This is not the only place in Holy Writ, my brethren, where eternal life and death are set before us as the wages we shall some day be paid. The word of God frequently admonishes us of the choice we are compelled to make between eternal sorrow and eternal joy, and for this most evident reason: we are always actually engaged in making the choice. The very essence of our merit hereafter will be that we shall have freely and deliberately chosen Almighty God and his friendship, in preference to any and everything besides. And the reason, and the only reason, why a man will lose his soul will be because he committed mortal sin and died unrepentant—that is to say, choosing to love what God bids him hate. What we call the choice between virtue and vice St. Paul calls the choice between life and death. And with that choice we are constantly confronted. Not that we always realize it, nor do I mean to say that the first time one grievously offends God he settles his fate eternally; but that each mortal sin really earns the wages of eternal death, and only the blessed mercy of God saves us from our deserved punishment. And furthermore, it is some mortal sin or other that at last breaks down God's patience. If at any particular occasion he does not see fit to take us at our word, so to speak, and leave us for ever in that state of enmity that we have chosen, it is not because we do not deserve it; it is because he is a loving Father to us, and is often willing to stand a great deal of wickedness on our part; or because we have some dear friends who are servants of God and who pray for us; or because the Blessed Virgin has acquired some special attachment to us and intervenes for us; or because God reserves us for a later day, when he will make such an example of us as will save other sinners; or because, again, he saves us for a later day to make us models of true penance.
But just look around you, brethren; just call to mind what you have heard or perhaps seen of God's judgments, and the Apostle's lesson becomes object-teaching. Have you not heard of a sudden and unprovided death and then remembered how years ago that man started a disreputable business? It was thus that he made his decision for all eternity. On the other hand, a man now temperate, once a drunkard, will tell you that long ago he took the pledge and broke it, and broke it again, but still persevered, and finally, by the grace of God, has managed to keep it. He was fighting the battle of fate and he won the victory. That dreadful appetite overcome, the practice of religion became easy to him.
In another case a man is led away little by little from the rules of honest dealing; at last he refuses to pay a certain just debt, one that he can easily pay if he wishes. After that avarice eats into the core of his heart and he is lost for ever.
And, brethren, what a relief to hear after a sudden death that the poor soul was a monthly communicant!
Many are tested by Almighty God demanding that they shall withdraw from the proximate occasions of mortal sin. The voice of conscience, a sermon heard in the church, the private advice of some good friend—for all these are the voice of God—admonish[ing] them against what leads them to mortal sin; against very bad company, or the saloon, or the Sunday excursion, or dangerous reading, or lonely company-keeping. Perhaps one's conduct about such dangers has more to do with his choice in eternity than any thing else.
I do not mean to say that this fateful decision is a mere lottery, but it is a moment at the end of years of rebellion against God when an effort is made by the grace of God to save the sinner; and for weal or for woe it is the last chance. Some time or other the last sin will be committed, the last grace will be granted.
O my brethren! how very reasonable is the holy fear of God. Oh! how wise are they who have joined fear and love of God together so that the fire of love has burned the dross of slavishness out of fear, and fear has mingled reverence and humility with love. Alas! that so many should live as if eternal life and death had no meaning for the present hour.
Some are like that millionaire I heard of. Walking home one day, a heavy shower of rain began, he stopped a hack and asked what the driver would take him home for. Fifty cents, was the answer. he began to beat him down, and finally, refusing more than twenty-five cents, he walked home in the rain. But he caught cold, went to bed, and died. He had played the miser many a time before, but the last time had come. So many a one thinks his one sin more, his one other rejection of grace, is but like the multitude of other such offences gone before; and all the time he is deciding an eternal fate.
Epistle.Romans viii.12-17.Brethren:We are debtors not to the flesh, to live according to the flesh. For if you live according to the flesh, you shall die. But if by the spirit you mortify the deeds of the flesh, you shall live. For whosoever are led by the spirit of God, they are the sons of God. For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry, Abba (Father). For the Spirit himself giveth testimony to our spirit, that we are the sons of God. And if sons, heirs also; heirs indeed of God, and joint heirs with Christ.Gospel.St. Luke xvi.1-9.At that time:Jesus spoke to his disciples this parable: There was a certain rich man who had a steward: and the same was accused unto him, that he had wasted his goods. And he called him, and said to him: What is this I hear of thee? Give an account of thy stewardship: for now thou canst not be steward. And the steward said within himself: What shall I do, because my lord taketh away from me the stewardship? To dig I am not able, to beg I am ashamed. I know what I will do, that when I shall be put out of the stewardship, they may receive me into their houses. Therefore calling together every one of his lord's debtors, he said to the first: How much dost thou owe my lord? But he said: A hundred barrels of oil. And he said to him: Take thy bill and sit down quickly, and write fifty. Then he said to another: And how much dost thou owe? Who said: A hundred quarters of wheat. He said to him: Take thy bill and write eighty.And the lord commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser in their generation than the children of light. And I say to you: Make to yourselves friends of the mammon of iniquity, that when you shall fail they may receive you into everlasting dwellings.
For if you live according to the flesh you shall die.But if by the spirit you mortify the deeds of the fleshyou shall live.—Romans viii. 13.
What does the Apostle mean by this? This only, that the flesh with its concupiscence and lusts must never get such power over our will that it will carry us along with it and make us obey its longings and desires when we know these are forbidden by Almighty God. I say "this only" because to have the flesh is no sin; neither is it a sin to feel the disorderly movements of the flesh that lead to sin; but it is a sin to consent to these and to follow them. For this reason we are told that if we mortify the deeds of the flesh, to which these movements of the flesh lead us, we shall live. But what does the word "mortify" mean? It means to destroy that which makes the life of a thing. Notice here the Apostle does not tell us to mortify the flesh itself but the deeds of the flesh. To do this we need not then attempt to kilt the flesh, but we must destroy all that gives life to its deeds.
What are the deeds of the flesh? They are the seven capital sins—pride, covetousness, lust, anger, gluttony, envy, sloth. Can we kill them? In the most important sense we can. We can get them so under our control that, after awhile, they will move us but slightly and cannot influence us to any great degree. We shall feel from time to time that they are still present in us, but that cannot disturb us much. We shall have taken their strength away. We shall have made them so weak that we can check them easily.
Ought not each one of us strive to get ourselves into that blessed state? But how can we do it? Make up your mind to do it. Form a good resolution, one that will not change but that will be firm for life. Then live according to that resolution. When pride is aroused, refuse to follow its promptings; when covetousness moves the heart, stop the eager desire for gain; when lust would lead you away, contend against the thought until it is driven out; when anger disturbs, seal the lips with the sign of the holy cross; when gluttony makes you long for feasting and drinking, refuse to go where these things are going on; when envy racks the soul, pray for the one who is the object of envy; when sloth tempts you to self-indulgence and inactivity, stir up the fear of God and holy shame within the soul, for sloth is a destroyer indeed of all that is truly manly and heroic in us.
But all this is about as hard to do as anything a man can do, some may say. Yes, it is hard to do, but the success issure. Shall a man do less for God than for himself? See the time and labor spent to secure that which is necessary for the body and success in the life of only a few years in this world. Shall a man not do as much for the good of his soul and for eternal life in the next world?
Is it really so hard as it seems? By no means. We make it harder than it really is by putting it all together and by thinking we are to do it all at once. This is not true. It must be done by degrees, slowly, patiently, perseveringly, but surely.
The devil makes us think it harder by telling us, when we feel the sharpness of the first struggle, "You can't bear it this way, for life." You can if God wills it and gives you the grace. And most people, almost all Christian souls, do not have it "this way, for life." Those who keep up the struggle get stronger day by day. In them the flesh and the movements of sin grow less day by day. The devil, however, wishes us to believe the lie he tells, to make us give up the struggle. Do not listen to the lie and it cannot hurt you. Remember always, it is a lie, and the mind will not take hold of it.
We can make it all the easier by trusting God, who will always help us in the struggle.Praymore. Go to confession often. The confessor will then help us and remove much of the burden by good advice. Go to Communion often, and God himself will make it easier for us than we imagine by giving his own strength to the soul at that time. Only begin earnestly to control the flesh, continue perseveringly to use confession and Communion. This, with daily morning and evening prayer, will take away very many difficulties. Soon we shall find we have truly mortified the deeds of the flesh, and then indeed we shall live, for the flesh will then be dead or dying fast and too weak to hurt the soul. Keep, then, in the mind the text from the Epistle of to-day: "For if you live according to the flesh you shall die. But if by the spirit you mortify the deeds of the flesh you shall live."
The Lord commended the unjust steward,forasmuch as he had done wisely.—Words Taken From To-day's Gospel.
One of the things which strikes us most forcibly in reading the instructions of our Blessed Lord as we have them in the holy Gospels is the matter-of-fact, common-sense, business-like manner in which he sets before us the way we must act in order to save our souls. We find no sentimentalism, no rhetoric, no fine-sounding flights of eloquence which delight the imagination and please the fancy indeed, but which are too fleeting and flimsy to serve as a basis of every-day action. No; with our Lord this matter of the salvation of our souls is a matter of infinite business, a question of eternal profit and loss. Let me recall a few examples: "The kingdom of heaven is like a merchant seeking good pearls, who, when he had found one of great price, went his way and sold all he had and bought it." Here the way in which we are to act in order to get the kingdom of heaven is compared to the way in which the man of business acts who finds a good article—something worth his money. What does he do? Why, if it is really worth it—and the kingdom of heaven, the salvation of our souls is worth it—he sells all that he has and buys it.And yet again our Lord places before us the salvation of our souls as based upon a calculation of what is the more profitable course to take in those words the realization of which has called forth the highest heroism of the greatest of the saints: "If thy eye offend thee pluck it out and cast it from thee." Why? Because "it is better for thee with one eye to enter the kingdom of God than, having two eyes, to be cast into the hell of fire." Here again it is a calculation of loss and gain—the loss of an eye in this world as against that of the whole body in the next. Shall I, on the principle that a bird in the hand is worth two in the bush, keep my two eyes; or shall I, for the sake of saving the whole body, pluck out the eye, cut off the foot or hand? But of all the places where this way of looking at things and of acting is inculcated and enforced, the most striking is in the parable read in to-day's Gospel. Here our Lord, in order to lead us to take a practical, hard-headed way of acting with reference to the salvation of our souls, brings before us the conduct of the unjust steward, and, strange to say, actually praises it. And how did this unjust steward act? The unjust steward was a dishonest man. He had been placed in a position of trust, but had wasted his master's goods—perhaps speculated with his money, made false entries in his books, or something else of that kind. Well, the truth came out at last, as it generally does sooner or later, and he was at his wits end what to do. No thought of repentance enters into his head; he has got on a wrong road, and he found it, as we all find it, very hard to get out of it.And so, knowing the men with whom he has to deal, he sends for some of his master's debtors, and, in order to make them his friends and to establish a claim on them for help and assistance when he gets into trouble, he alters their bills and makes them less. "And the Lord commended the unjust steward because he had done wisely." Our Lord does not commend, of course, the dishonesty of his conduct; this we all understand. But he commends his clearness of sight as to what was for his worldly interest, and his promptitude in taking wise and suitable means to further that interest. What our Lord wants to teach us is that we must act for our highest interest in the same clear-sighted, determined, wise, and prudent way in which this specimen of a worldly man acted for the sordid and selfish and foolish ends of men of this world. Well, my brethren, take these thoughts home with you, and ask yourselves, each and every one of you, how you are acting. Have you an intelligent view of the end you have to attain, of its value and importance, and of the means by which it is to be attained, and are you acting earnestly in order to attain that end?
Make to yourselves friends of the mammon of iniquity;that when you shall failthey may receive you into everlasting dwellings.—Gospel of the Day.
My dear brethren, there will come to each one of us a day when all those earthly goods we now enjoy shall fail us, when we shall have to turn our backs on the world and all that it has to give us, and prepare ourselves to stand before him to whom all things that we had and enjoyed belong, and give an account to him of the uses which we have made of them. We have, like the steward in to-day's Gospel, a Lord and Master; and to him we must sooner or later give an account of our stewardship.
And it is only too likely, we may say it is indeed certain, that when that dread moment comes at which this world must be left behind, the charge will also be made against us, as against the steward in this parable, that we have wasted our Master's goods. Our consciences will rise up and condemn us, and anticipate the accusation which shall be brought against us when we shall actually come face to face with God. Then all the security we have had in the thought that we are not murderers, robbers, or adulterers shall vanish; we shall not be able to console ourselves with the idea that we have done no great harm to any one. We shall see how selfish and how sensual our lives have been; that we have wasted for the pleasure of a passing moment the greater part of those gifts which God gave us for his service. Wasted our time, our strength, our knowledge, and our abilities in getting for ourselves the means of gratification or amusement, or in raising ourselves for our own sake to a position of honor or of wealth. We shall see what we might have been, what God meant that we should be, and compare it with what we are.
Fain would we then be able to say with St. Paul, "I have fought a good fight, I have finished my course." Our faith indeed we shall, it is to be hoped, have kept; but we shall feel that our fight has been but a poor and cowardly one, and that we, instead of finishing the course which our Lord laid out for us, have gone over only a very small part of it, and that its goal is far, far away.
What, then, shall be our hope? For hope we must have if we would not offend God even more then than through life. He commands us to hope; but in what shall our hope be placed?
Where or in what but his mercy? He will take us, grievously deficient as we are, and make the little, miserable offerings which we have to present to him, the remnant of what he gave us, into some kind of a crown of eternal life, if only we will turn to him with our whole hearts; if we will at least, at that last moment, really believe in him, hope in him, and love him. He that perseveres to the end, he that will not die in mortal sin, shall be saved.
But what shall obtain for us at that last moment the faith, hope, and charity which we need? Who will help us to persevere when the enemies of our salvation are making the most of their last chance to snatch it from us? Will those with whom we have enjoyed life then stand by to help us? It is to be feared that they and all that they have done for us will not avail us much then. No, the friends who will then be most valuable to us will be those, if indeed we have such, whom we have not sought for our own sake, but whom we loved for God's sake. And it is not the riches which we amassed that will then be precious to us, but such as we have given away to those who needed it more than we.
These are the friends which our Lord, in to-day's Gospel, tells us to make, that they may help us at the hour when our eternal destiny hangs trembling in the balance. These are the friends which may be made by that mammon of iniquity, those worldly riches which are too often the occasion of sin, and whose prayers and blessings may indeed be the means of our being received, in spite of our unprofitableness, into everlasting habitations. Happy is the man who, when he comes to die, knows that God's poor have prayed for him, and have blessed his name.
Epistle.1Corinthians x.6-13.Brethren:We should not covet evil things, as they also coveted. Neither become ye idolaters, as some of them: as it is written: "The people sat down to eat and drink, and rose up to play." Neither let us commit fornication, as some of them committed fornication, and there fell in one day three and twenty thousand. Neither let us tempt Christ: as some of them tempted, and perished by the serpents. Neither do you murmur: as some of them murmured, and were destroyed by the destroyer. Now all these things happened to them in figure; and they are written for our correction, upon whom the ends of the world are come. Wherefore let him that thinketh himself to stand, take heed lest he fall. Let no temptation take hold on you, but such as is human. And God is faithful, who will not suffer you to be tempted above that which you are able; but will make also with temptation issue, that you may be able to bear it.Gospel.St. Luke xix.41-47.At that time:When Jesus drew near Jerusalem, seeing the city, he wept over it, saying: If thou also hadst known, and that in this thy day, the things that are for thy peace; but now they are hidden from thy eyes. For the days shall come upon thee: and thy enemies shall cast a trench about thee: and compass thee round, and straiten thee on every side, and beat thee flat to the ground, and thy children who are in thee; and they shall not leave in thee a stone upon a stone: because thou hast not known the time of thy visitation. And entering into the temple, he began to cast out them that sold therein, and them that bought, saying to them: "It is written: My house is the house of prayer"; but you have made it a den of thieves. And he was teaching daily in the temple.
And when he drew near, seeing the city,he wept over it.—From the Gospel of the Sunday.
Which one of the children is best loved by the father and mother? Is there any poor little cripple in the family? That is the favorite child. It makes the parent's heart bleed to see the limping walk or the hunched back, to see the sallow, pain-marked face of the little one. That is the one who receives the warmest caress; for that one the kindest tones and cheeriest words and nicest presents are reserved. Well, brethren, it is the same in the spiritual order. God has his best favors for his most unfortunate children: for men and women in the state of mortal sin. That is one reason why our Lord lavished such affection on the Jews; they had most need of it. Their hearts were the hardest hearts in the world. Jerusalem was the most accursed city in the world. It and its people were on the point of committing the most awful crime possible to our race. Hence our Lord wept over it those bitter tears of rejected love, and breathed those deadly sighs of a heart wearied and disappointed in fruitless efforts for their salvation.
It is true, amidst those tears he told of the persistent obstinacy of the Jews, and of their final impenitence, and of their terrific chastisement. But he did it all with many tears and with a depth of regret better told by tears than words.Brethren, there is a deep mystery taught us by this scene. It is the mystery of the union of two sentiments in God which to us seem essentially different—justice and mercy. How could our Saviour weep over a downfall so well deserved? How could he regret what none knew so well as he was to be a punishment all too light for the crimes of the Jews? Is there not a mystery here? How can it be explained? There is no adequate theoretical explanation of it. But there is a practical one, and a very excellent one, too. It is this: Put yourself in a Jew's place; fancy yourself one of that apostate race; stand up before our Lord and listen to his sentence given against you with infinite reluctance—every hard word a sigh of tender regret. Do you not see that this exhibition of mercy in the Judge only renders the justice of the sentence more evident to you and more dreadful? Mercy thus lends to Justice a weapon which, while it only crushes down its victim the deeper, at the same time elevates much higher in the culprit's eyes the rectitude of the sentence.
Of course, the justice of God and his mercy are perfectly equal. Yet in some true sense we may say that his mercy is more powerful than his justice. Does not the Psalmist say that God's mercy "is above all his works"? Do we not know by observation and experience that where the wrath of God sets apart a single victim his tender love wins over a thousand? Why, the very sentiments of our hearts, the very convictions of our minds by which we earn forgiveness in the Sacrament of Penance, are they not the free gift of God, earned by us only because "us" means persons penetrated with light and strength streaming down from the throne of mercy?We offer our repentance to God in a kind of a way as children make Christmas presents to their father. Where do they get money to buy them? From their mother, and she saves it up from the household expenses or gets it as a gift from her husband. In the long run the presents were bought by the one to whom they are given. Yet they are very dear to the father; he values them; they are real presents to him; they express a real devotion; they lose nothing of their character of presents because he is at the expense of it all. So with our Heavenly Father. If he gives the gold we coin it; we stamp the beloved form of the Son of God on our poor prayers, so that when they have made the circuit and are back again in the divine bosom from which they sprang forth, somehow we have added something to them.
Brethren, let us hope that when our Lord's tears concerned us it was not in view of our reprobation, but of our salvation. Let us be inflamed, too, with a sense of our ingratitude that we are such unworthy children of so good a Father. A man may swagger and brag down his better self when merely threatened with punishment. But who among you can face, without flinching, the tears of so good a friend as our Lord and Saviour Jesus Christ?
The Gospel to-day tells us, my dear brethren, that Jesus wept as he approached Jerusalem; not for himself, nor for all he was so soon to suffer there, but for the city itself, and for his chosen people, to whom he had given it for their glory and joy. Yes, this beautiful city was their joy and their pride; long before they had been taken from it into captivity by their enemies for a time, and as the Psalmist says, speaking in their name, "By the rivers of Babylon we sat and wept when we remembered Sion." And he goes on: "If I forget thee, Jerusalem, may I forget my right hand; may my tongue cleave to my mouth if I do not remember thee, if I do not make Jerusalem the beginning of my joy."
And now this city of theirs was to be taken from them again by a more grievous and fatal disaster than it had ever yet suffered. They were to be scattered from it all over the world to do a long penance for their sins and their rejection of him who had come to redeem them. And our Divine Lord's Heart yearned for them, for these his creatures, and at the same time his brethren and his countrymen. Fain would he have saved them, if they would but have been willing, from the terrible sufferings they were to undergo. Gladly, as he says himself, would he have sheltered them, if they would even now have come to him, from the tempest which was about to break upon them from the justice of God. He wept because they would not come and avail themselves of his love.
We should pray for them that the day may be hastened when they shall return and acknowledge their true Messias, their own Lord and Master, the only true King of the Jews. But they are not the only ones to weep for; they are not the only ones whom he has loaded with favors, and who have been ungrateful; there are others besides the Jews whom Almighty God has chosen for his people, but who have rejected him and distressed his loving heart.Who are they? They are in general all sinners, but especially such as are Catholics; they are those souls for whom Jesus has done so much from their earliest years, in the midst of whom he has lived and wrought so many works of power and goodness; those whom he has enlightened with his truth, those whom he has warned against sin, those whom he has borne with so long and forgiven so often, those whom he has fed with his own Body and Blood. And yet, through evil habits, by frequent mortal sin, they live on, deaf to his warnings, despising his love, not knowing the time of their visitation, until evil days and a sad ending come upon them. Can we wonder that their enemies, the evil one and their bad habits, compass them round about, and straiten them on all sides, and beat them down and leave them wasted and desolate? Can we wonder that, since they would not bear the sweet and ennobling yoke of Christ, they will be forced to groan in the fetters of Satan and be exiled for ever from the true Jerusalem, the home of peace, which is above? No, brethren; such is the fate of those who persistently abuse God's grace, who reject his mercy and his efforts to save them. God forbid that such a career, such an ending, be ours. Let us, then, take warning; let us be careful about temptations; let us not presume on our own strength nor on God's goodness in the past; let us not make light of anything which is dangerous or forbidden. Let us endeavor not to grieve our Lord by any infidelity, great or small, but try to be faithful to every grace in this the day of our visitation, and to follow the things that are for our peace here and our happiness hereafter.
If thou also hadst known, and that in this thy day,the things that are for thy peace.—St. Luke xix. 42.
The fault of the Jews, my brethren, was twofold: boasting of the past and waiting for the future. It is especially on account of the latter fault that our Lord in this day's Gospel lays such stress on the words "and that in this thy day." It is a warning against trying to live in the future.
We all know, to be sure, that one may go to the other extreme, and by a form of sloth be too careless of the future. Some things there are which are certain to come upon us, and their coming must be provided for. There is a judgment to come, and every minute of to-day is like a bailiff busy gathering evidence for that Divine Court. Temptation is sure to come, and its strain upon our virtue must be foreseen in every prayer of every day. The common wants of life for one's self and family are inevitable in the future, and must be prudently provided against. In all such things we know that the future is an actual fact, and is just as present to God as this very instant is to us.
What our Lord would rebuke is not a prudent foresight, but that weak and idle state of mind which postpones to the future what should be done at once. This is the commonest of human delusions. In a temporal point of view it is condemned by the saying, "Procrastination is the thief of time," and it might be added of many other valuable commodities. In a spiritual point of view the dreadful result of delaying till to-morrow what should be done to-day is expressed by the saying, "Hell is paved with good intentions." Wise men resolve to do in the future only what they cannot do now. Many and many a poor soul has lost the kingdom of heaven for that one reason: resolving instead of doing.
Brethren, a practically-minded Christian lives his spiritual life from day to day. He knows that the future is something entirely in God's hands. As for himself, his actual ability to do good begins and ends with each passing hour. If he provides well for it as it comes and goes he has done his part; God will not fail to take care of the future. One's peace of mind is never secure till one has learned to be content with present duty well done. Oh! what a happiness when one's soul is unburdened of care for the future. Do you covet that happiness? It is yours if you leave nothing undone for the present. If you can honestly say, "That is all I can do for the present," you may add, "and the future also."
But, you say, what about a purpose of amendment? Does not that dwell specially on the future? Yes, it does; but it springs from a present sorrow. And if the sorrow be as heartfelt as it should be the purpose of amendment will take care of itself. A deep hatred of sin is the only true sorrow, and such a hatred must be enduring. The test of a contrite man is not what he promises but what he does. His sorrow unites the past and future in the present. Warned by his past weakness, he begins right here and just now by prayer and work to guard against a future relapse.
Learn a lesson, brethren, from our Lord's warning and from the fate of the Jews. It is better to say one's morning prayers to-day than to resolve to become a saint next week. To-day is here, and next week is nowhere. This day is mine; I know not if I shall have so much as one other. God has the past and the future. I will thank him for the past, I will beg him for the future. As to the present, with God's help, I will set to work to do my utmost.
Epistle.1 Corinthians xii. 2-11.Brethren:You know that when you were heathens you went to dumb idols, according as you were led. Wherefore I give you to understand, that no man, speaking by the Spirit of God, saith Anathema to Jesus. And no man can say, The Lord Jesus, but by the Holy Ghost. Now there are diversities of graces, but the same Spirit; and there are diversities of ministries, but the same Lord. And there are diversities of operations, but the same God, who worketh all in all. But the manifestation of the Spirit is given to every man unto profit. To one, indeed, by the Spirit, is given the word of wisdom: to another, the word of knowledge according to the same Spirit: to another, faith in the same Spirit: to another, the grace of healing in one Spirit: to another, the working of miracles: to another, prophecy: to another, the discerning of spirits: to another, divers kinds of tongues: to another, interpretation of speeches: but all these things one and the same Spirit worketh, dividing to every one as he will.Gospel.St. Luke xviii.9-14.At that time:To some who trusted in themselves as just, and despised others, Jesus spoke this parable: Two men went up into the temple to pray: the one a Pharisee, and the other a publican. The Pharisee, standing, prayed thus with himself: O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, nor such as this publican. I fast twice in the week: I give tithes of all that I possess.And the publican, standing afar off, would not so much as lift up his eyes towards heaven; but struck his breast, saying: O God, be merciful to me a sinner! I say to you, this man went down to his house justified rather than the other; because every one that exalteth himself shall be humbled: and he that humbleth himself shall be exalted.
O God, I give thee thanksthat I am not as the rest of men,extortioners, unjust, adulterers,nor such as this publican.—St. Luke xviii. 11.
Did you never notice that pride and hardness of heart go together? That miserable Pharisee could not enjoy his self-glorification without condemning his neighbor, a person, as it happened, far more deserving than himself. Indeed, the worst vices seem to love each other's company as if they were all blood relatives. Coveting our neighbor's goods, for example, goes along with stinginess of our own; gluttony and lust are twins. Almost the same may be said of oppressing others and disobeying lawful authority; and in this hateful Pharisee we behold the union of pride in one's self and contempt for one's neighbor. The sinner seems to be bound with a chain every link of which is double.
Now, brethren, this is a fault often found in far better souls than this haughty Pharisee. Many of us have too little sympathy for persons whom we know to be in mortal sin. To be sure, it is no harm to rejoice that we are at friendship with heaven. But the worst of it is that some of us are never really happy at the thought of our own virtues till we are quite miserable over our neighbor's wickedness; and when we say with our lips, How wicked So-and-So is! our heart whispers, And how good I am!
The spirit of correction possesses many good people—a spirit commonly the sign of hidden pride. No sooner do we take the first steps in amendment of life than we are divided between rejoicing in our own goodness and lamenting over other folk's vice. I know not what we good people should do for something to talk about were it not for our neighbor's shortcomings.
Brethren, this vanity is very foolish and very dangerous. Who dare say that he has nothing to fear from the judgments of God? Who can count himself safe so much as one day from his own natural feebleness, or from the wiles of Satan, or from human respect? And if we do rightly trust in God's favor, how can we forget that progress in virtue is a necessary condition of our remaining virtuous at all? Now this progress means simply a right knowledge of our remaining defects and a solid purpose to overcome them; something with which the vice of the Pharisee is quite incompatible. Nothing so blinds us to our own little faults as too much regard for our neighbor's big ones. Doubtless it would have been just as difficult for the Pharisee to correct his harshness of voice, or his lofty bearing, or his patronizing airs as to overcome his great sin of pride itself; and such is the case with many of us. The beam in our neighbor's eye looks so shocking that we quite forget that we have quite a squint in our own eye from various little motes in it.
Be certain, therefore, brethren, that, if you find hard feelings in your heart toward sinners, you have no long journey to make before you discover the capital sin of pride in your own. Why can we not leave judgment to God, and treat poor sinners after our Lord's example, praying and suffering for them? I do not mean to say that we should forget to mention to them the awful chastisements of God; indeed, a truer friend does not exist than one who warns us of our future destruction, and some, such as parents, are in duty bound to give such admonition. But in the treatment of moral maladies we should bear in mind that bitter words and harsh looks spoil good medicine. And especially should we bear in mind that we have had our own wicked days.
Let us, therefore, regard sinners with much tenderness, dropping out of our view while we deal with them our own darling selves. Let us realize that we ourselves are poor souls, quite capable, but for God's singular favor, of falling into the worst state of sinfulness.
Two men went up into the temple to pray.—From the Gospel of the Sunday.
The lesson of this day's Gospel, my brethren, is prayer; its necessity and its humility. Our short sermon must be contented with a little corner of this great field—that is to say, morning prayers.
Suppose that your child is sick, what is your first word in the morning? It is, How is the baby this morning? Then follows much more: I think it is a little better to-day; it seems easier; or it passed a bad night; I hope the day will be cool, for it suffers from heat. So, anxiety for your poor little child consecrates your first thoughts and words to its welfare. And do you not know that your poor soul is either sick or runs the risk of catching a deadly sickness every day you live? There are bad sights on the streets that tend to sicken it; there are snares of the devil, such as cursing and foul-talking companions, bad reading and saloons; there is a spiritual cancer within—I mean the temptation of the flesh—which can only be kept from destroying the soul's life by constant and severe treatment. Now, thoughts and words do your sick child little good; but they are the very best things for the soul, especially early in the morning. The man or woman who kneels down and says the morning prayer guards against temptation, heads off the noon-day demon, and provides that happiest of evenings, that is to say, the one which follows an innocent day.
There's a saying against braggarts and promise-breakers that "fine words butter no parsnips." It is not true of words said in charity to our neighbor or in prayer to God. Sincere words addressed to God as the day begins sweeten every morsel of food the livelong day, lighten every burden and weaken every temptation. Why, then, are you so careless about morning prayers? It can only be because you do not appreciate your spiritual weakness or you do not care what becomes of your soul before bedtime. But somebody might say: Father, can't you tell us something to make the morning prayers easy? It is very hard to remember them, and then it is so pleasant to get even five minutes more sleep, especially in the winter time; and, again, I am always in a hurry to get off to work, etc.Now you might as well ask me to tell you something to make you relish a good wash and a clean shirt. If a man does not hate dirt, it is preaching up the chimney to try to make him love to be clean. Prayer cleans the heart. Prayer clothes the soul with the grace of God. Prayer brings down God. Prayer drives away the devil. Or, I might rather say, that for a clean heart, and in order to get the grace of God, and in order to vanquish temptation, prayer is simply and indispensably necessary.
Once a man came to me and said: Father, for years I was addicted to habitual vice of the worst kind (and here he named a fearful sin), but I began some time ago to say the Litany of the Blessed Virgin every morning and the Litany of Jesus every night, and this practice has entirely cured me of that dreadful habit. Some such story as that, my brethren, every man must tell before he can say that he is delivered from sin.
For my own part, I look upon regular morning prayers as a plain mark of predestination to eternal life. "Ask and you shall receive; seek and you shall find; knock and it shall be opened to you," is our Lord's promise to those that pray; and the best prayer is the morning prayer. Be ready, therefore, to correct yourself for omitting it. The day you forget it go without something you like to eat, put a nickel in the poor-box, double up your night prayers, make a special request to your guardian angel to get you up in good time for morning prayer the following morning. For the "Our Father," "Hail Mary," "Apostles Creed," "Confiteor," and Acts of Faith, Hope, Sorrow, and Charity, that you say in the morning will in the end give you a happy death and the kingdom of heaven.