a thick, dark, acrid bile formerly imagined to be a secretion of the kidneys or spleen, and the cause of gloominess, irascibility, or mental dejection, later, extreme depression of spirits, painful delusions, or brooding [Sadness].

Choleric [characterized by choler or bile] hot-tempered, easily angered or irritated, also angry.

Phlegmatic [one of the four “humors” of early physiology.] It was supposed to be cold and moist, and to cause sluggishness.  Sluggishness of temperament; apathy; calmness, equanimity.[4]

There are various schools of thought of how these humors actually influence our bodies and determine what temperament we each have.  Nevertheless, these humors can be thought of as follows:

Fourfold classification seems fairly to represent certain markedly contrasted types of disposition, though they leave room for subdivision and intermediate forms. Moreover, though scientists are still far from being agreed as to the precise elements in the organism on which the temperament depends, the fact that different forms of temperament have an organic basis seems certain.  The transmission from parent to offspring of hereditary dispositions, therefore, involves no conflict with the doctrine of the creation of each human soul.[5]


2) What is the definition of character?

The Catholic Encyclopedia discusses character as follows:

Although our original temperament is thus given to us independently of our will, we ourselves play an important part in the molding of our character, and we thus become responsible for certain ethical qualities in it.  Character has been defined as “a completely fashioned will.”  It would be more accurate to say that character is “natural temperament completely fashioned by our will.”  It is in fact, a resultant of the combination of our acquired habits with our original disposition [temperament] ….

Among the acquired elements to which the building up of character may be distinguished are those pertaining to cognition, whether sensuous or intellectual, and those belonging to the emotional and volitional activities of the soul.  Exercise strengthens the power and widens the range of each faculty, creating, not uncommonly, a craving for further exercise in the same direction.  The regular use of the intellect, the reflection, contributes to the formation of habits of mind more or less thoughtful and refined. The frequent indulgence in particular forms of emotion, such as anger, envy, sympathy, melancholy, fear, and the like fosters tendencies towards these sentiments which give a subconscious bent to a large part of man’s behavior.  But finally, the exercise of the will plays the predominant part in molding the type of character which is being formed.   The manner and degree in which currents of thought and waves of emotion are initiated, guided, and controlled by the will, or allowed to follow the course of spontaneous impulse, has not less effect in determining the resultant type of character than the quality of the thoughts or emotions themselves.  The life of the lower animal is entirely ruled by instinct within, and by accidental circumstances from without.   It is therefore incapable of acquiring a character.  Man, through the awakening of reason and the growth of reflection, by the exercise of deliberate choice against the movements of impulse, gradually develops self-control; and it is by the exercise of this power that moral character is especially formed.  Character is in fact the outcome of a series of volitions, and it is for this reason we are responsible for our characters, as we are for the individual habits which go to constitute them [viz., characters].[6]


3) What is the definition of personality?

Personality is: 1) Quality or state of being personal, or of being a person; personal existence or identity. 2) Quality of referring directly to an individual. 3) Distinction or excellence of personal and social traits.[7]

Personality also applies to the aggregate of qualities which distinguish an individual, but the term differs from character in that it implies his [the individual’s] being distinguished as a person rather than as a moral being.   In general, personality may be said to be revealed in unconscious as well as in conscious acts or movements, in physical and emotional as well as in mental and moral behavior, and especially, in a person’s relations to others; thus, one may know very little about the character of an acquaintance, yet have a very definite idea of his personality.   Therefore, personality is qualified as not as good, bad, or the like, but by an adjective implying the extent to which it pleases, displeases, or otherwise impresses the observer.  …Hence, personality often distinctively means personal magnetism or charm.[8] 

Now that we have made the necessary distinctions concerning these three words, that is, temperament, character, and personality, let us briefly consider our 4th question from above.


4) Why do we bother learning about temperaments?

    a) Because we can know ourselves better by knowing our own temperament.

     b) Because the knowledge of temperaments can help us understand others    better and thus improve our relationships with our neighbors.

With our fallen human nature, we are not inclined to want to know ourselves better. We have a kind of fear to see our defects, but self-knowledge has been spoken of by the saints repeatedly as being a very crucial part of our salvation and sanctification.  Acquiring self-knowledge is worth all the efforts one can make—especially because it helps us obtain humility.  Self-knowledge of the inclinations found in our temperament and knowledge of the tendencies of other people help us to avoid misjudging others.  In addition to this favorable result, we can make more allowances for others and also be more forgiving of others. 


So, let’s set about getting to know ourselves.

We have given the classes or types of temperaments that are most commonly spoken of.  Of course, there have been many who have studied the temperaments and have tried to classify them into more subdivisions with different names.  Each of us has a primary temperament and a secondary one.  In other words, we are usually a combination of two temperaments with one of them being predominant in us and the other one a clear second. What percentage is our predominant temperament?  We will need to study all four temperaments in order to discover our combination.

In upcoming Lessons concerning temperaments:

We will be discussing each of the four historically accepted temperaments incorporating the list of queries noted above.  We will likewise endeavor to give the spiritual difficulties that each temperament has as well as its positive spiritual traits. We will discuss the typical combinations found of the four types of temperaments.  In this way we can improve our interactions with others, discover our own temperament if we do not already know it, and assist ourselves in our life’s work, namely, the salvation or our souls.  After treating each of the four temperaments we will supply a couple of comparative charts so all the temperaments can be viewed side by side for analysis and a better understanding of how they interact.

 


[1]           St. Thomas defines a person as an individual substance of an intellectual nature.  Therefore, only humans and angels can properly be called persons.  The Divine Persons have a different definition unique to the Essence of the Trinity, and these Persons are not being discussed here.

[2]           This definition is taken from the Merriam-Webster’s New Collegiate Dictionary, copyright 1949.

[3]           All four of these definitions are taken from the Merriam-Webster’s New Collegiate Dictionary, copyright 1949.

[4]           These definitions are taken from the Merriam-Webster’s New Collegiate Dictionary, copyright 1949.

 

[5]           Taken from the Catholic Encyclopedia, 1913 edition, under the article entitled Character.

[6]           Taken from the Catholic Encyclopedia, 1913 edition, from the article entitled Character, (bold added for emphasis; bracketed words added for clarity).

[7]           These definitions are taken from the Merriam-Webster’s New Collegiate Dictionary copyright 1949.

[8]           This quote is taken from Merriam-Webster’s Dictionary of Synonyms copyright 1951, found under disposition.

Posted on by Catholic Candle

Words to Live by – from Catholic Tradition

We must Show Ourselves to be Valiant Members of the Church Militant And Not Cowards and Quitters.

The teaching of the Mystical Doctor, St. John of the Cross:

Though the path is plain and smooth for people of good will, those who walk it will not travel far, and will do so only with difficulty if they do not have good feet, courage, and tenacity of spirit.

St. John of the Cross, Saying of Light and Love, #3 (emphasis added).

Lesson #34 Afterword on the Spiritual Exercises

Posted on by Catholic Candle

Philosophy Notes

Mary’s School of Sanctity

A Reflection on Mary and the Principle and Foundation

Having finished the Spiritual Exercises of St. Ignatius, let us take this lesson to reflect on how Our Dear Mother Mary lived the Principle and Foundation to perfection. 

First we will need to recall the actual text that St. Ignatius gives us for the Principle and Foundation:

Man is created to praise, reverence, and serve God Our Lord, and by this means to save his soul.  All other things on the face of the earth are created for man to help him fulfill the end for which he is created.  From this it follows that man is to use these things to the extent that they will help him to attain his end.  Likewise, he must rid himself of them insofar as they prevent him from attaining it.

Therefore, we must make ourselves indifferent to all created things, insofar as it is left to the choice of our free will and is not forbidden.  Acting accordingly, for our part, we should not prefer health to sickness, riches to poverty, honor to dishonor, a long life to a short one, and so in all things we should desire and choose only those things which will best help us attain the end for which we are created.

Our Catechism teaches us that the chief creatures of God are angels and men.  We say “chief creatures” because both angels and men were created with an intellectual power.  Angels and men are the type of creatures that can know God, not as He comprehends Himself, but understanding God is the Supreme Being with His infinite perfections.  When we humans ponder our ability to know God, we can see that it is astounding that God gave us such a wonderful capacity.

Man’s highest faculties are his intellect and his will.  He must use these powers to praise, revere, and serve God his Creator.  The more a man uses his will and intellect properly, the better he serves God.  In fact, God wants man to perfect his intellect.

But how does man perfect his intellect?  He pursues truth and studies it.  He is able to look at and study divinely revealed truths.  He also needs to look at the world around him in order to examine it through his senses and discover reality on many levels. [Romans 1:20][1]

In addition to learning through observation and study, man can learn by God infusing truth in him.[2]  God has done this wonderful thing to His saints.  He did this on the highest level for Mary.

Now let us consider some additional facts in order to better see God’s magnificent plan for Mary and for us.  The angels also were created with the moral obligation to praise, revere, and serve God.  There intellects are far superior to ours.  

Lucifer was the highest angel and had the strongest intellect of all the angels.  Yet, in his pride and abusing his free-will, he failed the test that God put forth to the angels.  We are not sure of the exact nature of the test, but one could think that Lucifer and one-third[3] of the total number of angels refused to accept the fact that God would become incarnate as Man.  Not only this, but also the angels would have to serve God made man and His Holy Mother who was merely a human – a woman at that.[4]  Therefore, Lucifer failed to fulfill the purpose for which he was created.

Let us contrast his failure with Mary.  Mary is God’s masterpiece and she fulfills His Plan the best.  We must remember that God gave her all of her prerogatives because God chose her to be His Mother.  God loves Mary more than He loves all the angels and saints put together.  God gave her more knowledge and virtue than all the angels and saints put together.  She took Lucifer’s place, as it were.  Thus, it is not surprising that Satan hates her and her humility, her exact obedience, and the fact that God has given such power and majesty to her.  Satan hates the fact, too, that God made her our Mother, our model and our protectress. 

Let us reflect how she followed the Principle and Foundation perfectly.  She praised God from the moment of her Immaculate Conception.  She had perfect use of her reason from that moment.  She spent her earthly life always in the deepest contemplation of God and His truths.

Her love for God exceeds the love for Him of all of the angels and the other saints combined.  As a result, she revered God the most during her earthly sojourn.  She was presented in the temple when she was a tender three-year-old and learned the Scriptures.  She prayed for the redemption of Israel.  

When the angel Gabriel appeared to her, she humbly wondered what his greeting meant.  She was well-aware how to discern the spirits and how to protect herself from pride.  She tested Gabriel’s message by referring to her vow of chastity and then she was satisfied by the way Gabriel expressed God’s holy plan.  She had no doubt that God would preserve her virginity.  She revered His Divine Plan for the Incarnation.  She most willingly gave her “fiat”.  She understood she would have a life of suffering because the Son of God was to be born as an oblation to God for the salvation of mankind.

St. Joseph, too, had taken a vow of perpetual chastity.  Both Our Lady and St. Joseph understood the chastity that would be sacred in their marriage.  Both were committed to serving God with their whole hearts.  They would serve God together in monastic married life.  In their midst God-made-Man would grow to manhood.

Think of their anguish when Our Lord stayed behind in Jerusalem at age twelve.   God kept His intention hidden from them in order to increase their merit.  Their suffering was in reparation for the sins of men and they were setting examples for parents for all the generations to come.

Mary as a wife is such a resplendent model for all wives.  She was subservient to St. Joseph, as this was part of her service to God.  Wives should obey their husbands and follow Mary’s example.  She loved God so much and was devoted to her duty because she loved God.

Mary was also a perfect example for all mothers.  She was ever ready to sacrifice all for her family.  Of course, Our Lord was her Son and her God.  Hence, her role of Mother was a unique one.  Nevertheless, Our Lord was subservient to His parents. 

All through Our Lord’s Public Life, Our Lady served Him in countless ways.  We know, too, of her ultimate gift of herself at the Foot of the Cross where she endured a bloodless martyrdom.  Her anguish was like that of no other earthly mother because hers was the most that any human person could possibly suffer.  Yes, she earned the martyr’s palm, Our dear Mother of Sorrows.

The remainder of her days on earth was spent in the service of God as she ministered to the needs of the Apostles and the nascent Church.  Our Lord gave her to us to be Our Mother while He hung on the Cross.  She was faithful in serving her Son by giving her services to the Church which He founded.  Of course, she is ever Our faithful Mother, even as Queen of Heaven and all Creation.  She is our Protectress too.

With these reflections in mind, we see that we could never find a better model (besides Our Lord Himself) of someone who kept the Principle and Foundation perfectly.  Mary is a model not only for women, but for men, too.  We, like Mary, were created to praise, revere, and serve God.  Our mission in life is not as sublime as Mary’s was, but nevertheless, we must be always ready to do whatever He may ask of us.  Let us go to Our Mother, Our Model, and Our Protectress and beg her for guidance on how to make the best effort we can to seek God’s plan and to fulfill His Will for us.

Queen of Angels, pray for us.   Help us to faithfully praise, revere, and serve God so that by this means, we can save our souls.


[1]           Romans 1:20 “For the invisible things of Him, from the creation of the world, are clearly seen, being understood by the things that are made: His eternal power also, and divinity: so that they [viz., men who pervert the truth ] are inexcusable.”   To put this quote in context, St. Paul had been speaking of those who “detain the truth of God in injustice: because that which is known of God is manifest in them.  For God had manifested it unto them”, and St. Paul was here showing how it was manifested to them.

 

[2]           Angels have only infused knowledge because they do not have bodies and therefore do not have bodily senses.

 

[3]           Apocalypse 12:3-4 “And there was seen another sign in heaven: and behold a great red dragon, having seven heads, and ten horns and on his heads seven diadems: and his tail drew the third part of the stars of heaven, and cast them to the earth:”

[4]           The proud angels of the lower choirs might have also rebelled because of the thought that God would assign some of them to be the guardians, helpers, and companions to humans – who were so low compared to their angelic selves!