Monday, November 18, 2024

The Four Temperaments---Sanguine (Part II)

 

To My Readers: I have received several requests for posts on the subject of The Four Temperaments. This week's post is the fifth installment to this most important and interesting topic. I will follow-up with other posts so that by sometime in 2025, I will have concluded the series, and hopefully do some justice to presenting the Four Temperaments. I originally thought I could finish by December of this year, but that won't happen.  

I want to acknowledge that I take no credit for the posts on this topic. My primary sources will be from theologian Schagemann and his work entitled Manual of Self-Knowledge and Christian Perfection (1913).  Also, the work of theologian Hock The Four Temperaments (1934) will be used throughout this series of posts, with various other sources. I take absolutely no credit whatsoever for the content of this post (or the ones on this topic to follow). All I did was condense the material of these theologians into a terse post that hopefully will be advantageous for  those looking for information, but without time to read an entire book or two from the pre-Vatican II era on the subject.

I was going to treat of the phlegmatic temperament, but I have decided to publish that last due to the information being the least. I will combine it with some concluding considerations.  

God bless you all, my dear readers---Introibo

The Sanguine Temperament---Part II

DARK SIDE OF THE SANGUINE TEMPERAMENT

1. Vanity and self-complacency. The pride of the sanguine person does not manifest itself as inordinate ambition or obstinacy, as it does in the choleric, nor as fear of humiliation, as in the melancholic, but as a strong inclination to vanity and self-complacency. The sanguine person finds a well-nigh childish joy and satisfaction in his outward appearance, in his clothes and work. He loves to behold himself in the mirror. He feels happy when praised and is therefore very susceptible to flattery. By praise and flattery a sanguine person can easily be seduced to perform the most imprudent acts and even shameful sins.

 2. Inclination to flirtation, jealousy and envy. The sanguine person is inclined to inordinate intimacy and flirtation, because he lacks deep spirituality and leans to the external and is willing to accept flatteries. However, his love is not deep and changes easily. An otherwise well-trained sanguine would be content with superficial familiarities as tokens of affection, but in consequence of his levity and readiness to yield, as well as on account of his optimistic belief that sin may have no evil consequences, he can be easily led to the most grievous aberrations. A bad woman with a sanguine temperament yields herself to sin without restraint and stifles the voice of conscience easily.

Vanity and tendency to love-affairs lead the sanguine person to jealousy, envy, and to all the petty, mean, and detestable faults against charity, which are usually the consequence of envy. Because he is easily influenced by exterior impressions or feelings of sympathy or antipathy, it is hard for the sanguine person to be impartial and just. Superiors of this temperament often have favorites whom they prefer to others. The sanguine is greatly inclined to flatter those whom he loves.

3. Cheerfulness and inordinate love of pleasure. The sanguine person does not like to be alone; he loves company and amusement; he wants to enjoy life. In his amusements such a person can be very frivolous.

4. Dread of virtues which require strenuous efforts. Everything which requires the denial of the gratification of the senses is very hard on the sanguine; for instance, to guard the eyes, the ears, the tongue, to keep silence. He does not like to mortify himself by denying himself some favorite food. He is afraid of corporal acts of penance; only the exceptionally virtuous sanguine succeeds in performing works of penance for many years for sins committed in earlier youth. The ordinary sanguine person is inclined to think that with absolution in the sacrament of penance all sins are blotted out and that continued sorrow for them is unnecessary and even injurious.

5. Other disadvantages of the sanguine temperament:

a) The decisions of the sanguine person are likely to be wrong, because his inquiry into things is only superficial and partial; also because he does not see difficulties; and finally because, through feelings of sympathy or antipathy he is inclined to partiality.

b) The undertakings of the sanguine fail easily because he always takes success for granted, as a matter of course, and therefore does not give sufficient attention to possible obstacles, because he lacks perseverance, and his interest in things fades quickly.

c) The sanguine is unstable in the pursuit of the good. He permits others to lead him and is therefore easily led astray, if he falls into the hands of unscrupulous persons. His enthusiasm is quickly aroused for the good, but it also vanishes quickly. With Peter he readily jumps out of the boat in order to walk on the water, but immediately he is afraid that he may drown. He hastily draws the sword with Peter to defend Jesus, but takes to flight a few minutes later. With Peter he defies the enemies of Jesus, only to deny Him in a short time.

d) Self-knowledge of the sanguine person is deficient because he always caters to the external and is loath to enter into himself, and to give deeper thought to his own actions. 

e) The life of prayer of the sanguine suffers from three obstacles: He finds great difficulty in the so called interior prayer for which a quiet, prolonged reflection is necessary; likewise in meditation, spiritual reading, and examination of conscience. He is easily distracted on account of his ever active senses and his uncontrolled imagination and is thereby prevented from attaining a deep and lasting recollection in God. At prayer a sanguine lays too much stress upon emotion and sensible consolation, and in consequence becomes easily disgusted during spiritual aridity.

METHOD OF SELF-TRAINING FOR THE SANGUINE

1. A sanguine person must give himself to reflection on spiritual us well as temporal affairs. It is especially necessary for him to cultivate those exercises of prayer in which meditation prevails; for instance, morning meditation, spiritual reading, general and particular examination of conscience, meditation on the mysteries of the rosary, and the presence of God. Superficiality is the misfortune, reflection the salvation of the sanguine.

In regard to temporal affairs the sanguine person must continually bear in mind that he cannot do too much thinking about them: he must consider every point; anticipate all possible difficulties; he must not be overconfident, over optimistic.

2. He must daily practice mortification of the senses, the eyes, ears, tongue, the sense of touch, and guard the palate against overindulging in exquisite foods and drinks.

3. He must absolutely see to it that he be influenced by the good and not by the bad; that he accept counsel and direction. A practical aid against distraction is a strictly regulated life, and in a community the faithful observance of the Rules.

4. Prolonged spiritual aridity is a very salutary trial for him, because his unhealthy sentimentality is thereby cured or purified.

5. He must cultivate his good traits, as charity, obedience, candor, cheerfulness, and sanctify these natural good qualities by supernatural motives. He must continually struggle against those faults to which he is so much inclined by his natural disposition, such as, vanity and self-complacency; love of particular friendships; sentimentality; sensuality; jealousy; levity; superficiality; instability.

CONSIDERATIONS IN THE TRAINING & TREATMENT OF A SANGUINE
The education of the sanguine person is comparatively easy. He must be looked after; he must be told that he is not allowed to leave his work unfinished. His assertions, resolutions, and promises must not be taken too seriously; he must continually be checked as to whether he has really executed his work carefully. Flatteries must not be accepted from him and especially constant guard must be kept lest any preference be shown him on account of his affable disposition. It must be remembered that the sanguine person will not keep to himself what he is told or what he notices about anyone. It is advisable to think twice before taking a sanguine person into confidence.

In the education of a sanguine child the following points should be observed:

1. The child must be consistently taught to practice self-denial especially by subduing the senses. Perseverance at work and observance of order must be continually insisted upon.

2. The child must be kept under strict supervision and guidance; he must be carefully guarded against bad company, because he can so easily be seduced.

3. Leave to him his cheerfulness and let him have his fun, only guard him against overdoing it.

Conclusion
This completes the sanguine temperament. The next temperament to be explored: THE CHOLERIC TEMPERAMENT.

Monday, November 11, 2024

Vatican II: Liberty, Equality, Fraternity

 

The teachings of Vatican II were Modernist to the core. However, they also agree with the Masonic slogan of the damnable French Revolution: "Liberty, Equality, Fraternity." One of the greatest (and, in my opinion, most underrated) popes of the Roman Catholic Church was His Holiness Pope Leo XIII (reigned 1878-1903). On April 20, 1884, Pope Leo penned Humanum Genus, and declared the Masonic sect founded in 1717 the "kingdom of Satan:"

The race of man, after its miserable fall from God, the Creator and the Giver of heavenly gifts, "through the envy of the devil," separated into two diverse and opposite parts, of which the one steadfastly contends for truth and virtue, the other of those things which are contrary to virtue and to truth. The one is the kingdom of God on earth, namely, the true Church of Jesus Christ; and those who desire from their heart to be united with it, so as to gain salvation, must of necessity serve God and His only-begotten Son with their whole mind and with an entire will. The other is the kingdom of Satan, in whose possession and control are all whosoever follow the fatal example of their leader and of our first parents, those who refuse to obey the divine and eternal law, and who have many aims of their own in contempt of God, and many aims also against God. (para. #1; Emphasis mine).

Never one to mince his words against the sworn enemies of the Church, the brave Vicar of Christ exposed their nefarious slogan/ideology for what it was in the following words:

Wherefore, not without cause do We use this occasion to state again what We have stated elsewhere, namely, that the Third Order of St. Francis, whose discipline We a little while ago prudently mitigated, should be studiously promoted and sustained; for the whole object of this Order, as constituted by its founder, is to invite men to an imitation of Jesus Christ, to a love of the Church, and to the observance of all Christian virtues; and therefore it ought to be of great influence in suppressing the contagion of wicked societies. Let, therefore, this holy sodality be strengthened by a daily increase. Amongst the many benefits to be expected from it will be the great benefit of drawing the minds of men to liberty, fraternity, and equality of right; not such as the Freemasons absurdly imagine, but such as Jesus Christ obtained for the human race and St. Francis aspired to: the liberty, We mean, of sons of God, through which we may be free from slavery to Satan or to our passions, both of them most wicked masters; the fraternity whose origin is in God, the common Creator and Father of all; the equality which, founded on justice and charity, does not take away all distinctions among men, but, out of the varieties of life, of duties, and of pursuits, forms that union and that harmony which naturally tend to the benefit and dignity of society. (para. #34; Emphasis mine). 

Pope Leo XIII clearly taught that "liberty, equality, and fraternity" have two distinct and opposite meanings: the true meaning as understood by the Church, and the Satanic, twisted, Masonic meaning imposed on those words by the Lodge. 

At the Robber Council, the Modernists gave the Masonic-compatible meanings of Liberty, Equality and Fraternity in the damnable documents from Hell. In this post, I will demonstrate how that was accomplished, and compare it to the true teaching of the Church.

The False Idea of  Liberty:" Religious Liberty
In the declaration Dignitatis Humanae, Vatican II replaced religious tolerance with religious liberty. 

The teaching of Dignitatis Humanae summarized:
  • All individuals and groups must be allowed to practice any religion publicly, and openly proselytize. It is a right that cannot be infringed upon.
  • The State must respect all religions and only impose limits on their activities where public order demands such. 
  • The State must not discriminate on the basis of religion.
Vatican II Sect on Religious Liberty:
This Vatican Council declares that the human person has a right to religious freedom. This freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits.

The council further declares that the right to religious freedom has its foundation in the very dignity of the human person as this dignity is known through the revealed word of God and by reason itself. This right of the human person to religious freedom is to be recognized in the constitutional law whereby society is governed and thus it is to become a civil right. (Dignitatis Humanae, para. #2; Emphasis mine). 

The declaration of this Vatican Council on the right of man to religious freedom has its foundation in the dignity of the person, whose exigencies have come to be are fully known to human reason through centuries of experience. What is more, this doctrine of freedom has roots in divine revelation, and for this reason Christians are bound to respect it all the more conscientiously.  (para. #9; Emphasis mine).

In all his activity a man is bound to follow his conscience in order that he may come to God, the end and purpose of life. It follows that he is not to be forced to act in a manner contrary to his conscience. Nor, on the other hand, is he to be restrained from acting in accordance with his conscience, especially in matters religious. (para. #3; Emphasis mine). 

The teaching of the Roman Catholic Church summarized:
  • Religious liberty for false religions is never a right. It should never be enshrined in law. False religions may be tolerated to keep the peace if necessary.
  • The One True Church must be the State religion, and all false religions suppressed insofar as possible without causing civil unrest endangering Catholics.
The Roman Catholic Church on Religious Liberty:
The Syllabus of Errors (1864) CONDEMNED PROPOSITION #15:
Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true.

Pope Pius IX, Qui Pluribus para. #15:
Also perverse is the shocking theory that it makes no difference to which religion one belongs, a theory which is greatly at variance even with reason.

Pope Pius IX, Quanta Cura, para. #3:
From which totally false idea of social government they do not fear to foster that erroneous opinion, most fatal in its effects on the Catholic Church and the salvation of souls, called by Our Predecessor, Gregory XVI, an “insanity,” viz., that “liberty of conscience and worship is each man’s personal right, which ought to be legally proclaimed and asserted in every rightly constituted society; and that a right resides in the citizens to an absolute liberty, which should be restrained by no authority whether ecclesiastical or civil, whereby they may be able openly and publicly to manifest and declare any of their ideas whatever, either by word of mouth, by the press, or in any other way.” But, while they rashly affirm this, they do not think and consider that they are preaching “liberty of perdition;” (Emphasis mine). 

Pope Gregory XVI, Mirari Vos, para. #14:
This shameful font of indifferentism gives rise to that absurd and erroneous proposition which claims that liberty of conscience must be maintained for everyone. It spreads ruin in sacred and civil affairs, though some repeat over and over again with the greatest impudence that some advantage accrues to religion from it. (Emphasis mine). 

Is anyone surprised that Bergoglio stated: If in the past, our differences set us at odds, nowadays we see in them [false religions] the richness of different ways of coming to God and of educating young people for peaceful coexistence in mutual respect. For this reason, education commits us never to use God’s name to justify violence and hatred towards other religious traditions, to condemn all forms of fanaticism and fundamentalism, and to defend the right of each individual to choose and act in accordance with his or her conscience. 
(See vatican.va/content/francesco/en/speeches/2021/october/documents/20211005-pattoeducativo-globale.html; Emphasis mine). Even now, Vatican II sect apologist try to walk back Bergoglio's statement “All religions are paths to God. I will use an analogy, they are like different languages that express the divine.”  Yet, we can see that Bergoglio is a true product of Vatican II. He believes the first clause with all his might; All religions are paths to God.

The False Idea of Equality: "Collegiality"
 Lumen Gentium, Vatican II's Dogmatic Constitution on the Church, gave the heretical ecclesiology that the Church of Christ subsists in (not is) the Roman Catholic Church. It also gave the world the heretical teaching of collegiality. This is the idea that the bishops, taken as a whole, also are the supreme head of the Catholic Church.  As my spiritual father, Fr. DePauw, once told me, "Before Vatican II, there were 2,500 bishops and one pope. Now, we have 2,501 little popes."

 The Roman Catholic Church on Church Governance:
From the Vatican Council of 1870, Dogmatic Constitution Pastor Aeternus:
We therefore teach and declare that, according to the testimony of the Gospel, the primacy of jurisdiction over the universal Church of God was immediately and directly promised and given to Blessed Peter the Apostle by Christ the Lord.

For it was to Simon alone, to whom he had already said, "You shall be called Cephas" (John 1:42), that the Lord, after the confession made by him, saying, "You are the Christ, the Son of the living God", addressed these solemn words: "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my Father, who is in heaven. And I say to you, that you are Peter, and upon this rock I will build my Church, and the gates of Hell shall not prevail against it. And I will give you the keys of the kingdom of heaven. And whatever you shall bind on earth shall be bound, even in heaven. And whatever you shall release on earth shall be released, even in heaven." (Mt 16:16-19).

And it was upon Simon alone that Jesus, after His Resurrection, bestowed the jurisdiction of Chief Pastor and Ruler over all His fold, by the words: "Feed my lambs. Feed my sheep." (St. John 21:15-17).

At open variance with this clear doctrine of Holy Scripture, as it has ever been understood by the Catholic Church, are the perverse opinions of those who, while they distort the form of government established by Christ the Lord in His Church, deny that Peter, in his single person, preferably to all the other Apostles, whether taken separately or together, was endowed by Christ with a true and proper primacy of jurisdiction; or of those who assert that the same primacy was not bestowed immediately and directly upon Blessed Peter himself, but upon the Church, and through the Church on Peter as her Minister.

If anyone, therefore, shall say that Blessed Peter the Apostle was not appointed the Prince of all the Apostles and the visible Head of the whole Church Militant; or that the same, directly and immediately, received from the same, Our Lord Jesus Christ, a primacy of honor only, and not of true and proper jurisdiction; let him be anathema.

Christ established the papacy Himself. The pope alone holds the Supreme Power. The Vatican Council continues:

Hence we teach and declare that by the appointment of our Lord the Roman Church possesses a sovereignty of ordinary power over all other Churches, and that this power of jurisdiction of the Roman pontiff, which is truly Episcopal, is immediate; to which all, of whatsoever rite and dignity, are bound, by their duty of hierarchical subordination and true obedience, to submit, not only in matters which belong to faith and morals, but also in those that appertain to the discipline and government of the Church throughout the world; so that the Church of Christ may be one flock under one supreme pastor, through the preservation of unity, both of communion and of profession of the same faith, with the Roman pontiff. This is the teaching of Catholic truth, from which no one can deviate without loss of faith and salvation. (Emphasis mine). 

The pope has immediate jurisdiction over the entire Church of whatever dignity. You must submit to the Roman Pontiff in all matters, not only in faith and morals, but in discipline and government. This obedience is due to the pope and no one can refuse it without loss of faith and salvation (are you listening "recognize and resistors"?).  Finally, the Vatican Council of 1870 teaches:

Therefore, faithfully adhering to the tradition received from the beginning of the Christian faith, for the glory of God Our Savior, the exaltation of the Catholic Religion, and the salvation of Christian people, the Sacred Council approving, We teach and define that it is a divinely-revealed dogma: that the Roman Pontiff, when he speaks ex Cathedra, that is, when in discharge of the office of Pastor and Teacher of all Christians, by virtue of his supreme Apostolic authority, he defines a doctrine regarding faith or morals to be held by the Universal Church, by the divine assistance promised to him in blessed Peter, is possessed of that infallibility with which the divine Redeemer willed that His Church should be endowed for defining doctrine regarding faith or morals: and that therefore such definitions of the Roman Pontiff are irreformable of themselves, and not from the consent of the Church.(Emphasis mine). 

The pope alone is infallible, and his infallibility is not contingent on consent from anyone. The bishops in an Ecumenical Council share in this infallibility if and only if the Council's decisions are approved and promulgated by the pope. Without papal approval, conciliar decrees have no binding force and cannot be infallible.

The Vatican II Sect on Church Governance:
Lumen Gentium para. #22:
 The order of bishops, which succeeds to the college of apostles and gives this apostolic body continued existence, is also the subject of supreme and full power over the universal Church, provided we understand this body together with its head the Roman Pontiff and never without this head. This power can be exercised only with the consent of the Roman Pontiff. (Emphasis mine).

It seems orthodox except that it now declares that there are two sources of supreme power. How can the supreme power be vested in the pope and with the bishops together with the pope? It is not only illogical and heretical, it was placed there by the Modernists so there could be a "synodal Church (sic)"

Here is the result of that teaching:
Encouraging greater "synodal" practices in the Catholic Church should help the church find a greater balance between the power of the pope and the power of local bishops in their dioceses, said theologians participating in the Synod of Bishops...

An adjustment in the balance would recognize that the bishops are successors of the apostles and vicars of Christ, not vicars of the pope, said Father José San Jose Prisco, dean of the faculty of canon law at the Pontifical University of Salamanca, Spain, and a theological expert at the synod...

Catherine Clifford, a theologian and member of the synod from Canada, told the forum that "recent developments in the practice of synodality in the global Catholic Church reflect a shift in Catholic ecclesiology and practice away from an almost exclusive emphasis on the personal or primatial dimension of the bishop of Rome's office and toward a restoration of greater balance with the collegial and communal dimensions in the exercise of that office." (From Catholic News Service and reported in thebostonpilot.com/article.php?ID=198404; Emphasis mine).

The False Idea of Fraternity: "Ecumenism"
Ecumenism, the attempt to make a One World Religion, comes as a result of the heretical ecclesiology of Vatican II that teaches there is a Church of Christ distinct from the Roman Catholic Church. The Church of Christ is present in its "fullness" in the Roman Catholic Church, but it is present in various degrees in false sects according to how many "elements of truth" they possess. To have all the elements is best, but just having some is good too, and leads to salvation; this was discussed above. All of the other heresies of Vatican II can be traced to the false ecclesiology as their root cause. 

Many will be surprised that there is a truly Catholic ecumenism! Here then is:
The Roman Catholic Church on Ecumenism:
1. Unity. The Church was not only numerically one from the Will and intention of Christ, but She also has ever been one and shall be one until the end of time, as it is one of the Four Marks of the Church. Pope Pius XI taught:

This Church, after being so wonderfully instituted, could not, on the removal by death of its Founder and of the Apostles who were the pioneers in propagating it, be entirely extinguished and cease to be, for to it was given the commandment to lead all men, without distinction of time or place, to eternal salvation: "Going therefore, teach ye all nations." In the continual carrying out of this task, will any element of strength and efficiency be wanting to the Church, when Christ Himself is perpetually present to it, according to His solemn promise: "Behold I am with you all days, even to the consummation of the world?" It follows then that the Church of Christ not only exists to-day and always, but is also exactly the same as it was in the time of the Apostles, unless we were to say, which God forbid, either that Christ our Lord could not effect His purpose, or that He erred when He asserted that the gates of hell should never prevail against it. (See Mortalium Animos, para. #6). 

The Church is incapable of being divided. Those who leave are not "other churches" because Christ founded only one Church. Nor are those sects "part" of the Church. They are groups of heretics and/or schismatics that have no right to exist and are a means of damnation. The True Church is not "divided" or "less unified" because some leave and call themselves "churches." As Pope Leo XIII taught: 

The Church of Christ, therefore, is one and the same for ever; those who leave it depart from the will and command of Christ, the Lord - leaving the path of salvation they enter on that of perdition. "Whosoever is separated from the Church is united to an adulteress. He has cut himself off from the promises of the Church, and he who leaves the Church of Christ cannot arrive at the rewards of Christ....He who observes not this unity observes not the law of God, holds not the faith of the Father and the Son, clings not to life and salvation" [S. Cyprianus, De Cath. Eccl. Unitate, n. 6]. (See Satis Cognitum, para. #5). 

2. The proper approach of ecumenism. Catholic ecumenism looks from a position of unity in possession, whereas false ecumenism looks for unity as not yet possessed. The false view looks for theories and means of obtaining unity, while true ecumenism aims to share a divinely-given unity which already exists. The primary question should not, therefore, be "How can unity be achieved?"--but rather "How did Christ will His Church to be one?" The answer is to be found in the words of Pope Leo XIII:

Wherefore Jesus Christ bade all men, present and future, follow Him as their leader and Saviour; and this, not merely as individuals, but as forming a society, organized and united in mind. In this way a duly constituted society should exist, formed out of the divided multitude of peoples, one in faith, one in end, one in the participation of the means adapted to the attainment of the end, and one as subject to one and the same authority. To this end He established in the Church all principles which necessarily tend to make organized human societies, and through which they attain the perfection proper to each. That is, in it (the Church), all who wished to be the sons of God by adoption might attain to the perfection demanded by their high calling, and might obtain salvation. The Church, therefore, as we have said, is man's guide to whatever pertains to Heaven. (See Satis Cognitum, para. #10). Therefore, unity is to be had by converting to the One True Church. This conversion must be individual, as corporate reunion is impossible on several grounds.

3. What is "corporate reunion"? Formal corporate reunion may be defined as that act whereby a society of baptized persons, professing the Integral Catholic Faith, enter the Church through a judicially authorized action of legitimate representatives (e.g. Eastern Schismatics who are allowed to retain the Byzantine Rite of Mass, and certain ecclesiastical customs). Material corporate reunion is the return to the Church by a group of people who receive no status like the Easterns. It's just like-minded people professing the Integral Catholic Faith. It is not "a Church joining the Catholic Church" in either case.

The Vatican II Sect on Ecumenism:
1. The Church of Christ is made up of a bunch of sects. The Church of Christ subsists fully in the Roman Catholic Church which has all the "elements" of the Church of Christ, and it subsists partially in false religions according to how many elements they have.  The elements "impel towards unity" because the Church is not unified. Catholic unity is not perfect but "wounded."

Lumen Gentium, para. #8: This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity. (Emphasis mine). 

Catechism of the Catholic Church (1992), section 817: In fact, "in this one and only Church of God from its very beginnings there arose certain rifts, which the Apostle strongly censures as damnable. But in subsequent centuries much more serious dissensions appeared and large communities became separated from full communion with the Catholic Church — for which, often enough, men of both sides were to blame." The ruptures that wound the unity of Christ's Body — here we must distinguish heresy, apostasy, and schism — do not occur without human sin:...(Emphasis mine). 

2. As a result of the "partial communion" of having "some elements" of the Church of Christ, false religions are used by Christ as a "means of salvation."

Unitatis Redintegratio, para. #3: It follows that the separated Churches and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church. (Emphasis mine). 

Catechesi Tradendae ("Encyclical" of Wojtyla), para. #32: The great movement, one certainly inspired by the Spirit of Jesus, that has for some years been causing the Catholic Church to seek with other Christian Churches or confessions the restoration of the perfect unity willed by the Lord, brings me to the question of the ecumenical character of catechesis. This movement reached its full prominence in the Second Vatican Council and since then has taken on a new extension within the Church, as is shown concretely by the impressive series of events and initiatives with which everyone is now familiar...In this context, it is extremely important to give a correct and fair presentation of the other Churches and ecclesial communities that the Spirit of Christ does not refrain from using as means of salvation... (Emphasis mine). 

3. As false religions are a means of salvation, there is salvation outside the Roman Catholic Church. There is no reason you can't pray in common with members of false religions.

Ut Unum Sint ("Encyclical" of Wojtyla), para. #22: Along the ecumenical path to unity, pride of place certainly belongs to common prayer, the prayerful union of those who gather together around Christ himself. If Christians, despite their divisions, can grow ever more united in common prayer around Christ, they will grow in the awareness of how little divides them in comparison to what unites them. 
(Emphasis mine). 

Unitatis Redintegratio, para. #8: In certain special circumstances, such as the prescribed prayers "for unity," and during ecumenical gatherings, it is allowable, indeed desirable that Catholics should join in prayer with their separated brethren. (Emphasis mine). 

4. Indeed, reunion with the Roman Catholic Church is not necessary to be saved, and we must esteem and venerated false religions. Hence:

(a) The Church regards with esteem also the Moslems. They adore the one God, living and subsisting in Himself; merciful and all- powerful, the Creator of heaven and earth, who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God. (Nostra Aetate, para. #3; Emphasis mine). 

(b) The Jews are not guilty of Deicide and accursed: Although the Church is the new people of God, the Jews should not be presented as rejected or accursed by God, as if this followed from the Holy Scriptures. (Ibid, para. #4; Emphasis mine). 

(c) Pagan Hindus and Buddhists, and all other religions are found admirable because of the "elements of truth" they possess, regardless of their demonic teachings, and the Catholic Church rejects none of the "truth in them."

Thus in Hinduism, men contemplate the divine mystery and express it through an inexhaustible abundance of myths and through searching philosophical inquiry. They seek freedom from the anguish of our human condition either through ascetical practices or profound meditation or a flight to God with love and trust. Again, Buddhism, in its various forms, realizes the radical insufficiency of this changeable world; it teaches a way by which men, in a devout and confident spirit, may be able either to acquire the state of perfect liberation, or attain, by their own efforts or through higher help, supreme illumination. Likewise, other religions found everywhere try to counter the restlessness of the human heart, each in its own manner, by proposing "ways," comprising teachings, rules of life, and sacred rites. The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men. (Ibid, para. #2; Emphasis mine). 

Proselytism is solemn nonsense; it makes no sense.
(Jorge Bergoglio, brainyquote.com/quotes/pope_francis_571227; Emphasis mine).

Conclusion
The Robber Council of Vatican II was the "French Revolution" within the Catholic Church, producing a man-made sect of Counterfeit Catholicism. The Modernists, echoing the Masons, chanted for "Liberty, Equality, Fraternity." Their "Religious Liberty" destroyed Catholic Europe. Their equality of collegiality led to a "Synodal Church," no longer constituted as the Divine Founder intended. Their fraternity led to universalism, and now leads to a One World Church. 

Query for the R&R and Vatican II sect apologists: "Can you explain, one more time, how Bergoglio is pope and the Catholic Church is ever the same in doctrine and government?" 

Monday, November 4, 2024

Contending For The Faith---Part 33

 

In St. Jude 1:3, we read, "Dearly beloved, taking all care to write unto you concerning your common salvation, I was under a necessity to write unto you: to beseech you to contend earnestly for the faith once delivered to the saints." [Emphasis mine]. Contending For The Faith is a series of posts dedicated to apologetics (i.e.,  the intellectual defense of the truth of the Traditional Catholic Faith) to be published the first Monday of each month.  This is the next installment.

Sadly, in this time of Great Apostasy, the faith is under attack like never before, and many Traditionalists don't know their faith well enough to defend it. Remember the words of our first pope, "But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect..." (1Peter 3:16). There are five (5) categories of attacks that will be dealt with in these posts. Attacks against:
  • The existence and attributes of God
  • The truth of the One True Church established by Christ for the salvation of all 
  • The truth of a particular dogma or doctrine of the Church
  • The truth of Catholic moral teaching
  • The truth of the sedevacantist position as the only Catholic solution to what has happened since Vatican II 
In addition, controversial topics touching on the Faith will sometimes be featured, so that the problem and possible solutions may be better understood. If anyone had suggestions for topics that would fall into any of these categories, you may post them in the comments. I cannot guarantee a post on each one, but each will be carefully considered.

The Church Dogma of Purgatory
The month of November is dedicated to the souls in Purgatory. The Vatican II sect tells the world there is no Hell (or if there is no one goes there). If so, why care about a temporary place of punishment, less worrisome than Hell? Vatican II sect clergy hardly ever discuss Purgatory or offer prayers for the deceased. Members of the sect make no use of indulgences for themselves or the departed. This post will explain the Church's teaching concerning Purgatory and indulgences. 

I take no credit for the content of this post. I have taken the information from the approved theologians, most notably, Tanquerey, Pohle, Ott, and Davis--as well as other approved sources. 

What is Purgatory?
The souls of the just who leave this world in the state of sanctifying grace are deserving of Heaven. However, if a soul has unremitted venial sins, or temporal punishments that remain after sins are forgiven, they are not pure enough to see God. Nothing undefiled can enter into Heaven, therefore, Purgatory is where those souls go to expiate any venial sins and/or temporal punishments. The Council of Trent infallibly defined the existence of Purgatory:

Whereas the Catholic Church, instructed by the Holy Ghost, has from the Sacred Scriptures and the ancient tradition of the Fathers taught in Councils and very recently in this Ecumenical synod that there is a purgatory, and that the souls therein are helped by the suffrages of the faithful, but principally by the acceptable Sacrifice of the Altar. (Emphasis mine).

Whereas before death a soul can cleanse itself by freely choosing to suffer for its sins, and can gain merit for this suffering, a soul in purgatory can not so choose and gains no merit for the suffering and no increase in glory. Rather, it is cleansed according to the demands of Divine Justice. Where is Purgatory to be found in the Sources of Revelation?

The Holy Bible
The Old Testament
Deuteronomy 34:8:And the children of Israel mourned for him in the plains of Moab thirty days: and the days of their mourning in which they mourned for Moses were ended.

The Jewish understanding of these practices was that the prayers freed the souls from their painful state of purification, and expedited their journey to God.

Baruch 3:4: O Lord Almighty, the God of Israel, hear now the prayer of the dead of Israel, and of their children, that have sinned before thee, and have not hearkened to the voice of the Lord their God, wherefore evils have cleaved fast to us.

Baruch asks the Lord to hear the prayers of the dead of Israel. Prayers for the dead are unnecessary in Heaven and unnecessary in Hell. These dead are in Purgatory.

2 Maccabees 12: 43-46: And making a gathering, he sent twelve thousand drachms of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection, (For if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead,) And because he considered that they who had fallen asleep with godliness, had great grace laid up for them. It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins.

Here is a very direct reference to Purgatory. Prayer for the dead in Hell and in Heaven is useless. Nor is there loosening (remission) of sins in either Heaven or Hell. Martin Luther himself realized there was no getting around this so he removed this Book from the Canon of Scripture. 

New Testament

1 Corinthains 3: 10-15: According to the grace of God that is given to me, as a wise architect, I have laid the foundation; and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation no man can lay, but that which is laid; which is Christ Jesus. Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: Every man's work shall be manifest; for the day of the Lord shall declare it, because it shall be revealed in fire; and the fire shall try every man's work, of what sort it is. If any man's work abide, which he hath built thereupon, he shall receive a reward. If any man's work burn, he shall suffer loss; but he himself shall be saved, yet so as by fire.

Works are judged after death and tested by fire. Some works are lost, but the person is still saved. St. Paul is referring to the state of purgation called Purgatory. The venial sins (bad works) that were committed are burned up after death, but the person is still brought to salvation. This state after death cannot be Heaven (no one with venial sins is present) or Hell (there is no forgiveness and salvation).

"... if any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.” The phrase for “suffer loss” in the Greek is “zemiothesetai.” The root word is “zemioo” which also refers to punishment. The construction “zemiothesetai” is used in Exodus 21:22 and Proverbs 19:19 which refers to punishment (from the Hebrew “anash” meaning “punish” or “penalty”). Hence, this verse proves that there is an expiation of temporal punishment after our death, but the person is still saved. This cannot mean Heaven (there is no punishment in heaven) and this cannot mean Hell (the possibility of expiation no longer exists and the person is not saved).

St. Jude 1:23: But others save, pulling them out of the fire. And on others have mercy, in fear, hating also the spotted garment which is carnal.

The people who are saved are being snatched out of the fire. People are already saved if they are in Heaven, and there is no possibility of salvation if they are in Hell. These people are being led to Heaven from Purgatory.

Apocalypse 3:17-18:  I counsel thee to buy of me gold fire tried, that thou mayest be made rich; and mayest be clothed in white garments, and that the shame of thy nakedness may not appear; and anoint thy eyes with eyesalve, that thou mayest see. Such as I love, I rebuke and chastise. Be zealous therefore, and do penance.

Christ refers to this fire as what refines into gold those He loves if they repent of their sins. This is in the context of after death because Jesus, speaking from Heaven, awards the white garment of salvation after the purgation of fire (both after death).

Sacred Tradition

St. John Chrysostom (d. 407) –  Not in vain was it decreed by the Apostles that in the awesome mysteries remembrance should be made of the departed. They knew that here there was much gain for them, much benefit. For when the entire people stands with hands uplifted, a priestly assembly, and that awesome sacrificial Victim is laid out, how, when we are calling up God, should we not succeed in their defense? But this is done for those who have departed in the faith, while even the catechumens are not reckoned as worthy of this consolation, but are deprived of every means of assistance except one. And what is that? We may give alms to the poor on their behalf. (Homily #4 Philippians – Patrologia Graeca 66.295) 

St. Augustine of Hippo (d. 430) – There is an ecclesiastical discipline, as the faithful know, when the names of martyrs are read aloud in that place at the Altar of God, where prayer is not offered for them. Prayer, however, is offered for other dead who are remembered. For it is wrong to pray for a martyr, to whose prayers we ought ourselves be commended. (Sermo 159.1).

But by the prayers of the Holy Church, and by the salvific sacrifice, and by the alms which are given for their spirits, there is no doubt that the dead are aided, that the Lord might deal more mercifully with them than their sins would deserve. For the whole Church observes this practice which was handed down by the fathers: that it prays for those who have died in the communion of the body and blood of Christ, when they are commemorated in their own place in the sacrifice itself; and the sacrifice is offered also in memory of them, on their behalf. If, then, works of mercy are celebrated for the sake of those who are being remembered, who would hesitate to recommend them, on whose behalf prayers to God are not offered in vain? It is not at all to be doubted that such prayers are of profit to the dead; but for such of them as lived before their death in a way that makes it possible for these things to be useful to them after death.  (Sermo 172.2)

Temporal punishments are suffered by some in this life only, by some after death, by some both here and hereafter; but all of them before that last and strictest judgment. But not all who suffer temporal punishments after death will come to eternal punishments, which are to follow after that judgement. (City of God, Book 21-Ch. 13)

St. Gregory the Great (d. 604) – Peter: ‘Desirous I am to be informed, whether we ought to believe that after death there is any fire of Purgatory‘. Gregory: ‘But yet we must believe that before the day of judgment there is a Purgatory fire for certain small sins: because our Savior saith, that he which speaketh blasphemy against the holy Ghost, that it shall not be forgiven him, neither in this world, nor in the world to come.66 Out of which sentence we learn, that some sins are forgiven in this world, and some other may be pardoned in the next: for that which is denied concerning one sin, is consequently understood to be granted touching some other. 

But yet this, as I said, we have not to believe but only concerning little and very small sins, as, for example, daily idle talk, immoderate laughter, negligence in the care of our family (which kind of offences scarce can they avoid, that know in what sort sin is to be shunned), ignorant errors in matters of no great weight: all which sins be punished after death, if men procured not pardon and remission for them in their lifetime: for when St. Paul saith, that Christ is the foundation: and by and by addeth: And if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble: the work of every one, of what kind it is, the fire shall try. If any man’s work abide which he built thereupon, he shall receive reward; if any mans work burn, he shall suffer detriment, but himself shall be saved, yet so as by fire.

For although these words may be understood of the fire of tribulation, which men suffer in this world: yet if any will interpret them of the fire of Purgatory, which shall be in the next life: then must he carefully consider, that the Apostle said not that he may be saved by fire, that buildeth upon this foundation iron, brass, or lead, that is, the greater sort of sins, and therefore more hard, and consequently not remissible in that place: but wood, hay, stubble, that is, little and very light sins, which the fire doth easily consume. Yet we have here further to consider, that none can be there purged, no, not for the least sins that be, unless in his lifetime he deserved by virtuous works to find such favor in that place. (Dialogues – Book 4, Ch 39)

Indulgences: Profiting the Living and the Dead

The word Indulgence is derived from Indulgere (Latin) which conveys the idea of sweetness in one's dealings with others. From the etymology, Indulgere could be applied to a mother's love for her child, the cancellation of a debtor's obligation by the creditor, or in this case, God's pardon of the repentant sinner.  The 1917 Code of Canon Law has this to say about indulgences in Canon 911, "Let all highly prize indulgences, or the remission of sin before God of the temporal punishment due to sins already forgiven as to guilt, which remission the ecclesiastical authority grants out of the treasure of the Church, and applies to the living by way of absolution, to the departed by way of suffrage." 

 This definition in the Code has several factors to be examined:
  • The negative element
  • The positive element
  • The value of indulgences and their source
  • The gaining of an indulgence
Each factor will now be examined.

The Negative Element

 All actual sins impart a double wound on the soul. The first is called reatus culpae, which is the wound of guilt. This occurs when you turn away from God and towards creatures. As a result, you forfeit (either partially or completely) your divine friendship with God which consists in having sanctifying grace in your soul. Those unfortunate enough to incur mortal sin, turn totally away from God, lose sanctifying grace completely and are worthy of Hell. Those who commit venial sin, only partially turn their allegiance from God, and it lessens (but does not extinguish) sanctifying grace. Hence, those guilty of venial sin only are not worthy of Hell.

 The second wound is called reatus poenae, or liability to punishment. According to the Angelic Doctor, St. Thomas Aquinas, mortal sin is an aversion from God, and venial sin is a turning toward creatures but not completely away from God. Therefore, mortal sin is a complete rebellion against God and deserves eternal punishment. Venial sin is not absolute rebellion and is deserving of a temporary punishment only.

Since mortal sin is both complete rebellion against God, and contains the lesser included offense of turning towards creatures over God, it merits not only an eternal punishment, but a temporal one as well, just like venial sin (See Summa Theologica, III, q. 84, art. 4). The guilt of mortal sin can only be removed either by Confession or an Act of Perfect Contrition cum voto (with desire and resole to go to Penance as soon as you can). The guilt of venial sin can be removed not only in Confession or perfect contrition, but also by hearing Mass devoutly, receiving Holy Communion with fervor, and pious use of Sacramentals. 

Indulgences remove the temporal punishment due after the guilt of sin has been eradicated. 

The Positive Element

 In certain cases both guilt and punishment can be remitted, but this is not the usual case except in the Sacrament of Baptism, where the soul of the person just baptized is rendered completely acceptable to God and can enter Heaven immediately. In its Decree on Original Sin, the Council of Trent declares, "For in those who are born again God hates nothing, because there is no condemnation to those who are truly buried together with Christ by baptism unto death, who walk not according to the flesh, but, putting off the old man and putting on the new one who is created according to God, are made innocent, immaculate, pure, guiltless and beloved of God, heirs indeed of God, joint heirs with Christ; so that there is nothing whatever to hinder their entrance into heaven." 

The rule is the opposite outside of Baptism. The Council of Trent infallibly declared:

CANON XII.--If any one saith, that God always remits the whole punishment together with the guilt, and that the satisfaction of penitents is no other than the faith whereby they apprehend  that Christ has satisfied for them; let him be anathema.

CANON XV.--If any one saith, that the keys are given to the Church, only to loose, not also to bind; and that, therefore, priests act contrary to the purpose of the keys, and contrary to the institution of Christ, when they impose punishments on those who confess; and that it is a fiction, that, after the eternal punishment, has, by virtue of the keys, been removed, there remains for the most part a temporal punishment to be discharged; let him be anathema.

Therefore, indulgences are good works by which we can remove some or all of the temporal punishment due to forgiven sins. Where does the power of these good works to remove sin come to us? Through "the treasure of the Church." By reason of the Hypostatic Union (the Divine and human natures of Christ united in the one Person of God the Son), the smallest act of Christ was of infinite value and could satisfy Divine Justice for the sins of the world. The incredible number of hardships and tortures Our Lord endured was thereby superabundant, but not wasted. These merits as well as those of the Blessed Mother and the saints are applied in later generations for the remission of our temporal penalties that remain after sin is forgiven. The One True Church ALONE is the dispenser of indulgences; She alone has Divine Authority.

When the wretched heretic Martin Luther dared to deny the treasury of the Church, he was excommunicated by a real Pope, Leo X, in the Apostolic Decree Exsurge Domine. He declared the following teaching of Luther condemned and heretical:

17. The treasures of the Church, from which the pope grants indulgences, are not the merits of Christ and of the saints.

The Value of Indulgences

There are numerous accounts in the lives of the saints which inform us that one instant in Purgatory (where those with temporal punishments must suffer before gaining entrance to Heaven) is more painful than many years of suffering on Earth. Who wouldn't want to expiate their temporal punishments here rather than hereafter? 

Indulgences may be either partial or plenary. A plenary indulgence expiates all temporal punishment, while a partial indulgence remits just some. When a prayer has a number of days or years ascribed to it (e.g., an indulgence of 300 days) that doesn't mean 300 days come off your time in Purgatory, rather it means so much remission is gained by that indulgenced prayer (or pious work) as would have been gained by 300 days of penance during the era of public penitential discipline. 

 A plenary indulgence is gained by performing the proscribed work of the Church; however, if any venial sin remains, the plenary indulgence cannot be completely received since there is still the guilt of actual sin. In such case, the plenary indulgence becomes partial. According to Canon 926, "It is to be understood that a plenary indulgence is granted in such a way that if one cannot gain it in plenary form, nevertheless one gains it partially according to the dispositions one has."

As to the source of what may be indulgenced, the pope alone, as the Vicar of Christ on Earth, has the primary and supreme power over the granting of indulgences. 

The Gaining of a Plenary Indulgence

 There are seven requirements to gain an indulgence:

1. One must have the right intention of gaining the indulgence.

2. The good work prescribed (prayer, stations of the cross, etc) must be carried out faithfully and not substantially altered in any way. 

3. One must be baptized, not excommunicated, and in the state of sanctifying grace (at least at the completion of the prescribed work). 

4. Holy Communion must be worthily received within eight (8) days of the completion of the prescribed work.

5. Prayers must be vocal, the lips must move and the words mouthed at least silently. Mental prayer does not suffice. 

6. You must make a good Confession eight (8) days before or after the day on which you would gain the indulgence (fulfill the prescribed work). However, you must still be in the state of sanctifying grace on the day you complete the prescribed work.

7. You must pray for the pope's intentions. This does not mean a particular person who is pope, or that you can't gain indulgences in a time of sedevacante. "The Pope's Intention" comprises what any true pope would want:
  • the exultation of Holy Mother Church
  • the propagation of the One True Faith
  • the uprooting of heresy
  • the conversion of sinners
  • peace and concord among Christian nations
  • the other needs of Christianity
 N.B. You can apply an indulgence to yourself or to a departed soul, but not to another living person! For a partial indulgence, only numbers 1, 2, and 3 above apply. 

(The above on indulgences was gathered from theologian Davis, Pastoral and Moral Theology, 3: 428-433. Also from theologian Hagedorn, General Legislation on Indulgences, CUA Press, [1924] I give full acknowledgement and credit to their works ). 

Conclusion
Purgatory is a dogma of the faith, so often misunderstood by Catholics and non-Catholics alike. Know your faith and defend it against the attacks of Protestants and Vatican II sect Modernists. Always remember that in this time of Great Apostasy, we must stay as close to God as possible. By making use of indulgences for ourselves we can do this by purifying our souls. By applying them to the faithful departed we can hasten their entrance into Heaven and gain saints in Heaven praying for us and our salvation. 

Monday, October 28, 2024

Detachment

 

To My Readers: This week my guest poster, Dominic Caggeso, reminds us of  detachment from the world, and draws amazing parallels between King Solomon and St. Francis of Assisi. Feel free to comment as usual. If you have a specific comment or question for me, I will respond as always, but it may take me a bit longer to do so this week. 

God bless you all, my dear readers---Introibo

Detachment

By Dominic Caggeso

Many years ago, before I settled down to raise a family, I had the occasion to spend two years living in the Sahara Desert. I went there to escape the world and reflect on my life after having spent four years in the dregs and filth of an American University. I needed time to contemplate my life path, and re-evaluate my poor decisions. Despite my intention to self-reflect, I was unprepared for the profound impact this time in the Sahara would have on me, shaping my character and outlook even twenty-five years later as I write this.

I lived in a remote part of the Islamic Republic of Mauritania, among Bedouins and endless sand dunes, under the relentless sun. Life in the rural Sahara moved at a slow pace, and as much as I tried to occupy my time, it largely proved a futile effort. Instead, I had little to do but sit alone with my thoughts, day after day, with no media, books, or places to go. It was initially a painful experience, as my mind craved the high level of activity and distraction that I grew up with as an average middle class American boy.

The prolonged emptiness made me realize just how much of my thoughts revolved around mundane and inconsequential things of this world. With very few externals to capture my attention, I was forced to turn inward and look at myself more deeply. As I sat endlessly, gazing at the barren landscape, large questions continually surfaced in my mind about the purpose of this life, the nature of God, and the question of true belief and religion. 

In the absence of the western world, I was surprised at the amount of joy I derived from the simplest of things. In that vast expanse of sand, I found immense happiness in small pleasures. A can of condensed milk or a care package from my mother, containing window screening to keep out the swarming flies, brought me great delight. This experience taught me an invaluable lesson about the desires for worldly things. I realized that I could train my mind to reassess what I considered necessary or desirable. Through this mental discipline, I learned to maintain a joyful attitude, even with minimal possessions. 

In hindsight, my time in the wilderness was a conditioning period in which God was emptying me of worldly attachments. After two years of materialism detox in the wilderness of Mauritania, I returned home. The stark contrast between living in the desert one day, boarding a plane, and landing in America the next day was a brutal shock. I was immediately overwhelmed by the abundance of “stuff” that suddenly surrounded me and struggled to reintegrate into a normal American life. 

I found that my heart and soul had much more room to pursue the higher goods I was longing for. While this fire was still alive inside of me, I immersed myself in the life of my local parish, where I was confronted with the contradictions of the Novus Ordo. This was a whole other struggle in its own right, but at least I was now capable of asking the right questions. With the intervention of Our Lady of Lourdes, this path ultimately led me out of the Novus Ordo and to the True Catholic Faith, where I would eventually drink deeply of the refreshing doctrines of the Catholic Church.

The Saharan Desert taught me a lesson that I wasn’t seeking, but was grateful to learn. This lesson of detachment gave me a much greater capacity to seek God. In the following years, I would learn of the lives of many saints who lived lives of intentional detachment from the world. Among these saints, perhaps none demonstrate this better than St. Francis of Assisi, who gave up the world and embraced poverty with a laser focused determination.

Parallels Between St. Francis and King Solomon

If you have read my articles before or seen any of my videos on YouTube, you might be aware of how I draw parallels between Church history and the Old Testament. I would like to share one example of this marvelous system of prefigurement by comparing St. Francis of Assisi and King Solomon, an unlikely counterpart. The great spiritual wealth that awaits us when we detach from the world and turn fully to God is magnified in this vivid prefigurement. 

Great Wealth and Wisdom

After the death of King David, Solomon was crowned king of Israel. As an inexperienced young man, he inherited a complex and thriving kingdom with numerous challenges. In a dream, God spoke to Solomon and asked what he desired. Aware of his deficiencies, Solomon requested wisdom. God was pleased with this request and granted him not only unparalleled wisdom but also unparalleled wealth. 

“And the Lord appeared to Solomon in a dream by night, saying: Ask what thou wilt that I should give thee. And Solomon said: [...]  ‘I am but a child, and know not how to go out and come in. [...] Give therefore to thy servant an understanding heart, to judge thy people, and discern between good and evil.’ [...] And the Lord said to Solomon: [...] ‘Behold I have done for thee according to thy words, and have given thee a wise and understanding heart, insomuch that there hath been no one like thee before thee, nor shall arise after thee. Yea and the things also which thou didst not ask, I have given thee: to wit riches and glory, as that no one hath been like thee among the kings in all days heretofore.’”

- 3 Kings 3

The wealth and glory that God bestowed on Solomon would later indirectly lead to his fall from grace. With such wealth and glory, he was able to attract and afford 700 wives and 300 concubines. Many of these wives were pagans, influencing Solomon to not only allow them to perform their profane sacrifices in the kingdom of Israel but also compelling him to do the same.

Like King Solomon, St. Francis of Assisi also faced an iconic and pivotal decision concerning wisdom and wealth. We all know the famous story in which St. Francis renounced his inheritance and even the very clothes he wore, choosing to stand without any possessions before his Heavenly Father. He embraced complete poverty and detachment from worldly goods. As a result, he was granted vast spiritual wealth, heavenly wisdom and the freedom to live totally for God. In contrast to King Solomon who gloried in his wealth and courted many women, St. Francis courted Lady Poverty and gloried in his spiritual wealth.

More Striking Parallels Between King Solomon and St. Francis of Assisi

To further round out the parallels between King Solomon and St. Francis, consider the following:

1.Great Builders: King Solomon was tasked by David and permitted by God to build the Temple in Jerusalem, God’s house on Earth in the Old Testament. Similarly, St. Francis heard the audible voice of God telling him, while kneeling before a crucifix, to rebuild God’s house. Initially, St. Francis took this literally, rebuilding the dilapidated church at San Damiano. Later, he realized that God was asking him to rebuild the entire Catholic Church, which had fallen into spiritual disrepair. With the wisdom and zeal gained from renouncing material possessions, he attracted many followers, and together they revitalized the Church, reorienting the faithful towards the riches of Heaven and away from earthly wealth and glory, the diametric opposite of King Solomon.


2.Divided Kingdoms: After King Solomon’s death, his high taxes caused unrest among the northern ten tribes of Israel. His arrogant son, Rehoboam, further inflamed their outrage, leading to a revolt and the formation of the northern kingdom of Israel, dividing the nation. Similarly, near the end of his life, St. Francis managed to quell disagreements within his Franciscan order regarding their vow of poverty. The Zelanti faction advocated for strict poverty, while the Relaxati favored a more pragmatic approach to accept donations they deemed necessary to accommodate the orders rapid expansion. After St. Francis’s death, these differences could not be resolved, leading to a division within the order.


3.Temporary Dwellings for Their “Brides”: While St. Francis did not have an earthly bride, St. Clare was deeply inspired by his example and teachings. She left her noble life to become his chaste counterpart, founding a sister organization to follow his example and pray for the Franciscan mission. When St. Clare fled her family, St. Francis placed her in the Benedictine Convent in San Paulo, Italy, while he and his brothers constructed a house for her and her sisters at San Damiano. Once completed, St. Clare moved into this new house, the first mother house of the Poor Clares. Similarly, King Solomon housed his most high-profile wife, the Egyptian princess, in Jerusalem while he completed her permanent residence in Mello.

These parallels, while not directly reflecting on detachment from the world, highlight the similarities between St. Francis and King Solomon and contrast the difference between the material wealth of one and the spiritual wealth of the other. Spiritual wealth is harder to gauge and perceive, making St. Francis’s detachment from earthly possessions more challenging to quantify. In contrast, King Solomon’s riches were easily counted. Nonetheless, spiritual wealth is a real and valuable concept, increasing in direct correlation to our detachment from this world and attachment to the riches of God.

Conclusion

I will leave you with these two quotes from Catholic Saints that speak of the need for us to detach ourselves from this world and depend upon the Providence of our Loving Father in Heaven.

“That thou mayest possess all things, seek to possess nothing.”

St. John of the Cross , Ascent of Mount Carmel,  pg. 58, 1922, London, Baker

“Complain not, then, Philothea, of your poverty; for we never complain but of that which displeases us, and if poverty displeases you, you are no longer poor in spirit.”

St. Francis De Sales, Introduction to the Devout Life, pg. 144, 1885, M. H. Gill and Son, Dublin

Monday, October 21, 2024

The Angels: Our Forgotten Friends

 

To My Readers: On October 2nd, we celebrated the feast of the Guardian Angels. How often we neglect to both reflect upon these spirits--the good angels--created by God, and contemplate their role in God's Providence. Furthermore, how often do we call upon the angels to help us? If only we knew more about them about them, we would not neglect to pray to them. This week's post by Lee fills that need by informing the reader of Catholic teaching on angels, and the incredible things they have done to help those in need. 

Feel free to comment as usual. If you have  a specific comment or question for me, I will respond as always, but it may take me a bit longer to do so this week.

God bless you all, my dear readers---Introibo

The Angels: Our Forgotten Friends
By Lee
Last year, during this very month, I wrote about our greatest foe, the devil. It wouldn't be right to not speak about our greatest remedy towards this foe which is our greatest friends; the angels. From the world's viewpoint, October is a month in preparing for Halloween, talking about scary stories, and seeking out the unknown. It's certainly a strange fascination but people want answers and a little thrill to pump up the adrenaline. Sadly, forbidden subjects receive much more attention than they deserve when in fact October and the month preceding it have many feasts dedicated to the Holy Angels. Therefore, in the Catholic world or at least in those who are still Catholic, this season should be a good reminder of those who are ready to assist us at any moment so long as we call upon them and BELIEVE in their extraordinary help. We also need to familiarize ourselves with them and their purpose here on earth and vice versa instead of worrying about things that pertain to demons. 

Fr. Paul O'Sullivan has a strong rebuke for the human race for ignoring these blessed spirits when he writes, " 'Make friends with the angels' is the advice which the great Pope St. Leo gives every Christian and it is advice that everyone should follow. If we make friends with the angels-and nothing is easier-we shall receive innumerable and great favors which otherwise we shall never obtain. Our angel friends, too, will shield and protect us from countless dangers, evils, sickness and accidents which without their help, we could not possibly avoid. In a word, these all powerful and loving protectors will secure for us a degree of happiness that, without their assistance, we could not hope for in this vale of tears! Another reason we should make friends with the angels is that they are our dearest and best friends. A good friend, a friend who is able and always ready to help us, a friend to whom we can have recourse in all our troubles and sorrows, is one of the greatest blessings God can give us. Our human hearts thirst for love and sympathy. 

Among men we rarely or never find such a friend, but this is not so with the angels. They are most desirous to be friends and they love us with all the intensity of their angelic natures. Since they are all powerful and generous we can have the fullest confidence in their help and friendship... The teaching of the church about angels is most beautiful and consoling but unfortunately many Christians have scant knowledge of the great world of the angels. They know little about these blessed spirits, love them little and seldom pray to them. Worst of all, they do not realize their presence. They show no confidence in them and they do not call on them for help when dangers and difficulties press around. As a result they forfeit a thousand blessings that they might easily enjoy and fall victim to a thousand accidents that they might easily have avoided."

He goes on to say that the reason people ignore angels is because they are never mentioned or if so are only mentioned in a vague hazy sense which waters down their credit. He also mentions how it's a strict obligation for parents and teachers to inform the young about them.

Hierarchy

Just as in the Church there is a hierarchy, so too is there among the angels. They are: Seraphim, Cherubim, Thrones, Dominations, Powers, Virtues, Principalities, Archangels, Angels. Of these nine choirs of Angels, Fr. Henri Boudon wrote extensively in his book Devotion to the Nine Choirs of Angels; especially to the Angel Guardians which deserves attention. Below he writes:

THE first hierarchy is composed of the Seraphim, Cherubim, and Thrones; it receives its lights immediately from God, which by it are communicated to the two other hierarchies. The Seraphim excel in the pure love of God only, their very name signifying ardor and burning. All the angels are admirable in the love of God, but the Seraphim are incomparable therein. All these angelic spirits love exceedingly, but when we speak of the love of the Seraphim, we mean a fervor of love which is beyond compare always excepting the most holy Virgin, the Queen of holy love. Seraphic love signifies intense love, which is ever burning and consuming. The great St Denis mentions eight properties which belong to it, and which he compares to those of fire. Fire is in constant motion, and the spirits of the Seraphim are continually tending in an ineffable manner towards God. 

Fire is ever active, and the Seraphim are incessantly intent on God only, never being occupied, even for the space of the briefest moment, either with themselves or with any created thing. Fire is inflexible, and the love of the Seraphim is invincible; nothing can prevail against it. Fire is intensely hot; and the love of the Seraphim is a burning love. Fire, so long as it flames, never loses its light, and the strength of Seraphic love abides ever in its fullness. Fire is penetrating; and the love of the Seraphim, not satisfied with an ordinary degree of union with God, desires the closest and most intimate. Fire not only penetrates what is combustible, but permeates it throughout; and Seraphic love plunges, loses, and engulfs itself in the abyss of the Divinity by a glorious transformation. Fire communicates warmth and purifies; the Seraphim carry love and light into all the choirs of the inferior angels.

Light is attributed specially to the Cherubim, as love to the Seraphim. They are not only styled learned in the divine science of Heaven, but St Gregory affirms that they have the very fullness of it. Divine light imparts to them admirable knowledge, and the holy effulgence with which they are replenished is reflected in abundant streams upon the other hierarchies. They are represented by the Prophet Ezekiel (i. 18) under a sensible figure, with eyes on all sides, because these spirits are all light and brilliancy. 

The Thrones are thus styled with a reference to the thrones of the sovereigns of the earth, because as these material thrones are raised above the ground, so also these celestial Thrones are exalted to a most sublime height, into a close vicinity to the glory of the Majesty of God; with this difference, that the great ones of the earth are seated, support themselves, and repose upon their thrones, whereas, on the contrary, the Thrones of Heaven derive their firmness and all their repose from the Sovereign of Paradise. We are told, it is true, as St. Bernard remarks, that God is seated upon these spirits of peace, whence also they are styled Thrones; but God (continues this Father) would not be seated upon them if they did not repose upon Him: hence flows that incomprehensible peace which they possess, surpassing all that we can possibly conceive. We must add, that, like as kings sometimes cause themselves to be borne in their royal chair, so also God in a certain manner conveys His Spirit by these angels, and communicates It to the inferior angels and to men; as kings give judgment upon their thrones, so also it is from the midst of these Thrones that God pronounces His decrees: it is there that the Domination learn them; it is there that His Divine judgments and counsels are manifested. 

If this be so, we may well say that we are in every way bound to love the Thrones, the Cherubim, and the Seraphim; and, if it be most meet that we should feel respect and love for all the angels, for these we must entertain unparalleled reverence and surpassing love. The Lord, says the Scripture (Ps. lxxv. 3), has chosen His abode in peace. In time of war, then, let your devotions be offered to the Thrones, to obtain that peace which the world cannot give. 

Beseech of them that you may enjoy it with yourself, with God, and with your neighbor. "If I did yet please men," said the great Apostle (Gal. i. 10), "I should not be the servant of Jesus Christ." There are certain persons, preachers, superiors, men who hold offices in the Church, who have so great a dread of displeasing creatures, and so great a desire to content them, who fear so much the censure of the world and the judgment which may be passed upon them, who are so alarmed at contradiction, that they allow those who are under them to wage war against God by sin and infidelity to their trusts. This is the peace which the Son of God protests aloud (Matt. X 34) that He came not to bring upon earth; and thus our amiable Lord was ever on earth a sign of contradiction (Luke ii. 84); men would not endure His presence among them, and it cost Him at last His Divine Life. 

In order to be firmly established in this divine peace which all devils and men united cannot disturb, we must (to express it in a few words) fear nothing and hope nothing from any living creature. In these few words is comprehended a peace which is beyond all thought. To this we may add, Believe only in God, hope only in God, love but God only; never believe the world, or its arguments, or its maxims; never hope for anything from the world, from its honors, its pleasures, or its goods; never love the world, and behold you are settled in a profound peace. 

No longer make account of any created things; never look at them save in their nothingness; never desire any share in the esteem or in the heart of any one; banish the good from your heart as well as others; make no exception; be ready to suffer at the hands of all creatures without reserve, of your nearest friends as well as of your enemies; never believe that any injury can be done to you, but live in a state of entire abandonment to Divine Providence, prepared to enter upon ways the most distressing, be they exterior or interior; make no reservation with respect to any particular cross; entertain no longer any desires; lose them all in the good pleasure of God; let God alone suffice you, and behold you already enjoy the peace of Paradise! And here you must remember that disturbance in the inferior part is quite compatible with the peace which resides in the depths of the soul, and which sometimes even remains hidden from us; thus it frequently happens that we are never in a better state than when we think ourselves in the worst. The devil gives us a false peace, which sooner or later fails to keep out disquietude and trouble. However, if peace is the gift of gifts, and if our Lord ordains it through the ministry of the blessed Thrones, no doubt can remain but that we ought to have a very singular devotion to these spirits of peace. 

I say the same with respect to the Cherubim, since they are the angels of the most brilliant lights of Paradise, who best know how to instruct us in the excellent science of the Saints. It is said with truth, that we already know more than we perform; that in the ways of virtue light abounds more than practice; nevertheless, it is also true, though you will scarcely believe it, that perfect light is rare. I speak not here of that light of human science which learned men derive only from their books we all know that such light is common enough in our day but of that of the Saints, which is more often to be found in some poor lay brother, or some poor simple woman of truly mortified life, than among the learned. Oh, how rare it is, not only to love contempt, abjection, poverty, self- renunciation, the hidden and unknown life, but even to be thoroughly persuaded of the excellence of these things! 

It is true you will hear people occasionally talking about them because they have been reading of them, or have heard the subject treated in a conference, but this does not spring from any thorough conviction of the mind; or, if the soul is touched with these truths, it is but very superficially. It is at the feet of Jesus Christ Crucified that this science is learned; and this, not so much by means of the exercise of the understanding in prayer, by the discursive method, or by meditation, as by a bright supernatural light which is vouchsafed, and which is scarcely ever given save to the poor, the abject, and the humble. Few, even among those who make profession of devotion, learn this great lesson of the school of God that it is good for us that men should not so much as know that we are in the world; that we should live therein utterly unknown, or known only to be crucified, and to be held in utter contempt; that there is nothing greater than to be trodden underfoot; that the highest consolation is to suffer terrible crosses, both interior and exterior; that everything in the world is nothing. 

Scarcely are directors to be met with who, esteeming no longer any- thing save God only and Jesus Crucified, and being intimately persuaded that there is nothing on earth- neither honors, nor pleasures, nor riches which de- serves to occupy the attention of a Christian, help souls to walk in the safe path of self-annihilation. If peradventure some are to be met with, instantly all hell con- spires against them; it excites a dread of them; they are feared, no one knows why; it causes a thousand rumors to be circulated about them; it endeavors to create mistrust of them; a thousand other directors or preachers do not alarm the devils so much as one of this sort. A devil, constrained by the authority of Holy Church, confessed that the person on earth he feared most was that holy man, Father John of the Cross, because, said this spirit of hell, he teaches men to go to God only by the road of nothingness; accordingly, the effects of the rage of these diabolical spirits against the man of God were soon evident in the calumnies they raised against him, in the inquiries which superiors instituted into his life, and in the ill-treatment which he received at their hands. 

As the Cherubim are the sacred ministers of the light of God, so are the Seraphim of His love. Whoever, then, aspires to pure love, ought to feel an extraordinary love for these amiable spirits, and to cultivate a special intimacy with them. The saints who have excelled the most in pure love received marvelous aid from them; as, for instance, St Francis and St Teresa. It was a Seraph, as we have already noticed, who imprinted on St Francis the Wounds of the Savior; it was a Seraph who lovingly pierced with a sacred arrow the generous heart of the great Teresa. All the great lovers of the Son of God, those who have excelled even among the greatest saints, can have no higher glory in Heaven than that of being placed in the choir of these spirits who are all love. It is to their blessed company that the souls most eminent in perfection may aspire. 

The late M. Gallemant, a most apostolic man, and one of the first superiors of the holy Order of the Carmelites in France, said that this Order was destined to fill up the choir of the Seraphim, if it made good use of the super-excellent grace it employs. In the miraculous apparitions with which the Blessed Virgin favored the Venerable John of the Cross, this Queen of Angels was seen holding a casket, or, as it might be, a book, of marvelous whiteness, which rested on the head of a Seraph, and which she presented to St Teresa, and to this man of God, who was kneeling at her feet. Now this casket evidently signified the Carmelite rule; it was laid on the head of a Seraph, to intimate that they who were called to observe it were under obligation to live as Seraphim on earth; and this Seraph appeared without a crown, because he represented those who are yet in the way; above were to be seen others with their crowns on, to show at the same time that, after this life, these earthly Seraphim should share the crowns of the heavenly Seraphim, and fill the seats from which the apostate spirits of this choir were miserably precipitated.

THE second hierarchy is composed of the Powers, the Virtues, and the Dominations, or, according to some who place the Virtues in the last hierarchy, the Principalities, the Powers, and the Dominations. The Dominations, as lords or primates of the second hierarchy, give orders in the things of God; the Virtues impart strength to obey them; and the Powers resist the devils who oppose their execution, overthrowing their might, and removing all the obstacles that stand in the way. 

It is, then, the Dominations who communicate the commands of God, and make known to us His holy will. Oh, happy we, if we could well discriminate between the Divine will and our own! How often does the love of ourselves and of creatures, the invariable effect of which is to darken the mind, deceive us, and cause us to mistake our will for that of God! A soul which is but even slightly touched with Divine love would with difficulty bring itself to oppose the will of God when it fully recognizes it; but our corrupt nature insensibly glides in, and easily persuades us that what we wish is what God wills. We would wish the will of God to be done, but we should be well pleased that our own should be done also; and so we endeavors to reconcile the Divine will with our own will. This disorder is much greater among spiritual persons than is commonly supposed. Now devotion to the Dominations is a great remedy thereto, since it is the special office of these spirits of light to make known to us the commands of God; they are, so to say, the secretaries of state of the great King Jesus. 

But it is not sufficient to know the commands of God, we must proceed to execute them. He who knows the will of his master, and performs it not, shall be severely punished. O my God! how meet it is that Thy creatures should be perfectly subject to Thee! O Lord, who is like unto Thee! Who can appear in Thy Divine Presence and be worthy of regard? The whole universe before Thee is but as a drop of dew, and all the nations are as nothingness. What a wretched thing it is not to fly at the least intimation of Thy good pleasure! Oh, the good pleasure of God! May it be for all eternity our only pleasure! Come, my soul, let our movements be ever in that direction; let the world, and everything in the world, be always an abomination to thee. O my God! May Thy will be done, as in Heaven, so on earth!

Nevertheless, with all our good purposes we accomplish nothing of any worth; our eye reaches farther than our arm. From the summit of a tower we can survey a very difficult road we have to traverse, and the view of it is unquestionably easy in comparison with the toil to be endured in actually proceeding along it so it is with our reasonings; it seems to us as if nothing would stop us; and when the hour of combat arrives, they who in imagination have discomfited giants and monsters, are disheartened at the sight of pigmies. We are naught but sheer weakness; we are ruled by our senses, by our inclinations. You will see devout persons, who seem to be working wonders, lay down their arms to some slight inclination, and allow themselves to be overcome by the merest nothing: it is a most pitiable spectacle; and yet, after all, we are not really aware of our own utter powerlessness; we are much more feeble than our imaginations can ever conceive. 

Let devotion to the Virtues, then, be our resource, that we may be sustained by these mighty Intelligence; let us invoke them in our weaknesses; let us recommend this devotion to those who so constantly fall, notwithstanding all their good desires'; let us call them to our aid; let us love them and bless them when we have overcome some attachment, or resisted some natural inclination. St. Gregory is of opinion that it is through the instrumentality of the Virtues that God ordinarily performs most of His miracles. Have a special love, then, for these angels; and in extraordinary necessities of mind or body, in times of epidemics and other public afflictions, have recourse to them. It is by them also that God governs the seasons, the visible heavens, and the elements generally, although angels of the lowest hierarchy have the special charge of them. In times of plague, inundations, and other such like evils, one of the best things we can do is to invoke and honor them. 

We have elsewhere detailed the different temptations of the devils, their stratagems, their malice, and their might, and we said that of ourselves we are unable to resist these invisible powers; we also said that the holy angels have been given to us to enable us to triumph over them. But here we must remark, that it is to the particular choir of the Powers that God has given a special strength to bring to naught all the efforts of these malicious spirits; and one of the greatest secrets of the spiritual life is to apply ourselves assiduously to honor the blessed spirits of this choir. It is not within the limits of my capacity nor of that of any other man to exalt sufficiently the marvelous effects which result therefrom. According to the little light I possess, this devotion to the Powers ought to be encouraged as one of the most necessary and most profitable. When we see storms gathering either in the Church or in the State, combinations to resist those who are working for the glory of God, extraordinary conspiracies to defeat some great good which is being planned in dioceses, towns, country districts, and provinces then it is that we ought to perform frequent devotions in honor of these Powers of Heaven, that they may overturn and destroy all the might and miserable plotting of hell.

THE three orders of the third and last hierarchy of angels are composed of the Angels, the Archangels, and the Principalities, or, according to some, the Virtues. This last hierarchy is specially engaged in the care of men, of kingdoms and provinces, and of other things, which peculiarly regard the good of men. Our Guardian Angels are generally taken from the third order of this hierarchy; the Archangels watch over empires and provinces; and the Principalities communicate to the Angels and Archangels the orders of Divine Providence which they receive from the second hierarchy. They are called Principalities, according to St. Gregory, because they are the princes of the heavenly spirits of the two inferior orders of their hierarchy. 

The Angels manifest the Divine will in ordinary matters; the Archangels make it known in such as are of greater moment; and both are informed and enlightened therein by the Principalities, who represent in a special manner the empire and sovereignty of God. Now the loving charity of the blessed spirits of this hierarchy towards men is so exceedingly great and so admirable, that we shall never be able to make any adequate return either of gratitude or of homage; but at least let us love them as much as is in our power. I well know that this love will never equal their merits; God grant that it may be to the utmost of our ability, according to what God requires of us, and in such a manner as is pleasing to Him. 

Let us, then, have a singular devotion to our good Angel Guardians and indeed it is difficult not to have it, and we must be utterly blind and heartless not to entertain towards them all those sentiments of perfect gratitude which we are capable of feeling. Let us honor much the Guardian Angels of the heathen, and let us from time to time go in spirit to converse with them and bear them company, to express the regret of our hearts at the unbelief of those of whom they have the charge. Alas! so far from thanking them for their loving care, these poor infidels do not even know that they are assisted by them. Admire these princes of heaven, and their unwearied patience; consider how many millions of them there are in barbarous lands, who keep untiring watch over these unhappy beings, without ever experiencing from them the least token of gratitude; endeavor to compensate, according to your poor ability, for their neglect; let their ingratitude or their ignorance touch your heart with feelings of love towards these spirits of love. Communicate from time to time in honor of them; practice mortification, give alms, hear Mass, and have Masses offered for the same object; above all, as we have said, in spirit bear them company, and go often to visit them. 

Ah! if the princes of the earth, the kings of this world, were in some place where you could enjoy the honor of saluting them, conversing with them at your ease, gaining their friendship, and thus insuring their favor, how would you act? Now here are princes and kings of the empyrean, whom you may salute whenever you please, whose good graces you may gain, and who will be certain to recompense, sooner or later, the affection which you have shown them. As they are so utterly neglected, they will have the greater reason to love you all the more. A great and generous king who, when banished from his kingdom, and deserted by his subjects, should receive some important services, would not fail to requite them conspicuously when he was peaceably restored to his dominions; judge hence what you may expect from these noble spirits. Perform devotions in their honor, to obtain from the Divine Goodness the conversion of the nations under their care, in order that, learning to know the Adorable Jesus, and Mary His sweet Mother, they may also know and honor these nobles of the court of Heaven. I say the same with respect to the Guardian Angels of heretics, and of all those poor country people who have scarcely any more knowledge of the holy angels than have those who live in the midst of heathen lands. Adopt the same practices with reference to these, and pray often that, being known and loved, they may also be duly honored. 

Be devout to the Guardian Angels of your friends; they render you in many instances greater services than you are aware; and sometimes they even give you assistance which you do not receive from your own Angel Guardian. There are occasions on which they interest themselves in your behalf for the sake of those of whom they have the care, knowing that your friendship is profitable to them for the good of their souls. As there is nothing of which these holy spirits have a greater horror than of bad or dangerous friendships, so also one of the things which affords them most consolation is a holy union in the interests of God. The devils do all they can to make men contract evil friendships, and the good angels to break them. The holy angels labor to unite those who are seeking God, and the devils neglect nothing to part them, and to create disunion between them. A holy person having contracted a truly Christian friendship with another, the devil, envious of the good which it was producing, seized one of them, and threw him down some steps to the ground. The Guardian Angel of the friend came speedily to his help, and preserved him from injury; but what is remarkable is this, that it was the friend's Angel-Guardian, and not the Guardian of him who was cast down by the devil. 

In the number of your friends, spiritual directors ought to hold a very prominent place; beseech their good angels to inspire them with such counsels as are purely conformable to the Divine will. You should also highly honor those of your father and mother, of your relations, and of other persons with whom you are connected, and who render you, or may render you, some service. The honor which you pay to their angels will not be without fruit, and you will obtain through their means what you would never gain in any other way. Remember, also, the Angel-Guardians of all those persons who are kind, or have been kind to you; these angels have more to say than you think to the benefits you have received from them. Honor the angels of your enemies, of those who are opposed to you in any way whatever this is the true means to soften their hearts; or, if it be more for the glory of God that you should suffer at their hands, these glorious spirits will obtain you special graces to make a good use of your sufferings, and cordially to love those who hate you or cause you trouble. Do not forget to pay your homage to those princes of Heaven who guard the Sovereign Pontiff, the Bishops, and other persons who preside over the Church, as well as kings, princes, governors, and other administrators of temporal things. 

The Archangels of kingdoms and of provinces must also be objects of your devotion, as also those of the towns and villages in which you dwell and through which you pass. This was a devotion practiced by that holy man, Father Peter Faber, first companion of St. Ignatius, and St. Francis de Sales makes honorable mention of it in his "Introduction to a Devout Life." St. Francis Xavier, when going to the Indies, paid his devotions to the holy Archangel of those countries, and while he was still at Rome he was visited, and powerfully urged to pass over to these foreign lands, by an angel in the garb of an Indian. That Macedonian who appeared to St Paul (Acts xviii. 9), and pressed him to go into Macedonia to preach the gospel there, was doubtless the Archangel of that country. 

We have already observed that there are angels who have the care of the heavens, of the sun, of fire, of air, of the waters, of the earth, and even of the other creatures in the world; and the Angelic Doctor is of opinion that God employs the ministry of these heavenly spirits in all that He ordinarily works here below. It is through their instrumentality that the scourges of His divine justice are averted; that fires and conflagrations are extinguished; that inundations subside; that pestilence is abated; that the air is purified; that lands become fertile; in fine, that we receive all sorts of good things, and are preserved from a multitude of evils, and all this often without our perceiving it, without our knowing the obligations we are under to the holy angels.

 Let us, then, to-day form a good resolution to thank them sometimes for these services, and to invoke them, and cause them to be invoked, by public and private prayers, in time of famine, war, or pestilence, as well as in other sicknesses and necessities; for fair weather, and for rain, for the fruits of the earth, and in all our various needs. We have also said that they are the protectors to whom we must have recourse in all things, and the most mighty whom Heaven has given us to destroy all the power of our adversaries.

Our churches, and even altars, have angels who guard them; and they gather in troops around the tabernacles where reposes the Blessed Sacrament of the Altar, to pay their court to their Sovereign. Many Saints have beheld them paying their adoration to their great King and ours. A holy hermit was told by an angel himself that he had the guardianship of an altar, and that he had never left it since its consecration. It is to these angels we ought often to have recourse, that they may supply for our negligence, our tepidity, and our want of respect in presence of a God of Infinite Majesty in the Most Blessed Sacrament; that they may appease His anger, justly irritated by so many irreverence committed in our churches, and that they may open the eyes of Christians, and those the greater number, who give such little heed to the veneration due to our temples. It is good to associate ourselves with these heavenly spirits, uniting our reverence and love with theirs, and, after the example of the Psalmist (cxxxvii. 1), sing the praises of God in their sight. 

And here, O my Lord and my God, suffer me to sigh and pour forth my heart before Thy Divine Majesty, because of the deplorable blindness of Thy people, who are the people of light. Is it, then, Thou, O God, Infinitely Adorable, who art hidden with all Thy perfections under the veil of the Eucharistic species? Is it Thy Body, Thy Blood, Thy Soul, Thy Divinity which is really and truly present in the Blessed Sacrament of the altar? Is it possible that men still retain any faith in these most indubitable truths? Or is it an illusion that is so visible and palpable to us every day in the treatment Thou receives in this august mystery? Our hair stands on end, and our whole body trembles with dread, when we consider the abominable profanations of this Sacrament of love committed by sorcerers, and the impieties practiced by heretics towards this adorable mystery. But who could have conceived the irreverence of the faithful, of those who believe and who fear, and who declare themselves ready to die for this truth, that Thou, O my God, O Adorable Jesus! art most truly present in the Divine Eucharist? Ye angels of Heaven, what a spectacle does such blindness present to you! Ah! we may well say that your patience takes its rule from that of the meek Savior, for you to be able to endure such irreverences. 

No, we must declare it before the face of Heaven and earth: we cannot recover from our astonishment, we are lost in amazement, when we consider darkness so appalling. O my God, O my God! are we living in a Catholic country? Are our churches and altars in the possession of the faithful? Have these people, whom we see trooping in crowds to them, any vestige of faith? Is there anything to give us pleasure in what we there witness? And if there be any truth in all we believe, can we live, can we possibly continue, in a place where our Master is so unworthily treated? 

Listen, O Christians and listen attentively. It is an indubitable truth that in the minutest particle of the Most Holy Sacrament the great God of everlasting ages is really present. All Catholics confess this. But what care is taken to prevent the profanations which hence may occur? Oh! how many priests are there, little instructed in the holy rubrics, or little intent on the care of the Adorable Body of a God, who give scarcely any heed diligently to collect the particles which may remain on the paten, or on the corporal! The generality of portable altars are so small that the sacred chalice cannot be moved a little on one side or backward, in order to allow the paten to be placed further on the corporal, and the corporal itself to be raised, so that the particles which adhere to it may fall easily on the paten; hence it frequently happens that the Body of the Son of God remains there, and falls to the ground, or is carried away with the corporals when they are taken to be washed. How often may one see corporals so ragged or so dirty as to send a revulsion to the heart! 

Experience shows that in religious houses, where a paten is used at the grate in time of communion, or some red or green taffety because upon linen the particles of the Sacred Host, being also white, would be indiscernible experience, I say, shows that often many particles are imperceptibly detached from the Blessed Sacrament; consequently, in places where there is only an ordinary linen cloth, they either fall on the cloth or on the ground, unless the priest takes extreme care to carry the ciborium in such a manner as that it shall always be underneath the Sacred Host, which is often almost impossible. If they fall on the cloth they also fall to the ground; for at each fresh communion the cloth is dropped, and no further attention is given to it; it is afterwards folded up without being examined, and were it otherwise, these little particles, which are well-nigh imperceptible, could not be discovered on account of the linen being white. Here, then, is the Body of a God trodden underfoot and sometimes under the shoes of a vile creature! 

How many tabernacles are there in which spiders and dust are allowed to harbor, and which are so imperfectly closed that people would not endure to have in their houses wardrobes containing the most trifling things so in- secure and so dirty! How many priests leave the tabernacle key in the church, instead of locking it up by another key, and carrying that key away, which they ought to do, if they do not take away the key of the tabernacle itself! And how many profanations result from this want of care! We speak advisedly. How often are miserable rags shamelessly employed to cover ciboriums in which are contained the Divinity, the Soul, the Body, and the Blood of the Adorable Jesus! And yet Christians know and see these things, and scarcely any one thinks of providing a remedy. You hear people say-O my God! how often have I heard it! how often has it been said to me" We have no money to buy a little linen to make corporals and purificatories;" the poorest peasants will contrive to have enough for their shirts and collars; but as for Thee, my God, Thou hast not credit enough to raise as much!

Oh! ye gentlemen and ladies, who have so much fine linen, so much handsome furniture, so much silver plate, and that sometimes even for the meanest uses, what will you say at the day of judgment? Ye pastors, who are entrusted with the care of this Adorable Body, what will you answer Him? Will it be a sufficient excuse for you to allege on that dreadful day that the Church was too poor to provide corporals, or to pay for a decent ciborium or chalice? The retrenchment of a banquet, of a few dinners, or of some other expense, would more than suffice-I mean, for ciborium and chalice, for as to the corporals, two crowns or less would be enough, and indeed they are sometimes so narrow that the priest, after consecration, can scarcely keep his hands on them. You will see a pewter chalice in a gentleman's private chapel; and in the chapels of not a few ecclesiastics who are in the receipt of good revenues, we see the same thing, and a very scanty supply of linen and ornaments for the sacred altar. But is it possible that what we are saying is true? Is there any faith in the Most Holy Sacrament still surviving among Christians? Is the thought not enough to rend the heart in twain with grief? Who will give me a voice of thunder, that I may call aloud to the children of men throughout the whole earth, and reproach them with their hardness and deadness of heart? 

O angels of Paradise! I turn to you, knowing well the insensibility of men: do you take charge-I conjure you, I entreat this favor of you, prostrate at your feet, in the bitterness of my heart, and bathed in tears do you take charge of the Body of our Sovereign. Watch over every particle of the Sacred Host; inspire priests with a holy solicitude to preserve them in perfect cleanliness before consecrating them, and to use every possible means to prevent the profanation of those that are re- served after consecration. Stimulate all prelates, arch- deacons, and other visitors of churches, to give most diligent heed that the Body of a God may be both treated and preserved with all possible respect. Enlighten more and more the minds of those who have the training of ecclesiastics in the seminaries, that they may give the necessary instructions in a matter of such high importance. Order it so that the subject may be introduced and discussed in clerical conferences, and counsel taken concerning the needful remedies to be applied. 

Touch the hearts of such as are possessed of the means, that in the different dioceses associations may be formed for collecting funds to provide ciboriums, chalices, and corporals. I know from my own personal experience, derived from the great number of visitations which my office obliges me to make in the course of the year, that with a little zeal it would be easy in a few years, through the exertions of the bishop, the archdeacons, the parish priests, the nobility, and a few other persons in easy circumstances, to provide decent tabernacles, ciboriums of silver, or, in places liable to be robbed, ciboriums of copper, into the interior of which a sort of silver cup might easily be fitted with perfect exactness, wherein to deposit the Sacred Hosts: the cost would be small, two crowns or thereabouts sufficing. This sort of ciborium is quite as suitable as the little silver boxes commonly employed, and is better adapted for use, because it holds a larger number of Hosts, which are not exposed, as in the little boxes, to sundry risks which occur when they are used for giving communion at Easter and other solemn festivals, at which times a great concourse of persons approach the Holy Table; it would be easy, I say, to have decent tabernacles as well as ciboriums, to make use of none but silver chalices, and to furnish every church and chapel with proper corporals and purificatories. 

Sublime intelligences, loving guardians of chapels, make known the miserable state in which they are left; cause them to be carefully visited, for very often they are quite neglected, and it is the parish church alone which is visited; the consequence of which is, that the very names of the incumbents are scarcely known, who frequently never set foot in them, eat up the revenues with impunity, disregard the charges attached to them, or acquit themselves only of a part of them, and expend nothing on the maintenance of these chapels or priories, but leave them in a lamentable condition, without ornaments, without furniture, so that they look rather like barns or stables than sanctuaries appropriated to the consecration of the Body and Blood of a God. 

Oh! what a reckoning shall prelates have to give of these places, where the most august of our sacred mysteries is treated with such habitual irreverence through their want of care and here I must not omit to mention a circumstance which I have observed during my visitations. If a church lacks a banner or a pall, great eagerness is shown to obtain the money to provide one; if the subject be mentioned, everybody listens, and is ready to lend his aid; all exclaim against the disgrace; and although the expense may be pretty considerable, means are found to meet it. But let a couple of crowns be wanted to put a ciborium in decent order, after the manner described above, or to purchase corporals, every one is silent, no one cares to listen. Such is the utter blindness of Christians, proof sufficient of the hardness of hearts and the want of faith. 

Sometimes people will object to having a ciborium or chalice of silver; they will insist that a pewter one will answer the purpose very well, that it has been hitherto deemed sufficient; and a wish will be expressed to convert the church plate into money. I earnestly commend the matter to pious souls, that they may devise some means of remedying such a deplorable state of things; and I conjure with tears all whose hearts are touched with zeal for the glory of the Adorable Jesus in the Most Blessed Sacrament, to practice frequent devotions in honor of the holy angels, and especially of those who abide in our churches, who encompass the Most Holy Sacrament, and who keep watch over altars, that they may ask pardon of the Divine Majesty for our irreverence, our coldness, our blindness, our insensibility; and that they may inspire us with the knowledge of the suitable means to obtain for this Mystery of Love the respect which is Its due. 

What Father de Bary, a Jesuit, relates in his excellent book on "Devotion to the Angels," plainly proves that Communities and Confraternities have their angels also who watch over them. He affirms that he was informed by the confessor of a young man of the town of Eu, who lay dangerously ill, that towards the hour of noon, on a certain Wednesday, two angels, all-resplendent with majesty and beauty, appeared to him, and consoled him to the very moment of his death, which occurred on the following Saturday, as they had predicted to him. Now one of these angels told him that he was his angel-guardian, and the other the tutelary angel of the Confraternity of the Blessed Virgin established in that city, in the College of the Company of Jesus. 

The angel of the Confraternity, moreover, said to him that they were sent by the command of the most holy Mother of God thus to assist him, on account of the patience with which he had borne some ill-treatment which he had suffered from his father and mother, especially as he might have avoided it if he had so willed, and also because he had faithfully observed the rules of the Confraternity. It is a holy practice to implore the aid of the angels of the diocese in which we reside, and of the guardian angels of its bishop and of those under him, that they may succeed in establishing the reign of Jesus Christ in the hearts of the faithful who dwell there, that they may destroy the empire of Satan, and receive the lights and strength necessary to maintain holy discipline in the diocese; and that they may defeat the malice and wiles of the devils, who are ever laboring to counteract the means which God is pleased to employ for the promotion of His divine interests. 

Finally, we must be devout to the Angels, to obtain through them purity of mind and body, charity towards our neighbor, and also patience; to the Archangels, to obtain through them a zeal for the interests of God, both for ourselves and others, especially for those who govern in Church and State, for all who are vested with authority, and for the spiritual and temporal good of kingdoms and provinces; to the Principalities for the reformation of our own interior. Man is a little world in himself, and he is bound to govern his passions, and rule as a sovereign over them. But since his power is marvelously weakened by sin, he needs support, that he may not let himself be overcome by himself. The Principalities, who bear this glorious title on account of the rule which God has given them over the inferior angels, will render him powerful assistance if he strives to make himself not unworthy of it; but to this end he must honor with profound reverence these great princes of Paradise.

Stories of Angels

We read in Holy Scripture numerous stories of the assistance of angels. To deny their existence is to deny reality. 

In the Old Testament, when the prophet Elias was fleeing queen Jezabel, an angel came to his aid. Worn out in the depths of grief he laid down under a tree and begged God to let him die. When he fell asleep an angel awoke him and gave him bread and heavenly sent water to quench his thirst. The prophet being refreshed by the food the angel gave him once more fell asleep. When he rested enough the angel once more made him eat and drink to prepare him for his long journey. Renewed in body and soul by the angel's ministry the prophet walked for forty days and nights on the strength of this angelic food where he finally reached Mount Horeb.  

Sidrach, Misach, and Abdenago were saved by an angel. King Nabuchodonsor of Babylon built a golden statue 60 cubits high and commanded his subjects to adore it under pain of being thrown into the fiery furnace. The three youths refused and bravely told him that their God could deliver them from his hands. In great fury the king made the furnace heated seven times more than what was usual and had the three cast into the flames. The king's servants continued to heat the furnace with brimstone, pitch, and dry sticks but the fire did not harm them because an angel came and stood by them so they could praise God whereas those who cast them in were themselves caught on fire and burned alive. Astonished at this the king said, "Did we not cast the three men into the fire and flames, and there is no hurt in them; and the form of the fourth is like the Son of God." When they were lifted out the three were seen unharmed and the king broke out and exclaimed "Blessed be the God of Sidrach, Misach, and Abdenago, who has sent His angel and delivered His servants who had trusted in Him. There is no other God who can save in this manner."

Anybody ever read the book of Tobit? St. Raphael was sent by God to help Tobias on his long treacherous journey to seek help for his father who was blind and needed a sum of money that he loaned to a friend. The book is full of adventure. He is an unknown guide who disguised himself by the name Azarius before he met him before starting his journey. While his companion follows him Tobias, the  first attacked is by a fish and his guide rescues him and tells him to save the heart, gall, and liver for future medicinal uses. Next he helps Tobias find a holy and beautiful woman named Sarah who had seven husbands murdered by a demon named Asmodeus. They get married and St. Raphael puts to flight this awful demon. With so much happy news on his return, more happy news followed when he learned that the parts of the fish were parts which cured his father's blindness. Wanting to repay him for his deeds he then reveals who he really is when he said, "Bless ye God of heaven; give glory to Him in the sight of all that live: because he hath shown His mercy to you. When thou didst pray with tears, and didst bury the dead, I offered thy prayer to the Lord. For I am the Angel Raphael, one of the seven who stands before the Lord."

In he New Testament we read in the beginning of the Gospel how Zacharias was made mute by an angel for not believing that his wife St. Elizabeth who was older in years could bear a son (St. John the Baptist). The angel St. Gabriel is the one who we imitate in our prayers to the most blessed Virgin Mary "Hail Mary, full of grace the Lord is with thee." And was it not an angel who told St. Joseph to go to Egypt in his dream. In the garden of Gethsemane, Our Lord Jesus corrects St. Peter when He said "Thinkest thou that I cannot ask my Father, and He will give me presently more than twelve legions of angels" (St. Matthew 26:53) And speaking of St. Peter was he not delivered by an angel when cast into prison by King Herod of Agrippa. One night the Apostle's prison was filled with light and the angel appeared before him. Peter fastened with chains was sleeping among the soldiers. The angel touching his side awoke him and said "Gird thyself and put on thy sandals and follow me." After passing the first two guard houses they came to an iron gate that opened to the city. It flew open of its own accord and going out the angel disappeared as soon as they had gained the top of the street. Peter coming to himself said, "I see now that the Lord has sent His angel, who has delivered me out of the hands of Herod."

In the lives of saints we see hundreds of inspiring stories of angels helping those in need. St. Thomas Aquinas was tempted by some of his own family members sending a lewd woman to his chamber to tempt him to sin against holy purity and after chasing out the lady with a torch an angel girded him with a cord as a reward which delivered him from ever being tempted in that manner again.

St. Nicholas of Tolentino heard for six whole months before his death the sound of angels singing around his bed. 

St. Isidore the farmer was accustomed to hear daily Mass before going to work every day. People complained to the gentleman by who whom he was employed to that he gave to much time to prayer which interfered with his work schedule. He had no reason to complain because St. Isidore's work was always done well. Nevertheless he went to see for himself at a distance the yoke of oxen ploughing through the land led by a man whom he thought to be Isidore. On approaching he saw not Isidore but an angel. On many occasions this happened.   

Lastly, I would like to end with a more modern story that we can all appreciate that happened not to a saint but to a regular average Joe in the military who happened to say his prayers that he was taught which paid off for him. The story is as follows:

Dear Mom,

I am writing to you from a hospital bed. Don’t worry, Mom, I am okay. I was wounded, but the doctor says that I will be up in no time.

But that’s not what I have to tell you, Mom. Something happened to me that I don’t dare tell anyone else for fear of their disbelief. But I have to tell you, the one person I can confide in, though even you may find it hard to believe.

You remember the prayer to Saint Michael that you taught me to pray when I was little: “Michael, Michael of the morning,…” Before I left home for Korea, you urged me to remember this prayer before any confrontation with the enemy. But you really didn’t have to remind me, Mom. I have always prayed it, and when I got to Korea, I sometimes said it a couple of times a day while marching or resting.

Well, one day, we were told to move forward to scout for Commies. It was a really cold day. As I was walking along, I perceived another fellow walking beside me, and I looked to see who it was.

He was a big fellow, a Marine about 6’4” and built proportionally. Funny, but I didn’t know him, and I thought I knew everyone in my unit. I was glad to have the company and broke the silence between us:

“Chilly today, isn’t it?” Then I chuckled because suddenly it seemed absurd to talk about the weather when we were advancing to meet the enemy.

He chuckled too, softly.

“I thought I knew everyone in my outfit,” I continued, “ but I have never seen you before.”

“No,” he agreed, “I have just joined. The name is Michael.”

“Really?! That’s mine, too.”

“I know,” the Marine said, “Michael, Michael of the morning….”

Mom, I was really surprised that he knew about my prayer, but I had taught it to many of the other guys, so I supposed that the newcomer must have picked it up from someone else. As a matter of fact, it had gotten around to the extent that some of the fellows were calling me “Saint Michael.”

Then, out of the blue, Michael said, “There’s going to be trouble ahead.”

I wondered how he could know that. I was breathing hard from the march, and my breath hit the cold air like dense clouds of fog. Michael seemed to be in top shape because I couldn’t see his breath at all.

Just then, it started to snow heavily, and soon it was so dense I could no longer hear or see the rest of my outfit. I got a little scared and yelled, “Michael!” Then I felt his strong hand on my shoulder and heard his voice in my ear, “It’s going to clear up soon.”

It did clear up, suddenly. And then, just a short distance ahead of us, like so many dreadful realities, were seven Commies, looking rather comical in their funny hats. But there was nothing funny about them now; their guns were steady and pointed straight in our direction.

“Down, Michael!!” I yelled as I dove for cover. Even as I was hitting the ground, I looked up and saw Michael still standing, as if paralyzed by fear, or so I thought at the time.

Bullets were spurting all over the place, and Mom, there was no way those Commies could have missed at that short distance.

I jumped up to pull him down, and then I was hit. The pain was like a hot fire in my chest, and as I fell, my head swooned and I remember thinking, “I must be dying…” Someone was laying me down, strong arms were holding me and laying me gently on the snow.

Through the daze, I opened my eyes, and the sun seemed to blaze in my eyes. Michael was standing still, and there was a terrible splendor in his face.

Suddenly, he seemed to grow, like the sun, the splendor increasing intensely around him like the wings of an angel.

As I slipped into unconsciousness, I saw that Michael held a sword in his hand, and it flashed like a million lights.

Later on, when I woke up, the rest of the guys came to see me with the sergeant.

“How did you do it, son?” he asked me.

“Where’s Michael?” I asked in reply.

“Michael who?” The sergeant seemed puzzled.

“Michael, the big Marine walking with me, right up to the last moment. I saw him there as I fell.”

“Son,” the sergeant said gravely, “you’re the only Michael in my unit. I hand-picked all you fellows, and there’s only one Michael. You. And son, you weren’t walking with anyone. I was watching you because you were too far off from us, and I was worried.

Now tell me, son,” he repeated, “how did you do it?”

It was the second time he had asked me that, and I found it irritating.

“How did I do what?”

“How did you kill those seven Commies? There wasn’t a single bullet fired from your rifle.”

“What?”

“Come on, son. They were strewn all around you, each one killed by a sword stroke.”

And that, Mom, is the end of my story. It may have been the pain, or the blazing sun, or the chilling cold. I don’t know, Mom, but there is one thing I am sure about. It happened.

Love your son, Michael

Conclusion
God has given us those whom we can have recourse to at any time. All we need to do is make an effort to pray and talk with these glorious creatures who are ever ready to serve us. Happy is the man who does so.