Part IV: Meditations on the Priestly Obligations': First Meditation (2)

Third Meditation

Hatred for Sin

Gravity of Sin in Itself

Adore God in His infinite hatred of sin. Give yourself to Him that the Light Divine which knows the hideousness of sin, and His Spirit which hates the detestable monster, may make you also know and hate it.

Realize that sin is the cause of endless miseries, the source of all spiritual and temporal evils on earth, in purgatory and in hell. It has caused the damnation of countless souls. Sin is so great an evil that it would be better for a thousand worlds to be destroyed than for one soul to be lost. The Doctors of the Church all agree on this point.

Sin is so great an evil that even the attaining of some benefit or good could never justify it. Would i t not indeed be a marvelous thing to save all the souls on earth and snatch them from the jaws of hell? Yet, i f to obtain such an end it were necessary to commit even the slightest sin, it would not be permitted. It would be far better to allow all souls to perish rather than save them by sinning.

Even too, if such an impossibility could be conceived, that the humanity of the Son of God were to be destroyed, and could be saved only by committing a sin, again it would not be permitted.

Know then that sin is an evil of infinite magnitude, horrible and detestable beyond description. I t draws down upon men the anger of God and earns for them eternal damnation. Only God can hate it as i t deserves, only He can know its hideousness, only the blood of the

Son of God can destroy its effects on men's souls. It can be destroyed only by the very destruction of a GodMan. You may judge for yourself, then, the extent of your guilt when you sin, and how you should detest even the slightest sin. Learn what confusion should cover you and what penance your heart should know at the realization of your guilt. Know, too, the depth and sincerity of the penance you should perform, and what trepidation you should experience at the very thought of ever falling again and what care you should exercise in avoiding the occasions of sin. Ask God to keep you from sinning in the future.

Special Gravity of Sins Committed by Priests

The sins of priests are greater than those of the faithful. Since the grace given priests is much greater than that given to the laity, it follows that their ingratitude renders them more criminal. Hence, St.John Chrysostom observes that in the Old Law the sacrifice ordered by God in retribution for the sin of a priest equalled that commanded to be offered for the sins of the entire chosen people.(1) It follows, therefore, that the sins of the priest in the Old Law were regarded as being equal in gravity to the crimes of the entire nation. Yet, the priests of the Old Testament were but shadows of the priests of the New, for to them God had given but a fragment of the graces He has bestowed upon the priests of the Christian Church. I t is clear, then, that the sins of a priest of Christ are hideous in the eyes of God. The Council of Trent declares that sins which in others might be considered slight are grave when committed by priests. Levia etiam delicta, quac in ipsis maxima essent, effugiant. (2)

Ask God to open your eyes to the importance of these truths that you may excite true contrition i n your soul and obtain the grace to (1). De Sacerd., lib. 6, c. i ic. (2). Conc. Trid. Sess. 22 De Reform., c. 1.

avoid every sin and whatever is displeasing to Him who called you to the holiness of the priesthood.

Holiness Required in the Priesthood

St. Paul speaking of Jesus Christ, the Sovereign Priest, says: "It was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners and made higher than the heavens" (Heb. 7, 26). It seems that the Apostle could hardly find adequate terms to describe the Master's separation from whatever was sinful, because He was a Priest. It would seem as though the word "holy" were sufficient to describe His Priesthood, for St. Dionysius says that holiness is spotless purity, unblemished by anything which would need expiation. Yet, St. Paul adds, "undefiled, innocent, separated from sinners," to make clear the incompatibility between sin and the priesthood. Christ's Priesthood was that very priesthood we share. Thus we, too, must be holy, innocent, undefiled and spiritually separated from sinners as He was.

judge how removed is your life from that ideal set by the Master. Endeavor to repair any faults of which you have been guilty. Resolve that in the future with God's grace you will avoid all sins, especially those opposed to clerical holiness, such as impurity, avarice, laziness, intemperance, pride and vanity.

Ejaculatory Prayer: "Have mercy on me, 0 God, according to Thy great mercy." Miserere mei, Deus, secundum magnam misericordiam tuam (PS. 50, 1).

188-

Fourth Meditation

Renouncing the World

Christ's Sentiments Regarding the World

Adore Christ, the Sovereign Priest, and consider the sentiments He felt and will ever feel towards the world. They number four.

First, there was His feeling of contempt, knowing as He did that the world is but futility and nothingness: "Vanity of vanities and all is vanity" (Eccles. 1, 2).

The second was a feeling of aversion, hate and indignation, springing from the knowledge that the world is the enemy of His Father and the object of the divine anger, as the Apostle explained, If any man love the world, the charity of the Father is not in him" (1 John 2, is).

The third was a spirit of patience towards the world, for though He has always had the desire to destroy it as He will do on the last day, yet with infinite patience He has suffered and will suffer it until the end of time.

The fourth was His disposition to make use of the things of the world while He lived here below, for the glory of His Heavenly Father. Guided by the Holy Spirit, He sought earthly goods only in so far as they were necessary. With a perfect detachment, He never desired any pleasure from the transitory things of this world.

Ask God to give you similar sentiments and dispositions.

Sentiments of the Blessed Virgin Mary and the

Saints Regarding the World

Christ engraved His own sentiments upon the hearts of His Blessed Mother and of the saints, especially His sainted priests. The Apostles were the first priests, and on the eve of his death He cried to His Heavenly Father, "They are not of the world, as I also am not of the world" (John 17, 16), and St. Paul adds, "For whom I have suffered the loss of all things, and count them but as dung" (Phil. 3, 8). Whence i t follows that the apostles, as well as all holy priests and saints have lived in a spirit of aversion towards the things of this world, regarding them as the enemy of God and with St. Ambrose as the body of Satan. They well realized that the things men esteem are but vanity and folly, or as the Inspired Writer says, "the bewitching of vanity" (Wis. 4, 12).

Offer your heart to the Mother of God and to all the saints that you may know and live their sentiments towards the things of the world. Beg them to destroy within your own soul by the power God has given them, any attachment you may have for the world and its pleasures.

Reasons for Hating the World

Two qualities render the world hateful. The first is its malice, the second its folly.

"The whole world is seated in wickedness," writes St. John (1 John 5, 19), and the Holy S pirit assures us that it is filled with folly, "for the wisdom of this world is foolishness with God" (1 Cor. 3, 1 9 ) . Its malice is apparent in its vices which pose in the guise of virtues. Its folly is apparent in many things, but particularly in its changing fashions and

styles. This changeableness is a true mark of worldly folly: "A fool is changed as the moon" (Ecclus. 2 7 , 12).

Detest the world's malice and despise its folly, and to make doubly sure that you will not become contaminated, avoid worldlings and the places they frequent. Avoid worldly habits in your speech, your dress and your environment. Remember that Christ said: "You are the salt of the earth" (Matt. 5, 13), that is, you are to be the wisdom and the wise men of the earth. It would be ridiculous to watch a city's chief magistrate following a fool and going about clothed like him. It would likewise be ludicrous to witness the sad spectacle of a priest following the false maxims and customs of the world he is supposed to guide i n divine wisdom. His action would be a direct denial of that beautiful quality Christ bestowed upon him in the words, "You are the salt of the earth." He would become a "salt which has lost its savour" which is fit only to be thrown out and trampled under foot.

If in the past you have followed the ways of the world, beg God to lead you aright in the future that your daily conduct may justify His words, "They are not of the world, as I also am not of the world" (John, 17, 16).

Ejaculatory Prayer: "Deliver me, 0 Lord, from the present wicked world." Eripe me, Domine, de presenti saeculo nequam.

191-

Fifth Meditation

Self-denial

Self-denial of Our Divine Saviour

Adore our Blessed Lord when He says, If any man will come after me, let him deny himself" (Luke 9, 23). Adore the thought, the love and the design that He had in your regard when He said these words. Ask His pardon for placing any obstacle in the way of its fulfilment. Give yourself to Him that you may effectuate what He meant by these words, and realize that He Himself first did what He asks of you, having given you the perfect example of self-abnegation. While He was on earth, He never acted according to His own desires, but rather He did the will of His Father. He never sought His own satisfaction nor His own interests, but those of His Father. "For Christ did not please himself" (Rom. 15, 3). He lived not for Himself, but for God. "I live by the Father" (John 6, 58). He shed His blood even to the last drop, gave His very life, "emptied Himself (Phil. 2, 7), and concealed His very sacred humanity and divinity in the Blessed Sacrament to the end of time.

Thank Our Blessed Lord for all the glory He has ever given or will ever give to His Father, as well as for the manifold graces He has merited for us. Give yourself anew to Him that you may share His sentiments. "Let this mind be in you, which was also in Christ Jesus: Who being in the form of God, thought it not robbery to be equal with God; but emptied himself, taking the form of a servant (Phil. 2, 5-7).

All Christians Should Deny Themselves

Jesus not only requires you as a Christian to renounce the world, Satan and sin, but He also binds you to renounce yourself. If any man will come after Me let him deny himself" (Luke 9, 23). St. Paul says that you must strip yourself of "the old man" (C0L. 3, 9) because "you are dead" (Ibid. 3, 3). Elsewhere He says, "He that shall lose his life for me, shall find it (Matt. 10, 39). If any man ... hate not ... his own life . . . , he cannot be my disciple" (Luke 14, 26).

This self-denial should be practised for the following reasons:

First, we do not belong to ourselves. "Know you not that you are . . . not your own" (i Cor. 6, 1 9 ) . We belong to God by an infinity of titles. We have no right to dispose of our life, no right even to exist, to live, to speak or act, nor even think for ourselves, but only for Him to Whom we belong. Hence, we must renounce ourselves entirely that we may be wholly God's.

Secondly, we must follow Christ if we would be united to Him. We cannot do that if we do not renounce ourselves, for we are but darkness and sin and death. Yet, darkness cannot imitate light, nor sin grace, nor death life.

Thirdly, nothing in this world is more opposed to our eternal salvation than we ourselves. We bear within ourselves four demons more dangerous than the devils who roam this world. The first demon is our own mind, filled with darkness and poisoned with the venoms of sin, whence spring error and heresy. The second is our own will, which St. Bernard calls "an untamed beast, a ravening wolf, a cruel lion and the sole foundation of hell." The third is self-love, which is the source of untold disorders. The fourth i s ambition, pride and arrogance, with which we are born and which cease only with death. From these latter spring a multitude of vices.

In addition, sin has perverted all that is in us, filled us with darkness and malice, unleashed all our dormant passions. It has corrupted our senses, weakened our will and made slaves of body and soul. Hence,

St. Paul calls the body "sinful flesh" (Rom. 8, 3), and refers to it as sin (Rom. 6, 6), and as death (Rom. 7, 24). Sin has poisoned the blood in our veins and the very marrow of our bones, and caused us to be " b y nature children of wrath" (Eph. 2, 3).

Self-renunciation, therefore, is not merely a counsel of perfection, but a commandment. If we would share in the redemption of Christ, in the grace and salvation of the new man, we must renounce the remnants of Adam, that is, the old man and self.

When we ponder these truths, we realize that we have no enemy more cruel than our own ego, that there is none we should fear more than our very selves. It 'S more necessary to renounce ourselves even than to renounce the demons who seek to destroy us. God's greatest chastisement would be to leave us to our own deserts. Let us pray constantly that He will protect us against ourselves, more even than against all the infernal powers.

Priests Are Under a Special Obligation to Renounce

Themselves

All Christians are obliged to practise self-abnegation. As St. Luke points out, Christ said to all: " I f any man will come after me, let him deny himself" (Luke 0, 23). We priests are held to this duty in an especial manner for three important reasons: first, because being the first and noblest members of the Mystical Body of Christ on earth, we must follow Christ more perfectly, which means, of course, complete self-denial; secondly, since we are consecrated to God and His Church by ordination, we no longer belong to ourselves; thirdly, since we must encourage others to denial of self, we should practise it ourselves.

Learn the necessity of self ' f-abnegation and develop a great desire. to practise it at all times. Cultivate the spirit, the love and desire which annihilated Christ, that you, too, may be annihilated for Him. Study St. Paul's words: "Mortify your members" (Col. 3, 5), and truly strive to mortify your eyes, your taste, your tongue, your passions, your mind,

your self-love and your will. Be careful to renounce self when you begin any important action, and to surrender yourself to Jesus Christ, asking Him to purify your intentions so that you may do them with His spirit and virtue.

Ejaculatory Prayer: "Deliver me, 0 Lord, from the evil man: rescue me from the unjust man." Eripe me, Domine, ab homine malo: a viro iniquo eripe me (Ps. 139, 2).

195-

Sixth Meditation

The Love of God

Reasons Why We Must Love God

We are in this world to love God. For that end we were created, and that alone is our center, our happiness and our sovereign good. God is worthy of our love because of His infinite goodness, His incomparable beauty and His incomprehensible perfections. Our obligations of loving Him are, therefore, infinite in scope because He is all heart and all love for us. From Him we have received an infinity of gifts and graces, both general and particular, as Christians and as priests. Yet, how often we have shown Him ingratitude instead of love, injuries and outrages instead of devotion, in our actions, our words and the improper use of our body and soul.

Be confounded with sorrow, weep tears of blood at the memory of your conduct. Yet, if you Were to weep torrents you could never atone sufficiently for your ingratitude. Ask His pardon, crying, "Have mercy on me, 0 God, according to thy great mercy" (Ps. 50, 1).

Renounce your love for the world and its pomps. Renounce your own self and all creatures. Protest to God that you wish henceforth to follow His commandment: "Thou shalt love the Lord thy God with all thy whole heart and with thy whole soul, and with all thy strength, and with all thy mind" (Luke 10, 2 7 ) . Offer to Him in consecration your heart, begging Him to destroy in it whatsoever is opposed to His sacred love. Beseech Him to take full possession of you that you may be consumed with the sacred fire of His love divine.

THE FIRST WAY TO LOVE GOD is TO AVOID SIN

The first thing you must do if you would love God is to hate whatever is opposed to Him, that i s , every kind of sin. You must, therefore, purify your soul by perfect penance. Separate yourself forever from any occasion which may lead you astray. Work valiantly to destroy in your life any bad habits, thus eradicating the roots of sin, particularly inordinate self~love and pride.

Ask God's guidance to know the state of your own soul. Examine your conscience rigorously. After discovering your weaknesses, pray that God's divine mercy may give you true contrition and the grace to make amends. Ask also for the grace to remain aloof from dangerous occasions and temptations. Take the means necessary to attain these ends. Make the resolution to put them into practice daily. But, be on your guard against relying upon your own resources, seeking rather your strength in the grace and mercy of God, whom you must invoke unceasingly.