Forwarded from Aristotelian-Thomist
I recently heard an academic say that there was thought to be no cleansing after Baptism because “there was nothing like Confession then [in the time of St Augustine].”
Hold up. Come again?
Hold up. Come again?
Remedies for arrogance
Saint Augustine
''The arrogance is not greatness but swelling; and the swelling seems big but it's not healthy.''
''Now the Apostle, under the inspiration of the Holy Spirit, says, "Knowledge inflates: but love edifies." The only correct inerpretation of this saying is that knowledge is valuable when charity informs it. Without charity, knowledge inflates; that is, it exalts man to an arrogance which is nothing but a kind of windy emptiness.''
''Let us, on both sides, lay aside all arrogance. Let us not, on either side, claim that we have already discovered the truth. Let us seek it together as something which is known to neither of us. For then only may we seek it, lovingly and tranquilly, if there be no bold presumption that it is already discovered and possessed.''
-Saint Augustine, writing to an opponent in 397 AD, counseled mutual understanding. He did not call for an easy tolerance but asked for care-filled mutual respect.
-But what did Augustine write to a heretic? “Lay aside all arrogance.”
“On the other hand, all must allow that you owe it to me, in return, to lay aside all arrogance on your part too, that so you may be the more disposed to gentleness, and may not oppose me in a hostile spirit, to your own hurt. Let neither of us assert that he has found truth; let us seek it as if it were unknown to us both. For truth can be sought with zeal and unanimity if by no rash presumption it is believed to have been already found and ascertained.”
-Augustine calls for a mutual search for the truth, recognizing that Truth is beyond us. This is not to deny Truth but to recognize that our way of expressing or explaining it may be different.
-Augustine refuses to agree to the position of Manichaeus and if he remains unconvinced, he wants nothing to do with their worship or dogma.
“But if I cannot induce you to grant me this, at least allow me to suppose myself a stranger now for the first time hearing you, for the first time examining your doctrines. I think my demand a just one. And it must be laid down as an understood thing that I am not to join you in your prayers, or in holding conventicles, or in taking the name of Manichaeus, unless you give me a clear explanation, without any obscurity, of all matters touching the salvation of the soul.”
-Augustine is clear that he would not accept and tolerate merely accepting what another said, but he was also open to searching for the truth with another with whom he did not agree. (However, Augustine – in contrast to the Second Vatican Council – was not adverse to using force against heretics.)
Saint Augustine
''The arrogance is not greatness but swelling; and the swelling seems big but it's not healthy.''
''Now the Apostle, under the inspiration of the Holy Spirit, says, "Knowledge inflates: but love edifies." The only correct inerpretation of this saying is that knowledge is valuable when charity informs it. Without charity, knowledge inflates; that is, it exalts man to an arrogance which is nothing but a kind of windy emptiness.''
''Let us, on both sides, lay aside all arrogance. Let us not, on either side, claim that we have already discovered the truth. Let us seek it together as something which is known to neither of us. For then only may we seek it, lovingly and tranquilly, if there be no bold presumption that it is already discovered and possessed.''
-Saint Augustine, writing to an opponent in 397 AD, counseled mutual understanding. He did not call for an easy tolerance but asked for care-filled mutual respect.
-But what did Augustine write to a heretic? “Lay aside all arrogance.”
“On the other hand, all must allow that you owe it to me, in return, to lay aside all arrogance on your part too, that so you may be the more disposed to gentleness, and may not oppose me in a hostile spirit, to your own hurt. Let neither of us assert that he has found truth; let us seek it as if it were unknown to us both. For truth can be sought with zeal and unanimity if by no rash presumption it is believed to have been already found and ascertained.”
-Augustine calls for a mutual search for the truth, recognizing that Truth is beyond us. This is not to deny Truth but to recognize that our way of expressing or explaining it may be different.
-Augustine refuses to agree to the position of Manichaeus and if he remains unconvinced, he wants nothing to do with their worship or dogma.
“But if I cannot induce you to grant me this, at least allow me to suppose myself a stranger now for the first time hearing you, for the first time examining your doctrines. I think my demand a just one. And it must be laid down as an understood thing that I am not to join you in your prayers, or in holding conventicles, or in taking the name of Manichaeus, unless you give me a clear explanation, without any obscurity, of all matters touching the salvation of the soul.”
-Augustine is clear that he would not accept and tolerate merely accepting what another said, but he was also open to searching for the truth with another with whom he did not agree. (However, Augustine – in contrast to the Second Vatican Council – was not adverse to using force against heretics.)
“Among the passions which disturb us, there is one predominant tendency, which is our particular weakness.''
Perhaps we are not aware what it is but, those who have to live with us, know it well!
It is essential for us to know it also, in order to make it a special objective in our spiritual combat.
This information may be obtained by praying earnestly to the Holy Spirit to enlighten us to know ourselves, by making a daily examination of conscience and, by seeking the advice of our confessor, of our spiritual director and of any sincere friend.
It is our predominant passion which most often leads us into sin.
It recurs in all our confessions and we have great difficulty in overcoming it.
The predominant passion of Cain was envy, which he failed to combat in time, so that eventually, it caused him to commit fratricide.
Lust was the predominant passion of Mary of Magdala and of St Augustine and until they managed to control it, it led them into many grave errors.
It was because the Apostle Judas, neglected to struggle against his own avarice, that he became a traitor.
There are others who are inordinately proud and ambitious and, still others, who are governed by a craving for pleasure.
What is your predominant passion? You must know what it is, in order to combat it determinedly, for otherwise, it will lead you into one sin after another, until you are eternally ruined!”
“Holy and God-fearing people know their own particular weakness.
They accept it as a cross and will not rest until they have conquered it with God’s help.
The battle cannot be won in a day but, in most cases, takes a great many years.
Often the ultimate victory is not gained until the hour of death.
It has been said that self-love dies three days after ourselves!
We are enormously attached to our own ego and humility is a very difficult virtue to acquire.
Sometimes, we have struggled for years to gain it and quite suddenly, we meet with another disastrous fall.
It would be easy to be overcome by discouragement at this stage but, this should not be allowed to happen.
When we fall, we should say to God in our repentance: “It is good for me to be humbled.”
To ourselves, we should say immediately: “Let us begin all over again.”
St Francis de Sales was endowed by nature with a sharp and hasty temperament, against which he fought for many years with great determination and reliance on God’s help.
Finally, he conquered and came to regarded as an angel of peace.
Nevertheless, even in the late years of his life, he still experienced inward tendencies towards anger, so that his exterior gentleness, was really a supreme act of victory.
Antonio Cardinal Bacci
link1
link2
Perhaps we are not aware what it is but, those who have to live with us, know it well!
It is essential for us to know it also, in order to make it a special objective in our spiritual combat.
This information may be obtained by praying earnestly to the Holy Spirit to enlighten us to know ourselves, by making a daily examination of conscience and, by seeking the advice of our confessor, of our spiritual director and of any sincere friend.
It is our predominant passion which most often leads us into sin.
It recurs in all our confessions and we have great difficulty in overcoming it.
The predominant passion of Cain was envy, which he failed to combat in time, so that eventually, it caused him to commit fratricide.
Lust was the predominant passion of Mary of Magdala and of St Augustine and until they managed to control it, it led them into many grave errors.
It was because the Apostle Judas, neglected to struggle against his own avarice, that he became a traitor.
There are others who are inordinately proud and ambitious and, still others, who are governed by a craving for pleasure.
What is your predominant passion? You must know what it is, in order to combat it determinedly, for otherwise, it will lead you into one sin after another, until you are eternally ruined!”
“Holy and God-fearing people know their own particular weakness.
They accept it as a cross and will not rest until they have conquered it with God’s help.
The battle cannot be won in a day but, in most cases, takes a great many years.
Often the ultimate victory is not gained until the hour of death.
It has been said that self-love dies three days after ourselves!
We are enormously attached to our own ego and humility is a very difficult virtue to acquire.
Sometimes, we have struggled for years to gain it and quite suddenly, we meet with another disastrous fall.
It would be easy to be overcome by discouragement at this stage but, this should not be allowed to happen.
When we fall, we should say to God in our repentance: “It is good for me to be humbled.”
To ourselves, we should say immediately: “Let us begin all over again.”
St Francis de Sales was endowed by nature with a sharp and hasty temperament, against which he fought for many years with great determination and reliance on God’s help.
Finally, he conquered and came to regarded as an angel of peace.
Nevertheless, even in the late years of his life, he still experienced inward tendencies towards anger, so that his exterior gentleness, was really a supreme act of victory.
Antonio Cardinal Bacci
link1
link2
YouTube
Spiritual Life (part VI)- Predominant Fault ~ Fr Ripperger
Fathers speaks of what is a predominant fault & how to find out what yours is. For more please visit http://www.sentrad.org & please remember to do the Penanceware as Father requests
Www.dolorans.org
The website https://sensusfidelium.com/
Patreon account…
Www.dolorans.org
The website https://sensusfidelium.com/
Patreon account…
O Merciful God
By St Thomas Aquinas (1225-1274)
Doctor Angelicus, Doctor Communis
O merciful God,
grant that I may ever perfectly
do Your Will in all things.
Let it be my ambition to work
only for Your honour and glory.
Let me rejoice in nothing but that leads to You,
nor grieve for anything, that leads away from You.
May all passing things be as nothing in my eyes
and may all that is Yours, be dear to me
and You, my God, dear above them all.
May all joy be meaningless without You
and may I desire nothing, apart from You.
May all labour and toil delight me when it is for You.
Make me, O Lord, obedient without complaint,
poor without regret,
patient without murmur,
humble without pretence,
joyous without frivolity,
and truthful without disguise.
Amen
#prayer
By St Thomas Aquinas (1225-1274)
Doctor Angelicus, Doctor Communis
O merciful God,
grant that I may ever perfectly
do Your Will in all things.
Let it be my ambition to work
only for Your honour and glory.
Let me rejoice in nothing but that leads to You,
nor grieve for anything, that leads away from You.
May all passing things be as nothing in my eyes
and may all that is Yours, be dear to me
and You, my God, dear above them all.
May all joy be meaningless without You
and may I desire nothing, apart from You.
May all labour and toil delight me when it is for You.
Make me, O Lord, obedient without complaint,
poor without regret,
patient without murmur,
humble without pretence,
joyous without frivolity,
and truthful without disguise.
Amen
#prayer
Ecce Verbum
Judge not, that you be not judged “Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother’s eye, but do not notice…
Rash judgement
“Rash judgements are sometimes formed quite thoughtlessly.
At other times they are produce of malice, envy, pride or hatred.
Even when they are lightly arrived at, they are sinful because they are opposed to the law of charity.
When they are the result of one of the passions mentioned, they are far more gravely sinful because, they presuppose the intention of injuring our neighbour.
Rash judgements like this, rarely remain enclosed in the mind but are expressed openly, with consequent damage to the character of the victim!''
''It is easy to progress from lighter faults to grave sin in this matter.
A rash judgement soon becomes slander and, a sin against charity, soon becomes a sin against justice involving an obligation to make reparation.”
Antonio Cardinal Bacci
#judgement
“Rash judgements are sometimes formed quite thoughtlessly.
At other times they are produce of malice, envy, pride or hatred.
Even when they are lightly arrived at, they are sinful because they are opposed to the law of charity.
When they are the result of one of the passions mentioned, they are far more gravely sinful because, they presuppose the intention of injuring our neighbour.
Rash judgements like this, rarely remain enclosed in the mind but are expressed openly, with consequent damage to the character of the victim!''
''It is easy to progress from lighter faults to grave sin in this matter.
A rash judgement soon becomes slander and, a sin against charity, soon becomes a sin against justice involving an obligation to make reparation.”
Antonio Cardinal Bacci
#judgement
Ecce Verbum
On humble leadership 'It does not become an ascetic man to desire priesthood or leadership because the urge for leadership is a satanic disease that caused Satan’s fall. Let us now consider the risks incurred by those affected by such disease: they become…
Humility of Christ
We should keep these and similar things before our minds as a safeguard against arrogance; humbling ourselves that we may be exalted, mindful of the Lord Who came down from heaven to our great lowliness, and was in turn raised up from lowliness to the sublimity that belonged to Him.
All that the Lord has done, we shall find, is intended to instruct us in humility. As a Child He lay in a cave; and not in a bed, but in a manger. In the house of a carpenter, and of a poor mother, He was obedient to His mother and to her spouse. While being taught, He listened; learning what He had no need to learn. He asked questions, and, because of His wisdom, His questions instructed those who heard Him. He humbled Himself to John; that the Lord might be baptized by His servant. He resented no one who assailed Him; nor did He use against them the ineffable power that was His; but yielded as to higher power, and yielded to temporal authority the power that belonged to it.
He stood as a criminal before the High Priests. He was led before a judge; and when He could have silenced His calumniators He bore their accusations in silence. He was spat upon by the lowest servants and by slaves, and delivered over to be put to death, and to the most shameful death known to men. And it was in this way He passed His life from birth to death.
And after these humiliations He manifested His glory; sharing His glory with those who were the companions of His lowliness. Of these the first are the blessed Disciples, who poor and naked travelled the world, not with the words of wisdom, not with a multitude of followers, but solitary wanderers, destitute, journeying over land and sea, scourged with whips, stoned, persecuted, and in the end put to death.
These are the Paternal divine lessons we have been taught. Let us return to them, that through humility we may also come to eternal glory, the true and perfect gift of Christ.
St. Basil
🔗link
#humility
We should keep these and similar things before our minds as a safeguard against arrogance; humbling ourselves that we may be exalted, mindful of the Lord Who came down from heaven to our great lowliness, and was in turn raised up from lowliness to the sublimity that belonged to Him.
All that the Lord has done, we shall find, is intended to instruct us in humility. As a Child He lay in a cave; and not in a bed, but in a manger. In the house of a carpenter, and of a poor mother, He was obedient to His mother and to her spouse. While being taught, He listened; learning what He had no need to learn. He asked questions, and, because of His wisdom, His questions instructed those who heard Him. He humbled Himself to John; that the Lord might be baptized by His servant. He resented no one who assailed Him; nor did He use against them the ineffable power that was His; but yielded as to higher power, and yielded to temporal authority the power that belonged to it.
He stood as a criminal before the High Priests. He was led before a judge; and when He could have silenced His calumniators He bore their accusations in silence. He was spat upon by the lowest servants and by slaves, and delivered over to be put to death, and to the most shameful death known to men. And it was in this way He passed His life from birth to death.
And after these humiliations He manifested His glory; sharing His glory with those who were the companions of His lowliness. Of these the first are the blessed Disciples, who poor and naked travelled the world, not with the words of wisdom, not with a multitude of followers, but solitary wanderers, destitute, journeying over land and sea, scourged with whips, stoned, persecuted, and in the end put to death.
These are the Paternal divine lessons we have been taught. Let us return to them, that through humility we may also come to eternal glory, the true and perfect gift of Christ.
St. Basil
🔗link
#humility
Ecce Verbum
Humility of Christ We should keep these and similar things before our minds as a safeguard against arrogance; humbling ourselves that we may be exalted, mindful of the Lord Who came down from heaven to our great lowliness, and was in turn raised up from…
Humility of Christ (2)
How are we to come to this saving humility, leaving behind us the deadly swelling of arrogance? By exercising ourselves in it in all things, and by keeping in mind that there is nothing which cannot be a danger to us. For the soul becomes like the things it gives itself to; and takes the character and appearance of what it does.
Let your demeanour, your dress, your walking, your sitting down, the nature of your food, the quality of your bed, your house and what it contains, aim at simplicity. And let your speech, your singing, your manner with your neighbour, let these things also be more in accord with humility than with vanity. In your words let there be no empty pretence, in your singing no excessive sweetness, in conversation be not ponderous or overbearing. In everything refrain from seeking to appear important. Be a help to your friends, kind to the ones who live with you, gentle to your servant, patient with those who are troublesome, loving towards the lowly, comforting to those in trouble, visiting those in affliction, never despising anyone, gracious in friendship, cheerful in answering others, courteous, approachable to everyone, never speaking your own praises, nor getting others to speak them, never taking part in unbecoming conversation, and concealing where you may whatever gifts you possess.
Be on your guard, therefore and bear in mind, this example of severe loss, sustained through arrogance.( Luke 18:14) The one guilty of insolent behaviour suffered the loss of his justice and forfeited his reward, by his bold self-reliance. He was judged inferior to a humble man and a sinner because, in his self-exaltation, he did not await the judgement of God but pronounced it himself.
Never place yourself above anyone, not even great sinners. Humility often saves a sinner, who has committed many terrible transgressions!”
St. Basil
“After he had washed their feet, he put his cloak back on and reclined at table once more. He said to them: ‘Do you understand what I just did for you? You address me as ‘Teacher’ and ‘Lord’, and fittingly enough, for that is what I am. But if I washed your feet – I who am teacher and lord – then you must wash each other’s feet. What I just did was to give you an example: as I have done, so you must do.” (Jn 13:12-15).
“Then the mother of the sons of Zebedee approached him with her sons and did him homage, wishing to ask him for something. He said to her, “What do you wish?” She answered him, “Command that these two sons of mine sit, one at your right hand and the other at your left, in your kingdom.” Jesus said in reply, “You do not know what you are asking. Can you drink the cup that I am going to drink?” They said to him, “We can.” He replied, “My cup you will indeed drink, but to sit at my right hand and at my left, this is not mine to give but it is for those for whom it has been prepared by my Father.” When the ten heard this, they became indignant at the two brothers. But Jesus summoned them and said, “You know that the rulers of the Gentiles lord it over them, and the great ones make their authority over them felt. But it shall not be so among you. Rather, whoever wishes to be great among you shall be your servant; whoever wishes to be first among you shall be your slave. Just so, the Son of Man did not come to be served but to serve and to give his life as a ransom for many.” (Mt.20,20-28)
“I tell you, this man went back to his home, justified rather than the other; for everyone who exalts himself will be humbled but he who humbles himself, will be exalted” (Luke 18:14)
🔗link
#humility
How are we to come to this saving humility, leaving behind us the deadly swelling of arrogance? By exercising ourselves in it in all things, and by keeping in mind that there is nothing which cannot be a danger to us. For the soul becomes like the things it gives itself to; and takes the character and appearance of what it does.
Let your demeanour, your dress, your walking, your sitting down, the nature of your food, the quality of your bed, your house and what it contains, aim at simplicity. And let your speech, your singing, your manner with your neighbour, let these things also be more in accord with humility than with vanity. In your words let there be no empty pretence, in your singing no excessive sweetness, in conversation be not ponderous or overbearing. In everything refrain from seeking to appear important. Be a help to your friends, kind to the ones who live with you, gentle to your servant, patient with those who are troublesome, loving towards the lowly, comforting to those in trouble, visiting those in affliction, never despising anyone, gracious in friendship, cheerful in answering others, courteous, approachable to everyone, never speaking your own praises, nor getting others to speak them, never taking part in unbecoming conversation, and concealing where you may whatever gifts you possess.
Be on your guard, therefore and bear in mind, this example of severe loss, sustained through arrogance.( Luke 18:14) The one guilty of insolent behaviour suffered the loss of his justice and forfeited his reward, by his bold self-reliance. He was judged inferior to a humble man and a sinner because, in his self-exaltation, he did not await the judgement of God but pronounced it himself.
Never place yourself above anyone, not even great sinners. Humility often saves a sinner, who has committed many terrible transgressions!”
St. Basil
“After he had washed their feet, he put his cloak back on and reclined at table once more. He said to them: ‘Do you understand what I just did for you? You address me as ‘Teacher’ and ‘Lord’, and fittingly enough, for that is what I am. But if I washed your feet – I who am teacher and lord – then you must wash each other’s feet. What I just did was to give you an example: as I have done, so you must do.” (Jn 13:12-15).
“Then the mother of the sons of Zebedee approached him with her sons and did him homage, wishing to ask him for something. He said to her, “What do you wish?” She answered him, “Command that these two sons of mine sit, one at your right hand and the other at your left, in your kingdom.” Jesus said in reply, “You do not know what you are asking. Can you drink the cup that I am going to drink?” They said to him, “We can.” He replied, “My cup you will indeed drink, but to sit at my right hand and at my left, this is not mine to give but it is for those for whom it has been prepared by my Father.” When the ten heard this, they became indignant at the two brothers. But Jesus summoned them and said, “You know that the rulers of the Gentiles lord it over them, and the great ones make their authority over them felt. But it shall not be so among you. Rather, whoever wishes to be great among you shall be your servant; whoever wishes to be first among you shall be your slave. Just so, the Son of Man did not come to be served but to serve and to give his life as a ransom for many.” (Mt.20,20-28)
“I tell you, this man went back to his home, justified rather than the other; for everyone who exalts himself will be humbled but he who humbles himself, will be exalted” (Luke 18:14)
🔗link
#humility
Ecce Verbum
Humility of Christ (2) How are we to come to this saving humility, leaving behind us the deadly swelling of arrogance? By exercising ourselves in it in all things, and by keeping in mind that there is nothing which cannot be a danger to us. For the soul…
Being a servant is a blessing and those you serve are a blessing as well
Humility and compassion cannot reach perfection unless Man finds someone to submit to and have compassion on him. In the same way, he cannot practice patience if there is no one to oppose him.
It would be naïve to think that virtues can be acquired through books; a carpenter who knows about carpentry without having ever practiced it. Paul, the Apostle, said, “A righteous man is not the one who listens to the law, but he who puts it into practice,” (Rom 2:13). The Lord’s love for men was not limited to teaching humility through words but He added to it the washing of the disciples’ feet. Let us ask ourselves, “Whose feet did I wash? Am I better than anyone or less than anyone?”
It is becoming for the ascetic one to welcome modest jobs knowing that whatever is done for God’s sake prepares him to the heavenly kingdom. It is also a reminder of the two apostles who readily obeyed the Lord’s order to go and bring the colt, and of His saying unto them, “Whatever you do to my brothers, you have done to me.” We remember as well that being the Lord, His services to His disciples included the most modest ones to the extent of washing their feet. What more glory for Man than to imitate God? In fact, it is through modest jobs that he attains the glory that elevates him to resemble his Lord.
In order to be a good servant, one has first to establish himself in the love of Christ with great humility. Thus, his behavior and his appearance will be as convincing as his teaching. He will aim at perfection by imitating Christ as far as our humane nature permits.
Those who are trusted to guide others must be mediators between God and men in such ways that those they instruct will also learn from them to follow Christ’s example. Paul said in his Epistle I to Cor 11, “Follow my example as I followed Christ’s example.” As we admit that we aim at Christ’s perfection according to our possibilities; we, therefore, establish that meekness and humility are as intent as taught by Him. He said, “Learn from me that I am meek and humble in heart,” (Mat 11: 29). He did not disdain to serve his slaves but rather, He modestly served the mud and dust He had used, to create Man in His image and resemblance and declared being a servant among His disciples. We remember that while serving others we are serving our equals in humanity; unlike Christ, the Perfect One, who served us. However, serving for His sake and following His way, we will be likening ourselves to Him within our possibilities.
It befalls to the spiritual leader not to give way to self-pride by the fact of his leadership, or else he would shift himself from the blessing of the saints to the rule of Satan. He has to keep in mind that caring for the group comes up to enslave himself for them in the same way as serving the wounded ones and cleaning their infected wounds. He has to search for the appropriate remedy to heal their sickness and insure their security, remembering the saying of the apostle that he will be accounted for each of them as the Lord said, “Whosoever will be chief among you, let him be your servant,” (Mat 20: 27).
As the greatest among the brothers are servants at the service of the body, so should all share with them without any pride, knowing that through humility, the greater serves the younger, as our Savior has given us the example. He washed the disciples’ feet and no one dared to object, except Peter, out of respect, but he soon reversed to obedience. Thus, the smaller will let the greater serve him in obedience and respect for his humility.
St. Basil
🔗link
#humility
Humility and compassion cannot reach perfection unless Man finds someone to submit to and have compassion on him. In the same way, he cannot practice patience if there is no one to oppose him.
It would be naïve to think that virtues can be acquired through books; a carpenter who knows about carpentry without having ever practiced it. Paul, the Apostle, said, “A righteous man is not the one who listens to the law, but he who puts it into practice,” (Rom 2:13). The Lord’s love for men was not limited to teaching humility through words but He added to it the washing of the disciples’ feet. Let us ask ourselves, “Whose feet did I wash? Am I better than anyone or less than anyone?”
It is becoming for the ascetic one to welcome modest jobs knowing that whatever is done for God’s sake prepares him to the heavenly kingdom. It is also a reminder of the two apostles who readily obeyed the Lord’s order to go and bring the colt, and of His saying unto them, “Whatever you do to my brothers, you have done to me.” We remember as well that being the Lord, His services to His disciples included the most modest ones to the extent of washing their feet. What more glory for Man than to imitate God? In fact, it is through modest jobs that he attains the glory that elevates him to resemble his Lord.
In order to be a good servant, one has first to establish himself in the love of Christ with great humility. Thus, his behavior and his appearance will be as convincing as his teaching. He will aim at perfection by imitating Christ as far as our humane nature permits.
Those who are trusted to guide others must be mediators between God and men in such ways that those they instruct will also learn from them to follow Christ’s example. Paul said in his Epistle I to Cor 11, “Follow my example as I followed Christ’s example.” As we admit that we aim at Christ’s perfection according to our possibilities; we, therefore, establish that meekness and humility are as intent as taught by Him. He said, “Learn from me that I am meek and humble in heart,” (Mat 11: 29). He did not disdain to serve his slaves but rather, He modestly served the mud and dust He had used, to create Man in His image and resemblance and declared being a servant among His disciples. We remember that while serving others we are serving our equals in humanity; unlike Christ, the Perfect One, who served us. However, serving for His sake and following His way, we will be likening ourselves to Him within our possibilities.
It befalls to the spiritual leader not to give way to self-pride by the fact of his leadership, or else he would shift himself from the blessing of the saints to the rule of Satan. He has to keep in mind that caring for the group comes up to enslave himself for them in the same way as serving the wounded ones and cleaning their infected wounds. He has to search for the appropriate remedy to heal their sickness and insure their security, remembering the saying of the apostle that he will be accounted for each of them as the Lord said, “Whosoever will be chief among you, let him be your servant,” (Mat 20: 27).
As the greatest among the brothers are servants at the service of the body, so should all share with them without any pride, knowing that through humility, the greater serves the younger, as our Savior has given us the example. He washed the disciples’ feet and no one dared to object, except Peter, out of respect, but he soon reversed to obedience. Thus, the smaller will let the greater serve him in obedience and respect for his humility.
St. Basil
🔗link
#humility
Saints on contemplation
We should speak to God as a friend speaks to his friend, or a servant to his master, sometimes asking a favor, sometimes accusing ourselves of our faults, sometimes laying before Him all that concerns us, our thoughts, our doubts, our projects, and our dispositions, and asking counsel from Him in all these things.
St. Ignatius
Some there are who visit with great devotion holy places and solemn shrines. I do not condemn their piety, but I would remind them that faith teaches us that our own interior is also a sanctuary, because it is the living temple of God, and the dwelling of the Most Holy Trinity. Let us enter, then, into this temple, and adore Our Lord there in spirit and in truth: this is a most sublime devotion. Make frequent visits to this interior sanctuary, and see that the lamps be ever burning there. These lamps are the virtues of faith, hope, and charity. Your soul is the temple in which the living God dwells by faith.
St. Paul of the Cross
There are many souls who close their ears against Him because they prefer to speak and hurry through vocal prayers as if a task had been set them to say a certain amount everyday. Do not imitate them. You are doing more by occasionally repeating a single petition of the Our Father than by repeating the whole of it many times in a hurry and not thinking [or willing] what you are saying.
St. Teresa of Jesus
In the active life all the vices are first of all to be removed by the practice of good works, so that in the contemplative life a man may, with now purified mental gaze, pass on to the contemplation of the Divine Light.
St. Isidore of Seville
Souls who aspire to a sublime union with God by contemplation usually suffer interior purgations in one way or another.
St. Paul of the Cross
You will note that the Lord establishes as the prime good contemplation, that is the gaze turned in the direction of the things of God. Hence we say that the other virtues, however useful and good we may say they are, must nevertheless be put on a secondary level, since they are all practiced for the sake of this one. "You are full of worry and are upset over many things when actually it should be over a few or even one." In saying this the Lord locates the primary good not in activity, however praiseworthy, however abundantly fruitful, but in the truly simple and unified contemplation of Himself.
St. John Cassian
Recall yourself sometimes to the interior solitude of your heart, and there, removed from all creatures, treat of the affairs of your salvation and your perfection with God, as a friend would speak heart to heart with another.
St. Francis of Sales
Disengage thyself a while from earthly care, and give thyself for a time to think of God, and to repose a little in Him. Then, having closed the door of thy senses, say with the affection of thy soul: O Lord, behold I am in quest of Thy lovely Countenance; teach Thy poor servant how to find it.
St. Augustine
link
#mentalprayer
We should speak to God as a friend speaks to his friend, or a servant to his master, sometimes asking a favor, sometimes accusing ourselves of our faults, sometimes laying before Him all that concerns us, our thoughts, our doubts, our projects, and our dispositions, and asking counsel from Him in all these things.
St. Ignatius
Some there are who visit with great devotion holy places and solemn shrines. I do not condemn their piety, but I would remind them that faith teaches us that our own interior is also a sanctuary, because it is the living temple of God, and the dwelling of the Most Holy Trinity. Let us enter, then, into this temple, and adore Our Lord there in spirit and in truth: this is a most sublime devotion. Make frequent visits to this interior sanctuary, and see that the lamps be ever burning there. These lamps are the virtues of faith, hope, and charity. Your soul is the temple in which the living God dwells by faith.
St. Paul of the Cross
There are many souls who close their ears against Him because they prefer to speak and hurry through vocal prayers as if a task had been set them to say a certain amount everyday. Do not imitate them. You are doing more by occasionally repeating a single petition of the Our Father than by repeating the whole of it many times in a hurry and not thinking [or willing] what you are saying.
St. Teresa of Jesus
In the active life all the vices are first of all to be removed by the practice of good works, so that in the contemplative life a man may, with now purified mental gaze, pass on to the contemplation of the Divine Light.
St. Isidore of Seville
Souls who aspire to a sublime union with God by contemplation usually suffer interior purgations in one way or another.
St. Paul of the Cross
You will note that the Lord establishes as the prime good contemplation, that is the gaze turned in the direction of the things of God. Hence we say that the other virtues, however useful and good we may say they are, must nevertheless be put on a secondary level, since they are all practiced for the sake of this one. "You are full of worry and are upset over many things when actually it should be over a few or even one." In saying this the Lord locates the primary good not in activity, however praiseworthy, however abundantly fruitful, but in the truly simple and unified contemplation of Himself.
St. John Cassian
Recall yourself sometimes to the interior solitude of your heart, and there, removed from all creatures, treat of the affairs of your salvation and your perfection with God, as a friend would speak heart to heart with another.
St. Francis of Sales
Disengage thyself a while from earthly care, and give thyself for a time to think of God, and to repose a little in Him. Then, having closed the door of thy senses, say with the affection of thy soul: O Lord, behold I am in quest of Thy lovely Countenance; teach Thy poor servant how to find it.
St. Augustine
link
#mentalprayer
www.newadvent.org
CATHOLIC ENCYCLOPEDIA: Contemplation
The idea of contemplation is connected with that of mystical theology
Genesis 1:26- And God said Let us make man.
Patristic Bible Commentary, St. Basil
Does not the light of theology shine, in these words, as through windows; and does not the second Person show Himself in a mystical way, without yet manifesting Himself until the great day?
Where is the Jew who resisted the truth and pretended that God was speaking to Himself? It is He who spoke, it is said, and it is He who made. Let there be light and there was light. But then their words contain a manifest absurdity. Where is the smith, the carpenter, the shoemaker, who, without help and alone before the instruments of his trade, would say to himself; let us make the sword, let us put together the plough, let us make the boot? Does he not perform the work of his craft in silence?
Strange folly, to say that any one has seated himself to command himself, to watch over himself, to constrain himself, to hurry himself, with the tones of a master! But the unhappy creatures are not afraid to calumniate the Lord Himself. What will they not say with a tongue so well practised in lying? Here, however, words stop their mouth; And God said let us make man. Tell me; is there then only one Person? It is not written Let man be made, but, Let us make man.
The preaching of theology remains enveloped in shadow before the appearance of him who was to be instructed, but, now, the creation of man is expected, that faith unveils herself and the dogma of truth appears in all its light. Let us make man. O enemy of Christ, hear God speaking to His Co-operator, to Him by Whom also He made the worlds, Who upholds all things by the word of His power. But He does not leave the voice of true religion without answer. Thus the Jews, race hostile to truth, when they find themselves pressed, act like beasts enraged against man, who roar at the bars of their cage and show the cruelty and the ferocity of their nature, without being able to assuage their fury. God, they say, addresses Himself to several persons; it is to the angels before Him that He says, Let us make man. Jewish fiction! A fable whose frivolity shows whence it has come. To reject one person, they admit many. To reject the Son, they raise servants to the dignity of counsellors; they make of our fellow slaves the agents in our creation.
The perfect man attains the dignity of an angel; but what creature can be like the Creator? Listen to the continuation. In our image. What have you to reply? Is there one image of God and the angels? Father and Son have by absolute necessity the same form, but the form is here understood as becomes the divine, not in bodily shape, but in the proper qualities of Godhead. Hear also, you who belong to the new concision (Philippians 3:2) and who, under the appearance of Christianity, strengthen the error of the Jews.
To Whom does He say, in our image, to whom if it is not to Him who is the brightness of His glory and the express image of His person, Hebrews 1:3 the image of the invisible God? (Colossians 1:15) It is then to His living image, to Him Who has said I and my Father are one, John (10:30) He that has seen me has seen the Father, (John 14:9) that God says Let us make man in our image. Where is the unlikeness in these Beings who have only one image?
Genesis 1:27 So God created man.
It is not They made. Here Scripture avoids the plurality of the Persons. After having enlightened the Jew, it dissipates the error of the Gentiles in putting itself under the shelter of unity, to make you understand that the Son is with the Father, and guarding you from the danger of polytheism. He created him in the image of God. God still shows us His co-operator, because He does not say, in His image, but in the image of God.
https://sites.google.com/site/aquinasstudybible/home/genesis/st-basil-on-creation
Patristic Bible Commentary, St. Basil
Does not the light of theology shine, in these words, as through windows; and does not the second Person show Himself in a mystical way, without yet manifesting Himself until the great day?
Where is the Jew who resisted the truth and pretended that God was speaking to Himself? It is He who spoke, it is said, and it is He who made. Let there be light and there was light. But then their words contain a manifest absurdity. Where is the smith, the carpenter, the shoemaker, who, without help and alone before the instruments of his trade, would say to himself; let us make the sword, let us put together the plough, let us make the boot? Does he not perform the work of his craft in silence?
Strange folly, to say that any one has seated himself to command himself, to watch over himself, to constrain himself, to hurry himself, with the tones of a master! But the unhappy creatures are not afraid to calumniate the Lord Himself. What will they not say with a tongue so well practised in lying? Here, however, words stop their mouth; And God said let us make man. Tell me; is there then only one Person? It is not written Let man be made, but, Let us make man.
The preaching of theology remains enveloped in shadow before the appearance of him who was to be instructed, but, now, the creation of man is expected, that faith unveils herself and the dogma of truth appears in all its light. Let us make man. O enemy of Christ, hear God speaking to His Co-operator, to Him by Whom also He made the worlds, Who upholds all things by the word of His power. But He does not leave the voice of true religion without answer. Thus the Jews, race hostile to truth, when they find themselves pressed, act like beasts enraged against man, who roar at the bars of their cage and show the cruelty and the ferocity of their nature, without being able to assuage their fury. God, they say, addresses Himself to several persons; it is to the angels before Him that He says, Let us make man. Jewish fiction! A fable whose frivolity shows whence it has come. To reject one person, they admit many. To reject the Son, they raise servants to the dignity of counsellors; they make of our fellow slaves the agents in our creation.
The perfect man attains the dignity of an angel; but what creature can be like the Creator? Listen to the continuation. In our image. What have you to reply? Is there one image of God and the angels? Father and Son have by absolute necessity the same form, but the form is here understood as becomes the divine, not in bodily shape, but in the proper qualities of Godhead. Hear also, you who belong to the new concision (Philippians 3:2) and who, under the appearance of Christianity, strengthen the error of the Jews.
To Whom does He say, in our image, to whom if it is not to Him who is the brightness of His glory and the express image of His person, Hebrews 1:3 the image of the invisible God? (Colossians 1:15) It is then to His living image, to Him Who has said I and my Father are one, John (10:30) He that has seen me has seen the Father, (John 14:9) that God says Let us make man in our image. Where is the unlikeness in these Beings who have only one image?
Genesis 1:27 So God created man.
It is not They made. Here Scripture avoids the plurality of the Persons. After having enlightened the Jew, it dissipates the error of the Gentiles in putting itself under the shelter of unity, to make you understand that the Son is with the Father, and guarding you from the danger of polytheism. He created him in the image of God. God still shows us His co-operator, because He does not say, in His image, but in the image of God.
https://sites.google.com/site/aquinasstudybible/home/genesis/st-basil-on-creation
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St. Basil on Creation - Patristic Bible Commentary
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The role of women in patriotic teaching of Blessed Cardinal Stefan Wyszyński
In his Primatial teaching was often returning to the issue of the female world. This issue was discussed against changing socioeconomic conditions. He did not remain, however, at the level of analysis, but entrusted women with specific tasks. He strongly emphasised the role of women, their tasks in a family, professional, social and even in political life. He entrusted this social group with keeping guard over the fulfilment of Jasna Góra (Eng. Luminous Mount) Vows of the Polish Nation from 1956. Thereby, he called women to defend life, accept life, to realise their main vocation – maternity. He stated that the future of nation is largely dependent on women, on the way of educating a young generation, transferred values.
The role of women in patriotic teaching of Blessed Cardinal Stefan Wyszyński
In his Primatial teaching was often returning to the issue of the female world. This issue was discussed against changing socioeconomic conditions. He did not remain, however, at the level of analysis, but entrusted women with specific tasks. He strongly emphasised the role of women, their tasks in a family, professional, social and even in political life. He entrusted this social group with keeping guard over the fulfilment of Jasna Góra (Eng. Luminous Mount) Vows of the Polish Nation from 1956. Thereby, he called women to defend life, accept life, to realise their main vocation – maternity. He stated that the future of nation is largely dependent on women, on the way of educating a young generation, transferred values.
Ecce Verbum
3680-3366.pdf
The role of women in patriotic teaching of Blessed Cardinal Stefan Wyszyński
In his teaching, Wyszyński often spoke of the importance and dignity of women. He drew attention to the equality of women and men in their dignity before God. Incidentally, it is worth recalling that Cardinal Wyszynski always stood up when a woman entered the room, regardless of whether she was simple or educated, young or old. He had great respect for women, whom he held in high esteem.
He emphasized the importance of maternity but saw the vocation of women in a much broader context. He stressed that not all women had a call to family life, which should be respected. He greatly appreciated the spiritual and intellectual potential of women, convinced that God had endowed them very generously and that they should make use of it. He never disqualified them. He saw the value of what they contributed to society, culture and to the life of the Church. He said that the social aspirations of women had to be properly understood and recognized by the Church and the clergy. As Cardinal Wyszyński’s biographer, points out, in the Primate’s days more women worked in various commissions of the Polish Bishops’ Conference than today.
It is worth recalling that the Primate also had interesting and concrete proposals for flexible social solutions, which recognized women’s role and made it possible to combine maternity with work outside the home. He always stood on the side of women and in their defense.
He was also aware of the importance of the pastoral care of women and their special spiritual needs. He repeated that the departure of men from the Church is not yet the greatest drama, but the departure of women is the ultimate catastrophe.
A woman is supposed to enrich public, social and cultural life by making it more human.
“Perhaps then non-human world of steel forces will change into human world of open maternal arms, in which law will not be steel and fist, but love"
He called: „Our technology is threatened with being non-human. Reconcile people with life, and most of all keep guard – that is what we ask of You. Hold a man’s hand (to women), who at the moment of rage would try to destroy human civilisation”.
Priest Primate warned against building a too masculinised world. He said that war experiences distorted social relations: “Human life hardened as well as human voice, his nerves, sight and face. We cannot withdraw from it”.
Priest Primate saw a need of cooperation of male and female components to reach genuine culture in the contemporary world, more human, and simultaneously more divine. As an example, he used to provide cooperation of Jesus and Mary. He said that all virtues, personality features of man and woman must be harmonised to act jointly and guard against subsequent terrible disasters.
source 🔗
#women
In his teaching, Wyszyński often spoke of the importance and dignity of women. He drew attention to the equality of women and men in their dignity before God. Incidentally, it is worth recalling that Cardinal Wyszynski always stood up when a woman entered the room, regardless of whether she was simple or educated, young or old. He had great respect for women, whom he held in high esteem.
He emphasized the importance of maternity but saw the vocation of women in a much broader context. He stressed that not all women had a call to family life, which should be respected. He greatly appreciated the spiritual and intellectual potential of women, convinced that God had endowed them very generously and that they should make use of it. He never disqualified them. He saw the value of what they contributed to society, culture and to the life of the Church. He said that the social aspirations of women had to be properly understood and recognized by the Church and the clergy. As Cardinal Wyszyński’s biographer, points out, in the Primate’s days more women worked in various commissions of the Polish Bishops’ Conference than today.
It is worth recalling that the Primate also had interesting and concrete proposals for flexible social solutions, which recognized women’s role and made it possible to combine maternity with work outside the home. He always stood on the side of women and in their defense.
He was also aware of the importance of the pastoral care of women and their special spiritual needs. He repeated that the departure of men from the Church is not yet the greatest drama, but the departure of women is the ultimate catastrophe.
A woman is supposed to enrich public, social and cultural life by making it more human.
“Perhaps then non-human world of steel forces will change into human world of open maternal arms, in which law will not be steel and fist, but love"
He called: „Our technology is threatened with being non-human. Reconcile people with life, and most of all keep guard – that is what we ask of You. Hold a man’s hand (to women), who at the moment of rage would try to destroy human civilisation”.
Priest Primate warned against building a too masculinised world. He said that war experiences distorted social relations: “Human life hardened as well as human voice, his nerves, sight and face. We cannot withdraw from it”.
Priest Primate saw a need of cooperation of male and female components to reach genuine culture in the contemporary world, more human, and simultaneously more divine. As an example, he used to provide cooperation of Jesus and Mary. He said that all virtues, personality features of man and woman must be harmonised to act jointly and guard against subsequent terrible disasters.
source 🔗
#women
On marital chastity
St. Augustine,"To the Married"
"Do not allow your husbands to fornicate! Hurl the Church herself against them! Obstruct them, not through the law courts, not through the proconsul . . . not even through the Emperor, but through Christ.... The wife has not authority over her body, but the husband. Why do men exult? Listen to what follows. The husband likewise has not authority over his body, but the wife.... Despise all things for love of your husband. But seek that he be chaste and call him to account if his chastity be amiss....
"Who would tolerate an adulterous wife? Is the woman enjoined to tolerate an adulterous husband? Those of you who are chaste women, however, do not imitate your wanton husbands. May this be far from you. May they either live with you or perish alone. A woman owes her modesty not to a wanton husband but to God and to Christ."
Notes
Augustine teaches that wives can call their husbands "to account" if they fail in chastity. He sees specific warrants for female authority in the area of chastity. Chastity is one of the three goods of marriage taught by Augustine. It, along with the goods of children and indissolubility, is of the essence of the marital bond.
The wife has authority to require her husband to live up to these, and her authority covers any of his spousal duties. Just as the husband. A wife is not only there to serve her spouse. A wife's vocation means she has the authority to call her spouse to serve her and their children in his vocation as husband and father. This is the true sense of male and female authority. Equality does not mean that the man and woman have the <same> responsibilities. They don't. But the man and the woman have an <equal> authority to lead each other to fulfill the vocations to which God has called them.
#marriage
St. Augustine,"To the Married"
"Do not allow your husbands to fornicate! Hurl the Church herself against them! Obstruct them, not through the law courts, not through the proconsul . . . not even through the Emperor, but through Christ.... The wife has not authority over her body, but the husband. Why do men exult? Listen to what follows. The husband likewise has not authority over his body, but the wife.... Despise all things for love of your husband. But seek that he be chaste and call him to account if his chastity be amiss....
"Who would tolerate an adulterous wife? Is the woman enjoined to tolerate an adulterous husband? Those of you who are chaste women, however, do not imitate your wanton husbands. May this be far from you. May they either live with you or perish alone. A woman owes her modesty not to a wanton husband but to God and to Christ."
Notes
Augustine teaches that wives can call their husbands "to account" if they fail in chastity. He sees specific warrants for female authority in the area of chastity. Chastity is one of the three goods of marriage taught by Augustine. It, along with the goods of children and indissolubility, is of the essence of the marital bond.
The wife has authority to require her husband to live up to these, and her authority covers any of his spousal duties. Just as the husband. A wife is not only there to serve her spouse. A wife's vocation means she has the authority to call her spouse to serve her and their children in his vocation as husband and father. This is the true sense of male and female authority. Equality does not mean that the man and woman have the <same> responsibilities. They don't. But the man and the woman have an <equal> authority to lead each other to fulfill the vocations to which God has called them.
#marriage
The Order of Charity and Political Life
Prof. Osborne is the chair of the philosophy department at the University of St. Thomas in Houston. His research focuses on medieval, late scholastic, and contemporary philosophy. He is particularly concerned with the way in which philosophical concepts are changed and created historically. His research focuses on Ethical Theory, Moral Psychology, Ethics, and Metaphysics. He also has related interests in Philosophy of Religion and Political Philosophy.
https://podcasts.apple.com/gb/podcast/the-thomistic-institute/id820373598?i=1000498827422
Prof. Osborne is the chair of the philosophy department at the University of St. Thomas in Houston. His research focuses on medieval, late scholastic, and contemporary philosophy. He is particularly concerned with the way in which philosophical concepts are changed and created historically. His research focuses on Ethical Theory, Moral Psychology, Ethics, and Metaphysics. He also has related interests in Philosophy of Religion and Political Philosophy.
https://podcasts.apple.com/gb/podcast/the-thomistic-institute/id820373598?i=1000498827422
Apple Podcasts
The Thomistic Institute on Apple Podcasts
Religion & Spirituality · 2024
Ecce Verbum
"Three men, two worlds, one cause" On bishop Wawrzyniec Gościcki, Gilbert Keith Chesterton, John Ronald Reuel Tolkien and the case of distributist economics (I've come across this very interesting article on one of the Polish conservative blogs and decided…
The Lawfulness and Social Character of Private Ownership
by Henri Grenier
The Québécois priest, theologian, and philosopher, Henri Grenier (1899-1980), was the author of a popular Cursus Philosophiae that was translated into both French and English. He was a major Thomistic opponent of personalism, and is thought to have been an influence on the great Laval School Thomist, Charles De Koninck. The following passages are taken from Thomistic Philosophy, Vol 3: Moral Philosophy, trans. J.P.E. O’Hanley (Charlottetown: St. Dunstan’s University, 1949).
https://thejosias.com/2015/06/01/the-lawfulness-and-social-character-of-private-ownership/
by Henri Grenier
The Québécois priest, theologian, and philosopher, Henri Grenier (1899-1980), was the author of a popular Cursus Philosophiae that was translated into both French and English. He was a major Thomistic opponent of personalism, and is thought to have been an influence on the great Laval School Thomist, Charles De Koninck. The following passages are taken from Thomistic Philosophy, Vol 3: Moral Philosophy, trans. J.P.E. O’Hanley (Charlottetown: St. Dunstan’s University, 1949).
https://thejosias.com/2015/06/01/the-lawfulness-and-social-character-of-private-ownership/
The Josias
The Lawfulness and Social Character of Private Ownership
by Henri Grenier The Québécois priest, theologian, and philosopher, Henri Grenier (1899-1980), was the author of a popular Cursus Philosophiae that was translated into both French and English. He w…
Ecce Verbum
True love of neighbour St. Francis de Sales •"If we love our neighbour because he does us good or because he loves us, and brings us some advantage, honor, or pleasure, that is what we call a love of complacency, and is common to us with the animals. If…
On bearing patiently with the faults of others
Try to bear patiently with the defects and infirmities of others, whatever they may be, because you also have many a fault which others must endure.
If you cannot make yourself what you would wish to be, how can you bend others to your will? We want them to be perfect, yet we do not correct our own faults. We wish them to be severely corrected, yet we will not correct ourselves … it is clear how seldom we think of others as we do of ourselves.
Until God ordains otherwise, a man ought to bear patiently whatever he cannot correct in himself and in others. Consider it better thus—perhaps to try your patience and to test you, for without such patience and trial your merits are of little account.
Under such difficulties you should pray that God will consent to help you bear them calmly.
If, after being admonished once or twice, a person does not amend, do not argue with him but commit the whole matter to God that His will and honor may be furthered in all His servants, for God knows well how to turn evil to good.
We must support one another, console one another, mutually help, counsel, and advise, for the measure of every man’s virtue is best revealed in time of adversity—adversity that does not weaken a man but rather shows what he is.
Thomas à Kempis,The Imitation of Christ
Try to bear patiently with the defects and infirmities of others, whatever they may be, because you also have many a fault which others must endure.
If you cannot make yourself what you would wish to be, how can you bend others to your will? We want them to be perfect, yet we do not correct our own faults. We wish them to be severely corrected, yet we will not correct ourselves … it is clear how seldom we think of others as we do of ourselves.
Until God ordains otherwise, a man ought to bear patiently whatever he cannot correct in himself and in others. Consider it better thus—perhaps to try your patience and to test you, for without such patience and trial your merits are of little account.
Under such difficulties you should pray that God will consent to help you bear them calmly.
If, after being admonished once or twice, a person does not amend, do not argue with him but commit the whole matter to God that His will and honor may be furthered in all His servants, for God knows well how to turn evil to good.
We must support one another, console one another, mutually help, counsel, and advise, for the measure of every man’s virtue is best revealed in time of adversity—adversity that does not weaken a man but rather shows what he is.
Thomas à Kempis,The Imitation of Christ
Ecce Verbum
The Lawfulness and Social Character of Private Ownership by Henri Grenier The Québécois priest, theologian, and philosopher, Henri Grenier (1899-1980), was the author of a popular Cursus Philosophiae that was translated into both French and English. He was…
Thomism and Private Property
St. Thomas raises the question of private property in the sixty-sixth question of the Secunda Secundæ. The question under which the subsequent articles are organized purports to deal with the issues of theft and robbery. As always, Thomas recognizes that he must start right at the beginning and ask first: is it possible for people to possess things at all?
To this, Thomas answers with a resounding yes. God has what Thomas calls “sovereign dominion” over all created things according to His Will, but God has given over to man the stewardship of those things which man needs in order to pursue his good life, or, in Thomas’s rather austere words, those things which are necessary for “the sustenance of man’s body.” From this, we can say that man has what Thomas calls “natural dominion” over things (in relation to God’s sovereign dominion) and it is natural for man to possess things external to himself so that he can use them and labor over them in order to sustain his body.
https://thejosias.com/2017/06/14/thomism-and-private-property/
St. Thomas raises the question of private property in the sixty-sixth question of the Secunda Secundæ. The question under which the subsequent articles are organized purports to deal with the issues of theft and robbery. As always, Thomas recognizes that he must start right at the beginning and ask first: is it possible for people to possess things at all?
To this, Thomas answers with a resounding yes. God has what Thomas calls “sovereign dominion” over all created things according to His Will, but God has given over to man the stewardship of those things which man needs in order to pursue his good life, or, in Thomas’s rather austere words, those things which are necessary for “the sustenance of man’s body.” From this, we can say that man has what Thomas calls “natural dominion” over things (in relation to God’s sovereign dominion) and it is natural for man to possess things external to himself so that he can use them and labor over them in order to sustain his body.
https://thejosias.com/2017/06/14/thomism-and-private-property/
The Josias
Thomism and Private Property
by W Borman St. Thomas raises the question of private property in the sixty-sixth question of the Secunda Secundæ. The question under which the subsequent articles are organized purports to deal wi…
Ecce Verbum
Could Mortification play a role in Penance? On the Importance of Mortification: St. Anthony says, "I look to St. Paul for my example, for he mortified himself, and said: 'I chastise my body and bring it into subjection, lest perhaps when I have preached to…
“The person who truly wishes to be healed is he who does not refuse treatment. This treatment consists of the pain and distress brought on by various misfortunes. He who refuses them does not realize what they accomplish in this world or what he will gain from them when he departs this life”
St. Maximus the Confessor
link
St. Maximus the Confessor
link