St. Alphonsus Ligouri ~ Sermon 7 ~ Second Sunday after the Epiphany: On the Confidence With Which We Ought To Recommend Ourselves To The Mother Of God
Gospel for the Second Sunday after Epiphany (Latin Mass):
And the third day, there was a marriage in Cana of Galilee: and the Mother of Jesus was there. And Jesus also was invited, and His disciples, to the marriage. And the wine failing, the Mother of Jesus saith to him: They have no wine. And Jesus saith to her: Woman, what is that to Me and to thee? My hour is not yet come. His Mother saith to the waiters: Whatsoever He shall say to you, do ye.
Now there were set there six waterpots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece. Jesus saith to them: Fill the waterpots with water. And they filled them up to the brim. And Jesus saith to them: Draw out now, and carry to the chief steward of the feast. And they carried it. And when the chief steward had tasted the water made wine, and knew not whence it was, but the waiters knew who had drawn the water; the chief steward calleth the bridegroom, And saith to him: Every man at first setteth forth good wine, and when men have well drunk, then that which is worse. But thou hast kept the good wine until now.
This beginning of miracles did Jesus in Cana of Galilee; and manifested His glory, and His disciples believed in Him.
“And the wine failing, the Mother of Jesus saith to him: They have no wine” JOHN ii. 3.
In the Gospel of this day we read that Jesus Christ, having been invited, went with his holy mother to a marriage of Cana of Galilee. ”The wine failing, Mary said to her divine Son: ”They have no wine.” By these words she intended to ask her Son to console the spouses, who were afflicted because the wine had failed. Jesus answered: “Woman, what is it to me and to thee? my hour is not yet come.” (John ii. 4.) He meant that the time destined for the performance of miracles was that of his preaching through Judea. But, though his answer appeared to be a refusal of the request of Mary, the Son, says St. Chrysostom, resolved to yield to the desire of the mother. ”Although he said, my hour is not yet come, he granted the petition of his mother.” (Hom, in ii. Joan.) Mary said to the waiters: “Whatever he shall say to you, do ye.” Jesus bid them fill the water-pots with water the water was changed into the most excellent wine. Thus the bride groom and the entire family were filled with gladness. From the fact related in this day’s gospel, let us consider, in the first point, the greatness of Mary’s power to obtain from God the graces which we stand in need of; and in the second, the tenderness of Mary’s compassion, and her readiness to assist us all in our wants.
First Point. The greatness of Mary’s power to obtain from God for us all the graces we stand in need of.
1. So great is Mary’s merit in the eyes of God, that, according to St. Bonaventure, her prayers are infallibly heard. “The merit of Mary is so great before God, that her petition cannot be rejected.” (De Virg., c. iii.) But why are the prayers of Mary so powerful in the sight of God? It is, says St. Antonine, because she is his mother. “The petition of the mother of God partakes of the nature of a command, and therefore it is impossible that she should not be heard.” (Par. 4, tit. 13, c. xvii., 4.) The prayers of the saints are the prayers of servants; but the prayers of Mary are the prayers of a mother, and therefore, according to the holy doctor, they are regarded in a certain manner as commands by her Son, who loves her so tenderly. It is then impossible that the prayers of Mary should be rejected.
2. Hence, according to Cosmas of Jerusalem, the intercession of Mary is all-powerful. ”Omnipotens auxilium tuum, Maria” It is right, as Richard of St. Lawrence teaches, that the son should impart his power to the mother. Jesus Christ, who is all-powerful, has made Mary omnipotent, as far as a creature is capable of omnipotence; that is, omnipotent in obtaining from him, her divine Son, whatever she asks. ”Cum autem eadem sit potestas filii et matris ab omnipotente filio, omnipotens mater facta est.” (Lib. 4, de Laud. Virg.)
3. St. Bridget heard our Saviour one day addressing the Virgin in the following words: “Ask from me whatever you wish, for your petition cannot be fruitless.” (Rev. 1. 1, cap. iv.) My mother, ask of me what you please; I cannot reject any prayer which you present to me; “because since you refused me nothing on earth, I will refuse you nothing in Heaven.” (Ibid.) St. George, Archbishop of Nicomedia, says that Jesus Christ hears all the prayers of his mother, as if he wished thereby to discharge the obligation which he owes to her for having given to him his human nature, by consenting to accept him for her Son. ”Filius, exolvens debitum petitiones tuas implet.” (Orat. de Exitu Mar.) Hence, St. Methodius, martyr, used to say to Mary: “Euge, euge, quæ debitorum habeas filium, Deo enim universi debemus, tibi autem ille debitor est.” (Orat, Hyp. Dom.) Rejoice, rejoice, holy virgin; for thou hast for thy debtor that Son to whom we are all debtors; to thee he owes the human nature which he received from thee.
4. St. Gregory of Nicomedia encourages sinners by the assurance that, if they have recourse to the Virgin with a determination to amend their lives, she will save them by her intercession. Hence, turning to Mary, he exclaimed: “Thou hast insuperable strength, lest the multitude of our sins should overcome thy clemency.” O mother of God, the sins of a Christian, however great they may be, cannot overcome thy mercy. “Nothing,” adds the same saint, “resists thy power; for the Creator regards thy glory as his own.” Nothing is impossible to thee, says St. Peter Damian: thou canst raise even those who are in despair to hopes of salvation. ”Nihil tibi impossibile, quæ etiam desperates in spem salutis potes relevare.” (Ser. i. de Nat. B.V.)
5. Richard of St. Lawrence remarks that, in announcing to the Virgin that God has chosen her for the mother of his Son, the Archangel Gabriel said to her: “Fear not, Mary; for thou hast found grace with God.” (Luke i. 30.) From which words the same author concludes: “Cupientes invenire gratiam, quæramus inventricem gratiæ.” If we wish to recover lost grace, let us seek Mary, by whom this grace has been found. She never lost the divine grace; she always possessed it. If the angel declared that she had found grace, he meant that she had found it not for herself, but for us miserable sinners, who have lost it. Hence Cardinal Hugo exhorts us to go to Mary, and say to her: O blessed lady, property should be restored to those who lost it: the grace which thou hast found is not thine for thou hast never lost the grace of God but it is ours; we have lost it through our own fault: to us, then, thou oughtest to restore it. “Sinners, who by your sins have forfeited the divine grace, run to the Virgin, and say to her with confidence: Restore us to our property, which thou hast found.”
6. It was revealed to St. Gertrude, that all the graces which we ask of God through the intercession of Mary, shall be given to us. She heard Jesus saying to his divine mother: “Through thee all who ask mercy with a purpose of amending their lives, shall obtain grace.” If all Paradise asked a favour of God, and Mary asked the opposite grace, the Lord would hear Mary, and would reject the petition of the rest of the celestial host. Because, says Father Suarez, “God loved the Virgin alone more than all the other saints.” Let us, then, conclude this first point in the words of St. Bernard: ”Let us seek grace, and let us seek it through Mary; for she is a mother, and her petition cannot be rejected.” (Serm. de Aquæd.) Let us seek through Mary all the graces we desire to receive from God, and we shall obtain them; for she is a mother, and her son cannot refuse to hear her prayers, or to grant the graces which she asks from him.
Second Point. On the tender compassion of Mary, and her readiness to assist us in all our wants.
7. The tenderness of Mary’s mercy may be inferred from the fact related in this day’s Gospel. The wine fails the spouses are troubled no one speaks to Mary to ask her Son to console them in their necessity. But the tenderness of Mary’s heart, which, according to St. Bernardine of Sienna, cannot but pity the afflicted, moved her to take the office of advocate, and, without being asked, to entreat her Son to work a miracle. ”Unasked, she assumed the office of an advocate and a compassionate helper.” (Tom. 3, ser. ix.) Hence, adds the same saint, if, unasked, this good lady has done so much, what will she not do for those who invoke her intercession? “Si hoc non rogata perfecit, quid rogata perficiet ?”
8. From the fact already related, St. Bonaventure draws another argument to show the great graces which we may hope to obtain through Mary, now that she reigns in Heaven. If she was so compassionate on earth, how much greater must be her mercy now that she is in Paradise? “Great was the mercy of Mary while in exile on earth; but it is much greater now that she is a queen in Heaven; because she now sees the misery of men.” (St. Bona. in Spec. Virg., cap. viii.) Mary in Heaven enjoys the vision of God; and therefore she sees our wants far more clearly than when she was on earth; hence, as her pity for us is increased, so also is her desire to assist us more ardent. How truly has Richard of St. Victor said to the Virgin: “So tender is thy heart that thou canst not see misery and not afford succour.” It is impossible for this loving mother to behold a human being in distress without extending to him pity and relief.
9. St. Peter Damian says that the Virgin “loves us with an invincible love.” (Ser, i. de Nat. Virg.) How ardently soever the saints may have loved this amiable queen, their affection fell far short of the love which Mary bore to them. It is this love that makes her so solicitous for our welfare. The saints in Heaven, says St. Augustine, have great power to obtain grace from God for those who recommend themselves to their prayers; but as Mary is of all the saints the most powerful, so she is of all the most desirous to procure for us the divine mercy: ”Sicut omnibus sanctis potentior, sic omnibus est pro nobis sollicitior.”
10. And, as this our great advocate once said to St. Bridget, she regards not the iniquities of the sinner who has recourse to her, but the disposition with which he invokes her aid. If he comes to her with a firm purpose of amendment she receives him, and by her intercession heals his wounds, and brings him to salvation. ”However great a man’s sins may be, if he shall return to me, I am ready instantly to receive him. Nor do I regard the number or the enormity of his sins, but the will with which he comes to me; for I do not disdain to anoint and heal his wounds, because I am called, and truly am, the mother of mercy.”
11. The blessed Virgin is called a “fair olive tree in the plains:” “Quasi oliva speciosa in campis.” (Eccl. xxiv. 19.) From the olive, oil only comes forth; and from the hands of Mary only graces and mercies flow. According to Cardinal Hugo, it is said that she remains in the plains, to show that she is ready to assist all those who have recourse to her: “Speciosa in campis ut omnes ad earn confugiant.” In the Old Law there were five cities of refuge, in which not all, but only those who had committed certain crimes, could find an asylum; but in Mary, says St. John Damascene, all criminals, whatever may be their offences, may take refuge. Hence he calls her “the city of refuge for all who have recourse to her.” Why, then, says St. Bernard, should we be afraid to approach Mary? She is all sweetness and clemency; in her there is nothing austere or terrible: “Quid ad Mariam accedere trepidat humana fragilitas? Nihil austerum in ea, nihil terribile, tota sauvis est.”
12. St. Bonaventure used to say that, in turning to Mary, he saw mercy itself receiving him. “When I behold thee, O my lady, I see nothing but mercy.” The Virgin said one day to St. Bridget: “Miser erit, qui ad misericordiam cum possit, non accedit.” Miserable and miserable for eternity shall be the sinner who, though he has it in his power during life to come to me, who am able and willing to assist him, neglects to invoke my aid, and is lost, ”The devil” says St. Peter, ”as a roaring lion goeth about seeing whom he may devour.” (1 Pet. v. 8.) But, according to Bernardine a Bustis, this mother of mercy is constantly going about in search of sinners to save them. “She continually goes about seeking whom she may save.” (Maril. par. 3, ser. iii.) This queen of clemency, says Richard of St. Victor, presents our petitions, and begins to assist us before we ask the assistance of her prayers; “Velocius occurrit ejus pietas quam invocetur, et causas miserorum anticipat.” (In Can., c. xxiii.) Because, as the same author says, Mary’s heart is so full of tenderness towards us, that she cannot behold our miseries without affording relief. ”Nee possis miserias scire, et non sub venire.”
13. Let us, then, in all our wants, be most careful to have recourse to this mother of mercy, who is always ready to assist those who invoke her aid. ”Invenies semper paratam auxiliari,” says Richard of St. Lawrence. She is always prepared to come to our help, and frequently prevents our supplications: but, ordinarily, she requires that we should pray to her, and is offended when we neglect to ask her assistance. ”In te domina peccant,” says St. Bonaventure, “non solum qui tibi injuriam irrogant, sed etiam qui te non rogant.” (In Spec. Virg.) Thou, blessed lady, art displeased not only with those who commit an injury against thee, but also with those who do not ask favours from thee. Hence, as the same holy doctor teaches, it is not possible that Mary should neglect to succour any soul that flies to her for protection; for she cannot but pity and console the afflicted who have recourse to her. ”Ipsa enim non misereri ignorat et miseris non satisfacere.”
14. But, to obtain special favours from this good lady, we must perform in her honour certain devotions practised by her servants; such as, first, to recite every day at least five decades of the Rosary; secondly, to fast every Saturday in her honour. Many persons fast every Saturday on bread and water: you should fast in this manner at least on the vigils of her seven principal festivals. Thirdly, to say the three Aves when the bell rings for the Angelus Domini; and to salute her frequently during the day with an Ave Maria, particularly when you hear a clock strike, or when you see an image of the Virgin, and also when you leave or return to your house. Fourthly, to say every evening the Litany of the Blessed Virgin before you go to rest; and for this purpose procure an image of Mary, and keep it near your bed. Fifthly, to wear the scapular of Mary in sorrow, and of Mount Carmel. There are many other devotions practised by the servants of Mary; but the most useful of all is, to recommend yourself frequently to her prayers. Never omit to say three Aves in the morning, to beg of her to preserve you from sin during the day. In all temptations have immediate recourse to her, saying: “Mary, assist me.” To resist every temptation, it is sufficient to pronounce the names of Jesus and Mary; and if the temptation continues, let us continue to invoke Jesus and Mary, and the devil shall never be able to conquer us.
15. St. Bonaventure calls Mary the salvation of those who invoke her: “salus te invocantium.” And if a true servant of Mary were lost (I mean one truly devoted to her, who wishes to amend his life, and invoke with confidence this advocate of sinners), this should happen either because Mary would be unable or unwilling to assist him. But, says St. Bernard, this is impossible: being the mother of omnipotence and of mercy, Mary cannot want the power or the will to save her servants. Justly then is she called the salvation of all who invoke her aid. Of this truth there are numberless examples: that of St. Mary of Egypt will be sufficient. After leading for many years a sinful and dissolute life, she wished to enter the church of Jerusalem in which the festival of the holy cross was celebrated. To make her feel her miseries, God closed against her the door which was open to all others: as often as she endeavoured to enter, an invisible force drove her back. She instantly perceived her miserable condition, and remained in sorrow outside the church. Fortunately for her there was an image of most holy Mary over the porch of the church. As a poor sinner she recommended herself to the divine mother, and promised to change her life. After her prayer, she felt encouraged to go into the church, and, behold! the door which was before closed against her she now finds open: she enters, and confesses her sins. She leaves the church, and, under the influence of divine inspiration, goes into the desert, where she lived for forty-seven years, and became a saint.
This sermon from St. Alphonsus Ligouri is for the Sixteenth Sunday after Pentecost in the Traditional Latin Mass, which is today - 13th September 2020.
“And behold, there was a certain man before him, who had the dropsy.” LUKE xiv. 2
THE man who indulges in impurity is like a person labouring under the dropsy. The latter is so much tormented by thirst, that the more he drinks the more thirsty he becomes. Such, too, is the nature of the accursed vice of impurity; it is never satiated. “As,” says St. Thomas of Villanova , ”the more the dropsical man abounds in moisture, the more he thirsts; so, too, is it with the waves of eternal pleasures.” I will speak Today of the vice of impurity, and will show, in the first point, the delusion of those who say that this vice is but a small evil; and, in the second, the delusion of those who say, that God takes pity on this sin, and that he does not punish it.
First Point~ Delusion of those who say that sins against purity are not a great evil
1. The unchaste, then, say that sins contrary to purity are but a small evil. Like "the sow wallowing in the mire” (” Sus lota in volutabro luti – 2 Pet. ii. 22), they are immersed in their own filth, so that they do not see the malice of their actions; and therefore they neither feel nor abhor the stench of their impurities, which excite disgust and horror in all others. Can you, who say that the vice of impurity is but a small evil can you, I ask, deny that it is a mortal sin? If you deny it, you are a heretic; for as St. Paul says: “Do not err. Neither fornicators, nor adulterers, nor the effeminate, etc., shall possess the kingdom of God.” (1 Cor. vi. 9.) It is a mortal sin; it cannot be a small evil. It is more sinful than theft, or detraction, or the violation of the fast. How then can you say that it is not a great evil? Perhaps mortal sin appears to you to be a small evil? Is it a small evil to despise the grace of God, to turn your back upon him, and to lose his friendship, for a transitory, beastly pleasure?
2. St. Thomas teaches, that mortal sin, because it is an insult offered to an infinite God, contains a certain infinitude of malice. “A sin committed against God has a certain infinitude, on account of the infinitude of the Divine Majesty.” (S. Thom., 3 p., q. 1, art. 2, ad. 2.) Is mortal sin a small evil? It is so great an evil, that if all the angels and all the saints, the apostles, martyrs, and even the Mother of God, offered all their merits to atone for a single mortal sin, the oblation would not be sufficient. No; for that atonement or satisfaction would be finite; but the debt contracted by mortal sin is infinite, on account of the infinite Majesty of God which has been offended. The hatred which God bears to sins against purity is great beyond measure. If a lady find her plate soiled she is disgusted, and cannot eat. Now, with what disgust and indignation must God, who is Purity itself, behold the filthy impurities by which his law is violated? He loves purity with an infinite love; and consequently he has an infinite hatred for the sensuality which the lewd, voluptuous man calls a small evil. Even the devils who held a high rank in heaven before their fall disdain to tempt men to sins of the flesh.
3. St. Thomas says (lib. 5, de Erud. Princ., c. li.), that Lucifer, who is supposed to have been the devil that tempted Jesus Christ in the desert, tempted him to commit other sins, but scorned to tempt him to offend against chastity. Is this sin a small evil? Is it, then, a small evil to see a man endowed with a rational soul, and enriched with so many divine graces, bring himself by the sin of impurity to the level of a brute?”Fornication and pleasure,” says St. Jerome, ”pervert the understanding, and change men into beasts.” (In Oseam., c. iv.) In the voluptuous and unchaste are literally verified the words of David: ”And man, when he was in honour, did not understand: he is compared to senseless beasts, and is become like to them.” (Ps. xlviii. 13.) St. Jerome says, that there is nothing more vile or degrading than to allow oneself to be conquered by the flesh. ”Nihil vilius quam vinci a carne.” Is it a small evil to forget God, and to banish him from the soul, for the sake of giving the body a vile satisfaction, of which, when it is over, you feel ashamed? Of this the Lord complains by the Prophet Ezechiel: ”Thus saith the Lord God: Because thou hast forgotten me, and has cast me off behind thy back”(xxiii. 35.) St. Thomas says, that by every vice, but particularly by the vice of impurity, men are removed far from God. ”Per luxuriant maxime recedit a Deo.” (In Job cap. xxxi.)
4. Moreover, sins of impurity, on account of their great number, are an immense evil. A blasphemer does not always blaspheme, but only when he is drunk or provoked to anger. The assassin, whose trade is to murder others, does not, at the most, commit more than eight or ten homicides. But the unchaste are guilty of an unceasing torrent of sins, by thoughts, by words, by looks, by complacencies, and by touches; so that, when they go to confession they find it impossible to tell the number of the sins they have committed against purity. Even in their sleep the devil represents to them obscene objects, that, on awakening, they may take delight in them; and because they are made the slaves of the enemy, they obey and consent to his suggestions; for it is easy to contract a habit of this sin. To other sins, such as blasphemy, detraction, and murder, men are not prone; but to this vice nature inclines them. Hence St. Thomas says, that there is no sinner so ready to offend God as the votary of lust is, on every occasion that occurs to him. ”Nullus ad Dei contemptum promptior.” The sin of impurity brings in its train the sins of defamation, of theft, hatred, and of boasting of its own filthy abominations. Besides, it ordinarily involves the malice of scandal. Other sins, such as blasphemy, perjury, and murder, excite horror in those who witness them; but this sin excites and draws others, who are flesh, to commit it, or, at least, to commit it with less horror.
5. ”Totum hominem,” says St. Cyprian, ”agit in triumphum libidinis.” (Lib. de bono pudic.) By lust the evil triumphs over the entire man, over his body and over his soul; over his memory, filling it with the remembrance of unchaste delights, in order to make him take complacency in them; over his intellect, to make him desire occasions of committing sin; over the will, by making it love its impurities as his last end, and as if there were no God. “I made,” said Job, “a covenant with my eyes, that I would not so much as think upon a virgin. For what part should God from above have in me?” (xxxi. 1, 2.) Job was afraid to look at a virgin, because he knew that if he consented to a bad thought God should have no part in him. According to St. Gregory, from impurity arises blindness of understanding, destruction, hatred of God, and despair of eternal life. ”De luxuria cœcitas mentis præcipitatio, odium Dei, desperatio futuri sæculi generantur.” (S. Greg., Mor., lib. 13.) St. Augustine says, though the unchaste may grow old, the vice of impurity does not grow old in them. Hence St. Thomas says, that there is no sin in which the devil delights so much as in this sin; because there is no other sin to which nature clings with so much tenacity. To the vice of impurity it adheres so firmly, that the appetite for carnal pleasures becomes insatiable. ”Diabolus dicitur gaudere maxime de peccato luxuriæ, quia est maximæ adhœrentia: et difficile ab eo homo eripi potest; insatiabilis est enim delectabilis appetitus.” (1, 2, qu. 73, a. 5, ad. 2.) Go now, and say that the sin of impurity is but a small evil. At the hour of death you shall not say so; every sin of that kind shall then appear to you a monster of hell. Much less shall you say so before the judgment-seat of Jesus Christ, who will tell you what the Apostle has already told you: “No fornicator, or unclean, hath inheritance in the kingdom of Christ and God.” (Eph. v. 5.) The man who has lived like a brute does not deserve to sit with the angels.
6. Most beloved brethren, let us continue to pray to God to deliver us from this vice: if we do not, we shall lose our souls. The sin of impurity brings with it blindness and obstinacy. Every vice produces darkness of understanding; but impurity produces it in a greater degree than all other sins. ”Fornication, and wine, and drunkenness take away the understanding.” (Osee iv. 11.) Wine deprives us of understanding and reason; so does impurity. Hence St. Thomas says, that the man who indulges in unchaste pleasures, does not live according to reason. ”In nullo procedit secundum judicium rationis.” Now, if the unchaste are deprived of light, and no longer see the evil which they do, how can they abhor it and amend their lives? The Prophet Osee says, that being blinded by their own mire, they do not even think of returning to God; because their impurities take away from them all knowledge of God. ”They will not set their thought to return to their God; for the spirit of fornication is in the midst of them, and they have not known the Lord.” (Osee v. 4.) Hence St. Lawrence Justinian writes, that this sin makes men forget God. ”Delights of the flesh induced forgetfulness of God.” And St. John Damascene teaches that”the carnal man cannot look at the light of truth.” Thus, the lewd and voluptuous no longer understand what is meant by the grace of God, by judgment, hell, and eternity. ”Fire hath fallen upon them, and they shall not see the sun.” (Ps. Ivii. 9.) Some of these blind miscreants go so far as to say, that fornication is not in itself sinful. They say, that it was not forbidden in the Old Law; and in support of this execrable doctrine they adduce the words of the Lord to Osee: ”Go, take thee a wife of fornication, and have of her children of fornication.” (Osee i. 2.) In answer I say, that God did not permit Osee to commit fornication; but wished him to take for his wife a woman who had been guilty of fornication: and the children of this marriage were called children of fornication, because the mother had been guilty of that crime. This is, according to St. Jerome, the meaning of the words of the Lord to Osee. ”Ideirco,” says the holy doctor, ”Fornicationis appelandi sunt filii, quod sunt de meretrice generati.” But fornication was always forbidden, under pain of mortal sin, in the Old, as well as in the New Law. St. Paul says: ”No fornicator or unclean, hath inheritance in the kingdom of Christ and of God.” (Eph. v. 5.) Behold the impiety to which the blindness of such sinners carry them! From this blindness it arises, that though they go to the sacraments, their confessions are null for want of true contrition; for how is it possible for them to have true sorrow, when they neither know nor abhor their sins?
7. The vice of impurity also brings with it obstinacy. To conquer temptations, particularly against chastity, continual prayer is necessary. ”Watch ye, and pray, that ye enter not into temptation.” (Mark xiv. 38.) But how will the unchaste, who are always seeking to be tempted, pray to God to deliver them from temptation? They sometimes, as St. Augustine confessed of himself, even abstain from prayer, through fear of being heard and cured of the disease, which they wish to continue. “I feared,” said the saint, “that you would soon hear and heal the disease of concupiscence, which I wished to be satiated, rather than extinguished.” (Conf., lib. 8, cap. vii.) St. Peter calls this vice an unceasing sin. ”Having eyes full of adultery and sin that ceaseth not.” (2 Pet. ii. 14.) Impurity is called an unceasing sin on account of the obstinacy which it induces. Some person addicted to this vice says: I always confess the sin. So much the worse; for since you always relapse into sin, these confessions serve to make you persevere in the sin. The fear of punishment is diminished by saying: I always confess the sin. If you felt that this sin certainly merits hell, you would scarcely say: I will not give it up; I do not care if I am damned. But the devil deceives you. Commit this sin, he says; for you afterwards confess it. But, to make a good confession of your sins, you must have true sorrow of the heart, and a firm purpose to sin no more. Where are this sorrow and this firm purpose of amendment, when you always return to the vomit? If you had had these dispositions, and had received sanctifying grace at your confessions, you should not have relapsed, or at least you should have abstained for a considerable time from relapsing. You have always fallen back into sin in eight or ten days, and perhaps in a shorter time, after confession. What sign is this? It is a sign that you were always in enmity with God. If a sick man instantly vomits the medicine which he takes, it is a sign that his disease is incurable.
8. St. Jerome says, that the vice of impurity, when habitual, will cease when the unhappy man who indulges in it is cast into the fire of hell. ”infernal fire, lust, whose fuel is gluttony, whose sparks are brief conversations, whose end is hell.” The unchaste be come like the vulture that waits to be killed by the fowler, rather than abandon the rottenness of the dead bodies on which it feeds. This is what happened to a young female, who, after having lived in the habit of sin with a young man, fell sick, and appeared to be converted. At the hour of death she asked leave of her confessor to send for the young man, in order to exhort him to change his life at the sight of her death. The confessor very imprudently gave the permission, and taught her what she should say to her accomplice in sin. But listen to what happened. As soon as she saw him, she forgot her promise to the confessor and the exhortation she was to give to the young man. And what did she do? She raised herself up, sat in bed, stretched her arms to him, and said: Friend, I have always loved you, and even now, at the end of my life, I love you: I see that, on your account, I shall go to hell: but I do not care: I am willing, for the love of you, to be damned. After these words she fell back on the bed and expired. These facts are related by Father Segneri (Christ. Istr. Bag., xxiv., n. 10.) Oh! how difficult is it for a person who has contracted a habit of this vice, to amend his life and return sincerely to God! O how difficult is it for him not to terminate this habit in hell, like the unfortunate young woman of whom I have just spoken.
Second Point. Illusion of those who say that God takes pity on this sin
9. The votaries of lust say that God takes pity on this sin; but such is not the language of St. Thomas of Villanova . He says, that in the sacred Scriptures we do not read of any sin so severely chastised as the sin of impurity. ”Luxuriæ facinus præ aliis punitum legimus.” (Serm. iv., Dom. 1, Quadrag.) We find in the Scriptures, that in punishment of this sin, a deluge of fire descended from heaven on four cities, and, in an instant, consumed not only the inhabitants, but even the very stones. “And the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven. And he destroyed these cities, and all things that spring from the earth.” (Gen. xix. 24.) St. Peter Damian relates, that a man and a woman who had sinned against impurity, were found burnt and black as a cinder.
10. Salvian writes, that it was in punishment of the sin of impurity that God sent on the earth the universal deluge, which was caused by continued rain for forty days and forty nights. In this deluge the waters rose fifteen cubits above the tops of the highest mountains; and only eight persons along with Noah were saved in the ark. The rest of the inhabitants of the earth, who were more numerous then than at present, were punished with death in chastisement of the vice of impurity. Mark the words of the Lord in speaking of this chastisement which he inflicted on that sin: ”My spirit shall not remain in man for ever; because he is flesh.” (Gen. vi. 3.) “That is,” says Liranus, “too deeply involved in carnal sins.” The Lord added: ”For it repenteth me that I made man.” (Gen. vi. 7.) The indignation of God is not like ours, which clouds the mind, and drives us into excesses: his wrath is a judgment perfectly just and tranquil, by which God punishes and repairs the disorders of sin. But to make us understand the intensity of his hatred for the sin of impurity, he represents himself as if sorry for having created man, who offended him so grievously by this vice. We, at the present day, see more severe temporal punishment inflicted on this than on any other sin. Go into the hospitals, and listen to the shrieks of so many young men, who, in punishment of their impurities, are obliged to submit to the severest treatment and to the most painful operations, and who, if they escape death, are, according to the divine threat, feeble, and subject to the most excruciating pain for the remainder of their lives. ”Thou hast cast me off behind thy back; bear thou also thy wickedness and thy fornications.” (Ezec. xxiii. 35.)
11. St. Remigius writes that, if children.be excepted, the number of adults that are saved is few, on account of the sins of the flesh. ”Exceptis parvulis ex adultis propter vitiam carnis pauci salvantur.” (Apud S. Cypr. de bono pudic.) In conformity with this doctrine, it was revealed to a holy soul, that as pride has filled hell with devils, so impurity fills it with men. (Col., disp. ix., ex. 192.) St. Isidore assigns the reason. He says that there is no vice which so much enslaves men to the devil as impurity. ”Magis per luxuriam, humanum genus subditur diabolo, quam per aliquod aliud.” (S. Isid., lib. 2, c. xxxix.) Hence, St. Augustine says, that with regard to this sin, ”the combat is common and the victory rare.” Hence it is, that on account of this sin hell is filled with souls.
12. All that I have said on this subject has been said, not that any one present, who has been addicted to the vice of impurity, may be driven to despair, but that such persons may be cured. Let us, then, come to the remedies. These are two great remedies prayer, and the flight of dangerous occasions. Prayer, says St. Gregory of Nyssa, is the safeguard of chastity. “Oratio pudicitiæ præsidium et tutamen est.” (De Orat.) And before him, Solomon, speaking of himself, said the same. “And as I knew that I could not otherwise be continent, except God gave it… I went to the Lord, and besought him.” (Wis. viii. 21.) Thus, it is impossible for us to conquer this vice without God’s assistance. Hence, as soon as temptation against chastity presents itself, the remedy is, to turn instantly to God for help, and to repeat several times the most holy names of Jesus and Mary, which have a special virtue to banish bad thoughts of that kind. I have said immediately, without listening to, or beginning to argue with the temptation. When a bad thought occurs to the mind, it is necessary to shake it off instantly, as you would a spark that flies from the fire, and instantly to invoke aid from Jesus and Mary.
13. As to the flight of dangerous occasions, St. Philip Neri used to say that cowards that is, they who fly from the occasions gain the victory. Hence you must, in the first place, keep a restraint on the eyes, and must abstain from looking at young females. Otherwise, says St. Thomas, you can scarcely avoid the sin. ”Luxuria vitari vix protest nisi vitatur aspectus mulieris pulchræ.” (S. Thom. 1, 2, qu. 167, a. 2.) Hence Job said: ”I made a covenant with my eyes, that I would not so much as think upon a virgin” (xxxi. 1). He was afraid to look at a virgin; because from looks it is easy to pass to desires, and from desires to acts. St. Francis de Sales used to say, that to look at a woman does not do so much evil as to look at her a second time. If the devil has not gained a victory the first, he will gain the second time. And if it be necessary to abstain from looking at females, it is much more necessary to avoid conversation with them. “Tarry not among women.” (Eccl. xlii. 12.) We should be persuaded that, in avoiding occasions of this sin, no caution can be too great. Hence we must be always fearful, and fly from them. ”A wise man feareth and declineth from evil; a fool is confident.” (Prov. xiv. 16.) A wise man is timid, and flies away; a fool is confident, and falls.
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