On working for holiness

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!

Live Preparing for Your Particular Judgment

Posted on by Catholic Candle

We should live our life today as if we will face God for our Particular Judgment tomorrow.  God is the Judge at our Particular Judgment, and we have to give an account of our whole life: every thought, word, act, or omission.

More specifically, Jesus Christ as Man will be our Judge at the Particular Judgment.  Before Him each soul must stand.  The soul will stand in the awful presence of God the Son, to give and account of its whole life: of every thought, word, act, and omission.

Neither does the Father judge any man, but all judgment He has given to the Son.

St. John’s Gospel, 5:22.

A man’s whole life will be spread before him like a great picture.  He will remember everything, although he might have forgotten much at the moment of death.  How he will wish then that he had done only good![1]

He who dies in mortal sin, even if only with one single mortal sin, will be sent at once to hell.[2]

How can we be careless about a matter of such importance, when we are absolutely certain of being judged by God?  “For what shall I do, when God shall rise to judge?” Job, 31:14.[3]

One of the most important “topics” of our Particular Judgment, is whether we have compromised our perfect Catholic Faith.

Webster defines “compromise” as “coming to an agreement by concession” or “making a shameful concession.” It is no secret that today’s N-SSPX has become liberal following the death of its founder, Archbishop Marcel Lefebvre in 1991.  

Thus, today’s followers of the Society – in order to remain in it – have had to compromise and accept its very liberal teachings.  At the top of the list of such compromises is the disgrace of accepting parts of the evil anti-Catholic Second Vatican Council with the insistence that it was okay to accept VII because the council “it was just misunderstood”.  The “new” SSPX also teaches many other errors which jeopardize the faith of their followers.

The conclusion is inescapable in our minds:  Today’s “new” liberal SSPX is not the same SSPX of Archbishop Lefebvre.  Here are a few of the reasons we hold this.

1.    The SSPX previously taught that the rubella vaccine and other vaccines developed through abortion are always sinful.  By contrast, the SSPX now says this same rubella vaccine is justifiable for some people and similarly justified are the COVID vaccines which were also developed through abortion.[4] 

2.    The SSPX says it now accepts 95% of Vatican II[5] and says that Vatican II contains no direct heresy and “not so many” errors.[6] 

 

3.    The SSPX now teaches that the religious liberty taught by Vatican II is “a very, very limited one, very limited”.[7]  The truth is that the scope of religious liberty that Vatican II teaches is unlimited as long as public order is not breached.[8]

 

4.       The new SSPX falsely teaches that “many Vatican II texts are traditional”.[9]  The truth is that there are no traditional documents of Vatican II (much less “many”). 

 

5.       Among these Vatican II documents, is Lumen Gentium.  The SSPX now teaches that this document is free from errors/liberalism.[10]  The truth is that there are hundreds of liberal and false statements in Lumen Gentium?[11] 

 

6.    The SSPX called the new mass “Holy Mass”.[12]  Besides this, the SSPX now calls the Traditional Mass by its conciliar name, viz., the “Extraordinary Form”.[13]  The “new” SSPX teaches that the new mass is good (though not as good as the Traditional Mass), by likening the new mass to a tin trumpet, and likening the Traditional Mass to a silver trumpet.[14] 

7.    Indeed, while Bishop Fellay was superior general, he attended the new mass and afterwards praised it.[15]  His two assistants (who were second and third in authority in the SSPX) also attended a new mass on another occasion.[16]  The SSPX has blamed the dispute between the Vatican and the “old” SSPX concerning the new mass, on how “profound” Archbishop Lefebvre’s “motives” were and the bewilderment of the SSPX priests and followers because they were “fed up” with the “way in which the new mass was being celebrated.”[17]  Bishop Fellay says that “what needs to be corrected” in the new mass are things like making a better vernacular translation.[18]  By contrast, the truth is that the new mass itself (even in Latin, and under the “best” conditions) is evil and sacrilegious.

 

8.    The “new” SSPX falsely indicates that Pope Francis abides in the truth, and is preserved from error.[19]  When he was superior general, Bishop Fellay declared that he is “very happy” with a lot of what Pope Francis teaches.[20]  Bishop Fellay falsely says that Pope Francis’s Amoris Laetitia is like a “beautiful boat” with a “very small” hole in it.[21]  This SSPX praise is false and liberal and the SSPX is minimizing the evil of Pope Francis’s teachings.

 

9.    We know that Jesus Christ is God.  For this reason, Mary is the Mother of God because she is the mother of a Person Who is God.  For the same reason, the Jews committed Deicide because they killed a Person Who is God.  Vatican II contradicted the traditional teaching from the time of the apostles, that the Jews committed Deicide.[22]  The SSPX has adopted this conciliar error and denies the Church’s teaching that the Jews did commit Deicide.[23] 

 

10. Catholics should not hold it as certain that we will go to heaven.  But the liberal SSPX now teaches that Hope makes us certain of going to heaven.[24]  The “new” SSPX is teaching the vice of presumption not the Theological Virtue of Hope. 

 

11. The new SSPX falsely teaches that Vatican II does good, because the “Second Vatican Council … illuminates – i.e. deepens and further makes explicit – some aspects of the life and of the doctrine of the Church”.[25]  The truth is that Vatican II does no good.

 

12. Among countless other conciliar errors, is the error that there supposedly exist “degrees of being in communion with the Catholic Church”.[26]  The “new” SSPX indicates it accepts this conciliar theory by now using the term of “full communion”, as if there were any other kind.  Id.

 

13. While he was superior general, Bishop Fellay said that Pope Francis’s exhortation on marriage “contains many things that are correct and beautiful”.[27]  This is false!  These teachings on marriage are vile and are thoroughly-conciliar.

 

14. The SSPX teaches that Vatican II’s Optatam Totius is free from errors/liberalism.  The truth is that there are many liberal and false statements in this conciliar document.[28] 

 

15. The “new” SSPX published an article about Islam’s hostility toward other religions.  This article stressed the importance of religious liberty for every religion and omitted to state the Catholic truth that error (including religious error) has no rights.[29]  The truth is that only the true Catholic Faith has the right to be taught.[30]

 

16. The “new” SSPX says we must continually change.[31]   This echoes the conciliar hierarchy, which continually emphasizes the need to change, to “renew” ourselves, and to “ride the wave of revolution of faith”.[32]

17. The conciliar church refers to promotion of conciliar errors as The New Evangelization.[33]   The “new” SSPX proudly declared that Pope Francis sees the SSPX as a help in The New Evangelization.  Id.  How could this happen without the “new” SSPX showing a willingness to promote conciliar errors?

18. The SSPX now blurs or even omits the difference between the Catholic Church and the modernist conciliar church.[34]  Archbishop Lefebvre made this clear distinction.[35]

19. The SSPX and Archbishop Lefebvre used to say that the indult groups “are doing the devil’s work”.[36]  Now the SSPX treats those groups as colleagues in the Lord’s vineyard.[37]

20. When he was superior general, Bishop Fellay said that by an agreement with Rome, the SSPX “will return to the Church”.[38]  The truth is that faithful and informed Catholics (i.e., Traditional Catholics) have always been in the Church.

 

21. The liberal “new” SSPX promotes the error that everyone is in the state of grace.[39]

Plainly, the “new” SSPX is liberal and teaches conciliar heresy.  Why their followers didn’t wake up and leave could be due to having a “hard” conscience.  As is shown in many Catholic Candle articles, a sensitive and informed conscience is critical to salvation.  Without such a conscience one cannot get to heaven.

Here is one way that St. John of the Cross, the Church’s Mystical Doctor, teaches this truth:

God desires the smallest degree of purity of conscience in you more than all the works you can perform.

St. John of the Cross, Saying of Light and Love, #12.

Here is how The Imitation of Christ teaches this truth:

A pure and good conscience shall bring more joy than learned philosophy. Then shall the contempt of riches far outweigh all treasures of the children of earth ….  Learn to suffer now in little things, that thou mayest be delivered from more grievous  sufferings ….  All is vanity except to love and serve God alone”.[40]

We should help the followers of today’s liberal N-SSPX by informing ourselves so that we can help to inform them.  We should stand our ground and our lives should demonstrate that one can live a holy, devout Catholic life without Sacraments for as long a period as God Wills for us.  Catholic history has given us many examples from past centuries for us to follow.

As we know, God understands what is best for us at all times.  So, thank Him for all He is doing and has done for us.  He will neither lead us astray, nor will He be outdone in His generosity to those serving Him.

 

 


[1]           My Catholic Faith, Bishop Louis Morrow, My Mission House, Kenosha, WI, 1949, Lesson 77, pp. 154-155.

[2]           My Catholic Faith, Bishop Louis Morrow, My Mission House, Kenosha, WI, 1949, Lesson 77, p.155.

[3]           My Catholic Faith, Bishop Louis Morrow, My Mission House, Kenosha, WI, 1949, Lesson 77, p.155.

 

[4]           Here are the SSPX quotes (both the new and old ones) in part 3 of this article:  https://catholiccandle.org/2021/01/01/reject-the-covid-vaccines/

 

[6]           While he was superior general, Bishop Fellay said:


In Vatican II, there is no direct heresy.  There are openings.  Openings to the [sic] error.  And some direct errors.  Not so many direct errors.

 

Hear Bishop Fellay’s words here: https://www.youtube.com/watch?v=JuCOdk99mfA&spfreload=5, beginning at the 50 second mark.

[7]           Listen to then-superior general Bp. Fellay’s exact words at the following link – listen at minute 1:25 of 6:00 at:  http://www.youtube.com/watch?v=DdnJigNzTuY&feature=topics

 

[8]           Read the quote from Vatican II here: https://catholiccandle.neocities.org/faith/religious-liberty-vatican-ii.html


[14]         Here are Bishop Fellay’s words:

 

If you welcome a head of state and have the choice between a silver trumpet and a tin trumpet, do you use the tin trumpet?  That would be an insult; you don’t do that. And even the best new Masses are like tin trumpets in comparison to the old liturgy.  We have to use the best for the dear Lord.

 

Quoted from the Bishop Fellay June 30, 2018 interview found at: https://fsspx.news/en/news-events/news/bishop-fellay-interview-%E2%80%9Cwe-are-disturbing-factor-church%E2%80%9D-39449 (emphasis added).

 

[15]         Read the news report and quotes from Bishop Fellay here: https://catholiccandle.neocities.org/priests/fellay-promotes-hybrid-mass.html

 

[17]         Here is the longer quote from Bishop Fellay, starting with the question:

 

Q: Cardinal Ratzinger was a connoisseur and veteran promoter of Catholic Tradition and a friend of the Traditional Mass; why couldn’t he reassure the Archbishop?

 

Bishop Fellay: He did not understand how profound the Archbishop’s motives were or how bewildered the faithful and the priests were. Many were simply fed up with the post-conciliar scandals and nuisances and with the way in which the new Mass was being celebrated. If Cardinal Ratzinger had understood us, he would not have acted that way.  And I think that he regretted it.  That is why he then tried as Pope to repair the damage with the Motu Proprio and lifted the excommunication. We are truly grateful for his attempts at reconciliation.

 

Quoted from the Bishop Fellay June 30, 2018 interview found at: https://fsspx.news/en/news-events/news/bishop-fellay-interview-%E2%80%9Cwe-are-disturbing-factor-church%E2%80%9D-39449

 

Despite what Bp. Fellay says in the quote above, the “motu proprio” does not free the Traditional Mass for faithful and informed Catholics.  https://catholiccandle.neocities.org/faith/20-reasons-motu-proprio

 

Further, he misleads Catholics about the so-called lifting of the excommunications.  https://catholiccandle.neocities.org/priests/tissier-defends-agreement-rome


[18]         Quotation, citation, and analysis here: https://catholiccandle.neocities.org/priests/fellay-promotes-hybrid-mass.html


[19]         Read the SSPX quotes and find the citations to the SSPX publications here: https://catholiccandle.neocities.org/priests/bouchacourt-francis-preserved-error.html#fnref1

 

[20]         Read the SSPX quotes and find the citations to the SSPX publications here:

https://catholiccandle.neocities.org/priests/fellay-interview-liberal-timid.html


[21]         Amoris Laetitia is Pope Francis’s scandalous and heretical document on marriage.  The truth, of course, is that this document is a complete shipwreck! (continuing Bishop Fellay’s boat metaphor).  Plainly, Bishop Fellay greatly minimizes the truth when he says Pope Francis’s “beautiful boat” has a “very small” hole, because most boats have very small leaks.  That is why boats have bilge pumps – to remove the water from very small leaks.  A very small leak is not ideal but is not a disaster like Amoris Laetitia and other teachings of the conciliar church.

 

Read the SSPX’s Amoris Laetitia quotes and find the citations to the SSPX publications here: https://catholiccandle.neocities.org/priests/fellay-francis-eroding-marriage.html


[22]         Nostra Aetate, §4.

[23]         Quotations, citations, and analysis of the Catholic teaching and of the “new” SSPX’s denial of the Catholic teaching, are here: https://catholiccandle.neocities.org/priests/2014-01-14-bp-fellay-ltr.html

[24]         Here is one example of this SSPX teaching: in the November-December 2016 Angelus Magazine, Fr. Wegner declares:

Faith makes us know God: we believe in Him with all our strength but we do not see Him. Our faith, therefore, needs to be supported by the certitude that some day [sic] we will see our God, that we will possess Him and willl [sic] be united to Him forever. The virtue of hope gives us this certitude by presenting God to us as our infinite good and our eternal reward.

https://catholiccandle.neocities.org/priests/sspx-the-new-sspx-teaches-the-vice-of-presumption-as-if-it-were-the-virtue-of-hope.html

[25]         Quoted from Bishop Fellay’s April 15, 2012 Doctrinal Declaration (dashes are in the original).


[26]         Quotation, citation, and analysis here: https://catholiccandle.neocities.org/priests/schmidberger-conciliar-ideas-jargon.html


[27]         Quotation, citation, and analysis here: https://catholiccandle.neocities.org/priests/fellay-francis-eroding-marriage.html

[29]         Quotation, citation, and analysis here: https://catholiccandle.neocities.org/priests/sspx-jourdan-religious-liberty.html


[31]         Quotation, citation, and analysis here: https://catholiccandle.neocities.org/priests/pfluger-traditional-catholics-change.html

 

[32]         To read the conciliar quotes promoting continual change (and to read an analysis of them), see Lumen Gentium Annotated, by Quanta Cura Press, pp.66-78, ©2013, available at: scribd.com/doc/158994906 (free) & at Amazon.com (sold at cost).

[33]         Quotation, citation, and analysis here: https://catholiccandle.neocities.org/priests/SSPX-promote-new-evangelization.html

[34]         For example, here is Bishop Fellay: “The fact of going to Rome doesn’t mean that we agree with them.  But it’s the Church!  And it’s the true Church!” Bishop Fellay, Flavigny, 09/02/2012).

[35]         For example, here is Archbishop Lefebvre relating his discussion with then-Cardinal Ratzinger: 

 

Cardinal Ratzinger repeated it many times, “But Monsignor, there is only one Church, you mustn’t make a parallel church.” I told him: “Your Eminence, it is not us who are forming a parallel Church, as we are continuing the Church of all times, it is you who are forming the parallel church for having invented the Church of the Council, which Cardinal Benelli called the Conciliar Church; it is you all who have invented a new church, not us, it is you who have made the new catechisms, new Sacraments, a new Mass, a new liturgy, not us. We continue to do what was done before. We are not the ones who are forming a new church.

Econe, Press Conference, June 15, 1988.  There are many other examples of Archbishop Lefebvre distinguishing between the Catholic Church and the conciliar church.

 

[38]         Here is the longer quote: “Anyway, the Pope said that it is only a problem of canonical discipline.  An act of Rome will suffice to say it is finished and we will return to the Church.  It will come.  I am very optimistic!” Bp. Fellay, Interview with Les Nouvelles Caledoniennes, 12/27/10.

[40]         Imitation of Christ, Thomas à Kempis; Book I, Ch. 24.

 

Posted on by Catholic Candle

Words to Live by – from Catholic Tradition

Let Us Carry Our Crosses Courageously and Not Shrink Back from Them

And here it ought to be pointed out why so few reach this high state of perfect union with God.  It should be known that the reason is not that God wishes only a few of these spirits to be so elevated; He would rather want all to be perfect, but He finds few vessels that will endure so lofty and sublime a work. Since He tries them in little things and finds them so weak that they immediately flee from work, unwilling to be subject to the least discomfort and mortification, it follows that not finding them strong and faithful in that little [Mt. 25:21, 23], in which He favored them by beginning to hew and polish them, He realizes that they will be much less strong in these greater trials.  As a result, He proceeds no further in purifying them and raising them from the dust of the earth through the toil of mortification.  They are in need of greater constancy and fortitude than they showed.

There are many who desire to advance and persistently beseech God to bring them to this state of perfection.  Yet when God wills to conduct them through the initial trials and mortifications, as is necessary, they are unwilling to suffer them and they shun them, flee from the narrow road of life [Mt. 7:14] and seek the broad road of their own consolation, which is that of their own perdition [Mt. 7:13]; thus, they do not allow God to begin to grant their petition.

St. John of the Cross, Mystical Doctor of the Church, Living Flame of Love, Stanza 2, #27 (emphasis and bracketed words added).

When You Sin, You Join the Devil Against God

Posted on by Catholic Candle

Sin is any voluntary transgression of the laws of an all-loving and just Creator.  All sin is an infinite evil in three ways and mortal sin is an infinite evil of a fourth way too.[1]

The Church strives continually to impress her children with a sense of the awfulness of sin that they may fear it and avoid it.  We are fallen creatures, and our spiritual life on earth is a warfare.  Sin is our enemy, and while of our own strength we cannot [i.e., would not] avoid [all] sin, with God’s grace we can.  If we but place no obstacle in the workings of grace, we can avoid all deliberate sin.[2]

Adam and Eve were created by God, with free will, and were tested by being commanded not to eat from a certain tree.  Well, they failed the test and were expelled from Paradise, along with their future offspring.  As the world population grew and became steeped in sin, God flooded the world and killed everyone, with the exception of Noah and his family.

However, the world continued along its evil path despite His wish for His creatures to be happy with Him in Heaven.   From time-to-time, God sent upon His creatures a number of catastrophes as warnings to repent and reform their lives.  Some people did reform; many did not. 

In His mercy He sent His only begotten Son to suffer and die a horrible death for us.  The scope of this merciful gesture reflected the magnitude of man’s debt to his Maker for the evil and the sins committed over the centuries.

Thinking of the phrase “Jesus was scourged” doesn’t truly give an accurate picture of what that meant.  (Nothing really could.)  The Son of God was “bound to the pillar and had His clothes torn off, while strong men with whips, cords, and straps with iron spikes scourged Him.  The whole body of Our Lord was one great wound.”[3]

Yes, Good Friday and Lent are behind us now, but it behooves us to keep this scene in our minds and souls always, lest the enormity of Christ’s sufferings and death fade in our preoccupation with our busy lives. 

So, wake up, readers of the Catholic Candle!  God sent His only-begotten Son to suffer and die a horrible death to demonstrate the very great evil of sin. 

Here are salvific reminders from Fr. Paul O’Sullivan and Bishop Morrow, to help us rise from mediocrity:

We know clearly that God is looking at us, and still, we deliberately offend Him; we offend Him to His very face. 

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.

The Saints say there is nothing so terrible on earth as a deliberate sin.  Were we to see a dead body in horrible corruption, it would be nothing in comparison with even a venial sin.[4]

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.[5]  

If you love God, hate sin, and pray often and devoutly, then you’re cooperating with God’s grace, on the narrow and good road toward heaven.


[1]           Read an explanation of this truth here: https://catholiccandle.neocities.org/faith/the-infinite-evil-of-sin (parenthetical words added for clarity).

 

[2]           Catholic Encyclopedia, Vol. 14, article entitled Souls in Purgatory, The Gilmary Society, New York, 1912, p.11.


[3]           My Catholic Faith, Bishop Louis Morrow, My Mission House, Kenosha, WI, 1949, Part 1, Ch. 34, entitled The Passion, p.69.

[4]           An Easy Way to Become a Saint, Fr. Paul O’Sullivan, O.P., Tan Books, Rockford, IL, 1990, p.101.


[5]           My Catholic Faith, Bishop Louis Morrow, My Mission House, Kenosha, WI, 1949, Part 1, Ch. 79, entitled Souls in Purgatory, p.158.

Lesson #33 Additional meditation points on the Life of Our Lord

Posted on by Catholic Candle

 

                    Mary’s School of Sanctity                   

Lesson #33  The Spiritual Exercises of St. Ignatius –—ST. IGNATIUS’S ADDITIONAL MEDITATION POINTS ON THE LIFE OF OUR LORD

This lesson might be viewed as a kind of appendix.

LIST OF ALL THE IGNATIAN POINTS FOR THE MYSTERIES OF THE LIFE OF OUR LORD

THE ANNUNCIATION OF OUR LADY                                                                          (Luke 1:26-38)

First Point – The Angel, St. Gabriel, greeted Our Lady and announced to her the conception of Christ Our Lord.  And when the Angel had come to her, he said: “Hail, full of grace…Thou shalt conceive in thy womb and shalt bring forth a son.”

 

Second Point— The Angel confirms what he had said to Our Lady by announcing the conception of St. John the Baptist, saying to her: “And behold, Elizabeth thy kinswoman also has conceived a son in her old age.”

 

Third Point—Out Lady replied to the Angel: “Behold the handmaid of the Lord; be it done to me according to thy word.”

 

THE VISITATION OF OUR LADY TO ELIZABETH

(Luke 1: 39-56)

 

First Point—When Our Lady visited St. Elizabeth, St. John the Baptist, in his mother’s womb, felt the visitation made by Our Lady.  When Elizabeth heard the greeting of Mary, the babe in her womb leapt. And Elizabeth was filled with the Holy Ghost, and cried out with a loud voice, saying, “Blessed art thou among women and blessed is the fruit of thy womb!”

 

Second Point— Our Lady chants the canticle, saying: “My soul magnifies the Lord.”

 

Third Point— And Mary remained with her about three months and returned to her own house.

 

THE BIRTH OF CHRIST OUR LORD

(Luke 2: 1-14)

 

First Point—Our Lady and her spouse, St. Joseph, go from Nazareth to Bethlehem.  And Joseph also went from Galilee to Bethlehem, in obedience to Caesar, with Mary his espoused wife who was with child.

 

Second Point—And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger.

 

Third Point—And suddenly there was a multitude of the heavenly host prainsing God and saying: “Glory to God in the highest.”

 

THE SHEPHERDS

(Luke 2: 8-20)

 

First Point—The birth of Christ Our Lord is made known to the shepherds by an angel: “I bring you god news of great joy, for today a Savior has been born to you.”

 

Second Point—The shepherds go to Bethlehem.  So they went with haste, and they found Mary and Joseph, and the babe lying in the manger.

 

Third Point—And the shepherds returned glorifying and praising God.

 

THE CIRCUMCISION

(Luke 2: 21)

 

First Point—They circumcise the Child Jesus.

 

Second Point—His name was called Jesus, the name given him by the angel before he was conceived in the womb.

 

Third Point— They return the Child to His Mother, who felt compassion at the blood shed by her Son.

 

THE THREE MAGI KINGS

(Matt. 2: 1-12)

 

First Point—The three Magi Kings, guided by the star, came to adore Jesus, saying: “We have seen His star in the East and have come to worship Him.”

 

Second Point—They adored Him and offered Him gifts. And falling down they worshipped Him, and offered Him gifts of gold, frankincense and myrrh.

 

Third Point—And being warned in a dream not to return to Herod, they went back to their own country by another way.

 

THE PURIFICATION OF OUR LADY AND THE PRESENTATION OF THE CHILD JESUS

(Luke 2: 22-39)

 

First Point—They take the Child Jesus to the Temple to be presented to the Lord as the firstborn, and they offer for Him a pair of turtle doves and two young pigeons.

 

Second Point—Simeon, coming into the Temple, also received Him into his arms, saying: “Now thou dost dismiss thy servant, O Lord, according to thy word, in peace.”

 

Third Point—Anna, coming up at that very hour, began to give praise to the Lord, and spoke of Him to all who were awaiting the redemption of Jerusalem.

 

THE FLIGHT INTO EGYPT

(Matt. 2: 13-15)

 

First Point—Herod wanted to kill the Child Jesus, and so he slew the Innocents.  Before their slaughter an angel warned Joseph to fly into Egypt: “Arise and take the child and his mother and flee into Egypt.”

 

Second Point—He set out for Egypt. So he arose, and took the child and his mother by night, and withdrew into Egypt.

 

Third Point— There he remained until the death of Herod.

 

 

THE RETURN FROM EGYPT

(Matt. 2:19-23)

 

First Point— The angel admonishes Joseph t return to Israel: “Arise, and take the child and his mother and go into the land of Israel.”

 

Second Point—So he arose…and went into the land of Israel.

 

Third Point—Since Archelaus, the son of Herod, ruled in Judea, he withdrew to Nazareth.

 

 

JESUS COMES TO THE TEMPLE AT THE AGE OF TWELVE

(Luke 2:41-50)

 

First Point—When Christ Our Lord was twelve years old, He went up from Nazareth to Jerusalem.

 

Second Point—Christ Our Lord remained in Jerusalem and His parents did not know it.

 

Third Point—After three days had passed, they found Him in the Temple, seated in the midst of the doctors and disputing with them.  When His parents asked where had he been, He replied, “Did you not know that I must be about My Father’s business?”

 

THE LIFE OF OUR FROM THE AGE OF TWELVE TO THE AGE OF THIRTY

(Luke 2: 51-52)

 

First Point—He was obedient to His parents.

Second Point—Jesus advanced in wisdom and age and grace.

Third Point—He seems to have practiced the trade of a carpenter, as St. Mark seems to indicate in Chapter VI: “Is not this the carpenter?”

 

THE BAPTISM OF CHRIST

(Matt. 3: 13-17)

 

First Point—After He took leave of His Blessed Mother, Christ Our Lord, went from Nazareth to the River Jordan where St. John the Baptist was.

 

Second Point—St. John baptized Christ Our Lord.  When he wanted to excuse himself, considering that he was unworthy to baptize Him, Christ said to him: “Let it be so now, for so it becomes us to fulfill all justice.”

 

Third Point—The Holy Ghost descended upon Him, and the voice of the Father testified from Heaven: “This is my beloved Son, in Whom I am well pleased.”

 

THE TEMPTATION OF CHRIST

(Luke 4: 1-13; Matt. 4:1-11)

 

First Point—After Jesus was baptized, He went to the desert where he fasted for forty days and nights.

 

Second Point—He was tempted by the enemy three times. And the tempter came and said to Him, “If thou art the Son of God, command that these stones become loaves of bread….Throw thyself down, …All these things will I give thee, if thou wilt fall down and worship me.”

 

Third Point—Angels came and ministered to Him.

 

THE VOCATION OF THE APOSTLES

 

First Point—It appears that St. Peter and St. Andrew were called three times.  They were first called to some knowledge, as is shown in the first chapter of St. John [35-42].  They were called a second time to follow Christ in some way, with the intention of returning to the possessions which they had left, as St. Luke relates in Chapter 5: 10-11.  The third time they were called to follow Christ Our Lord forever, in St. Matthew 4: 18-22 and St. Mark, 1:16-18.

 

Second Point—He called Philip, as described in the first chapter of St. John [43], and Matthew, as Matthew himself relates in Chapter 9:9.

 

Third Point— He called the other Apostles of whose particular vocation no mention is made in the Gospel.

            Three other points are also to be considered:

                        1. The Apostles were uneducated men, from a low station of life.

                        2.  The dignity to which they were so gently called.

                        3. The graces and gifts by which they were raised above all the Fathers                  of the Old and New Testament.

 

THE FIRST MIRACLE, PERFORMED AT THE MARRIAGE FEAST OF CANA IN GALILEE

(John 2: 1-11)

 

First Point—Christ Our Lord and His disciples were invited to the marriage feast.

 

Second Point— The Mother calls her Son’s attention to the lack of wine, saying: “They have no wine,” and she tells the attendants: “Do whatever He tells you.”

 

Third Point—He changed the water into wine…and He manifested His glory, and His disciples believed in Him.

 

CHRIST DRIVES THE SELLERS OUT OF THE TEMPLE

(John 2: 13-16)

 

First Point—He drove all of the sellers from the temple with a scourge made of cord.

 

Second Point—He overturned the tables and scattered the money of the rich money changers that were in the temple.

 

Third Point—To the poor who were selling doves, He gently said: “Take these things away, and do not make of the house of My Father a house of business.”

 

THE SERMON CHRIST DELIVERED ON THE MOUNT

(Matt. 5)

 

First Point—He speaks apart to His beloved disciples, about the eight beatitudes: “Blessed are the poor in spirit…the meek…the merciful… they who mourn…they who hunger and thirst for justice…the clean of heart…the peacemakers…they who suffer persecution.”

 

Second Point—He exhorts them to use their talents well: “Even so let our light shine before men, in order that they may see your good works and give glory to your Father in heaven.”

 

Third Point—He shows that He is not a transgressor of the law but a fulfiller.  He explains the precept not to kill, not to commit adultery, not to swear falsely, and to love our enemies; “ I say to you, love your enemies, do good to those who hate you.”

 

CHRIST CALMS THE STORM AT SEA

(Matt. 8: 23-27)

 

First Point—While Our Lord was sleeping in the boat a great storm arose.

 

Second Point—His terrified disciples awakened Him; He reproved them for their little faith, saying to them: “Why are you fearful, O you of little faith?”

 

Third Point—He commanded the winds and the sea to cease, at once the wind ceased and the sea became calm.  The men marveled at this, saying: “What manner of man is this, that even the wind and the sea obey him?”

 

CHRIST WALKS UPON THE SEA

(Matt. 14:22-33)

 

First Point—While Christ Our Lord remained upon the mountain He made His disciples get into the boat, and when He had dismissed the crowd He began to pray alone.

 

Second Point—The boat was buffeted by the waves, Christ came to them walking  upon the water, and the disciples thought it was an apparition.

 

Third Point—And Christ said to them: “It is I, fear not.” St Peter, at His command, came to Him, walking upon the waters, but when he doubted, he began to sink, and Christ Our Lord saved him, and reproved him for his little faith.  Afterwards, when He entered the boat, the wind ceased.

 

THE APOSTLES ARE SENT FORTH TO PREACH

(Matt. 10: 1-16)

 

First Point—Christ calls His beloved disciples and gives them power to cast out devils from the bodies of men and to cure all infirmities.

 

Second Point—He instructs them in prudence and patience. “Behold, I am sending you forth like sheep in the midst of wolves. Be therefore wise as serpents and guileless as doves.”

 

Third Point—He tells them how they are to go: “Do not keep gold nor silver.  Freely you have received, freely give.” And He tells them what they are to preach: “And as you go, preach the message, ‘The kingdom of heaven is at hand.’ ”

 

THE CONVERSION OF MAGDALENE

(Luke 7: 36-50)

 

First Point—Magdalene enters the house of the Pharisee where Christ Our Lord is reclining at table.  She is carrying an alabaster vessel full of ointment.

Second Point—Standing behind the Lord near His feet, she began to bathe them with her tears and to wipe them with her hair.  And she kissed His feet and anointed them with ointment.

 

Third Point—When the Pharisee accused Magdalene, Christ defended her, saying: “I say to thee, her sins, many as they are, shall be forgiven her, because she has loved much”…and he said to the woman: “Thy faith has saved thee; go in peace.”

 

 

CHRIST FEEDS FIVE THOUSAND MEN

(Matt. 14:13-21)

 

First Point—The disciples asked Christ to dismiss the multitude who were with Him, since it was now late.

 

Second Point—Christ Our Lord commanded them to bring the loaves to Him, and ordered the multitude to sit down to eat.  He blessed and broke the loaves and gave them to His disciples and they gave them to the multitude.

 

Third Point—And all ate and were satisfied; and they gathered up what was left over, twelve baskets full of fragments.

 

THE TRANSFIGURATION OF CHRIST

(Matt. 17: 1-9)

 

First Point—Christ Our Lord took with Him His beloved disciples Peter, James, and John.  And He was transfigured before them and His face shone as the sun and His garments became white as snow.

 

Second Point—He spoke with Moses and Elias.

 

Third Point—While St. Peter was saying that they should build three tabernacles, a voice from heaven was heard, saying: “This is my beloved Son…hear him.” When the disciples heard this voice, they fell on their faces in great fear.  Jesus came and touched them, and said: “Arise and do not be afraid… Tell the vision to no one till the Son of Man has risen from the dead.”

 

 

 

THE RESURRECTION OF LAZARUS

(John 11:1-45)

 

First Point—Martha and Mary make known to Christ Our Lord the illness of Lazarus.  After Jesus heard of this He remained two days longer in the place where He was, that the miracle might be more evident.

 

Second Point—Before He raises Lazarus, He asks Martha and Mary to believe, saying : “I am the resurrection and the life; he who believes in me, even if he die, shall live.”

 

Third Point—He raises Lazarus after He had wept and said a prayer.  The manner of raising him was by the command, “Lazarus, come forth.”

 

THE SUFFER IN BETHANY

(Matt. 26: 6-13)

 

First Point—Our Lord takes supper in the house of Simon the leper together with Lazarus.

 

Second Point—Mary pours the precious ointment upon the head of Christ.

 

Third Point—Judas murmurs, “To what purpose is this waste of ointment?” But Jesus again excuses Magdalene saying: “Why do you trouble the woman? She has done me a good turn.”

 

PALM SUNDAY

(Matt. 21: 1-11)

 

First Point—Jesus sends for the ass and the colt, saying: “Loose them and bring them to me , and if anyone say anything to you, you shall say that the Lord hath need of them and immediately he will sent them.”

 

Second Point—He mounts the ass which is covered with the garments of the Apostles.

 

Third Point—The people come forth to meet Him, spreading their garments and branches along the way, saying: “Hosanna to the Son of David!  Blessed is he who comes in the name of the Lord! Hosanna in the highest.”

 

JESUS PREACHES IN THE TEMPLE

(Luke 19:47)

 

First Point—And He was teaching daily in the Temple.

 

Second Point—After His teaching, since there was no one to receive Him in Jerusalem, He returned to Bethany.

 

THE LAST SUPPER

(Matt. 26:17-30; John 13:1-30)

 

First Point—Jesus ate the Paschal Lamb with His twelve Apostles, to whom He foretold His death: “Amen I say to you, one of you will betray Me.”

 

Second Point—He washed the feet of His disciples, even those of Judas.  He began with St. Peter, who, considering the majesty of the Lord and his own lowly estate, would not permit it.  He said, “Lord, dost thou wash my feet?” Peter did not understand that Jesus was giving them an example of humility by this.  Jesus therefore said to him, “I have given you an example, that as I have done for you, so you also should do.”

 

Third Point—He instituted the most Holy Sacrifice of the Eucharist, as the greatest proof of His love, saying, “Take and eat.” When the supper was finished, Judas went forth to sell Our Lord.

 

 

FROM THE SUPPER TO THE AGONY IN THE GARDEN, INCLUSIVE

(Matt. 26:30-46; Mark 14:26-42)

 

First Point—After they had finished supper and sung a hymn, Our Lord went to Mount Olivet with His disciples, who were full of fear.  He left eight of the in Gethsemane, saying to them: “Sit down here while I go yonder and pray.”

 

Second Point—Accompanied by Peter, James, and John, He prayed to the Father, saying, “Father, if it is possible, let this cup pass away from me; yet not as I will, but as thou willest.” And falling into an agony he prayed the more earnestly.”

 

Third Point—So great was the fear that possessed Him, that He said: “My soul is sad, even unto death” and He sweated blood so copiously that St. Luke says: “His sweat became as drops of blood running down upon the ground.” This supposes that His garments were now saturated with blood.  

 

 

FROM THE AGONY IN THE GARDEN TO THE HOUSE OF ANNAS, INCLUSIVE

(Matt. 26: 47-56; Luke 22: 47-53; Mark 14:43-52; John 18: 1-23)

 

First Point—Our Lord allows Himself to be kissed by Judas, and to be seized like a thief.  He says to the crowd: “As against a robber you have come out, with swords and clubs, to seize me.  I sat daily with you in the temple teaching, and you did not lay hands on me.” And when He said: “Whom do you seek?” His enemies fell to the ground.

 

Second Point—St. Peter wounded a servant of the high priest.  The meek Lord said to him: “Put back thy sword into its place.” And He healed the servant’s wound.

 

Third Point—Jesus is abandoned by His disciples and dragged before Annas.  There St. Peter, who had followed him at a distance, denied Him the first time. Then a servant struck Christ in the face, saying to Him: “Is that the way thou answer the high priest?” 

 

FROM THE HOUSE OF ANNAS TO THE HOUSE OF CAIPHAS, INCLUSIVE

(Matt. 26: 57-75; Mark 14: 53-72; Luke 22: 54-65)

 

First Point—Jesus is led bound from the House of Annas to the House of Caiphas where Peter denied Him twice.  And when Jesus looked upon Peter, He went out and wept bitterly.

 

Second Point—Jesus was left bound the entire night.

 

Third Point—And those who held Him prisoner blindfolded Him, and struck Him and buffeted Him, and asked Him, “Prophesy, who is it that struck thee?” And in like manner they continued to blaspheme Him.

 

 

FROM THE HOUSE OF CAIPHAS TO THE HOUSE OF PILATE, INCLUSIVE

(Matt. 27: 1-26; Luke 23:1-5; Mark 15:1-15)

 

First Point—The whole multitude of the Jews brought Him before Pilate and accused Him, saying: “We have found this man perverting the nation, and forbidding the payment of taxes to Caesar.”

 

Second Point—After Pilate had examined Him several times, he said: “I find no crime deserving of death in Him.”

 

Third Point—Barabbas the robber was preferred to Him. The whole mob cried out together saying, “Away with this man, and release to us Barabbas!”

 

FROM THE HOUSE OF PILATE TO THE HOUSE OF HEROD

(Luke 23: 6-10)

 

First Point—Pilate sent Jesus the Galilean to Herod, the Tetrarch of Galilee.

 

Second Point—Herod, through curiosity, asked Jesus many scribes and priests unceasingly accused Him.

 

Third Point—Herod and his entire court mocked Jesus, clothing Him in a white garment.

 

FROM THE HOUSE OF HEROD TO THAT OF PILATE

(Matt. 27: 24-30; Luke 23: 12-23;Mark 15: 15-19; John 19: 1-11)

 

First Point—Herod sent Him back to Pilate.  Because of this, they became friends, although before this they were enemies.

 

Second Point—Pilate took Jesus and scourged Him, and the soldiers mad a crown of thorns and placed it upon His head.  They put a purple cloak about Him, and came before Him, saying: “Hail, King of the Jews!” and they struck Him.

 

Third Point—Pilate had Him brought forth before all the people; Jesus came forth, wearing the crown of thorns and the purple cloak. And Pilate said to them: “Behold the man.” When they saw Him, the chief priests cried: “Crucify Him! Crucify Him!”

 

FROM THE HOUSE OF PILATE TO THE CROSS, INCLUSIVE

(John 19:12-24)

 

First Point—Pilate, sitting as judge, delivered Jesus to the Jews to be crucified, after they had denied that He was their king, saying: “We have no king but Caesar.”

 

Second Point—He carried the cross upon His shoulders, and as He could not carry it, Simon of Cyrene was forced to carry it after Jesus.

 

Third Point—They crucified Him between two thieves placing this title above Him: Jesus of Nazareth, the King of the Jews.

 

JESUS UPON THE CROSS

(John 19: 23-37; Matt. 27: 35-39; Mark 15: 24-38; Luke 23: 34-46)

 

First Point—He spoke seven words on the Cross.  He prayed for those who crucified Him; He pardoned the thief; He entrusted His Mother to St. John; He said in a loud voice: “I thirst,” and they gave Him gall and vinegar; He said that He was forsaken; He said: “It is consummated!”; He said, “Father, into Thy hands I commend my spirit.”

 

Second Point—The sun was darkened; rocks rent, graves opened; the veil of the temple was torn in two from top to bottom.

 

Third Point—They blasphemed Him, saying: “Thou who destroyed the Temple…come down the Cross.” His garments were divided; His side was pierced with a lance, and blood and water flowed forth.

 

 FROM THE CROSS TO THE SEPULCHER, INCLUSIVE

(John 19: 38-42)

 

First Point—He was taken down from the Cross by Joseph and Nicodemus in the presence of His sorrowful Mother.

 

Second Point—His body was carried to the sepulcher, and buried with aloes placed around it.

 

Third Point—Guards were set.

 

THE RESURRECTION OF CHRIST OUR LORD AND HIS FIRST APPARITION

 

First Point—He appeared to the Virgin Mary.  Although this is not mentioned in Scripture, it is considered as mentioned when the Scripture says that He appeared to so many others, for the Scripture supposes that we have understanding, as is written “Are you also without understanding?”

 

 THE SECOND APPARITION

(Mark 16: 1-11)

 

First Point—Very early in the morning Mary Magdalene, Mary the mother of James and Salome go to the tomb.  They say to one another: “Who will roll the stone back from the entrance of the tomb for us?”

 

Second Point—They see the stone rolled back and an angel who says: “You are looking for Jesus of Nazareth… He has risen, He is not here.”

 

Third Point—He appeared to Mary, who remained near the tomb after the others had departed.

 

THE THIRD APPARITION

(Matt. 28: 8-10)

 

First Point— The other two women go from the tomb with great fear and joy.  They want to announce the resurrection of the disciples.

 

Second Point—Christ Our Lord appeared to them on the way, and said to them, “Hail!” and they came up to Him, and prostrated themselves at His feet, and adored Him.

 

Third Point—Jesus said to them: “Do not be afraid; go, take word to my brethren that they are to set out Galilee: there they shall see Me.”

 

THE FOURTH APPARITION

(Luke 24:10-12; and 33-34)

 

First Point—When Peter heard from the women that Christ had risen, he hastened to the tomb.

 

Second Point—He entered the tomb and saw nothing but the linen cloths with which the Body of Christ Our Lord had been covered.

 

Third Point—While Peter was thinking about these things, Christ appeared to him.  Therefore the Apostles said: “The Lord is risen indeed, and has appeared to Simon.”

 

THE FIFTH APPARITION

(Luke 24: 13-35)

 

First Point—He appeared to the disciples, who were on the way to Emmaus and were talking of Christ.

 

Second Point—He reproaches them, and shows them by the Scriptures that Christ had to die and rise again: “O foolish ones and slow of heart to believe in all that the prophets have spoken! Did not Christ have to suffer these things before entering into His glory?”

 

Third Point—At their entreaties, He remained with them until He gave them Communion; then He disappeared.  And they returned to the disciples and told them how they had known Him in the Communion.

 

THE SIXTH APPARITION

(John 20: 19-23)

 

First Point—The disciples, except Thomas, were gathered together, “for fear of the Jews.”

 

Second Point—Jesus appeared to them, the doors being closed, and standing in their midst said: “Peace be to you.”

 

Third Point—He gives them the Holy Ghost saying to them: “Receive the  Holy Ghost; Whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained.”

 

THE SEVENTH APPARITION

(John 20: 24-29)

 

First Point—Thomas was incredulous since he had not been present at the preceding apparition, and said: “Unless I see…I will not believe.”

 

Second Point—Eight days later Jesus appeared to them, the doors being shut, and said to Thomas: “Bring here thy finger and see… and be not unbelieving, but believing.”

 

Third Point—Thomas believing, said: “My Lord and my God.” And Christ said to him: “Blessed are they who have not seen, and have believed.”

 

THE EIGHTH APPARITION

(John 21: 1-17)

 

First Point—Jesus manifested Himself to seven of His disciples who were fishing.  They had been fishing all night and had caught nothing.  At His command they cast forth the net and now they were unable to draw it up the great number of fishes.

 

Second Point—John recognized Him by this miracle, and said to Peter “It is the Lord.” Peter cast himself into the sea and came to Christ.

 

Third Point—He gave them part of a broiled fish and bread to eat.  After he had questioned Peter three times on his love for Him, He commended His sheep to him, saying: “Feed My sheep.”

 

THE NINTH APPARITION

(Matt. 28: 16-20)

 

First Point—At the command of the Lord, the disciples went to Mount Thabor.

 

Second Point—Christ appeared to them, and said: “All power in heaven and on earth has been given to me.”

 

Third Point—He sent them to preach throughout the world, saying: “Go, therefore, and make disciple of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”

 

THE TENTH APPARITION

(1 Corinth 15: 6)

 

Then He was seen by more than five hundred brethren at one time.

 

THE ELEVENTH APPARITION

(1 Corinth 15:7)

 

After that He was seen by James.

 

THE TWELFTH APPARITION

 

He appeared to Joseph of Arimathea,as may be piously thought, and as we read in the Lives of the Saints

 

THE THIRTEENTH APPARITION

(1 Corinth 15:8)

 

After His Ascension He appeared to St. Paul:— And last of all, as by one born out of due time, He was seen also by me.

He appeared also in soul to the holy fathers in Limbo, and after He had freed them and take His Body again, He appeared many times to the disciples and discoursed with them.

 

THE ASCENSION OF CHRIST OUR LORD

(Acts 1:1-11)

 

First Point—After Christ Our Lord had manifested Himself for forty days to His Apostles, giving them many proofs and signs, and speaking of the Kingdom of God, He commanded them to await in Jerusalem the Holy Ghost that He had promised them.

 

Second Point—He led them to Mt. Olivet And He was lifted up before their eyes, and a cloud took Him out of their sight.

 

Third Point—While they were looking up to heaven, angels said to them: “Men of Galilee why do you stand looking up to heaven? This Jesus Who has been taken up from you into heaven, shall come in the same way as you have seen Him going up to heaven.”

 

This work has been a labor of love brought to our readers by the staff of Catholic Candle.  It is our desire that many will draw spiritual fruit from St. Ignatius’s Spiritual Exercises.  For this reason we have tried to preserve them for the future.  These Exercises have had a huge impact on the lives of many including many of the Church’s saints and our staff longed to make them available to the public.

Posted on by Catholic Candle

Words to Live by – from Catholic Tradition

The Power of the Sign of the Cross

Let us remember that each time we make the Sign of the Cross:

❖  We offer the Passion and Death of Jesus Christ to the Eternal Father;

❖  We thank Our Lord for dying for us on the Cross; and

❖  We offer the infinite merits of the Passion for our own souls and for the salvation of the world.

Each time we make the Sign of the Cross this way:

➢  we console the Heart of Jesus;

➢  we obtain pardon for our sins; and

➢  we help to save the world from great evils.

Taken from An Easy Way to Become a Saint, Fr. Paul O’Sullivan, O.P., Tan Books and Publishers, Inc., Rockford, Ill., 1990, Ch. 5. p. 36.

Lesson #32 – Making resolutions and dealing with scruples

Posted on by Catholic Candle

                    Mary’s School of Sanctity                   

Lesson #32 The Spiritual Exercises of St. Ignatius – VARIOUS TOPICS: MAKING RESOLUTIONS, AND ST. IGNATIUS’ TREATMENT OF SCRUPLES

Due to limited space, we have decided to defer giving St. Ignatius’s additional meditation points until our next lesson.  This current lesson may be considered as really a combination of instructions that we decided to put at the end of our course on the Spiritual Exercises because we did not want to break up the of flow of the progression of the Exercises especially our study of Our Lord’s Life and Death.

Making resolutions —

After concluding the Spiritual Exercises, it is very profitable for us to make some concrete resolutions to help ourselves to amend our lives in earnest.  The following are some practical resolutions we can all make:

1) Have the spirit of penance as Our Lord admonishes us to do to help us refrain from sin and to make reparation for our past sins.[1]  We must practice penance, both passive penance and active penance.

Passive penance is simply patiently accepting circumstances as they occur in our daily lives, whether we experience some illness or some calamity, etc.  There are plenty of crosses in our daily lives that the Good Lord lovingly sends us in order to teach us virtue.  These crosses are more meritorious than self-imposed penances.

Active penance is a self-imposed penance.  Examples of these are almsgiving and additional fasting.  Practicing mortification of our eyes, our ears, our tongues, (in fact, all of our senses) is an excellent form of active penance.  The saints did many different kinds of penances, including wearing hair-shirts and chains, or flagellations called the “discipline”.  However, there are more ordinary penances that, often, we should embrace, e.g., taking cold showers, refraining from condiments on our food, etc.

By practicing active penances we can help curb our flesh, our self-love, and our fallen human nature, all of which are easily attracted to worldly pleasures.  We must fight against these enemies of our salvation by being constantly vigilant and mortifying ourselves because we are prone to selfishness.

Fr. Hurter has some practical advice on how to be cautious about our souls.  He says we must have a “newness” of heart, tongue, and action. [2]

The newness of our hearts is obtained by focusing on purity, avoiding, of course, mortal sin and also voluntary venial sin, and bridling our passions.  To obtain this newness of heart, the heart “must be new by its right direction to God, by purifying our intentions and motives.”  This newness of heart also entails that we have an increase in fervor, and in this way have a greater zeal in our service of God.  This includes a dedication to “repairing the losses caused by our past negligence.”[3]

When speaking about the newness of tongue, Fr. Hurter recommends that we put five bridles on our tongue, a fivefold silence, and by doing so avoid many faults.

1. The silence of charity. By the use of our tongue we so easily offend against the love of our neighbor.  We scarcely open our mouth without committing sins of the tongue.  We criticize people, make their faults known, or attribute ignoble motives to them; we often begin well by praising a brother: soon, however, the praise turns to blame.  Even pious souls easily forget themselves.  We wish to amuse ourselves, spread news, make ourselves important and interesting, and before we are fully aware of it, we have sinned.  Let us hold on to two golden rules which will be of great use to us.  First rule: “Thou shalt love thy neighbor as thyself.” (Matt. 19:19) What I do not wish another to say about me, that I ought not to say about him.  Second rule: What I would not say in his presence because it might offend, mortify, or humiliate him, that I ought not to say in his absence.” [4]

2. The silence of patience.”[5] In this type of silence Fr. Hurter explains how we are apt to complain about whatever suffering we experience.  In this complaining, we offend God, our superiors, and our neighbor.   We offend God because we show that we are not resigned to His will.  We offend our superiors because we readily blame them as being severe and unjust.  We offend our neighbor by blaming him for his lack of consideration of us.[6]

We offend by exaggeration, spiteful expressions, rash judgments, and frequently condemning the most innocent doings of others; urging our friends to make similar complaints, and thus cause dissension and discord.  In order to learn this silence of patience, let us often think of Our Divine Savior, Who was accused, calumniated, mocked, and ridiculed before the tribunals, but even in the most agonizing pain did not open His mouth to complain.[7]

3. The silence of humility.  This we practice when we keep silent about our real or supposed advantages, when we do not willingly speak about ourselves, and do not, except for grave reasons, talk about our good works, mindful of the words of Our Lord: “When thou dost an almsdeed, sound not a trumpet before thee, as hypocrites do in the synagogues….Amen I say to you, they have received their reward.” (Matt. 6:2)[8]

4. The silence of purity.” Here Fr. Hurter addresses how our speech must be free from all uncleanness.  In general, as members of society it is appropriate to have proper decorum and decency, but all the more so for those who intend to be true followers of Our Lord Jesus Christ.[9]

5. The silence of prudence.  If we wish to escape vexation, we must be prudent in our speech.  How often is not something said without consideration, then told to others; and then depression, misunderstanding, discord, and enmity spring up.  It often takes weeks and months before the tension is broken and friendly relations are again restored.  We should be careful when giving our opinion about others, and not be too trustful, for even “walls have ears,” as the significant proverb says.  What we believe has been said in private will soon be heralded from the housetops.  Therefore we should always speak so that we need not be afraid of publicity.  Be not hasty in speaking, but deliberate and careful, if you wish to live in peace.  Let us diligently observe this fivefold silence.  We shall never regret having been silent; but we are often sorry for having spoken carelessly.[10]

In his discussion of a newness of action, Fr. Hurter makes three main points:

1. Our actions should all proceed from faith; and as its fruit, they should be ennobled by the motives of faith.  Only what proceeds from faith is pleasing to God: “Without faith it is impossible to please God.”(Heb. 11:6)

2. We must strive to make our actions faultless and our works perfect: “In all thy works keep the preeminence.” (Eccl. 33:23)  We do not offer decayed fruit to an honored guest; much less should we offer as an homage to the Most High works that are defective.  Rather should we endeavor to deserve the praise which the good people gave to Our Lord: “He hath done all things well.” (Mark 7:27)

3. We must be generous towards God.  We must not be satisfied with doing that to which we are bound under pain of mortal, or at least venial sin.  We must do more than strict duty calls for out of pure love.  A heartfelt love among men often performs great deeds; surely then our love of God should not be niggardly and narrow-minded.  Self-interest ought to urge us to be generous towards God, for God will not be outdone in generosity; that would be unworthy of His infinite goodness.[11]

One consoling aspect to keep in our minds at the end of doing all the Spiritual Exercises and in setting about making resolutions to strengthen our desire to serve God well is that the Exercises and our resolutions should engender peace in our souls.

Fr. Hurter gives many considerations about St. Augustine’s explanation concerning true interior peace.  St. Augustine says that four things are required: (1) serenity of mind; (2) tranquility of soul; (3) simplicity of heart and (4) a bond of peace based on brotherly love. 

SERENITY OF MIND

A serene mind results from seeing by faith that God is our loving Father Who provides for us, and knowing that “for those who love God, all things work for the good.” (Rom.8:28)  Therefore, in whatever state of life we have, we can serve God and become perfect and holy.[12] 

The devil tries to get us to distort reality and imagine that we are in a storm, that is, in some calamity.  He would have us blow a situation way out of proportion so we will lose our confidence and peace.  Then, our imagination urges us on to be suspicious of the motives of others, and our emotions follow suit and bad consequences follow.[13]

At other times, he clouds our perspective by blinding us to our own failings or minimizing them, and instead exaggerating faults of others.  When we are like this we do not take corrections well and we see the one correcting us as harsh and severe.  Our soul becomes dark.[14]

Indeed, our imagination often leads us off course.  If we want to retain cheerfulness of spirit, we must not give our imagination too much play, but rather let the Holy Ghost waft over our interior.[15]

TRANQUILITY OF SOUL[16]

 There are three ways that our tranquility of soul may be disturbed.  Dwelling on the past, dwelling on the present, and being anxious about the future.

Many people fret about the past.  They are scrupulous about their past contrition.  They second guess everything.  We must remember that uneasiness without a good reason comes from the devil.  (See St. Ignatius’s notes concerning scruples below.) As long as we can say, “I honestly examined my conscience”, we can be at peace.  We must trust in the Good Lord because we know that He lovingly cares for us.

Present events can also be alarming to us.  Our predominant passions and unregulated inclinations readily cause a storm to rise in the soul.  Hence, self-control must be acquired by a vigilant examination of conscience.

We must also acquire indifference in regards to our inclinations.  If we are not mortified then there will be excitement and disturbances as soon as we meet with something which is opposed to our inclinations.  Furthermore, if we act in a stormy and hasty manner, we can scarcely maintain our interior peace.  We must remember, too, that there is a very close connection between the interior and exterior man.

Another source of undue alarm is when we meddle in other people’s business which does not concern us at all. We must be concerned with our present duty and not concerned about things that we cannot control.

We sometimes allow ourselves to be disturbed by too much anxiety about the future.  The first step in counteracting this is to be childlike in our confidence in the providence of God.

If we picture to ourselves future difficulties, we become sad and discouraged.  We soon find out that when the time comes, the difficulties have vanished.  The things we dread do not come to pass.  If there is a question of something that may concern us in the distant future, we should quiet ourselves with the thought: “God will provide!”

We must be on guard when the imagination pictures improbable events and thus disturbs us with useless anxiety.  If God permits something extraordinary to happen, He will also us give the necessary graces in due time.  For fictitious cases, He need not give grace.  No wonder that we do not know how we should act in such cases.  Let us be calm and satisfied in submitting to the Sacred Heart.[17]

SIMPLICITY OF HEART

This means that one is direct in his meaning and not a hypocrite.

Whoever has such a contradiction between the dictates of his conscience and his external conduct cannot enjoy true peace because true peace consists in perfect harmony.  Simplicity of heart therefore seeks only to please God, and has no other motives.  It is not guided by the principles of this world, or by the wisdom of the flesh, does not lend a willing ear to sensuality, but strives to bring all into unison with the enlightened principles of Our Divine Savior.  Also, He gives us a beautiful example by His mode of life, which is so pure, so noble, so enlightened, so simple, so captivating, and so capable of winning the hearts of men.[18]

THE BOND OF PEACE[19]

This mark of true peace is cordial agreement with one’s brethren and neighbors. Just as Our Lord said, “This is My commandment, that you love one another as I have loved you.”  Our Lord is compelling us to love with an unconditional love.  He does not want us to count the cost. 

The mutual love that He wanted His apostles to have towards each other He wanted to be an outward sign, a mark. “By this shall all men know that you are My disciples, if you have love one for another.”  (John 13:35)  Likewise, we should earnestly ask ourselves if we have this mark on us, and appreciate it highly.

We can show our love for Our Lord by showing love to our neighbor.  Our Lord tells us that what we do for the least of our brethren, He considers done unto Him. 

This love strengthens our prayers.  Indeed, Our Lord tells us that, “For where there are two or three gathered together in My Name, there I am in the midst of them.” (Matt 18:20) Therefore, we should appreciate prayers said in the company of others.

We should then endeavor to make every effort to acquire this heavenly peace simply because this peace is a foretaste of heaven.


St. Ignatius’ Notes concerning Scruples

The following notes will be of help in discerning and understanding scruples and the snares of our enemy:

1. The name “scruple” is ordinarily given to that which proceeds from our judgment and free will; for example, when I freely judge something to be a sin which is not a sin.  This might happen when someone, after having accidentally stepped on a cross formed by two straws, of his own accord judges that he has sinned.  This is in reality an erroneous judgment and not a real scruple.

2. After I have stepped upon that cross, or after I have thought, said, or done some other thing, the thought comes to me from without that I have sinned. On the other hand, it seems to me that I have not sinned.  Nevertheless, I am disturbed in this matter, doubting and not doubting that I have sinned.  This is truly a scruple and a temptation from the enemy.

3. The first scruple, mentioned in the first note should be much abhorred because it is completely erroneous.  But the second type of scruple mentioned in the second note, is for a certain period of time of no little advantage to the soul that devotes itself to spiritual exercises.  It may even greatly purify and cleanse such a soul, separating it far from all appearance of sin, according to that saying of St. Gregory: “It is a mark of good souls there to recognize a fault when there is none.”

4. The enemy observes very carefully whether one has a delicate or lax conscience.  If the conscience is delicate he strives to make it excessively so in order to disturb and ruin it more easily.  For example, if the enemy sees that a soul consents to no sin, since he cannot make the soul fall into what has the appearance of sin, he strives to make it judge that there is sin where there is none, as in some insignificant word or thought.

If the conscience is lax, the enemy strives to make it still more lax.  Thus, if before it took no account of venial sins, he will strive to have it take no account of mortal sins.  If before, it did take some account of them, now he will strive that it cares much less or not at all about them.

5.  The soul that desires to advance in the spiritual life must always take a course contrary to that of the enemy.  If the enemy seeks to make the conscience lax, he must strive to make it delicate “to excess”; the soul must strive to establish itself solidly in moderation so that it may better maintain its tranquility.

6.  When such a good soul wishes to say or do something that is acceptable to the Church and to the mind of our superiors, something that may be for the glory of God Our Lord, there may come to it from without, a thought or temptation not to say or do it because it is motivated by vainglory or some other specious reason.  On such occasions one must raise his mind to his Creator and Lord, and if he sees that the action is for God’s service, or at least not contrary to it, he ought to act in a manner diametrically opposed to the temptation, as St. Bernard answered a like temptation: “I did not begin this because of you, nor because of you will I desist.”

In our next lesson, we will give St. Ignatius’ additional meditation points on the life of Our Lord.


[1]           St. Augustine says, “Sin must not remain unpunished; it is not becoming, it is not good, it is not right.  Then, as sin must be punished, punish it yourself, that you may not be punished for it.”  As quoted in Considerations from Sketches for the Exercises of An Eight Days’ Retreat, by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, p. 92.

[2]           Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, p. 244.

 

[3]           Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, pp. 244-245.

 

[4]              Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, pp. 245-246.

 

[5]           Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, p. 246.

 

[6]              Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, p. 246.

 

[7]           Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, p. 246.

 

[8]           Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, p. 247.

 

[9]              Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, p. 247.

[10]         Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, pp. 247-248.

 

One note about never regretting silence is that one should keep in mind that when one finds himself confused or not sure about a crucial matter in order to be able to take reasonable action, one is obliged in prudence to seek advice of one’s superior or of a virtuous and wise person.  Remember also how St. Ignatius describes in his Rules for the Discernment of Spirits that when one is tempted, one should reveal his temptation to an appropriate person in order to thwart the evil one’s plan to harm the soul.

[11]         Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, pp. 248-249.

 

[12]         Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, p. 250.

 

[13]             Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, pp. 250-251.

[14]            Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, p. 251.

 

[15]         Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, p. 252.

 

[16]         The following section is paraphrased from Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, pp. 252-253.

[17]         Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, pp. 252-254.

[18]         Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, pp. 255-256.

 

[19]         This section is a paraphrase of Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, pp. 256-257.

Posted on by Catholic Candle

Words to Live by – from Catholic Tradition

Trust in Divine Providence

The Voice of Christ:

My child, allow me to do what I will with you.  I know what is best for you.

The Disciple:

Lord, what You say is true.  Your care for me is greater than all the care I can take of myself.

Imitation of Christ, Thomas à Kempis; Book III, Ch. 17.

 

Lesson #31 – Method of making choices and Examination

Posted on by Catholic Candle

                    Mary’s School of Sanctity                   

Lesson #31  The Spiritual Exercises of St. Ignatius — EXPLANATION ON A METHOD FOR MAKING CHOICES AND ON HOW TO DO A SPECIAL EXAMINATION OF CONSCIENCE AND HIS NOTES ON PENANCE

Having finished the last meditation set out by St. Ignatius, we would now like to share some of his additional gems, namely, his words of advice concerning how one should make choices; his method on how one can make a special examination of one’s conscience geared to the exercitant during a thirty-day retreat; and likewise on the penance he recommends during the retreat.

First let us address St. Ignatius’s advice concerning making choices.  He says:

INTRODUCTION TO MAKING A CHOICE OF A WAY OF LIFE

In every good choice, in so far as it depends upon us, the direction of our intention should be simple.  I must look only to the end for which I am created, that is, for the praise of God Our Lord and for the salvation of my soul.  Therefore, whatever I choose must have as its purpose to help me to this end.  I must not shape or draw the end to the means, but the means to the end.  Many, for example, first choose marriage, which is a means, and secondarily to serve God Our Lord in the married state, which service of God is the end.  Likewise, there are others who first desire to have benefices [an ecclesiastical office], and afterward to serve God in them.  These individuals do not go straight to God, but want God to come straight to their inordinate attachments.  Acting thus, they make a means of the end, and an end of the means, so that what they ought to seek first, they seek last.  My first aim, then, should be my desire to serve God, which is the end, and after this, to seek a benefice or to marry if it is more fitting for me, for these things are but means to an end.  Thus, nothing should move me to use such means or to deprive myself of them except it be only the service and praise of God Our Lord and the eternal salvation of my soul.

Next, St. Ignatius gives:

A CONSIDERATION TO OBTAIN INFORMATION ON THE MATTERS IN WHICH A CHOICE SHOULD BE MADE

This contains four points and a note:

First point: All matters in which we wish to make a choice must be either indifferent or good in themselves.  They must meet with the approbation of our Holy Mother, the hierarchical Church, and not be bad or repugnant to her.

Second point: There are some things that are the objects of an immutable choice, such as the priesthood, matrimony, etc.  There are others in which the choice is not immutable, as for example, accepting or relinquishing a benefice, accepting or renouncing temporal goods.

Third point: Once an immutable choice has been made there is no further choice, for it cannot be dissolved, as is true with marriage, the priesthood, etc.  It should be noted only that if one has not made this choice properly, with due consideration, and without inordinate attachments, he should repent and try to lead a good life in the choice that he has made.  Since this choice was ill-considered and improperly made, it does not seem to be a vocation from God as many err in believing, wishing to interpret an ill-considered or bad choice as a divine call.  For every divine call is always pure and clean without any admixture of flesh or other inordinate attachments.

Fourth point: If one has made a proper and well-considered choice that is mutable, and has not been influenced either by the flesh or the world, there is no reason why he should make a new choice.  But he should perfect himself as much as possible in the choice he has made.

NOTE

It is to be noted that if this mutable choice is not well-considered and sincerely made, then it will be profitable to make the choice anew in the proper manner if one wishes to bring forth fruits that are worthwhile and pleasing to God Our Lord.

Then St. Ignatius sets forth when a wise choice can be made by the following:

THREE OCCASIONS WHEN A WISE AND GOOD CHOICE CAN BE MADE

THE FIRST OCCASION is when God Our Lord moves and attracts the will so that the devout soul, without question and without desire to question, follows what has been manifested to it.  St. Paul and St. Matthew did this when they followed Christ Our Lord.

THE SECOND OCCASION is present when one has developed a clear understanding and knowledge through the experience of consolations and desolations and the discernment of diverse spirits.

THE THIRD OCCASION is in a time of tranquility.  Here one considers first for what purpose man is born, which is to praise God Our Lord and to save his soul.  Since he desires to attain this end, he chooses some life or state within the bounds of the Church that will help him in the service of God Our Lord and the salvation of his soul.  I said “a time of tranquility,” when the soul is not agitated by diverse spirits, and is freely and calmly making use of its natural powers.

IF A CHOICE HAS NOT BEEN MADE ON THE FIRST OR SECOND OCCASION, BELOW ARE GIVEN TWO METHODS OF MAKING IT DURING THE THIRD OCCASION

The first method of making a wise and good choice contains six POINTS:

THE FIRST POINT: To place before my mind’s eye the thing about which I wish to make a choice.  It may be an office or a benefice to be accepted or refused, or anything else that is the object of a mutable choice.

THE SECOND POINT: I must have as my aim the end for which I am created, which is the praise of God Our Lord and the salvation of my soul.  At the same time I must remain indifferent and free from any inordinate attachments so that I am not more inclined or disposed to take the thing proposed than to reject it, nor to relinquish it rather than to accept it.  I must rather be like the equalized scales of balance, ready to follow the course which I feel is more for the glory and praise of God Our Lord and the salvation of my soul.

THE THIRD POINT: I must ask God Our Lord to deign to move my will and to reveal to my spirit what I should do to best promote His praise and glory in the matter of choice.  After examining the matter thoroughly and faithfully with my understanding, I should make my choice in conformity with His good pleasure and His most holy will.

THE FOURTH POINT: I will use my reason to weigh the many advantages and benefits that would accrue to me if I held the proposed office or benefice solely for the praise of God Our Lord and the salvation of my soul.  I will likewise consider and weigh the disadvantages and dangers that there are in holding it.  I will proceed in like manner with the other alternative, that is, examine and consider the advantages and benefits as well as the disadvantages and dangers in not holding the proposed office or benefice.

THE FIFTH POINT:  After having thus weighed the matter and carefully examined it from every side, I will consider which alternative appears more reasonable.  Acting upon the stronger judgment of reason and not on any inclination of the senses, I must come to a decision in the matter that I am considering.

THE SIXTH POINT: After such a choice or decision has been reached I should turn with great diligence to prayer in the presence of God Our Lord and offer Him this choice that His Divine Majesty may deign to accept and confirm it, if it be to His greater service and praise.

The second method of making a wise and good choice contains four RULES and a note:

THE FIRST RULE is that the love which moves me and causes me to make this choice should come from above, that is from the love of God, so that before I make my choice I will feel that the greater or lesser love that I have for the thing chosen is solely for the sake of my Creator and Lord.

THE SECOND RULE is to consider some man that I have never seen or known, and in whom I wish to see complete perfection.  Now I should consider what I would tell him to do and choose for the greater glory of God Our Lord and the greater perfection of his soul.  I will act in like manner myself, keeping the rule that I proposed for another.

THE THIRD RULE is to consider that if I were at the point of death, what form and procedure I would wish to have observed in making this present choice.  Guiding myself by this consideration, I will make my decision on the whole matter.

THE FOURTH RULE is to examine and consider how I shall be on the Day of Judgment, to think how I shall then wish to have made my decision in the present matter.  The rule which I should then wish to have followed, I will now follow, that I may on that day be filled with joy and delight.

NOTE

Taking the above-mentioned rules as my guide for eternal salvation and peace, I will make my choice and offer myself to God Our Lord, following the sixth point of the first method for making a choice (above).

Here is a method St. Ignatius explains as to how the exercitant can make a special examination of conscience while making his thirty-day retreat.

PARTICULAR EXAMINATION OF CONSCIENCE TO BE MADE EVERY DAY [geared to be done during a thirty-day retreat, but this can be adapted for outside of retreat]

This Exercise is performed at three different times, and there are two examinations to be made.

THE FIRST TIME: As soon as he arises in the morning the exercitant should resolve to guard himself carefully against the particular sin or defect which he wishes to correct or amend.

THE SECOND TIME: After the noon meal he should ask God Our Lord for what he desires, namely, the grace to remember how many times he has fallen into the particular sin or defect, and to correct himself in the future. Following this he should make the first examination demanding an account of his soul regarding that particular matter which he proposed for himself and which he desires to correct and amend.  He should review each hour of the time elapsed from the moment of rising to the moment of this examination.  He should make note on the first line (of a chart that he keeps for himself) and make a mark for each time that he has fallen into the particular sin or defect.  He should then renew his resolution to improve himself until the time of the second examination that he will make.

THE THIRD TIME: After the evening meal he will make a second examination, reviewing each hour from the first examination to this second one, and on the second line (of his chart), he will again make a mark for each time that he has fallen into the particular fault or defect.

          FOUR ADDITIONAL DIRECTIONS

The following directions will help to remove more quickly the particular sin or defect.

1) Each time that one falls into the particular sin or defect, he should place his hand on his breast, repenting that he has fallen.  This can be done even in the presence of many people without their noticing it.

2) Since the first line of the chart represents the first examination, the second line, the second examination, at night the exercitant should observe whether there is an improvement from the first line to the second, that is, from the first examination to the second.

3) He should compare the second day with the first, that is to say , the two examinations of the present day with the two examinations of the preceding day, and see if there is a daily improvement.

4) He should also compare one week with another and see if there is a greater improvement during the present week than in the past week. 

Fr. Hurter gives a more extensive explanation of the purpose of this particular examen:

Everyone has a more or less characteristic fault into which he falls more frequently than into others; it is more noticed by his companions than his other faults; it is the root of many other faults, and if it be eradicated, the faults which sprang from it will cease.  A man’s capital fault may be compared to the capital of an enemy’s country, which is the key entry point that an experienced general would use to enter into the entire region in time of war.  Thus, a person will make great progress in perfection if he attacks and overcomes his capital faults.  He digs out the fertile roots of many other faults.  If we have succeeded in doing away with our more noticeable faults, we can change our particular examen and aim at cultivating the more necessary virtues.[1]

Fr. Hurter explains the importance of being strict with oneself when fighting his particular fault.  St. Ignatius suggests one good way to do this is to strike one’s breast and say an ejaculation such as, “My Jesus, mercy,” when one becomes aware of having fallen into the fault.  He says that we have to make a firm resolution to combat the particular fault and direct our daily meditations and other prayers to this actual battle in order to strengthen our efforts.  He says, “By the attentive use of the means we shall gradually mend our ways with regard to the more radical faults, and plant the most beautiful virtues in the garden of our heart, thereby reaching the basic virtues and great purity of soul.”[2]

The above advice is designed to be used while the exercitant is on retreat; however, one can use these methods to conquer his predominant fault at any time.  It is a great blessing to discover one’s predominant fault and if one has not found it, he should earnestly entreat God to enlighten him so he may find it.  Once one has found his predominant fault, he should try with all of his might to conquer it, of course, with God’s all-powerful aid.

Now let us turn to what St. Ignatius says about penances done during retreat.

ST. IGNATIUS’S DIRECTIONS ON PENANCES

He first addresses the importance of keeping silence. In general, he speaks about keeping exterior and interior silence when making the Spiritual Exercises.  These Exercises were designed to be done for the period of a month.  The exercitant keeps exterior silence including restraining his eyes and keeping a guard of himself, remaining in a serious frame of mind.  For example, he can even go so far as to deprive himself of light in his room when he is trying to excite feelings of pain, sorrow, and tears for his sins.  The exercitant refrains from speaking to anyone besides the retreat master.

The interior silence is kept by the exercitant focusing on the subjects of the meditations and not allowing his mind to wander from the topic at hand.  This interior silence is intended to help the exercitant stay recollected so he can make the Exercises better and they can assist him in finding what he desires for his soul.   

In addition to his instructions on silence, St. Ignatius speaks of interior penance as follows:

The interior penance is sorrow for one’s sins and a firm resolution to not commit them.  Exterior penance is a fruit of interior penance, and is the punishment we inflict upon ourselves for the sins we have committed. We perform these penances in three ways:

a. Regarding food.  It will be noted that when we deny ourselves what is superfluous, it is not penance but temperance.  It is penance when we deny ourselves what it is proper for us to have, and the more we deny ourselves, the greater and better is the penance, provided we do not harm ourselves or cause ourselves serious illness.

b. Regarding sleeping.  Here again it is not penance when we deny ourselves the superfluity of delicate and soft things.  But it is penance when we deny ourselves what is suitable for us.  Again, the more we deny ourselves, the greater is the penance, provided we cause ourselves no injury or serious illness.  Nor should we deny ourselves our due amount of sleep unless we have the bad habit of sleeping too much.  It may then be done to arrive at a proper mean.

c. By chastising the flesh, thereby causing sensible pain.  [Here St. Ignatius mentions particular austerities.]

What seems the most suitable and safest thing in doing penance is for the pain to be felt in the flesh, without penetration to the bones, thus causing pain but not illness.

OBSERVATIONS ON PENANCE

1. Exterior penances are performed principally to produce three effects:

          a. To satisfy for past sins.

          b. To overcome ourselves, so that sensuality will be obedient to reason and our lower inclinations be subject to higher ones.

          c. To seek and find some grace or gift that we obtain, as for instance, a deep sorrow for our sins and to grieve for them for the pains and sufferings that Our Lord endured in His passion, or for the solution of some doubt that is troubling us.

When St. Ignatius discusses the types of exterior penances, he stresses doing the penance that obtains for the exercitant the desired goal, whether it be tears of compunction or the curbing of one’s passions, etc., and that the exercitant should alternate penances as needed in order to obtain the desired goal.  It should be noted, though, that he advises that the penances which refer to the chastising of the body are not to be done in public.

RULES TO BE OBSERVED IN THE FUTURE IN THE MATTER OF FOOD

1. There is less need to abstain from bread for it is not the kind of food over which the appetite is usually inclined to be uncontrolled, or over which temptation is so insistent as with other kinds.

2. Abstinence is more appropriate with regard to drink than in eating bread.  Therefore, one must consider carefully what would be beneficial to him and therefore permissible, and also what would be harmful, and so to be avoided.

3. With regard to foods, greater and more complete abstinence must be practiced because here temptation is likely to be more insistent and the appetite inclined to be excessive.  In order to avoid overindulgence, abstinence may be observed in two ways: by accustoming oneself to eat coarse foods, or if delicacies are taken, to eat them sparingly.

4. While taking care not to become sick, the more one abstains in the quantity of food suited to him, the sooner he will arrive at the mean he should observe in eating and drinking. There are two reasons for this: first, by thus helping and disposing himself he will more frequently feel the interior directions, consolations, and divine inspirations that will show him the mean that is proper for him.  Secondly, if he finds that with such abstinence he lacks sufficient health and strength for the Spiritual Exercises, he will easily be able to judge what is more suitable for sustaining his body.

5. While one is eating, he may consider that he sees Christ Our Lord at table with His Apostles, how He eats and drinks; how He looks and how He speaks, and he will strive to imitate Him.  He will thus keep his understanding occupied principally with Our Lord, and less with the sustenance of his own body.  Thus, he may adopt a better method and order in the manner in which he should govern himself.   

6. At other times, while eating, he may consider the lives of the saints or some other pious contemplation, or he may consider some spiritual work that he has to perform.  If he is occupied with such matters, he will take less delight and sensual pleasure in the nourishment of his body.

7. Above all, he must take care that his mind is not entirely occupied in what he is eating, and that he is not carried away by his appetite into eating hurriedly.  Let him rather master himself both in the way that he eats and the amount that he takes.

8. To avoid excess, it is very useful after dinner or after supper, or at another time when one feels no desire to eat, to make a determination for the next dinner or supper, and so for the subsequent days, on the amount of food that is proper for him to eat.  Let him not exceed this amount, no matter how strong his appetite or the temptation.  Rather, it is the better to overcome every disorderly appetite and temptation of the enemy.  If he is tempted to eat more, he should less.

Although these eight rules are meant for the duration of a retreat, they can be adapted for outside of a retreat.

In our next lesson we will complete our treatment of St. Ignatius’s Spiritual Exercises, which include his advice concerning scruples and his additional meditation points on the life of Our Lord.  We will also include some thoughts about resolutions we can take based on the Spiritual Exercises.


[1]           Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, Pages 89-91.

 

[2]            Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, Pages 90-91.

Posted on by Catholic Candle

Words to Live by – from Catholic Tradition

 

St. John Chrysostom, Doctor of the Church, quotes this phrase from Colossians, 3:16: “Let the word of Christ dwell in you abundantly, in all wisdom”.

 

From this verse, St. John Chrysostom teaches how the priceless treasure of wisdom, helps us in our time of tribulation:

 

As the rich in money can bear fines and damages, so he that is rich in the doctrines of philosophy will bear not poverty only, but all calamities also easily, yea, more easily than that one [viz., those “rich in money”].

 

For as for him, by discharging the fine, the man who is rich [in money] must needs be impoverished, and found wanting, and if he should often suffer in that way, will no longer be able to bear it, but in this case [viz., the man rich in this philosophy] it is not so; for we do not even expend our wholesome thoughts when it is necessary for us to bear aught [i.e., anything] we would not choose, but they abide with us continually.

 

And mark the wisdom of this blessed man [viz., St. Paul].  He said not, “Let the word of Christ” be in you, simply, but what? “dwell in you”, and “richly”.

 

St. John Chrysostom, Sermon 9 on Colossians, 3:16 (bracketed words added to show context).

 

 

Life, Death, and Salvation Without a Priest

Posted on by Catholic Candle

As you know, God wants us to be happy on earth, and in Heaven with Him after we die.  He suffered and died for us for that very reason.  But why, oh why, does He leave us Catholic Candle readers without a good, uncompromising priest? 

God knows best and knows what we need to achieve our goal of salvation.

St. Augustine says:

All that happens to us in this world against our will (whether due to men or to other causes) happens to us only by the will of God, by the disposal of Providence, by His orders and under His guidance; and if from the frailty of our understanding we cannot grasp the reason for some event, let us attribute it to Divine Providence, show Him respect by accepting it from His Hand, believe firmly that He does not send it to us without cause.”[1]

Divine Providence has placed many people around the world, at various times, in situations in which they had no Sacraments or Mass at all, (e.g., Japanese Catholics for 300 years).  And God has willed other people to live where there were many  valid Sacraments, but all of them were bad and had to be avoided (e.g., in St. Hermenegild’s Arian Spain and in many places in Revolutionary France).  God sometimes wills Catholics to be without the Mass and Sacraments out of love for Him and for the sake of the Catholic Faith and morals.  Of course, even during such times, it is imperative for Catholics to still practice the Catholic Faith and to pray and practice Catholic virtues.

So, let’s examine some of the many things that God has done for our salvation.  We can begin with the fact that He gave us a perfect religion and all that it offers.  The first necessity is, of course, Baptism, which can be performed by the parents, or others if necessary.[2]

Let us look next at the help we receive from the Ten Commandments and from  our conscience, (often called the Voice of God because it bids us to do right and avoid wrong).[3]

In spite of the certainty that readers of the Catholic Candle are conversant with the Ten Commandments, we nevertheless review them here:

     I.        I am the lord thy God; thou shalt not have strange gods before Me.

  II.        Thou shalt not take the name of the Lord thy God in vain.

III.        Remember thou keep holy the Lord’s day.

 IV.        Honor thy father and thy mother.

   V.        Thou shalt not kill.

 VI.        Thou shalt not commit adultery.

VII.        Thou shalt not steal.

VIII.        Thou shalt not bear false witness against thy neighbor.

 

 IX.        Thou shalt not covet thy neighbor’s wife.

   X.        Thou shalt not covet thy neighbor’s goods.                    

God also gave us other specific instructions, some of which are obligatory under the Natural Law and some are not.  For example, the Natural Law requires us to make sacrifices to the Creator but does not specify that we abstain from meat in particular or on what specific days to do so.  Through Her own commandments, the Church has fortunately commanded us in specific ways how we must fulfil the natural law. The main Commandments of the Church are these six:

1.    To assist at Mass on all Sundays and Holy Days of obligation, (when there is one available without compromise, of course.)

2.    To fast and abstain on the days appointed.

3.    To confess our sins at least once a year.  (Again, we do this when possible without compromise).

4.    To receive Holy Communion during Easter time. (We do this when possible without compromise.)

5.    To contribute to the support of the Church. 

6.    To observe the laws of the Church concerning marriage.

There are other commandments besides these six, such as the law that specifies that membership in Masonic or other anti-Catholic organizations is forbidden, or that cremation is similarly prohibited, but these are some of the principal ones.[4]

The important point is that a loving God gave us these guidelines to help us get to Heaven. He even went a step further when He said that under certain conditions, a dying person might avoid hell and even purgatory. 

It is the teaching of great masters of the spiritual life that a person who, at the point of death, makes an act of perfect conformity to the will of God will be delivered not only from hell but also from purgatory, even if he has committed all the sins in the world.[5]

“The reason,” says St. Alphonsus, “is that he who accepts death with perfect resignation acquires similar merit to that of a martyr who has voluntarily given his life for Christ, and even amid the greatest sufferings he will die happily and joyfully”.[6]

Of course, it goes without saying that without a priest and without the Sacraments, we must pray very much, study the Faith diligently, make a better effort to sacrifice, and live by our informed conscience.


[1]           Trustful Surrender to Divine Providence, Fr. Jean Baptiste Saint-Jure, S.J. and St. Claude de la Colombiere, S.J., Tan Books and Publishers, Rockford, Ill., 1983,  pp. 17-18.

[2]           My Catholic Faith, Bishop Louis LaRavoire Morrow, My Mission House, 1949,  p. 255.

[3]           My Catholic Faith, Bishop Louis LaRavoire Morrow, My Mission House, 1949, p. 171.

 

 

[4]           My Catholic Faith, Bishop Louis LaRavoire Morrow, My Mission House, 1949, p. 237.

[5]           Quoted in Trustful Surrender to Divine Providence, Fr. Jean Baptiste Sainte-Jure, S.J. and St. Claude de la Colombiere, S.J., Tan Books and Publishers, Rockford, Ill. 1983, p.71.

[6]           Quoted in Trustful Surrender to Divine Providence, Fr. Jean Baptiste Sainte-Jure, S.J. and St. Claude de la Colombiere, S.J., Tan Books and Publishers, Rockford, Ill. 1983, p.71.