Little Things

1. Very few people are destined to great things by Almighty God. Most of us must offer ourselves in the relatively un­important walks of life in which we have been placed by Providence. Only some of the Saints were endowed with exceptional virtues and miraculous powers which attracted the attention and admiration of the world. In the normal course of events Christian perfection must be acquired little by little through the practice of ordinary virtues and unspectacular good actions. There is always scope for these. An upsurge of anger can be suppressed from the motive of the love of God and of our neighbour. We can behave courteously towards people who are unsympathetic towards us or who offend us by their un­mannerly conduct. We can combat pride by acts of humility and egoism by acts of charity. We can mortify ourselves in speech, in behaviour, and at table, and we can give alms to the poor, good advice to the ignorant, and comfort to the afflicted.

All these virtuous actions are insignificant in the eyes of men, but they are great in the sight of God. The blades of grass and the flowers in the meadow are tiny things, but joined together they constitute the pasture which provides nourishment for the herds and flocks. Let us perform these small actions every day and so cultivate the ordinary virtues. We shall attract the attention and favour of God, Who will help us to advance step by step towards the peak of Christian perfection.

2. Just as there are very ordinary acts of virtue, so there are very ordinary sins. But it would be rash to regard acts of deception, vanity and impatience as insignificant. Every deliberate sin is an offence against God, our highest good and our Redeemer.

How can God be indifferent to these ungrateful violations of His law? After all, even as He has assured us that a cup of cold water given in His name to a thirsty man will have its reward, (Cf. Mt. 10:42) so He has assured us that not even the slightest trace of sin can enter into eternal glory. We shall not be condemned to Hell for venial sins alone, but we shall suffer a decline in grace and shall be obliged to expiate our sins either in this life or in Purgatory.

3. Our eternal salvation will probably be determined by these ordinary acts of virtue and these ordinary sins. Jesus compared the kingdom of Heaven to a mustard-seed which grows into a tree. Similarly, many Saints began their spiritual ascent by following up one simple inspiration, and many souls, perhaps, have found themselves condemned as a result of having neglected the commonplace virtues and inspirations.

Ordinary virtue may develop into heroic virtue, but if a man has neglected to train himself to act well in small matters, how will he behave in a time of great spiritual trial? Experience also teaches us that smaller vices can develop into great vices. He who wastes the little he has will be stripped bare. (Ecclus. 19:1) A man who is not faithful to God in little things will not be faithful in greater things. We are either going up or down in the way of perfection; it is almost impossible to stand still. If we sincerely wish to make progress, let us resolve to avoid the least suggestion of sin and to enrich ourselves daily by tiny acts of virtue.

Other Ways of Resisting Temptation

1. After prayer, humility is the best weapon in our struggle against temptation.

God wishes us to realise that we are incapable of a single good thought or action without His assistance. Not that we are sufficient of ourselves to think anything, as from ourselves, but our sufficiency is from God. (2 Cor. 3:5) God resists the proud, but gives grace to the humble. (James 4:6; 1 Peter 5:5) We cannot conquer temptation without the grace of God, and God only gives His grace to the humble. He allows us to be troubled by temptation in order to humble us, and if He perceives that we are still proud He allows us to fall by denying us His grace. Many of our falls, especially sins of impurity, are the result of pride.

Let us be humble, therefore, and recognise our own nothing­ness. At the same time, let us have complete confidence in God. I can do all things in Him who strengthens me. (Phil. 4:13) We must be humble not only in the sight of God, but also in the presence of men. What hast thou that thou hast not received? And if thou hast received, why dost thou boast as if thou hadst not received it? (1 Cor. 3:5) Pride and ambition are links in a chain which secures us in the bondage of sin.

2. The third method is to avoid the occasions of sin. Anyone who places himself without grave reasons in the proximate occasion of sin is certain to fall. He who loves danger, the Holy Spirit warns us, will perish in it. (Ecclus. 3:27) It is useless for a man to pray when he is exposing himself needlessly and voluntarily to the danger of sinning. He cannot expect God to hear his prayers, for this is presumption, not confidence in God.

On the other hand a man may be obliged to expose himself to the risk of temptation in the course of his job or for some other strong reason. In this case, he can be sure of God's assistance, but he should fortify himself by fervent prayer and by taking all the precautions necessary to minimise the danger. Where temptations against holy purity are involved, it is especially necessary to avoid even the slightest occasion of sin when that is possible. As St. Francis de Sales was accustomed to say, there are certain battles which can only be won by soldiers who are prepared to retreat.

3. Very often it is impossible to flee from temptation, and there is no alternative but to face up to it.

We cannot face up to every kind of temptation in precisely the same manner. Pride, for example, may be assailed not merely by thinking about our own weakness, but also by performing acts of humility. We can counter irritability by remaining silent and by behaving gently and patiently. We can quench the desire for revenge by doing good to our enemies. In short, we can combat each temptation by performing good actions opposed to the vice towards which we are being drawn.

There are certain temptations, however, which it is wiser not to confront directly. If we allow ourselves to come face to face with impure thoughts and suggestions, for example, our senses are further aroused and the battle becomes harder than ever. God's grace should be implored from the outset and our good resolutions should be renewed. Then we should direct our attention to other thoughts and pursuits which are capable of holding our interest. If the temptations are particularly violent, voluntary mortification may be helpful and even necessary.

Once we have triumphed, we shall be rewarded with spiritual peace.

The Main Way to Conquer Temptation

1. God never allows us to be tempted beyond our strength, but will always give us the grace which we need in order to resist. God is faithful, St. Paul writes, and will not permit you to be tempted beyond your strength, but with the temptation will always give you a way out that you may be able to bear it. (Cor. 10:13)

The man who is so discouraged by frequent falls that he surrenders to temptation and resigns himself to the slavery of sin as if there were no other way out, is making a fatal mistake. God is infinitely good and merciful and loves us all, even those who are sinners. Remember the parable of the Prodigal Son and of the lost sheep. How could our heavenly Father abandon us and not give us the strength to resist evil?

If we are discouraged, let us ask God's help, for He loves us and knows how weak we are. He knows how we are formed. (Ps. 102:14) It is a favourite trick of the devil to persuade us that nothing can help us. Let us cast aside all thoughts of discouragement, there­fore, and arm ourselves with the necessary spiritual weapons. With humility, perseverance, and the grace of God, we are sure to triumph.

2. The masters of the spiritual life suggest various ways of combating temptation. As St. Alphonsus de' Liguori points out, however, "the first way is absolutely essential, and that is to pray to God for the light and strength to conquer. Without prayer it is impossible to overcome temptation, whereas with prayer we are sure of victory.” (Al Servizio Divino, p. 11, c. 6)

The reason is obvious. Prayer is not simply a verbal address to Almighty God, but is an elevation of the mind and heart, a conversation with God. Let us pray, therefore, with confidence and with love.

3. Jesus Himself commands us to do this. Watch and pray that you may not enter into temptation. (Mt. 26:41) Temptation against chastity in particular can only be conquered by prayer. There must be no hesitation, but an immediate recourse to God as soon as the temptation is experienced.

"Slay the enemy while it is small,"' recommends St. Jerome. When a lion is small, it is easily killed, but if we wait for it to grow up, it will be more likely to kill us instead. It is the same with temptation. St. Francis de Sales tells us that we should imitate the little children who fly to the arms of their father and mother as soon as they spy a wolf. We should fly to Jesus and Mary for protection.

As long as temptation lasts we should persevere in prayer.

Temptations

1. When a man fears and loves God, temptation is the greatest trial which he can endure.

“No one is so perfect and holy,” says the Imitation of Christ, "as not sometimes to have temptations; and we never can be wholly free from them. Nevertheless, temptations are often very profitable to a man, troublesome and grievous though they may be; for in them a man is humbled, purified and instructed. All the Saints passed through many tribulations and temptations, and profited by theni. And they that could not support tenip­tations became reprobate, and fell away ...

"A man is never wholly secure from temptation as long as he liveth; for there is within us the source of temptation, since we were born in concupiscence ...

"Inconstancy of mind, and little confidence in God, is the beginning of all evil temptations. For as a ship without a helm is driven to and fro by the waves, so the man who is negligent, and giveth up his resolution, is tempted in various ways. Fire trieth iron, and temptation a just man.” (Imitation of Christ, Bk I, c. 13)

These words from The Imitation of Christ should encourage us. God sends us temptations in order to test our virtue and to make us understand that we are in continual need of Him. The important thing is to overcome them with the help of His grace, for a thousand temptations do not constitute a single sin. When we are prepared to make sacrifices and to rely upon God's assistance, temptations can be a source of merit for us.

Blessed is the man who endures temptations, writes St. James,./,or when he has been tried, he will receive the crown of life which God has promised to those who love Him. (James 1:12)

We should not fear temptations nor be discouraged by than. Instead, we should watch and pray, and love God.

2. "Still we must watch," The Imitation of Christ continues, "especially in the beginning of temptation, for then the enemy is more easily overcome, if he be not suffered to enter the door of the mind, but is withstood upon the threshold the very moment that he knocketh. Whence a certain one hath said: ‘Resist beginning; all too late the cure, when ills have gathered strength by long delay.’ (Ovid. Remed. Amor., 5:91) For first there cometh into the mind a simple thought; then a strong imagination; afterwards delight, and the evil motion and consent.” (Imitation of Christ, Bk. 1, c. 13)

It is worth meditating on this vivid description of the psychology of temptation and of the simplest remedy by which it can be combated. Every temptation is first presented to the mind as a simple thought. If a man is determined enough it is quite easy to reject it immediately. If there is any delay, however, the concept is clothed by the imagination and projected in vivid colours until it arouses the evil inclinations of the senses. In this way the idea takes possession of the mind, so that it is almost impossible to set it free.

We must be ready to face up to such an idea before it takes possession of us. We should treat it as we would a serpent, not pausing to examine it, but taking to flight at once. If we are resolute, the grace of God will ensure our safety.

3. Why does God allow us to endure temptations? According to spiritual writers, there are two main reasons.

(1) Because God wishes us to be humble and not to depend too much on ourselves. Before he was tempted, St. Peter boasted that he would never deny his Master. When he was tempted, he fell, and recognised his weakness.

(2) Because by resisting temptation we can show our love for Jesus and our readiness to sacrifice everything for Him.

Temptations, therefore, can teach us humility and can help us to store up merit for our souls.

The Hour of Trial

1. Everybody, even a Saint, has his hour of trial. God wants it this way, so that if we are victorious with the help of His grace, we can receive our reward. One who enters a contest is not crowned unless he has competed according to the rules. (Cf. 2 Tim. 2:5) Even the Angels were put on trial, and those haughty spirits who rebelled against God were damned for ever.

Our first parents were placed on trial and because they disobeyed God's command were deprived of their supernatural gifts and exiled from their earthly paradise. Even Jesus willed to endure His hour of trial in the Garden of Gethsemane, before the Sanhedrin, before the judgment seat of Pilate, and on Mount Calvary. He desired to be tried in this way in order to teach us how to be victorious.

Our trials are of various kinds, some of which recur frequently during our lives. They may be physical, such as suffering, disease, disgrace or poverty. They may be moral trials which affect mainly the heart-the neglect of those whom we love, calumny, misunderstanding, or malice. There are also spiritual trials such as discouraging lapses into sin, or aridity of soul when it seems that the Heavenly Father has abandoned us as He abandoned Jesus in His last agony on the Cross.

How should we behave when we are tried? Jesus showed us the way when He took upon Himself the sins of all mankind and His passion began in the Garden of Gethsemane. Even before He ascended Mount Calvary and was nailed to the Cross, He experienced here all the agony and terror of His redemptive mission. Prostrate with suffering, He prayed three times: Father, if it is possible let this cup pass away from me; yet not as I will, but as thou willest. (Cf. Mt. 26:39-42) When we are tried, we should fervently repeat this prayer of complete resignation to the will of God.

2. Whether they are physical, moral or spiritual, these severe trials affect us greatly. We feel crushed and abandoned, lacking in the power to resist, and tend to yield to-temptation or to despair. At these times we should take the Crucifix in our hands and remember the sufferings of Jesus. Let us recall His terrible physical sufferings as He was dying upon the Cross. Let us remember the sufferings of His Heart when He was betrayed be Judas, deserted by the Apostles, and rejected by His own people. Finally, let us recall His spiritual sufferings, for He who was innocence itself willed to carry the weight of all our sins and to experience in a mysterious manner the sense of abandonment by His heavenly Father.

No matter what our trial may be, let us ask Jesus for the grace of resignation and of Christian hope.

3. We should meditate on the following passage from the Imitation of Christ:

"O just Father, holy, and ever to be praised, the hour is cone for Thy servant to be tried. 0 Father worthy of all love, it is fitting that Thy servant should at this hour suffer something for Thee. O Father always to be honoured, the hour is conic which from all eternity Thou didst foresee would arrive; that Thy servant for a short time should be oppressed exteriorly, but interiorly should ever live unto Thee; that he should he for a little slighted and humbled, and should fail in the sight of men; that he should be severely afflicted with sufferings and languors, that so he may rise again with Thee in the dawning of a new light and be glorified in heaven.

"O holy Father, Thou hast so appointed and such is Thy will; and that has come to pass which Thou bast ordained. For this is a favour to Thy friend, that he should suffer and be afflicted in this world for the love of Thee ... it is good for me, O Lord, that Thou hast humbled me ...
"Grant me, O Lord, to know what I ought to know; to love what I ought to love; to praise that which is most pleasing to Thee; to esteem that which appeareth to Thee valuable; to abhor that which is filthy in Thy sight." (Bk. III. c. 50)

In the light of these reflections every trial will be bearable and, by the grace of God, even welcome.

Adoration of Jesus in the Blessed Sacrament

1. Anyone who loves Jesus sincerely in the Sacrament of the Eucharist must experience a pang of regret whenever he enters a church and sees that the spaces surrounding the tabernacle are empty. Here and there a few people may be praying before statues of Our Lady and of the Saints, but too often there is nobody to worship Jesus in the Blessed Sacrament. Only the dim light of the tabernacle lamp seems to be attempting to compensate in some small way for the ingratitude of men. Yet here is no mere image, but the real living Jesus Who loves us and longs to shower His gifts upon us.

We are poor, and He is rich; we are weak, and He is strong. We are sinners and He wishes us to kneel repentant at His feet so that He may forgive us. We are bent beneath the weight of our cross which seems too heavy for us to bear, and He desires to lighten it by His grace. We are weary and worried and unable to find a friend who will fully understand and comfort us. But if we go to Jesus we shall find a Friend and Comforter. Come to me, He says to us, all you who labour and are burdened, and I will give you rest. Take my yoke upon you, and learn from nie, for I ani meek and humble of heart; and you will find rest for your souls. For my yoke is easy, and my burden light. (Mt. 11:28-30) Let us kneel before Jesus in the tabernacle and confide to Him our worries, sorrows and desires. He will understand and enlighten us; He will strengthen our -wavering resolution and inspire in our hearts the divine love which makes it easy to sacrifice ourselves for His sake.

2. In many dioceses and parishes there exist associations of devout people who take it in turns to pray before Jesus in the Blessed Sacrament. There ought to be some such association everywhere, because everyone who has a sincere love for the Holy Eucharist should feel the need of spending some time in adoration and in conversation with Jesus in the Blessed Sacrament.

The Saints often spent days and nights in prayer before the Blessed Sacrament. What about you? Even if you are not members of an Eucharistic association, you should put aside some time every day for a visit to Jesus in the Blessed Sacrament. There you will find the strength to put your good resolutions into effect. You will find consolation in your troubles and rest for your soul.

3. Life to-day is fast and mechanical, a mad race for profit and pleasure. Cars speed along the roads; the footpaths are paced by people with anxious faces; theatres, cinemas and sports grounds are crowded with people searching for the illusion of happiness. But what of the churches? Apart from a few hours on Sundays, they are usually almost completely deserted.

Nevertheless, the churches are the only places where peace is to be found, for in each is the home of Jesus, really present and on fire with love for men.

Let us go and kneel before the tabernacle. Let us pray for ourselves, for our forgetful and ungrateful brothers who are plunged in sin, who have lost the light of faith and the purifying flame of love. Let us offer ourselves as living lamps of sacrifice for the salvation of our fellow-men and for the triumph of the Church.

Purification

1. We must recognise that we are all poor sinners in the sight of God.

Sacred Scripture warns us that the just man falls seven times. (Prov. 24:16) If we say that we have no sin, says St. John, we deceive ourselves, and the truth is not in us. (1 John 1:8) Sin is the greatest evil because it offends God, our highest good and happiness. It only needs our own malice for us to commit sin, but in order to make reparation for it and to redeem us from slavery it was necessary for God to become man and to offer Himself as a victim of expiation for our sins. Only a God-Man could have fully satisfied our debt by offering Himself as a victim of reparation for His adopted brothers.

Jesus desires us to be associated with Him in His Passion, however. (Cf. Col. 1:24) Our justification cannot be something extrinsic to ourselves, but should transform us and make us holy. Our cooperation with divine grace is necessary for this purpose. (1 Cor. 15:10) If we are in sin we should not only repent, but should purify ourselves by acts of penance. Jesus Himself commands this. Unless you repent, you will all perish. (Luke 13:5) Repent, for the Kingdom of Heaven is at hand. (Mt. 3:2; 4:17)

We must make satisfaction for our sins, therefore, by voluntary co-operation with the grace of God. Although God is infinitely good and merciful, He will not purify us without this cooperation on our part. We can be purified by accepting the unavoidable tribulations of life with perfect resignation and by offering to God our own voluntary mortifications and sacrifices.

Are we prepared to follow the example of the Saints in this matter?

2. God has given us two supernatural means of purifying ourselves after we have sinned-the Sacrament of Penance and Indulgences. The Sacrament of Penance is the plank of salvation to which we can cling when we have been shipwrecked by sin, and by means of Indulgences we can draw on the infinite treasury of the merits of Christ, the Blessed Virgin Marv, and the Saints in order to make partial or total satisfaction for the temporal punishment due to our sins. In this way we can shorten our purgatory in this life and escape it in the next.

We should make good use of the Sacrament of Penance. If we fall into mortal sin, let us have recourse at once to this fount of grace. Even when we are not in mortal sin, let us be faithful to the practice of weekly or at least fortnightly Confession.

We should not abuse this great gift simply because it seems such a simple method of obtaining pardon. God is infinitely just, we must remember, and He expects us to co-operate with His graces.

3. We should also value Indulgences as a means of spiritual purification. They ought not to be treated lightly. Jesus gave His Church the power of loosing and binding every bond of sin. As long as we have the necessary dispositions, therefore, it can draw on the merits of Christ and of the Saints to release us from the temporal punishment due to the sins which have already been forgiven us. It achieves this by the concession of Indulgences. These require on our part the fulfilment of certain conditions, a sincere sorrow for sin, and a strong resolution never to offend God again.

Progress in the Love of God

1. The entire Christian system is based on the love of God. This is the greatest and first commandment (Mt. 22:38) of Jesus, from which the second commandment to love our neighbour naturally flows. A man who does not observe this first commandment is not a Christian, whereas a man who endeavours to increase every day his love foi God is a saint. There are many grades of ascent in this love, but the basic step is indicated in the words of our Divine Master: He who has my commandments and keeps them, he it is who loves me. (John 14:15, 21)

The love of God should not consist of an empty and uneffective sentimentality, but should comprise a sincere determination to please God by carrying out His will without reserve and by becoming more closely united to Him by the help of His holy grace. Progress in the love of God is divided by the masters of the spiritual life into three stages:-(1) the period of purification; (2) the period of illumination; and (3) the period of union with God. We may have advanced no farther than the first stage because there is still so much to be purified in our souls. Nevertheless, let us ask God's grace to help us to begin this work immediately.

2. They are in the first grade of perfection in the love of God who desire to love Him but still feel an attachment to sin. How is it possible to love God and at the same time to offend Him by yielding to unlawful desires and to the attractions of the world? This is a mystery of the human heart, which can experience simultaneously the desire to love God and the disturbances of the flesh.

People like this must humbly persevere in praying for the grace which they need. They must eradicate their major vices one by one so that they may be free to love God. Since their course will be difficult and full of obstacles, they will need the courage of mountaineers, but, far above, the white and sun-kissed summit awaits them. Only toil and sacrifice can bring them there, but when they arrive they will know real happiness, for they will see God. Blessed are the clean of heart, for they shall see God. (Mt. 5:8)

3. The second stage is one of illumination and increase in perfection. When the soul has been set free from sin, it must be enriched by all the virtues.

The love of God demands that we should never stand still. If we sincerely love God, we must please Him in every way. Under the influence of His grace, therefore, we must ascend step by step towards the perfection which Jesus requires of us, (Mt. 5:48) until we reach the third stage, which is union with God. We shall be blessed with happiness if we can reach this peak, for we shall look upon the joys and sorrows of this world with a tranquil gaze. Our whole being will go out to God in an act of complete surrender. Like St. Paul, we shall no longer be ourselves, but shall belong wholly to God. Let us be fervent and energetic in striving to reach this summit of perfection, which is a foretaste of Heaven itself.

Knowledge and Sanctity (July 23)

1. If there had been equal progress throughout the ages in sanctity and in science, men would now be very wise and very holy.

It is a well-known fact that science has made great strides, but it must be admitted, unfortunately, that it has often forgotten its beginning and final end, which is God alone. The object of knowledge is truth, and all truth comes from God, but it dwells in created things like a reflection of divine light. We must trace this reflected light back to its original source. If students had always done this, they could have become wise as well as learned. They would have gained from their studies and research a deeper knowledge of God, the author of all the marvels in the universe, and they would have discovered how to worship and obey Him.

When science goes astray or becomes an end in itself, it ceases to be of real service and can become an instrument of evil. When the history of philosophy was described as the history of human aberrations, this was not altogether an exaggeration. Moreover, the technical and practical sciences which are flourishing in this era have often become the means of human destruction. This is what happens when science turns away from God, who is its origin.

There is a great deal of learning in the modern world, but very little holiness. As a result of their absorption in intellectual labour and scientific research, men have forgotten the most important thing in life, which is goodness.

It would seem that the intellect has stifled the impulses of the heart and the dictates of conscience. Do not let this happen in your own case. By all means, have and promote learning, but more than anything else cultivate in your soul that sanctity which will be your greatest treasure in life.

2. We have no right to speak evil of human learning and industry, which are always a gift from God. But we must recognise that goodness is more important than knowledge. The devil's intellect is superior to ours, but he has lost God and in losing God has lost everything which is good.

Knowledge puffs up, (1 Cor. 8:1) writes St. Paul. Pride and presumption can easily spring from a little learning, whereas the fruits of holiness are always beneficial to ourselves and to others.

Let us be humble in our scientific studies and use the results which we obtain for our own progress in sanctity.

3. Padre Cordovans has described the proper progress of the intellect in the following way.

(1) First of all, it studies the things which it knows and mysteriously enriches itself.

(2) It rises from this abundance of knowledge to a keener sense of responsibility in life, until it achieves a Christian harmony. At this stage we have faith, meditation and Christian formation.

(3) Meditation cannot afford to become enclosed within itself, but goes on to become inflamed with love until it develops into contemplation. Now we have the contemplative, who can be a monk, a scientist, or a politician.

(4) If everything goes well, the contemplative abandons his state of solitude and goes in search of souls in the manner of the Saints and of our Divine Master. Otherwise, the contemplative can become a quietist. (Breviario Spirituale, p. 129)

We should try and follow this course in our studies, whether they are sacred or profane. If we do so, we shall achieve personal sanctity and shall engage ourselves in apostolic work for others.

Holiness/The Royal Road of the Cross

Holiness (July 22)

1. In a radio message which he broadcast on the occasion of the Beatification of Pope Innocent XI, the Supreme Pontiff, Pius XII, defined holiness as "the intimate awareness of loyal subjection to God, Who is adored and loved as the beginning, end, and norm. of every thought, affection, word, and action."

Let us meditate on this definition, which helps to shed sonic light on the true nature of sanctity.A holy man must always have a keen awareness of his own dependence upon God, his Creator, Redeemer and Sanctificr, and his hoped for reward and happiness in the next life. This awareness intist be vivid, for it should not be possible for it to be obscured by worldly distractions or obliterated by sensual allurements. It should be active, so that it may not be a merely theoretical acknowledgment of our dependence which leads to nothing more than lip-worship ; on the contrary, it must be capable of transforming our lives into an act of obedience and of love. Finally, it should be a faithful awareness, a complete and voluntary subjection to God which is the driving force behind all our words and actions, and which inspires us alike in joy and in sorrow, in victory and in defeat. If we wish to be perfect Christians, we must cultivate this kind of consciousness of our dependence upon God.

2. It is not true to say that holiness can be attained only by a few select souls, so that ordinary goodness is sufficient for people like ourselves who have so many other things to think about and to do. Such an attitude leads to tepidity, from which it is a short and easy step to sin itself. Anyway, there is no such thing as mediocre virtue, for if virtue is not aiming at perfection it is not genuine. A sincere Christian cannot be satisfied with mediocrity, for he is obliged to be holy, or at least to fight hard with the help of God's grace to become holy.

Even in the Old Testament we read: I, the Lord, am your God; and you shall make and keep yourselves holy, because I am holy. (Lev. 11:19; 19:2) This exhortation is repeated by St. Peter in his first Epistle, (1 Peter 1:15-16) and in the Gospel Jesus Himself commands us to be perfect even as our heavenly Father is perfect. (Mt. 5:48) Holiness, then, is a goal towards which all sincere Christians must strive.

3. We need Saints to recall our wayward and corrupt society to the paths of truth, justice and charity. We should pray to God to send us Saints who will reform the world by living the Gospel and making it live for others. Above all, we should endeavour to become holy ourselves. To achieve this we do not have to put on sack-cloth, go into the desert, or shut ourselves up in a monastery. Each of us can become a saint in his own home and in whatever position God has allotted him. All we have to do is obey God's Will in everything, love Him above everything, love our neighbour as ourselves, avoid sin and aim at what is good. We can and should do all this with the help of God.

The Royal Road of the Cross (July 21)

1. The way of the Cross is the only road which leads to Heaven. Consequently, a man who refuses to take this road cannot reach Heaven. If there were another way, Jesus would have told us about it. Instead, He insisted that if anyone wished to go after Him, he would have to deny himself, take up his cross daily and follow Him. (Luke 9:23)

Our Lord did more than preach this way to us, for He gave us an example of the manner in which to follow it. Jesus could have redeemed us by a single act of His human-divine will, simply by offering Himself to the Eternal Father in expiation of our sins. But He chose to carry the weight of the Cross, to climb the Hill of Calvary, and to die in agony.

We must ascend our own Calvary if we wish to imitate and follow Jesus. Our divine Redeemer fulfilled perfectly in His Passion all the works of perfection which He had preached in the Gospel. Let the Passion of Christ be our rule of life. Let us be glad when we seem to be more like Him and sorrowful whenever we seem to be departing from the example which He set us.

Suffering should be a source of consolation for us, for it makes us more like Jesus as long as we endure it with resignation and with love.

2. We all have our own cross. When we reject it, we fashion one for ourselves by our defects and sins, which leave us dis­contented and restless, and draw God's punishment upon us.

It is useless to flee from the Cross, for it follows us everywhere. If we refuse to accept the cross which God has given us, we take upon ourselves one which is heavier than the first. Worldlings can bask for a moment in their pleasure; but it soon passes and is replaced by bitterness and sorrow. Their suffering is deeper than that of a good Christian who places his trust in God. There is only one way of making our cross easier to bear and that is to embrace it as Jesus did. We should love the Cross because it is suffering which shows us how to become like Jesus, to make reparation for our sins, and to co-operate by our own passion with the Passion of Christ. (Cf. 1 Col. 1:24)

3. A penitent once asked a holy priest for a hair-shirt. "I can't give you that," the priest replied, "but the best thing you can do is to offer to God the trials of your daily life." The penitent's reaction was to protest that he would find this too difficult.

As a matter of fact, it is very difficult. But it is useless for a man to wear a hair-shirt and to scourge himself if he is not prepared to put up with ordinary everyday hardships and to deny himself by carrying his cross with resignation and love. God has imposed certain penances on us all and these are necessary for us. To accept them is to set out on the royal road of the Cross which leads to Heaven.

It is true, however, that there are times when we meet with temptations which are exceptionally strong. It can be necessary on these occasions to impose extra penances on ourselves, for it is better to enter life maimed or lame, than, having two hands or two feet, to be cast into the everlasting fire. (Cf. Mt. 18:8) Nevertheless, the first and most necessary penance is to take up our cross daily and follow Jesus.

Nature and Grace

1. "Observe diligently the motions of nature and grace," says the Imitation of Christ, "for they move with great contrariety and subtlety, and can hardly be distinguished but by a spiritual man, and one that is inwardly enlightened." (Imit. of Christ, Bk. III, c. 54.)

The struggle between fallen nature and grace is due to original sin, which extinguished in us the supernatural life and gave rise to the disharmony which exists between our lower faculties and reason, and between reason and God. Even the Saints experienced this fearful internal battle between good and evil. I see another law in my members, says St. Paul, warring against the law of my mind. (Rom. 7:23) Elsewhere he complains that the flesh lusts against the spirit, and the spirit against the flesh,(Gal. 5:17) and that the temptations of the flesh assailed him so strongly that he pleaded with God to save him. But God's reply to his entreaties was: My grace is sufficient for thee, for strength is made perfect in weakness. (Cf. 2 Cor. 12:7-9)

This does not mean that human nature is substantially corrupt and incapable of doing good as a result of sin. The inclination towards goodness and towards God remains and is very strong in our better moments. Nevertheless, we need the helping hand of God so that this inclination may express itself in good actions worthy of an everlasting reward. For this reason we should pray humbly and constantly for the precious gift of divine grace.

2. Two extremes must be avoided in the relationship between nature and grace. The first is that of the rigorists who see in human nature nothing but confusion and the propensity towards evil, and therefore advocate an iron domination completely lacking in any understanding of human frailty. They believe that perfection must be achieved swiftly by means of the most ferocious privations and penances. This excessively severe approach to the spiritual. life can lead to discouragement and eventual collapse. The way of perfection is an ascending ladder which must be climbed step by step. Falls must be expected, but it is necessary to rise again at once with renewed courage, knowing that when we reach the top we shall find rest and peace.

The other extreme is an attitude of superficial ease. There is no emphasis on the necessity of grace, nor on the need for prayer and faithful co-operation with God's grace in order to perform good works. Instead there is a kind of natural decency and luke­warm virtue which ignores the necessity for mortification and the spirit of sacrifice. Anyone who sets out on this path can never be a fervent and active Christian.

3. Even though there is a contrast between grace and nature there is also a certain harmony, because God made us for Himself, as St. Augustine says, and our hearts will never be at rest until they rest in Him. Grace is a supernatural graft which elevates our nature and makes it capable of attaining everlasting life. It is necessary to take away all the shoots of the old tree-stump and to care for the new branches. Only then shall we begin toapproach Christian perfection.

"Therefore, O Lord, let thy grace always go before and follow me, and make me ever intent upon good works, through Jesus Christ Thy Son, Amen." (Imit. of Christ, Bk. III, c. 55)

Our Dominant Passions

1. 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 Magdalen 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.

2. 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 be regarded as an angel of peace. Nevertheless, even in the later years of his life, he still experienced inward tendencies towards anger, so that his exterior gentleness was really a supreme act of virtue.

3. We can conquer our predominant passion by the following means

(a) Fervent prayer.

(b) A daily examination of conscience, in the course of which we shall discover whether we have made any progress in the way of perfection, and shall renew our good resolutions.

(c) Weekly or at least fortnightly confession.

(d) Daily or at least frequent communion.

(e) Avoidance of the occasions of sin and employment of the necessary means to overcome sin.

(f) The performance of good actions which are opposed to our predominant passion.

(g) Determination to fight and to conquer, because we are

convinced that it is absolutely necessary to do so.

There can be no half-measures, for the only alternative to victory is defeat. If we are conquered, we shall be slaves of passion in this life and shall be everlastingly unhappy in the next.

Our Passions

1. Our passions are not essentially sinful. They can open the way to evil, but they can also lead us towards perfection. Every­thing depends on how we control and direct them. They are impulses which are at the same time valuable and dangerous.

Human nature was wounded as a result of original sin. The soul was disobedient to God, and the lower faculties rebelled against right reason. Hence the disturbance of our passions. What should our attitude be in regard to this problem? Should we suppress or obliterate our passions, as some of the Stoics would have done a It is, in fact, impossible to do this, for our passions are innate natural forces which cannot be destroyed. What we should do is guide and control them. If the dykes are burst, a strongly flowing river can cause havoc, but if its course is wisely directed it irrigates the soil and makes it fertile. It is the same with our natural inclinations, which "can be used to form a saint, but can also make a brigand." (Cordovani, Breviario Spirituale, p. 66)

A man with a fiery and aggressive temperament can use his natural impulses under God's guidance to combat vice in himself and in others. One who is haughty and ambitious by nature can convert his ambition into a quest for the true and lasting glory of Heaven. Finally, a passionate man who feels the need to love and to be loved can find a partial remedy in Christian friendship. Most of all, however, he can find repose in the love of God.

2. It is a hard thing to control and to direct our natural inclinations. It requires perseverance, sacrifice, and the grace of God, for which we should always pray.

Often this struggle will last a lifetime, and we can still fall even after many years of combat. It is important, however, never to give up. If a man accepts defeat and quietly submits to the tyranny of sinful passion, he is lost for ever. It is a poor outlook also for a Christian who ends up by being satisfied with a life of worthless mediocrity. We must fight hard, pray fervently, and value nothing higher than the love of Christ. When we are finally victorious, our joy will be greater than any happiness which the world can give.

3. Let us be vigilant in the control of our passions. As soon as they tempt us to do anything contrary to right reason and the divine law, let us renew our resolutions and implore the help of God. "O God," let us pray, "I wish to love You above all things. I wish neither to contemplate nor intend nor do any­thing which could offend You in any way." This is the only way in which we shall find peace and an easy conscience for, as The Imitation of Christ says, "whenever a man desireth any thing inordinately, straightaway he is disquieted within himself." (Imit. of Christ, Bk. 1, c. 6) "It is by resisting the passions," it continues, "and not by serving them, that true peace of heart is to be found." (Ibid.)

The Voice of God

1. God speaks to us in many ways by means of created things. We see his glory in the stars of the firmament, (Cf. Ps. 13:2) in the seas, mountains and valleys, and in the trees and flowers. St. Therese was once examining the petals of a flower when she exclaimed: "How good thou art,O God!"

God also speaks within us. Sometimes He sees how absorbed we are in worldly affairs and He stirs up in us a restlessness and a longing for Heaven. When we fall into sin, He pricks us with remorse and appeals to us to rise again, making us realise that everything else is empty and futile if we have lost Him. He speaks to us still more clearly by means of Revelation, which is contained in Sacred Scripture as officially interpreted by the Church.

The revealed Word of God has always been with us to answer the searchings of the human heart and to allay its anxieties. The Gospel is as new and as illuminating today as yesterday. It is a book which we should study reverently and diligently in order to solve our personal problems and the problems of mankind.

Let us listen to God when He speaks to us in these diverse ways. Let us respond to His appeals and carry out whatever He requires of us in our daily lives.

2. God also speaks to us through His Saints.

The Saints are men in whom God dwells in such a special way that their entire personalities reflect Him. They live the Gospel perfectly. They have renounced themselves in order to belong completely to God. Not only have they overcome their evil inclinations, but they have conquered themselves in the process of that Christian annihilation which sublimates human nature rather than destroys it. They have enthroned God in the place of their own will and of their own ego, so that like St. Paul they can claim: "It is no longer I that live, but Christ lives in me."

God still speaks to us through His Saints, for even in this troubled and mechanical age there are pure and humble souls dedicated to God and the service of their fellow-men. Whenever we encounter one of these privileged beings, whether in the pages of a book or in our actual surroundings, let us pay attention to him and do our best to imitate his virtues.

3. It will go hard with the man who refuses to listen to God. He has reason to be afraid when he lets God's inspirations and graces pass him by. Anyone who is deaf to God's appeals cannot be saved.

God spoke many times in the heart of His apostle Judas, but he did not listen. Even in the Garden of Gethsemane, when Judas betrayed his Master with a kiss, Jesus spoke to him and called him His friend, giving him the kiss of peace and forgive­ness. But the traitor spurned this last appeal and went his way. May this never be our fate. Be not silent, let us plead. Lord, be not far from me! (Ps. 34:22) Above all, let us listen obediently to His voice from whatever source it comes, and let us do what He advises us.

Entrusting Ourselves to God

1. If a boat is running with the stream, it has little need of the pull of the oars nor of the guidance of the helm. Its passage is smooth and peaceful.

The same applies to those who place absolute confidence in God in their journey through life. God knows that I love Him, they reason; He knows the dangers to which I am exposed and knows how weak I am. He will not allow me to be tempted beyond my strength. God is faithful and will not permit you to be tempted beyond your strength, but with the temptation will also give you a way out that you may be able to bear it. (1 Cor. 10:13)

Why should I worry when I know that whatever God has in store for me is for my own good? Do I suffer from poor health: Let the will of God be done, for this is for my spiritual welfare. Am I strong and able to work for His glory a Let me thank God for making me the instrument of His goodness.

Am I calumniated or misunderstood? This humiliation is good for me. Am I esteemed and honoured a Let me accept this also from God's hands and make the best possible use of the gifts which He has given me, for my responsibility is all the greater because of them. It would be a sad loss if these gifts were to make me vain and proud, for they do not belong to me but to God. There is no need to be disturbed. Everything must be accomplished for God, with God and in God, and with complete abandonment to His will.

2. Sometimes the cross seems too heavy. Physical or moral sufferings may give rise to a feeling of rebellion, or temptations may grow so strong that I feel overwhelmed and unable to experience the supernatural influence of God's grace.

At such times I should remember the words of Jesus: Come to me, all you who labour and are burdened, and I will give you rest. Take my yoke upon You, and learn from me, for I am meek and humble of heart, and you will find rest for your souls. For my yoke is easy, and my burden light. (Mt. 11:28)

If I leave myself entirely in God's hands, my cross will become lighter. My worries and woes will be easier to bear, and I shall not be excessively elated by worldly pleasure.

3. All the Saints had this perfect trust in God. Therefore they were always content. St. Joseph is only one example. He had the joy of seeing the Son of God born of his immaculate spouse, but he also saw Him being born on a cold, dark night in the most squalid conditions. He heard the choir of Angels praising God above the lowly manger and saw the shepherds and the Magi adoring the Divine Child. But soon afterwards he heard from a heavenly messenger that Herod was seeking to put Jesus to death and that it would be necessary to flee into exile in Egypt.

The holy Patriarch was as resigned to the poverty of the manger and the discomforts of exile as he was grateful to God for the wonderful gifts and joys which he had been granted. He knew that God could have solved by a single act of His divine will all the problems which he encountered throughout life. But he never asked for such a favour. His only desire was to do God's Will perfectly. Let this be our desire also, and let us never cease to ask God for this grace.

A Life of Fervour

1. " To pray is to love," wrote St. Augustine. The man who loves God prays continually and with fervour, whereas the man who has little love for his Creator prays rarely and apathetically. Prayer does not consist primarily in verbal expression, but in the elevation of the mind to God in adoration, thanksgiving, propitiation, and supplication. Love should be the inspiration of our communication with God, for where there is no love there can be no prayer.

Jesus tells us that we must always pray and not lose heart. (Luke 18:1) We may be working, walking, talking, eating or sleeping, but whatever we are doing, the love of God can transform it into a prayer. This is so if we are engaged in our work, but have offered it to God in advance. If we are in trouble, our sufferings will be pleasing to God. If we are walking about, everything will speak to us of God and cause us to make acts of gratitude and of love. We shall have dealings with men of the world, but they will perceive and appreciate that we are spiritually united to God. We shall sleep because sleep is necessary, but what appear to be hours of fruitless inactivity will be dedicated to our Creator. Fervour in prayer and in action should be the constant ideal of the good Christian, because it makes his entire life pleasing to God.

2. God is our Creator and absolute Master, Whom the Angels adore and irrational creatures obey. His greatness demands that we should offer all our activity to Him in a spirit of fervent and loving dedication. Since we have received everything from Him, we have many reasons for loving Him. By the work of redemption God became our friend and brother, and the victim of expiation for our sins. How could we remain indifferent and ungrateful when we remember the favours which we have received? Love desires love in return, and God loved us so much that He became man and shed His blood for us. Moreover, He immolates Himself continually on our behalf in the Sacrifice of the Eucharist. Finally, our fervour should be increased by the reflection that God has reserved for us as an everlasting reward His own Beatific Vision.

All these considerations should help to increase the fervour of our love. Then our actions will form a ladder of ascent to God by means of which we shall become intimately united to Him.

3. The fervent Christian will never miss an opportunity of advancing in perfection. When he feels that he is growing negligent, he combats the signs of spiritual retrogression and makes a new beginning by telling God that he wishes to belong entirely to Him. It is his motto that no day must ever pass without a further step towards perfection. To decide to stand still is fatal, for it leads inevitably to a decline. It is true that the constant effort to advance costs great sacrifices, but sanctity cannot be achieved without sacrifice and everlasting happiness cannot be gained without perseverance in virtue. Moreover, difficult though the ascent towards perfection may be, it eases the heaviness of our hearts and brings us that fundamental peace which God alone can give.