Readings for Monday, 15th Week in OT, Year 2: Genuine Faith and Worship: Internal Conversion and Righteous Actions

Theological and Catechetical Connections

Isaiah 1:10-17 emphasizes the importance of sincere worship and social justice over mere ritualistic observance. God condemns the empty sacrifices and calls for repentance and righteous living.

Catechism References:

• CCC 1430: This passage discusses the interior penance, which is a “radical reorientation of our whole life, a return, a conversion to God with all our heart, an end of sin, a turning away from evil, with repugnance toward the evil actions we have committed.” This echoes Isaiah’s call for genuine repentance.
• CCC 1435: This section highlights the means of conversion and penance in the Christian life, which includes gestures of reconciliation, such as the Sacrament of Penance, but also actions like fasting, prayer, and almsgiving. Isaiah’s critique aligns with this call to active, heartfelt conversion.
• CCC 2100: This discusses that “the only sacrifice pleasing to God is the one offered by the heart.” This directly connects with Isaiah’s admonition that God desires mercy, justice, and righteousness rather than empty ritual sacrifices.

Psalm 50:8-9, 16b–17, 21, 23 continues the theme of sincere worship, emphasizing that God does not desire sacrifices without righteousness. The Psalm calls for thanksgiving and right living, rather than mere ritual observance.

Matthew 5:10 in the Alleluia Verse blesses those who are persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven. This beatitude emphasizes the value of enduring suffering for the sake of justice and righteousness.

• Compendium of the Social Doctrine of the Church: Paragraphs: 75, 83, 433

Catechism Reference:

• CCC 1716: This section lists the Beatitudes, highlighting the blessings and promises of the Kingdom of Heaven for those who live according to its values. The blessing for the persecuted aligns with the call to righteousness found in the readings.

Matthew 10:34-11:1 in the Gospel passage speaks to the cost of discipleship. Jesus warns that His coming will bring division, even within families, and calls His followers to prioritize their commitment to Him above all else. This passage emphasizes the radical nature of discipleship and the sacrifices it entails.

• Compendium of the Social Doctrine of the Church: Paragraphs: 73, 374, 553

Thematic Connections:

1. Sincere Worship and Social Justice (Isaiah 1:10-17 and Psalm 50:8-9, 16b–17, 21, 23 ):
   • Both passages stress the importance of a genuine relationship with God manifested through just and righteous actions, rather than empty rituals. The Catechism references reinforce the call to interior conversion and active expressions of repentance.
   • Compendium of the Social Doctrine of the Church: Paragraphs: 63, 137, 164
2. Righteousness and Persecution (Matthew 5:10 and Matthew 10:34-11:1):
   • The Beatitude in Matthew 5:10 promises the Kingdom of Heaven to those persecuted for righteousness, echoing the radical commitment to Jesus highlighted in the Gospel passage. This connection underscores the theme of enduring hardship for the sake of faith.
3. Cost of Discipleship (Matthew 10:34-11:1):
   • The Gospel passage emphasizes the difficult choices and sacrifices required of Jesus’ followers. This ties back to the message of true worship in Isaiah and Psalm 50, where genuine faith is demonstrated through actions that align with God’s will.

Summary:

These readings and catechism references collectively highlight the theme of genuine faith and worship, characterized by internal conversion, righteous actions, and a willingness to endure hardship for the sake of righteousness. They call for a holistic approach to faith, where external practices are deeply rooted in sincere, heartfelt devotion to God.

June 29: Solemnity of Saints Peter and Paul: Theological, Catechetical and Thematic Connections Between the Readings

For resources and commentaries on Today’s readings go here.

Summary: In this passage, Peter is miraculously freed from prison by an angel. Herod had arrested Peter, intending to bring him out for public trial after Passover. However, an angel of the Lord appeared to Peter in the night, and his chains fell off. The angel led Peter out of the prison, past the guards, and through the gate, which opened by itself.

Catechism Connections:

1. 334: This passage highlights the role of angels in God’s plan, as they protect and serve the faithful. Peter’s rescue by an angel demonstrates the protective and guiding role of angels.
– Catechism 334: “The whole life of the Church benefits from the mysterious and powerful help of angels.”

2. 2636: The community’s prayers for Peter are answered through divine intervention. This reflects the power of intercessory prayer in the life of the Church.
– Catechism 2636: “The intercession of Christians recognizes no boundaries: ‘for all men, for kings and all who are in high positions,’ for persecutors, for the salvation of those who reject the Gospel.”

Responsorial Psalm: Ps 34:2-3, 4-5, 6-7, 8-9

Summary: This psalm is a song of praise and thanksgiving to God for deliverance from troubles. The psalmist calls on others to join in praising God, who listens to the cries of the afflicted and saves them.

Catechism Connections:

1. 336: Again, the role of angels is emphasized, as they are seen as protectors who deliver the faithful from danger.
– Catechism 336: “From infancy to death human life is surrounded by their watchful care and intercession.”

2. 716: The psalm reflects the spirit of the poor and humble who trust in God’s deliverance and salvation.
– Catechism 716: “The People of the ‘poor’…acquiesces in the mysterious designs of God, and who expect from him the justice that will raise up the humble and bring down the mighty.”

Second Reading: 2 Tim 4:6-8, 17-18

Summary: Paul reflects on his life as he nears the end, expressing confidence that he has fought the good fight and kept the faith. He speaks of his deliverance from persecution and his trust in the Lord’s ultimate deliverance and heavenly reward.

Catechism Connections:

– While specific Catechism references are not provided for this reading, it connects to the themes of perseverance, faith, and the assurance of God’s deliverance and reward. This aligns with teachings on the virtues of faith, hope, and the perseverance of the saints.

Alleluia Verse: Matt 16:18

Summary: In this verse, Jesus declares Peter the rock upon which He will build His Church, and promises that the gates of Hades will not overcome it.

Catechism Connections:

1. 424: This verse is foundational for understanding the identity and mission of Jesus, which is central to the Christian faith.
– *Catechism 424*: “Moved by the grace of the Holy Spirit and drawn by the Father, we believe in Jesus and confess: ‘You are the Christ, the Son of the living God.'”

2. 440: This highlights Jesus as the Messiah and the Son of God, which is a central tenet of the faith.
– Catechism 440: “Jesus accepted Peter’s profession of faith, which acknowledged him to be the Messiah.”

3. 442: Peter’s confession of Jesus as the Christ is a pivotal moment in the Gospel.
– Catechism 442: “This is revealed only to those who do not ‘flesh and blood,’ but to those who by the power of the Father, are brought to faith in Christ.”

4. 552: This verse establishes Peter’s unique role and authority in the Church.
– Catechism 552: “Simon Peter holds the first place in the college of the Twelve; Jesus entrusted a unique mission to him.”

5. 586: It underlines the continuity of the Church’s mission with Jesus’ mission.
– Catechism 586: “Far from having been hostile to the Temple, where he gave the essential part of his teaching, Jesus was willing to pay the Temple tax, associating with Peter.”

6. 881: Peter’s role is foundational for the structure and unity of the Church.
– Catechism 881: “The Lord made Simon alone, whom he named Peter, the ‘rock’ of his Church.”

Connections and Reflections

The readings collectively emphasize the themes of divine intervention, the role of angels, the power of prayer, the perseverance of faith, and the foundational role of Peter and the Church. In Acts 12:1-11, Peter’s miraculous escape highlights God’s protection and the role of angels, reflecting the Catechism’s teachings on angels and intercession. Psalm 34 underscores trust in God’s deliverance, aligning with the Catechism’s view of angels as protectors. 2 Timothy 4:6-8, 17-18 speaks to the faith and perseverance required of believers, while Matthew 16:18 establishes Peter’s foundational role, reinforcing the Church’s structure and mission as guided by divine revelation and authority.

Together, these scriptures and Catechism references provide a comprehensive view of faith, divine protection, and the ecclesial foundation, encouraging believers to trust in God’s providence, embrace their faith journey with perseverance, and recognize the Church’s divine foundation and mission.

Extraordinary Form: Homily on the Gospel for th 7th Sunday after Pentecost

Gospel. Matt. 8:15–21. At that time: Jesus said to his disciples, Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves. By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit. Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire. Wherefore by their fruits you shall know them. Not every one that saith to me: Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven.

2. Homiletic Sketch

What We Must Avoid, and What We Must Do, in Order to Enter Into Heaven

The gospel which I have just read for you is a small portion of Christ’s sermon upon the Mount. Toward the end of this sermon our Lord admonishes his hearers to enter in at the narrow gate, “for wide is the gate, and broad is the way that leadeth to destruction and many there are who go in thereat. How narrow is the gate and strait is the way that leadeth to life; and few there are that find it.”—Matt. 7:13, 14. By these words we are taught that the way to heaven is a laborious one, and that the number of those who perish is far greater than that of those who are saved. Immediately after this our Lord gives the reason why so few are saved and so many damned, and shows at the same time what we must avoid, and what we must do, in order to enter into heaven. The gospel of this day treats—

I. Of false prophets;
II. Of good and bad trees;
III. Of the kingdom of heaven.

Part I

Our Lord warns us, first, against false prophets, saying: Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves.

By false prophets we understand first of all the Scribes and Pharisees. Christ had good reason for warning his hearers against them, for they were very dangerous men. They appeared to be most zealous servants of God; it was understood that their endeavor was to lead men into the way of truth and virtue, but in reality they were hypocrites and seducers of the people; for they placed their own ordinances above the law of God, and interpreted it to suit their own passions; they were men full of pride and self-conceit, and fostered a deadly hatred against Christ, who unveiled their hypocrisy.

2. There have always been false prophets, and there are such now. These false prophets are—
(a.) Within us, namely, evil concupiscence, inordinate inclinations, passions, and self-love, which spare no pains to delude and seduce us.

(b.) Without us, men void of conscience and lost to virtue, who seek to spread unbelief, errors, sins and vices by word and example, as well as by their writings.

3. The false prophets come to us in the clothing of sheep. If they showed themselves in their true form, that is, if they would reveal their unbelief, their bad maxims, their base desires, passions and malice, and say what they really desire, they would gain no adherents, they would be rejected with contempt. Knowing this, they clothe themselves in the garb of sheep; they disguise themselves and seek to appear as if they were very honest and pious, and had the interests of all men at heart.

(a.) In the same way the inordinate inclinations, passions and self-love. They seem to be very harmless, but are full of cunning, endeavoring to represent as good and lawful that which is evil. Wherever it is possible they either totally set aside the commandments of God and of the Church, or they explain away all that restrains sensuality; they seek to weaken zeal for virtue, calling it exaggeration; they persuade us to leave off the exercises of mortification and self-denial, because it is eccentric, injures the health and embitters all the joys of life. Thus pretending to offer us sweet honey, they give us deadly poison. How much must we beware of these false prophets that they may not ensnare us in their meshes!

(b.) Satan. He feigned benevolence to Eve and showed her in a tempting way, that the eating of the forbidden fruit would draw no evil consequences after it; on the contrary, it would be to her greatest advantage and make Adam and herself equal to God. Thus also he comes to us, in the form of an angel of light, in order to win our confidence; he makes us believe that this or that sin does not signify much; that we can go to confession again; that God is infinitely merciful and always ready to forgive; that there is still time to do penance; that even the thief on the cross obtained pardon. Oh, how often does this crafty enemy succeed in deluding men and plunging them into perdition 1

(c.) Bad men. Among these are reckoned—

First, false teachers who seek to spread unbelief and irreligion. They pretend that they are friends of religion, that they fight only against superstition and abuses, and that they will help all to the truth, enlighten and make them happy.

Secondly, authors and sellers of bad books and writings. Now-a-days many books, pamphlets and especially newspapers are calculated to destroy faith and good morals in town and in country, and to spread irreligion and immorality. In these publications the mysteries and doctrines of religion are misrepresented, and the clergy and the institutions of the Church are calumniated, in order to render them ridiculous and odious. Unbelief, hatred of religion, and vices of all kinds, have their origin in bad books and papers. Woe to those who spread and recommend these fabrications of hell; they are responsible to God for the mischief which they cause!

Thirdly, seducers. Such are men who in every possible way flatter females, make them presents, promise to marry them and make a good living for them, merely with a view to carry out their vile purpose. Such are females who paint and adorn themselves in order to attract men, who do them favors on every occasion, who even pretend to modesty, bashfulness and innocence, in order the more easily to win the hearts of the thoughtless and unwary.

These in particular are the false prophets against whom Christ warns us when he says; Beware of false prophets. Yes, let us beware of these false prophets within us, and without us, lest they seduce us and render us miserable for time and eternity.

4. Christ says of the false prophets that inwardly they are ravening wolves. They are indeed. As wolves take advantage of a moment when shepherds and flocks are not watching, or when a sheep strays from the flock, so false prophets attack persons when they are off their guard and do not avoid occasions of sin. Again, as wolves are not deterred from their ravages by unsuccessful attempts, In fact become more ferocious the more resistance they meet with, so false prophets do not desist from their wicked projects when they see them frustrated; on the contrary, they redouble their efforts, and furiously attack those who prevent them from carrying out their plans. Hence infidels and enemies of our holy religion turn their hatred particularly against the clergy, because they are well aware that these obstruct their efforts to overthrow Christianity. Lastly, as the wolves seize their victims by the throat so that they cannot cry for help, so the false prophets endeavor to induce those who fall into their hands to keep silence, carefully to conceal their aberrations from their parents and superiors, to say nothing about the sins of others, and even in the confessional to shut their mouth and there to find death and perdition, where they should receive life and salvation.

Part II

Our Lord now speaks of good and evil trees, saying: Every good tree bringeth forth good fruit and the evil tree bringeth forth evil fruit.

1. I need hardly remark that by good and evil trees we understand good and evil people; and by good and evil fruits, good and evil works. It is proper to a good tree to bring forth good fruit; but to an evil tree to bring forth evil fruit. So it is with man; his works are good or evil according as he himself is either good or evil. A good man has good thoughts; he takes pleasure in that which is good; hates and detests that which is evil; he is occupied interiorly with God and divine things; he humbles himself before God and thanks him for all graces and benefits; he recommends himself to his protection; repents of his faults, and when a bad thought or sinful desire arises in his heart he fights against it and suppresses it; he also means well by his fellow-men and loves and esteems all. A good man speaks well; he guards himself against all the sins of the tongue, against all vulgar and impure expressions, against slander, detraction, calumny, lies, cursing, swearing and blaspheming; what he says is necessary and useful, for the honor of God and the good of men. A good man does well; he guards against every false step, practises the Christian virtues and conscientiously fulfils the duties of his religion and state of life. These are the threefold fruits, the fruits of the heart, of the mouth, and of the hand, which a good man brings forth.

2. A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit. From this some heretics conclude that the just man can do only what is good, and the sinner only what is bad; or, that whatever the just man does, is good, and whatever the sinner does, is bad. But this is entirely erroneous. Not all that the just man does is necessarily good, and not all that the sinner does is necessarily bad. A just man can get inordinately angry, or tell a lie, and that is bad; he may even commit mortal sins and cease to be just. On the contrary, a sinner can pray, give alms or bear crosses and afflictions patiently, and that is good. The words of Christ: A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit, are thus to be understood: as long as a man is good he brings forth good works, but he may become bad, and then that which does is no longer good and meritorious; a bad man, so long as he is bad and has not the grace of God, can do no good, meritorious works, but he may become good, as St. Paul did, and, like him and all true penitents, may perform good and meritorious works. How badly off then are Christians who live in a state of sin! The good they do is not bad and punishable, but it is without any merit for heaven. If you should be so unfortunate as to fall into a grievous sin, make at once a good confession that by obtaining sanctifying grace you may become capable of acquiring merits for heaven by means of good works.

3. Lastly, our Lord says of the evil trees: Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire. According to this divine utterance, not only those who do evil, but those also who do no good, shall be rejected. The Christian justice required for salvation comprises two things, the avoidance of evil and the practice of good. It would be a great error to believe that only those are excluded from heaven who do evil, e. g., fornicators, adulterers, thieves, robbers, drunkards; no, heaven is likewise not for those who neglect the good which they could and should do. We are taught this in the parable of the unprofitable servant who did not waste his talent but only buried it (Matt. 25:30); in the parable of the foolish virgins who were excluded from the nuptial feast only because they had no oil in their lamps (because they were destitute of good works); and especially by the sentence of the divine Judge on the last day according to which those shall be condemned to everlasting fire who during their lifetime neglected the works of mercy.—Matt. 25:41, etc. Heaven is the reward of good works; he who neglects them does not obtain it. If, then, O Christian, you are lukewarm in doing good, if you will not hear of prayer, of the word of God, of the reception of the holy sacraments and of spiritual reading; if you do not perforin the works of mercy and fulfil the duties of your state of life, you have reason to fear that you will share the fate of the trees that bring forth no good fruit; they are cut down and cast into the fire. Therefore “labor the more, that by good works you may make sure your calling and election.”—2 Pet. 1:10.

Part III

Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven; but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven. In these words Christ plainly teaches that only a living faith, not a dead one, will save man.

1. The words: Lord, Lord, apply—

(a.) To those who believe all that the Catholic Church teaches, but do not live according to the rule of faith. The words of St. James refer to them: “What shall it profit, my brethren, if a man say he hath faith, but hath no works? Shall faith be able to save him?”—St. James 2:14. If a Catholic does not live according to his faith, instead of saving him it will be the cause of his condemnation.

(b.) To those who know how to talk much and beautifully on religion and virtue, but trouble themselves little about the service of God and a truly Christian life, who profess one thing and practice another, for the Apostle says: “If I should have prophecy, and should know all mysteries and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing.”—1 Cor. 3:2.

(c.) To those who perform various exercises of devotion, belong to many societies and confraternities, frequently go to confession and communion; who exert themselves in order to be present at every devotion that is going on in the church, who load themselves with scapulars, rosaries and indulgences, but do not labor to put off the old man, to extirpate their passions and to fulfil their duties. All these religious exercises are useful and even necessary, but of themselves alone are not sufficient for salvation. You must do the one and not neglect the other.

(d.) To those who frequently make good resolutions, and never carry them out, but always relapse into their former sins; who promise everything, and keep nothing. They who do this tell a lie in the face of God and mock him. How could he be pleased with them? St. Augustine says: “He is a scoffer and not a penitent who does again that of which he has repented.”

(e.) Finally, to those who have zeal for good only at certain times, and then yield themselves again to spiritual sloth. Let them remember the words of Christ: “No man putting his hand to the plough and looking back, is fit for the kingdom of God.”—Luke 9:62.

2. Only he will be saved who does the will of God. What is necessary for that? It is necessary—

(a.) That we keep the commandments of God and of his Church, for they contain the clearly expressed will of God: “if thou wilt enter into life, keep the commandments.”—Matt. 19:17. “If he will not hear the Church, let him be to thee as the heathen and publican.”—Matt. 18:17.

(b.) That we listen to the voice of conscience, for through the conscience God speaks to us and reveals his holy will. “In every word of thine regard thy soul in faith, for this is the keeping of the commandments.”—Sir. 32:27.

(c.) That we obey our superiors, especially our spiritual superiors and pastors of souls. To them refer the words of Christ: “He that heareth you, heareth me; and he that despiseth you, despiseth me.”—Luke 10:16.

d.) That we conscientiously fulfil the duties of our state of life, “Let every man abide in the same calling in which he was called.”—1 Cor. 7:20. He who neglects the duties of his state of life cannot be saved, though he may otherwise lead a pious life. Example: Heli.

Peroration

Examine yourselves closely and earnestly and see whether you have never played the part of a false prophet; whether you have given scandal to others and induced them to sin; whether heretofore you were evil or good trees, walking in the way of virtue or vice; lastly, whether and how you have done the will of God. If in this self-examination you find yourselves more or less guilty, humble yourselves before God, ask his pardon, and resolve from henceforth to amend your life and to repair by true penance all the injury you have caused by sin. Dedicate to God the remainder of your life, serve him with fervor and fidelity,’ and he will give you the crown of life. Amen.

Extraordinary Form: Homily on the Epistle for the 7th Sunday after Pentecost

1. Homiletic Sketch

Epistle. Rom. 6:19–23. Brethren: I speak a human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity unto iniquity; so now yield your members to serve justice unto sanctification. For when you were the servants of sin, you were free from justice. What fruit therefore had you then in those things, of which you are now ashamed? For the end of them is death. But now being made free from sin, and become servants to God, you have your fruit unto sanctification, and the end life everlasting. For the wages of sin is death: but the grace of God, life everlasting, in Christ Jesus our Lord.

Sin and Justice

St. Paul begins the lesson of this day, which is an extract from his epistle to the Romans, in these words: Brethren, I speak a human thing, because of the infirmity of your flesh. What does the Apostle mean to say in these words? That it is no exaggerated demand when he requires Christians to rid themselves now and for evermore of the servitude of sin and serve God, because the service of God does not impose upon them a heavier burden than the service of sin. St. Paul encourages the Christians at Rome, who had only lately abandoned Paganism with its excesses and vices to stand firm in the service of God and not to be deterred from it by imaginary difficulties. We will consider a little more closely the points touched upon by St. Paul, viz.—

I. The service of justice and sin/
II. The fruits of sin;
III. The fruits of justice.

Part I

As you have yielded your members to serve uncleanness and iniquity unto iniquity, so now yield your members to serve justice unto sanctification.

1. The Gentiles, especially in the time of Christ and his Apostles, were given to all vices. The Apostle describes them as men filled with all iniquity, malice, fornication, covetousness, wickedness, full of envy, murder, contention, deceit, malignity, and says of them that they were detractors hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, foolish, dissolute, without affection, without fidelity, without mercy.—Rom. 1:24–31. The Christians at Rome had once been such pagans, more or less sunk in vice. Having become Christians they indeed renounced the pagan abominations, and resolved to serve God in justice and holiness. But as from youth they had been accustomed to the vicious life of the Gentiles, and were only recently converted, it can easily be imagined that it gave them much trouble to eradicate their bad habits and vices and to lead a holy Christian life. Therefore the Apostle tells them in earnest but affectionate words, that now, having become Christians, they should yield no longer to the service of sin, but serve God in justice. Consider, he means to say, that as pagans you have defiled yourselves with many sins and vices, but you must now, being Christians, lead a blameless, pure and holy life, serving God at least with as much devotion and fervor as you formerly served your idols, endeavoring to repair your former viciousness by virtue and piety.

This admonition concerns us too. We have not grown up in Paganism, but in Christianity, we have obliged ourselves in the first hours of our life, when we received holy baptism, to renounce for ever the devil and all his works and pomps, and to dedicate ourselves to the service of God; but I do not hesitate to say there are very few among us who have been faithful to their duty; the majority will be obliged to confess, that from their childhood to this hour they have sinned often and grievously in thought, word and deed and by the omission of many good works. Probably there are many among us who have lived not only for weeks and months but for years in sin and vice. Yes, and many of us even now live in a state of sin and, if God should call us into eternity this moment, we should be condemned to hell. How necessary then is it for all who formerly were sinners, or are still sinners, to make a firm resolution from this very hour to serve God, and to bring forth fruits worthy of penance.

2. The Apostle speaks of a yielding to serve iniquity unto iniquity, and of a yielding to serve justice unto sanctification. What does yielding to serve iniquity unto iniquity mean? It means that the state of man becomes worse the oftener he sins and the longer he remains in the state of sin. The reason is because he becomes more thoughtless; the fear of God decreases in him more and more, sin is implanted more firmly in his heart and becomes a habit which is seldom or never forsaken, and, finally, because by the accumulation of sins and the delay of repentance he becomes more guilty before God and sinks deeper into vice, so that his conversion can hardly be hoped for. Should not a sinner seriously consider this, at once do penance and serve God with fidelity?

We may say the same of virtue; it is confirmed and brought to greater perfection by diligent and constant practice. If, for instance, we diligently practice the virtues of humility, meekness, purity, obedience, charity, we shall obtain greater facility in so doing, and they will to a certain extent become habits with us, so that we can more easily overcome the obstacles and difficulties connected with them. Therefore Christ says that his yoke is sweet and his burden light.—Matt. 11:30. The more zealously we do good, the more perfect we shall become, and the greater will be our reward in heaven, for he who soweth in blessings, shall also reap blessings.—2 Cor. 9:6.

Part II

St. Paul also speaks of the fruits of sin, when he writes: For when you were the servants of sin, you were free from justice. What fruit therefore had you then in those things, of which you are now ashamed? For the end of them is death. According to these words of the Apostle, the service of sin—

1. Frees from justice. What does this mean? Man who yields himself to sin disregards God and his holy law, he renounces God and his justice, and becomes the slave of sin and of the devil. Blessed are those Christians who remain united with God and walk in the way of justice. God loves them as his children and is pleased with them; they possess sanctifying grace, that treasure which is more valuable than the world with all its treasures, because it is the price of the precious blood of Christ; all their good works and even the indifferent actions which they perform with a good intention are meritorious before God and eternal beatitude awaits them in heaven. Those who renounce God and his justice and serve sin forfeit all these graces. They deprive themselves of the love and friendship of God, lose sanctifying grace, and with it all merits previously acquired by good works, according to the prophet: “If the just man turn himself away from his justice, and do iniquity … all his justices which he had done shall not be remembered.”—Ezek. 18:24. Neither are they able to do anything meritorious for eternal life. They will perish eternally, unless they do penance and return to God.

2. Brings shame and disgrace.

(a.) Every man, even the most abandoned, feels that sin is something abominable; therefore, he takes good care not to do evil in public: he does it in secret and keeps it out of the sight of men as much as possible.

Sin is something so base that many Christians cannot even resolve sincerely to accuse themselves of it in the confessional. They know that no forgiveness of sins is possible if they conceal a mortal sin; they know that they commit a sacrilege and render themselves guilty of eternal damnation; they know that God according to his infinite mercy will forgive them all sins, even the greatest, if they confess them sincerely and with a contrite heart, and yet they remain silent and dumb—such a base thing is sin in their eyes. And have you never heard or read that people whose secret crimes and misdemeanors were brought to light, took away their own life in order, as they thought, to escape shame before the world?

(b.) Sin is also something disgraceful in the eyes of human society. When a wicked deed becomes known, even abandoned people confess that such an act is disgraceful. Thus, the thief, the cheat, the liar and slanderer, the drunkard, the fornicator and adulterer are everywhere in disgrace. And because worldlings and sinners know that sin is disgraceful they try to cover it, as it were, with a mantle, that its heinousness may not be seen. Thus they call pride self-respect; avarice, prudent economy; impurity, a necessity of human nature; injustices and frauds in business, good management. In such a way they seek to avert shame and disgrace from themselves and to appear as upright men before the world.

(c.) Zealous penitents particularly recognize and feel that sin is something disgraceful. They never think of their sins but with detestation and sorrow: they are ashamed of them, and say within themselves: Ah, my God, what a wicked sinner I was; how disgraceful was my conduct? Thinking of their vices and criminal excesses, they would like to hide themselves, so deep is the sense of shame with which they are penetrated. This 6ense of shame, however, is something very useful, for it makes us humble, preserves us from relapse into sin, animates our zeal for penance, and urges us to repair to the best of our ability the evil we have done by exercises of penance. Therefore it is right and profitable to keep the detestation of our sins always alive.

3. It draws death after it, that is, eternal death. It is an article of the faith that all who die in mortal sin will be damned for ever, and that one mortal sin is enough to damn us for ever. Christ expressly assures us that the bad shall go into everlasting punishment, and in the Apocalypse we read: “the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, they shall have their portion in the pool burning with fire and brimstone.”—21:8. The greatest punishment that the temporal authority can inflict upon man is death. This punishment infuses fear even into the greatest malefactors and deters him from crimes. But what is temporal death compared with eternal? This robs man not only of the temporal but also of the eternal life, the everlasting felicity of heaven; it prepares for him not only a transient terror and pain, but an eternal torment and despair in the abyss of hell. Oh, who could seriously think of this death and consent to any temptation to sin? Who could think of death and live in sin? “Let us therefore frequently descend in thought into hell whilst we live, that we may not be compelled to descend into it when we die.”—St. Bernard.

Part III

Finally, the Apostle comes to speak of the fruits of justice, when he says: But now, being made free from sin, and become servants to God, you have your fruit unto sanctification, and the end life everlasting.

1. St. Paul calls holiness the first fruits of justice. This holiness consists—

(a.) In freeing ourselves more and more from small faults. The lowest degree of holiness excludes all mortal sins; it is consistent with venial sins. But he that makes progress in sanctity abstains as much as possible also from venial sins, and never commits one with premeditation. Herein all the saints go before us with their example. St. Anselm and St. Thomas of Aquin repeatedly stated that they would rather burn in hell innocently, than, defiled with a venial sin, triumph in heaven.

(b.) In mortifying ourselves interiorly and exteriorly, not only in unlawful, but sometimes also in lawful things, for without such mortifications holiness can neither be preserved nor increased. Thus we read in the following of Christ: “You will advance in good in proportion as you do violence to yourself,” that is, as you mortify yourself. St. Francis Borgia was accustomed to measure holiness by the degree of mortification. When he heard anyone praised for his piety, he used to say; “If he is a mortified man, he is a saint; if he is a very mortified man, he is a great saint.”

(c.) In availing ourselves of the opportunities of doing good. Negligence in doing good is a sign that true holiness is either wanting altogether, or that it is very imperfect and in danger of being lost altogether. Truly pious, zealous Christians hunger and thirst after justice and embrace every opportunity that offers itself for exercises of virtue and good works. They love to pray; they go to mass as often as they can; they frequently receive the sacraments, and do their fellow-men acts of kindness with a cheerful heart.

(d.) In doing all good works as perfectly as possible. Zealous Christians who aspire to holiness do not pray in a lukewarm and distracted manner, but they endeavor to say their prayers with recollection and devotion; they listen to the word of God with attention, and resolve to regulate their life accordingly; they always prepare themselves well for the reception of the sacraments, sanctify all their actions by a good intention, and do everything quietly, patiently and for the love of God.

(e.) Finally in dying to the world and living to God. Pious Christians live indeed in the world, but they do not love the world; they are solicitous for earthly things, but set not their hearts and affections on them; they use the world as if they used it not; they seek the things that are above and say with the Apostle (Gal. 6:14): “God forbid that I should glory, save in the cross of our Ford Jesus Christ, by whom the world is crucified to me, and I to the world.” Behold herein consists holiness; this is the fruit of justice. What a precious fruit! How ardently should we wish for it, especially since it already renders us happy here below, for “much peace have they that love thy law.”—Ps. 119:165.

2. The last fruit of justice is everlasting life. God does not make us serve him for nothing. He rewards with everlasting life all who walk in the way of justice, Thus Christ himself declares: “He that doth the will of my Father, who is in heaven, he shall enter into the kingdom of heaven.”—Matt. 7:21. And again: “If any man minister to me, let him follow me, and where I am, there also shall my minister be.”—John 12:26. In what does this everlasting life consist, which awaits the just? It consists—

(a.) In freedom from all sufferings. “God shall wipe away all tears from their eyes, and death shall be no more, nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away.—Apoc. 21:4.

(b.) In an inexpressible joy and felicity. This joy, this felicity is so great that nothing on earth can be compared with it: nay, in comparison with it all earthly joys dwindle to nothing. David says of the blessed: “They shall be inebriated with the plenty of thy house, and thou shalt make them drink of the torrent of thy pleasure.”—Ps. 35:9. And the Apostle says: “Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him.”—1 Cor. 2:9. “The happiness of heaven,” says St. Augustine, “can be acquired, but not estimated; it can be merited, but not described.”

(c.) In everlasting joy and happiness. Thus we read in the Book of Wisdom (5:16): “The just shall live for ever more, and their reward is with the Lord, and the care of them with the Most High.” And Christ himself says of the elect, that they shall enter “into life everlasting.”—Matt. 25:46. Thousands and millions of years may pass away, the happiness which the saints enjoy in heaven will never have an end; like the saints themselves it will be eternal. Oh, what joy, what delight for the saints in heaven when they can say to themselves: We are now in everlasting security; the happiness which we enjoy will last for ever and ever.

Peroration

At the conclusion of the lesson for this day the Apostle repeats what will be the fruit of sin and of justice, in these words: The wages of sin is death, but the grace of God (that is, justice) life everlasting, in Christ Jesus our Lord. Here the Apostle briefly utters the truth that sin leads to death, i. e., to damnation, and justice is rewarded with everlasting happiness through the merits of Jesus Christ. Oh, let us frequently make this important truth the subject of our meditation, and serve the Lord with unchangeable fidelity in justice and holiness, that we may be found worthy to be admitted into everlasting life. Amen.