On the Promotion of the Vaccine by the Holy See
Considerations by Archbishop Carlo Maria Viganò

January 15, 2021 (LifeSiteNews) — A few days ago, an interview was broadcast on Canale5 in which Jorge Mario Bergoglio appeared in the unusual role of sponsor of the pharmaceutical companies. We had already seen him in the role of politician, of trade unionist, of promoter of uncontrolled immigration, of supporter of welcoming illegal immigrants, and of philanthropist. In all of these metamorphoses what has always emerged, alongside his capacity to totally remove himself from his institutional role, is the polyhedric character of the Argentine, who, we now discover, is also the promoter of pharmaceutical companies, a convinced supporter of vaccines and a zealous cheerleader of those who for a year now have been using Covid as a means to control the masses and to impose the Great Reset desired by the World Economic Forum.

The fact that the vaccine does not give any guarantee of efficacy but rather can induce serious side effects; the fact that in some cases it has been produced starting from cells taken from aborted fetuses, and therefore is absolutely irreconcilable with Catholic morality; the fact that treatment with hyper-immune plasma or with alternative protocols are being boycotted despite the evidence of their efficacy — all of this means little to the new “expert” who, on the basis of absolutely zero medical competency, is now recommending the vaccine to the faithful while using his sovereign authority to require the citizens of the Vatican to submit to questionable treatment in the name of an unspecified “ethical duty.” The bleak Paul VI Audience Hall has been emblematically chosen as the temple in which to celebrate this new sanitary rite, officiated by ministers of the Covid religion in order to assure, certainly not the salvation of souls, but rather the illusory promise of health for the body.

It is disconcerting that, after unscrupulously demolishing no small number of Catholic truths in the name of dialogue with heretics and idolaters, the one dogma which Bergoglio is not ready to renounce is that of obligatory vaccination — mind you, a dogma which he himself unilaterally defined without any synodal process! — a dogma before which one would expect there to be at least a minimum of prudence, if not dictated by moral coherence, then at least by utilitarian scruple. Because sooner or later, when the effects of the vaccine on the population are seen, when they begin to count the deaths it has caused and how many people have been maimed for life by a drug that is still in the process of experimentation, someone will be able to ask those who were convinced supporters of the vaccine to render an account.

At that point it will only be natural to draw up a list of those who in virtue of the authority with which they are recognized have convinced their unsuspecting subjects to present themselves for inoculation by the so-called vaccine: self-proclaimed experts, virologists and immunologists with a conflict of interest, mosquito scientists in the pay of Big Pharma, veterinarians with scientific ambitions, government-funded journalists and opinion-shapers, and movie stars and popular singers in disgrace — to which list Bergoglio must now be added as an exceptional supporter, along with the Prelates in his entourage. And if today the lack of specific competency does not seem to be a sufficient argument to lead them to at least maintain a prudent silence, at that point their protests of “I didn’t know...;” “I never imagined...;” “It wasn’t my field of knowledge...;” will be judged only to be a factor that aggravates their offense, as it should be. Stultum est dicere putabam [It is foolish to say, “I thought.”].

Of course, in the Bergoglian church de facto concubinage can be legitimized with Amoris Lætitia, to the point that Avvenire speaks today of “LGBT parenting” with the ease of a gender propaganda pamphlet; an idolatrous rite worshiping Mother Earth can be celebrated in Saint Peter’s winking at Malthusian environmentalism; the matter for the Sacrament of Holy Orders can be modified, conferring ministries on women; the death penalty can be declared immoral while casually keeping quiet about abortion; Communion can be administered to public sinners while denying it to those who wish to receive it on the tongue in order not to commit sacrilege; and access to the classroom can be denied for Catholic school students who are not vaccinated, as has already happened in Ireland. And yet these blatant adulterations of Catholic doctrine — in perfect ideological continuity with the conciliar revolution — are accompanied by the firm and unshakeable profession of faith in a “science” that borders on esotericism and superstition. On the other hand, when you stop believing in God, you can believe anything.

Thus, if for Bergoglio belonging to the one Church of Christ through Baptism is ultimately superfluous for the eternal salvation of a soul, the initiatory rite of the vaccine is proclaimed ex cathedra to be indispensable for the physical health of the individual, and as such it is presented as undelayable and necessary. If it is possible to set aside revealed truth in the name of ecumenism and inter-religious dialogue, it is likewise not licit to question the dogmas of Covid, the revelation made by the media about the pandemic, and the salvific sacrament of the vaccine. And if with Fratelli Tutti universal brotherhood can be promoted apart from faith in the One God Living and True, no contact is permitted with so-called “deniers” — a new category of sinners to be avoided — who must be punished as heretics by the health inquisition and media excommunication so as to be made a warning to the flock. “If anyone comes to you and does not bring this teaching, do not receive him in your house and do not greet him,” Saint John warns (2 Jn 10). Bergoglio must have misunderstood, and so he greets and embraces abortionists and criminals, but he does not contaminate himself with “anti-vaxxers.”

It does not escape us that this scientistic dogmatism — which would horrify the most ardent supporters of the primacy of science over religion — is propagated by those who are not scientists, from “influencers” to Bergoglio, from athletes to Biden, from “experts” to politicians: all eager to put out their arms in front of the television cameras, only to discover from the videos that in many cases the syringe needle is still covered by the cap, or that the inoculating liquid is clear when the vaccinating serum should actually be opaque. These are obviously objections that the high priests of Covid reject with disdain: the mysterium is part of the ritualization of the sacred action, just as the sacramentum accomplishes what it signifies; administering the vaccine with a retractable needle or without pushing the plunger of the syringe serves to dramatize the message that is to be transmitted to the masses of believers. And the victims of the rite, those who for the good of all offer themselves with docility to the mirage of an immunity that not even Pfizer, Moderna, or AstraZeneca dares to guarantee, represents the sacrificium, which is also part of the new health religion. On closer inspection, the innocent babies aborted in the third month of pregnancy to produce vaccines really do seem to form a sort of human sacrifice with which to propitiate the infernal powers, in a terrifying parody that only the wicked can pretend not to see.

In the grotesque ceremonial delirium, there is not even lacking the Note of the Sacred Congregation for Divine Worship, which with a total disregard for the absurd even promulgates in limping Latin instructions on how to impose the Sacred Ashes (it is not surprising that Latin too has gone to fry): “Deinde sacerdos abstergit manus ac personam ad protegendas nares et os induit [Then the priest washes his hands and puts on the mask to protect his nose and mouth].” The purification of the hands with detergent and the use of a mask are scientifically useless but symbolically necessary for the transmission of the faith expressed by the rite. And precisely in this we understand how true and valid is the ancient adage of Prosper of Aquitaine “Lex orandi, lex credendi,” according to which the way in which one prays reflects what one believes.

Someone will object, in a pious attempt to avoid the total collapse of the Papacy carried out by Bergoglio, that the opinions expressed by him are and remain precisely opinions, and that therefore there is no obligation for the Catholic to submit to a vaccine which his conscience and natural morality demonstrate to be immoral. But the new “papal magisterium” has been made explicit right on Canale5, just as it was on the plane that the LGBT dogma “Who am I to judge?” was defined, and just as it was in a footnote of Amoris Lætitia that the indissolubility of marriage was denied in the name of pastoral practice. Politicians put out tweets on social media, self-styled experts pontificate in television studios, and prelates preach in interviews: do not be surprised if one day Bergoglio appears in a publicity spot to endorse electric scooters.

Catholics, illuminated by the sensus fidei that instinctively suggests to them what clashes with Faith and Morals, have already understood that the role of healthcare supply salesman is only one of the many parts played by the polyhedric Bergoglio. The only role that he stubbornly insists on not wanting to fill — because of his blatant incapacity, his innate impatience, or even through his deliberate choice right from the beginning — is the role of Vicar of Christ. Which, if nothing else, reveals the points of reference of the Argentine, the ideology which inspires him, the goals he sets for himself, and the means he intends to use in order to achieve them.


+ Carlo Maria Viganò, Archbishop

January 14, 2021

S. Hilarii Episcopi,
Confessoris Ecclesiæ Doctori

Treatise on
The Spiritual Life

By
ST. VINCENT FERRER
Of the Order of Preachers

Quote:First, we’ve got population. The world today has 6.8 billion people. That's headed up to about nine billion. Now, if we do a really great job on new vaccines, health care, reproductive health services, we could lower that by, perhaps, 10 or 15 percent. (transcript at 04:21)

Quote:Lay men who possess the age and qualifications established by decree of the conference of bishops can be admitted on a stable basis through the prescribed liturgical rite to the ministries of lector and acolyte. Nevertheless, the conferral of these ministries does not grant them the right to obtain support or remuneration from the Church.

Quote:Lay persons of suitable age and with the gifts determined by decree of the Episcopal Conference may be permanently assigned, by means of the established liturgical rite, to the ministries of lectors and acolytes; however, the conferment of such a role does not entitle them to support or remuneration from the Church.

As an introduction to this encyclical: 

"One of the main experts on African missions -- including the Archbishop of Dakar, Marcel Lefebvre, C.S.Sp. -- were called to help the Pontiff draft his practical proposals and exhortations to the Church Universal so that Catholic missions in Africa could move forward." - Rorate Caeli

"[Archbishop] Lefebvre was the first and foremost advisor to Pius XII during the writing of the encyclical Fidei Donum (1957), which instructed the clergy and laity on the missions in the Third World countries and called for more missionaries." - Wikipedia

St. Francis de Sales Ash Wednesday Sermon FASTING

Sermon for Ash Wednesday, February 9, 1622, concerning the spiritual fruits of fasting and the conditions which make fasting pleasing to God: fasting universally, that is, with all the senses and with the understanding, memory, and the appetites of the will how completely the primitive Christians fasted, fasting through humility rather than through vanity, fasting through obedience rather than through self-will, following the community customs in fasting rather than seeking to be singular, fasting only to please God and not for the esteem of men, and the evil of subjecting the commands of God and our superiors to our own human discretion.

These first four days of the holy season of Lent serve as a preface to indicate the preparation that we ought to make in order to spend Lent well and to dispose ourselves to fast well. That is why I though of speaking to you, in this exhortation, of the conditions which render fasting good and meritorious. I will speak as briefly and as familiarly as possible, not only today but in the discourses that I will address to you every Thursday during this Lent. All will be as simple and proper for your hearts as I can make them.

To treat of fasting and of what is required to fast well, we must, at the start, understand that of itself fasting is not a virtue. The good and the bad, as well as Christians and pagans, observe it. The ancient philosophers observed it and recommended it. They were not virtuous for that reason, nor did they practice virtue in fasting. Oh, no, fasting is a virtue only when it is accompanied by conditions which render it pleasing to God. Thus it happens that it profits some and not others, because it is not undertaken by all in the same manner.

We find some people who think that to fast well during the holy season of Lent it is enough to abstain from eating some prohibited food. But this thought is too gross to enter into the hearts of religious, for it is to you I speak, as well as persons dedicated to Our Lord. We know very well that it is not enough to fast exteriorly if we do not also fast interiorly and if we do not accompany the fast of the body with that of the spirit.

That is why our Divine Master, who instituted the fast, greatly desired in His Sermon on the Mount to teach His Apostles how it must be practiced [Matt. 6:16-18], which is a matter of great profit and utility (for it would not have been becoming to the greatness and majesty of God to teach a useless doctrine. That could not be.). He knew that to draw strength and efficacy from fasting, something more than abstinence from prohibited food is necessary. Thus He instructed them and, consequently, disposed them to gather the fruits proper to fasting. Among many others are these four: fasting fortifies the spirit, mortifying the flesh and its sensuality; it raises the spirit to God; it fights concupiscence and gives power to conquer and deaden its passions; in short, it disposes the heart to seek to please only God with great purity of heart.

It will be very helpful to state clearly what must be done to fast will these forty days. For although everyone is bound to know it and to practice it, religious and persons dedicated to Our Lord are more particularly obliged to it. Now, among all the conditions required for fasting well, I will select three principal ones and speak familiarly about them. The first condition is that we must fast with our whole heart, that is to say, willingly, whole-heartedly, universally and entirely. If I recount to you St. Bernard's words regarding fasting, you will know not only why it is instituted but also how it ought to be kept.

He says that fasting was instituted by Our Lord as a remedy for our mouth, for our gourmandizing and for our gluttony. Since sin entered the world through the mouth, the mouth must do penance by being deprived of foods prohibited and forbidden by the Church, abstaining from them for the space of forty days. But this glorious saint adds that, as it is not our mouth alone which has sinned, but also out other sense, our fast must be general and entire, that is, all the members of our body must fast. For if we have offended God through the eyes, through the ears, through the tongue, and through our other senses, why should we not make them fast as well? And not only must we make the bodily senses fast, but also the soul's powers and passions - yes, even the understanding, the memory, and the will, since we have sinned through body and spirit.

How many sins have entered into the soul through the eyes, as Holy Scripture indicates? [1 Jn. 2:16]. That is why they must fast by keeping them lowered and not permitting them to look upon frivolous and unlawful objects; the ears, by depriving them of listening to vain talk which serves only to fill the mind with worldly images; the tongue. In not speaking idle words and those which savor of the world or the things of the world. We ought to hold in check all those things which keep us from loving or tending to the Sovereign Good. In this way interior fasting accompanies exterior fasting.

This is what the Church wishes to signify during this hold time of Lent, teaching us to make our eyes, our ears and our tongue fast. For this reason she omits all harmonious chants in order to mortify the hearing; she no longer says Alleluia, and clothes herself completely in somber and dark colors. And on this first day she addresses us in these words: Remember, man, that you are dust, and to dust you shall return [Gen. 3:19], as if she meant to say: "Oh men, quit at this moment all joys and merrymaking, all joyful and pleasant reflections, and fill your memory with bitter, hard and sorrowful thoughts. In this way you will make your mind fast together with your body."

This is also what the Christians of the primitive Church taught us when, in order to spend Lent in a better way, they deprived themselves at this time of ordinary conversations with their friends, and withdrew into great solitude and places removed from communication with people. For the same reason, the ancient Fathers and the Christians of the year 400 or so were so careful to spend these forty days well that they were not satisfied with abstaining from prohibited meats, but even abstained from eggs, fish, milk and butter, and lived on herbs and roots alone. And not content with making their bodies fast in this manner, they made their minds and all the powers of the soul fast also. They placed sackcloth on their heads in order to learn to keep their eyes lowered. They sprinkled ashes on their heads as a sign of penitence, They withdrew into solitude to mortify the tongue and hearing, neither speaking nor hearing anything vain and useless. At that time they practiced great and austere penances by which they subjected their body and made all its members fast. They did all this with full liberty, neither forced nor constrained. Note how their fast was accomplished wholeheartedly and universally; for they understood very well that since not only the mouth has sinned, but also all the other sense of our bodies and powers of our soul, the passions and appetites are full of iniquities. It is thus reasonable that, in order to make our fast complete and meritorious, it should be universal, that is to say, practiced in both body and spirit. This is the first condition to be observed in order to fast well.

The second condition is never to fast through vanity but always through humility. If our fast is not performed with humility, it will not be pleasing to God. All our ancient Fathers have declared it so, but particularly St. Thomas, St. Ambrose and the great St. Augustine. St. Paul in the epistle that he wrote to the Corinthians [1 Cor. 13], which was read last Sunday, declared the conditions necessary for disposing ourselves to fast well during Lent. He says this to us: Lent is approaching. Prepare yourselves to fast with charity, for if your fast is performed without it, it will be vain and useless, since fasting, like all other good works, is not pleasing to God unless it is done in charity and through charity. When you discipline yourself, when you say long prayers, if you have not charity, all that is nothing. Even though you should work miracles, if you have not charity, they will not profit you at all. Indeed, even if you should suffer martyrdom without charity, your martyrdom is worth nothing and would not be meritorious in the eyes of the Divine Majesty. For all works, small or great, however good they may be in themselves, are of no value and profit us nothing if they are not done in charity and through charity.

I say the same now: if your fast is without humility, it is worth nothing and cannot be pleasing to the Lord. Pagan philosophers fasted thus, and their fast was not accepted by God. Sinners fast in the way, but because they do not have humility it is of no profit at all to them. Now, according to the Apostle, all that is done without charity is not pleasing to God; so I say in the same way, with this great saint, that if you fast without humility your fast is of no value. For if you have not humility, you have not charity and if you are without charity you are also without humility. It is almost impossible to have charity without being humble and to be humble without having charity. These two virtues have such an affinity with one another that the one can never be without the other.

But what is it to fast through humility? It is never to fast though vanity. Now how can one fast through vanity? According to Scripture there are hundreds and hundreds of ways, but I will content myself with telling you one of them, for it is not necessary to burden your memory with many things. To fast through vanity is to fast through self-will, since this self-will is not without vanity, or at least not without a temptation to vanity. And what does it mean to fast through self-will? It is to fast as one wishes and not as others wish; to fast in the manner which pleases us, and not as we are ordered or counseled. You will find some who wish to fast more than is necessary, and others who do not wish to fast as much as is necessary. What causes that except vanity and self-will? All that proceeds form ourselves seems better to us, and is much more pleasant and easy for us than what is enjoined on us by another, even though the latter is more useful and proper for our perfection. This is natural to us and is born from the great love we have for ourselves.

Let each one of us examine our conscience and we will find that all that comes from ourselves, from our own judgment, choice and election, is esteemed and loved far better than that which comes from another We take a certain complacency in it that makes the most arduous and difficult things easy for us, and this complacency is almost always vanity. You will find those who wish to fast every Saturday of the year, but not during Lent. They wish to fast in honor of Our Lady and not in honor of Our Lord. As if Our Lord and Our Lady did not consider the honor given to the one as given to the other, and as if honoring the Son by fasting done for His intention, one did not please the Mother, or that in honoring the Virgin one did not please the Saviour! What folly! But see how human it is: because the fast that these persons impose on themselves on Saturday in honor of our glorious Mistress comes form their own will and choice, it seems to them that it should be more holy and that it should bring them to a much greater perfection than the fast of Lent, which is commanded. Such people do not fast as they ought but as they want.

There are others who desire to fast more than they should, and with these one has more trouble than with the first group. On this matter the great Apostle complains [Rom. 14:1-6], saying that we find ourselves confronted by two groups of people. Some do not wish to fast as much as they ought, and cannot be satisfied with the food permitted (this is what many worldly people still do today who allege a thousand reasons on this subject; but I am no here to speak of such things, for it is to religious I am addressing myself). The others, says St. Paul, wish to fast more than is necessary. It is with these that we have more trouble. We can easily and clearly show the first that they contravene the law of God, and that in not fasting as much as they should, while able to do it, they transgress the commandments of the Lord. But we have more difficulty with the weak and infirm who are not strong enough for fasting. They will not listen to reason, nor can they be persuaded that hey are not bound by it [the law of fasting], and despite all our reasons they insist on fasting more than is required, not wishing to use the food we order them. These people do not fast through humility, but through vanity. They do not recognize that, being weak and infirm, they would do much more for God in not fasting through the command of another and using the food ordered them, than in wishing to abstain through self-will. For although, on account of their weakness, their mouth cannot abstain, they should make the other senses of the body fast, as well as the passions and powers of the soul.

You are not, says Our Lord, to look gloomy and melancholic like the hypocrites do when they fast in order to be praised by men and esteemed as great abstainers. [Matt. 6:16-18]. But let your fasting be done in secret; therefore. wash your face, anoint your head, and your heavenly Father who sees what is hidden in your heart will reward you well. Our Divine Master did not mean by this that we ought to have no care about the edification of the neighbor. Oh, no, for St. Paul says [phil. 4:5]; Let your modesty be known to all. Those who fast during the holy season of Lent ought not to conceal it, since the Church orders this fast and wishes that everyone should know that we are observing it. We must not, then, deny this to those who expect it of us for their edification, since we are obliged to remove every cause of scandal to our brothers. But when Our Lord say: Fast in secret, He wanted us to understand: do not do it to be seen or esteemed by creatures; do not do your works for the eyes of men. Be careful to edify them well, but not in order that they might esteem you as holy and virtuous. Do not be like the hypocrites. Do not try to appear better than others in practicing more fasting and penances than they.

The glorious St. Augustine, in the Rule that he wrote for his religious (later adapted for men religious), orders that the one follow the community as much as possible, as if he wished to say: Do not be more virtuous than the others; do not wish to practice more fasting, more austerities, more mortifications than are ordered fr you. Do only what the others do and what is commanded by your Rule, according to the manner of living that you follow, and be content with that. For although fasting and other penances are good and laudable, nevertheless, if they are not practiced by those with whom you live, you will stand out and there will be some vanity, or at least some temptation to esteem yourself above others. Since they do not do as you do, you experience some vain complacency, as if you were more holy than they in doing such things.

Follow the community then in all things, said the great St. Augustine. Let the strong and robust eat what is ordered them, keeping the fast and austerities which are marked, and let them be content with that. Let he weak and infirm receive what is offered them for their infirmity, without wishing to do what the robust do. Let neither group amuse themselves in looking to see what this one eats and what that one does not eat, but let each one remain satisfied with what she has an with what is given to her. By this means you will avoid vanity and being particular.

Let no one introduce examples here to prove that there is not so much wrong, after all, in not following the common life. Do not tell me, for instance, that St. Paul the first hermit lived for ninety years in a grotto without hearing Holy Mass, and therefore that instead of going to the Office I must remain retired and in solitude in my room in order to have ecstasies and ravishments there. Oh! do not cite that to m, for what St. Paul did was done through a particular inspiration which God desires to be admired but not imitated by all. God inspired him to go to this very extraordinary retreat in order that deserts might become better esteemed, for at that time they were uninhabited. Later they became inhabited by many holy Fathers. It was not, however, so that everyone should actually follow St. Paul's example. Rather, it was that he might be a mirror and marvel of virtues, worthy to be admired but not imitated by all. Do not bring up the example of St. Simon Stylies either. He remained forty-four years on a column, making two hundred acts of adoration each day while genuflecting. Like St. Paul, he acted in this manner by a very special inspiration. God wished to show in this a miracle of holiness, how we are called to, and can lead in this world, a life all heavenly and angelic.

Let us, then, admire all these things, but do not tell me that it would be better to retire apart in imitation of these great saints and nor mingle with others or do what they do, but to give oneself up to the great penances. Oh, no, says St. Augustine, do not appear more virtuous than others. Be content to do what they do. Accomplish your good works in secret and not for the eyes of others. Do not act like the spider, who represents the proud; but imitate the bee, who is the symbol of the humble soul. The spider spins its web where everyone can see it, and never in secret. It spins in orchards, going from tree to tree, in houses, on windows, on floors - in short, before the eyes of all. In this it resembles the vain and hypocritical who do everything to be seen and admired by others. Their works are in fact only spiders' webs, fit to be cast into the fires of Hell. But the bees are wiser and more prudent, for they prepare their honey in the hive where no one can see them. Besides that, they build little cells where they continue their work in secret. This represents very well the humble soul, who is always withdrawn within herself, without seeking any glory or praise for her actions. Rather, she keeps her intention hidden, being content that God sees and knows what she does.

I will give you an example of this, but familiarly, for this is how I wish to deal with you. It is concerning St. Pachomius, that illustrious Father of religious, about whom I have often spoken to you. He was walking one day with some of those good Fathers of the desert, conversing on pious and devout subjects. For, you see, these great saints never spoke of vain and useless things. All their conversation was about good things. Now, during this conference one of the religious, who had made two mats in one day, came to stretch them out in the sun in the presence of all of these Fathers. They all saw him, but not one of them wondered why he did it, for they were not accustomed to pry into the actions of others. They believed that their Brother did this quite simply and so they drew no conclusion from it. They did not censure the action of the other. They were not like those who always sift the actions of the neighbor, composing books, commentaries and interpretations on all they see.

These good religious thought nothing, then, about the one who stretched out his two mats. But St. Pachomius, who was his superior and to whom alone belonged the duty to examine the intention that motivated him, began to consider this action a little. And as God always gives His light to those who serve Him, He made known to the saint that his Brother was led by a spirit of vanity and complacency over his two mats, and that he had done this in order that he and all the Fathers might see how much he had labored that day.

You see, these ancient religious gained their livelihood by the labor of their hands. They were employed not at what they wished or liked, but rather at what they had been ordered. They exercised their bodies y manual labor and their minds by prayer and meditation, thus joining action to contemplation. Now, their most ordinary occupation was the weaving of mats. Everyone was obliged to make one a day. The Brother of whom we are speaking, having made two of them, thought for that reason that he was better than the others That is why he came to stretch them in the sun before everyone, so that they would know it. But St. Pachomius, who had the spirit of God, made him throw them into the fire, and asked all the religious to pray for him who had labored for Hell. Then he had him put in prison for five months as a penance for his fault, in order to serve as an example to the others and to teach them to perform their tasks with humility.

Do not allow your fast to resemble that of hypocrites, who wear melancholy faces and who consider holy only those whoa re emaciated. What folly! As if holiness consisted in being thing! Certainly St. Thomas Aquinas was not thin; he was very stout. And yet he was holy. In the same way there are many others who, though not thing, nevertheless fail not to be very austere and excellent servants of God. But the world, which regards only the exterior considers only those holy who are pale and wasted. Consider a little this human spirit: it takes account only of appearances and, being vain, does its works to be seen by others. Our Lord tells you not to do as they do but to let your fast be done in secret, only for the eyes of your heavenly Father, and He will see you and reward you.

The third condition necessary for fasting well is to look to God and to do everything to please Him, withdrawing within ourselves in imitation of a great saint, St. Gregory the Great, who withdrew into a secret and out-of-the-way place where he remained for some time without anyone knowing where he was, being content that he Lord and His angels knew it.

Although everyone ought to seek to please God alone, religious and persons who are dedicated to Him ought to take particular care to do this, seeing only Him, and being satisfied that He alone sees heir works, content to await their reward only from Him. This is what Cassian, that great Father of the spiritual life, teaches us so well in the book of his admirable Conferences. (Many saints held it in such esteem that they never went to bed without reading a chapter from it to recollect their mind in God.) He says: What will it profit you to do what you are doing for the eyes of creatures? Nothing but vanity and complacency, which are good for Hell alone. But if you keep your fast and do all your works to please God alone, you will labor for eternity, without delighting in yourself or caring whether you are seen by others or not, since what you do is not done for them, nor do you await your recompense form them. We must keep our fast with humility and truth, and not with lying and hypocrisy - that is, we must fast for God and to please Him alone.

We must not make use of much learned discussion and discernment to understand why the fast in commanded, whether it is for all or only for some. Everyone knows that it is ordered in expiation for the sin of our first father, Adam, who sinned in breaking the fast which was enjoined upon him by the prohibition to eat of the fruit of the tree of knowledge. For this our mouth must do penance by abstaining from prohibited foods. Many have difficulties on this subject. But I am not here to address them, still less to say who are obliged to fast. Oh, no! for no one is ignorant that children are not bound to fast, nor are persons sixty years of age.

Let us rather continue, and see by way of three examples how dangerous a thing it is to wish to make deliberations of all sorts on the commandments of God or of our superiors. Two are drawn from Holy Scripture and the other from the Life of St. Pachomius. The first is that of Adam, who received from God the commandment not to eat the forbidden fruit under pain of losing life itself. The serpent came and advised Eve to break this commandment. She listened to him and prevailed over her husband. They discussed the prohibition which was made to them, saying: "Indeed! even though God has threatened us with death, we shall surely not die, for He has not created us to die." They ate it, and died a spiritual death. [gen. 3:1-6].

The second example is that of certain of Our Lord's disciples who, when they heard Him speak of giving them His flesh and His blood as a food and drink, scrutinized and wondered, and questioned how anyone could eat the flesh and drink the blood of a man. But since they desired to deliberate so much about it, our Divine Master rejected them. [Jn. 6:61-67].

The third example is drawn from the life of St. Pachomius. When leaving his monastery some day for some affair that he had in the great abbey of his order, where three thousand monks lived, he recommended that his Brother take special care of several young religious who had come to him under a particular inspiration. As the holiness of these desert Fathers spread, poor young children would come and beg the saint to receive them into this life. Knowing they were sent by God, he received them and gave them very special care. That is why when he was leaving he very carefully recommended that they should take recreation and eat cooked herbs. Think of all the attention that was given to these children! But once the holy Father had left, the old religious, pretending to be more austere, no longer wished to eat cooed herbs, but were satisfied rather with eating raw ones. Seeing this, those who prepared them though it would be a waste of time to cook them since no one took them but these children. Now, when St. Pachomius returned, they came out like bees running before him. Some kissed his hand and some his robe, welcoming their dear Father. Finally, one young religious came and said to him: "Oh, my Father, how I longed for your return, for we have not eaten cooked herbs since you left!" Hearing this, St. Pachomius was very much toughed, and called for the cook. He asked him why he had not cooked the herbs. The latter answered that it was because no one except the children would eat them, and that he though it a waste of time. But he insisted that he had not taken any rest either. Rather, he had made mats. Hearing this, the holy Father gave him a good correction in the presence of everyone. Then he commanded that all his mats be cast into the fire, saying that it was necessary to burn all that was done without obedience. "For," he added, "I knew well what was proper for these children, that they must not be treated like older ones, and yet you wanted , against obedience, to make these kinds of deliberations." This is how those who forget the orders and  commandments of God and who make their own interpretations, or who wish to reason about he things commanded, place themselves in peril of death. For all their labor, accomplished according to their own will or human discretion, is worthy of the fire.

This is all that I had to tell you regarding fasting and what must be observed in order to fast well. The first thin is that your fast should be entire and universal; that is, that you should make all the members of your body and the powers of your soul fast: keeping your eyes lowered, or at least lower than ordinarily; keeping better silence, or at least keeping it more punctually than is usual; mortifying the hearing and the tongue so that you will no longer hear or speak of anything vain or useless; the understanding, in order to consider the remembrance of bitter and sorrowful things and avoiding joyous and gracious thoughts; keeping your will in check and your spirit at the foot of the crucifix with some holy and sorrowful thought. If you do that, your fast will be universal, interior and exterior, for you will mortify both your body and your spirit. The second condition is that you do not observe your fast or perform your works for the eyes of others. And the third is that you do all your actions, and consequently your fasting, to please God alone, to whom be honor and glory forever and ever.

In the name of the Father, and of the Son, and of the Holy Ghost.  Amen

Sermon on Temptation

Excerpted from: St Francis de Sales, Selected Letters

Sermon for the First Sunday of Lent, February 13, 1622, concerning the universality of temptation, the spiritual danger of idleness, faith as a prime weapon against temptation, slothful souls, presumptuous reliance of beginners on the strength from their sensible fervor, attachment to the consolations of God, Our Lord’s example in undergoing temptation from the devil, battling one’s faults with patience and perseverance, vain hopes which distract the soul from practicing solid virtue, the folly of avariciously chasing after a multiplicity of devotions, and vain complacency in God’s consolations.

“My son, when you come to serve God, prepare your soul for temptation.” – Ecclus. (Sirach) 2:1

This is an admonition of the Sage: “My son, if you intend to serve God, prepare your soul for temptation,” for it is an infallible truth that no one is exempt from temptation when he has truly resolved to serve God. This being the case, Our Lord Himself chose to be subjected to temptation in order to show us how we ought to resist it. Thus the Evangelists tell us: He was led into the desert by the Spirit to be tempted. [Matt. 4:1; Mk. 1:12; Lk. 4:1]. I shall draw lessons from this mystery for our particular instruction, in as familiar a manner as I am able.

In the first place, I note that although no one can be exempt from temptation, still no one should seek it or go of his own accord to the place where it may be found, for undoubtedly he who loves it will perish in it. [Ecclus. 3:27]. That is why the Evangelist says that Our Lord was led into the desert by the Spirit to be tempted; it was not then by His choice (I am speaking with regard to His human nature) that He went to the place of temptation, but He was led by the obedience He owed to His heavenly Father.

I find in Holy Scripture two young princes who furnish us with examples on this subject. One sought temptation and perished in it. The other, without seeking it, encountered it but left the combat victorious.

At the time when kings should go to war, as his own army faced the enemy, David strolled about on the roof of the king’s house, idling his time away as though he had nothing to do. Being idle in this way, he was overcome by temptation. Bethsabee, that inconsiderate lady, went to bathe in a place where she could be seen from the roof of the king’s house. Certainly, this was an act of unparalleled imprudence which I cannot excuse, even though several modern writers wish to render it excusable by saying that she did not think of that. To bathe in a place where she exposed herself to view from the roof of the royal palace was a very great indiscretion. Whether she thought of it or not, young Prince David began by allowing himself to gaze on her, and then perished in the temptation which he had sought by his idleness and sloth [2 Kgs. 11:1-4]. You see, idleness is a great help to temptation. Never say: “I do not seek it; I am not doing anything.” That is enough in order to be tempted, for temptation has a tremendous power over us when it finds us idle. Oh, if David had gone out on campaign at the time that he should have gone, the temptation would not have had the power of attacking him, or at least of overcoming and vanquishing him.

In contrast, young Prince Joseph, who was later viceroy of Egypt, did not seek temptation at all, and so upon meeting it he did not perish in it. He had been sold by his brothers [Gen. 37:28], and his master’s wife exposed him to danger. But he had never indulged or heeded the amorous glances of his mistress; rather, he nobly resisted her advances and was victorious, thus triumphing not only over the temptation but also over her who had been the cause of it [Gen. 39:7-12].

If we are led by the Spirit of God to the place of temptation, we should not fear, but should be assured that He will render us victorious [1 Cor. 10:13]. But we must not seek temptation nor go out to allure it, however holy and generous we may think ourselves to be, for we are not more valiant than David, nor than our Divine Master Himself, who did not choose to seek it. Our enemy is like a chained dog; if we do not approach, it will do us no harm, even though it tries to frighten us by barking at us.

But wait a little, I pray you, and see how certain it is that no one who comes to serve God can avoid temptations. We could give many examples of this but one or two will suffice. Ananias and Saphira made a vow to dedicate themselves and their possessions to the perfection which all the first Christians professed, submitting themselves to obedience to the Apostles. They had no sooner made their resolution than temptation attacked them, as St. Peter said: Who has tempted you to lie to the Holy Spirit? [Acts. 5:1-3]. The great Apostle St. Paul, as soon as he had given himself to the divine service and ranged himself on the side of Christianity, was immediately tempted for the rest of his life [2 Cor. 12:7]. While he was an enemy of God and persecuted the Christians he did not feel the attack of any temptation, or at least he has given us no testimony of it in his writings. But he did when he was converted by Our Lord.

Thus, it is a very necessary practice to prepare our soul for temptation. That is, wherever we may be and however perfect we may be, we must rest assured that temptation will attack us. Hence, we ought to be so disposed and to provide ourselves with the weapons I to fight valiantly in order to carry off the victory, since the crown is only for the combatants and conquerors [2 Tim. 2:5, Jas. 1:12]. We ought never to trust in our own strength or in our courage and go out to seek temptation, thinking to confound it; but if in that place where the Spirit of God has led us we encounter it, we must remain firm in the confidence which we ought to have that He will strengthen us against the attacks of our enemy, however furious they may be.

Let us proceed and consider a little the weapons which Our Lord made use of to repulse the devil that came to tempt Him in the desert. They were none other, my dear friends, than those the Psalmist speaks of in the Psalm we recite every day at Compline: “Qui habitat in adjutorio Altissimi” “Who dwells in the aid of the Most High” [Ps. 90]. From this Psalm we learn an admirable doctrine. He speaks in this manner as though addressing Christians or someone in particular: “Oh how happy you are, you who are armed with the truth of God, for it will serve you as a shield against the arrows of your enemies and will make you victorious. Therefore, do not fear, O blessed souls, you who are armed with this armor of truth. Fear neither the terrors of the night, for you will not stumble into them; nor the arrows that fly in the air by day, for arrows will not be able to injure you; nor the business that roams in the night; much less the devil that advances and reveals himself at noon.”

O how divinely well armed with truth was Our Lord and Master, for He was truth itself [Jn. 14:6]. This truth of which the Psalmist speaks is nothing other than faith [1 Thess. 5:8]. Whoever is armed with faith need fear nothing; this is the only armor necessary to repel and confound our enemy; for what can harm him who says Credo, “I believe” in God, who is our Father, and our Father Almighty? In saying these words we show that we do not trust in our own strength and that it is only in the strength of God, “the Father Almighty,” that we undertake the combat, that we hope for victory [Ps. 17:30, 43:6-7, Heb. 11:33-34; 1 Jn. 5:4]. No, let us not go on our own to meet temptation by any presumption of spirit, but only rebuff it when God permits it to attack us and seek us out where we are, as it did Our Lord in the desert. By using the words of Holy Scripture our dear Master overcame all the temptations the enemy presented to Him.

But I want it to be understood that the Saviour was not tempted as we are and that temptation could not be in Him as it is in us, for He was an impregnable stronghold to which it did not have access. Just as a man who is vested from head to foot in fine steel could not be injured in any way by the blows of a weapon, since it would glance off on either side, not even scratching the armor; so temptation could indeed encompass Our Lord but never enter into Him, nor do any injury to His integrity and perfect purity. But we are different. If, by the grace of God, we do not consent to temptations, and avoid the fault and the sin in them, ordinarily we are nevertheless wounded a little by some importunity, trouble, or emotion that they produce in our heart.

Our Divine Master could not have faith, since He possessed in the superior part of His soul, from the moment that He began to be, a perfect knowledge of the truths which faith teaches us; however, He wished to make use of this virtue in order to repel the enemy, for no other reason, my dear friends, than to teach all that we have to do. Do not then seek for other arms nor other weapons in order to refuse consent to a temptation except to say, “I believe.” And what do you believe? “In God” my “Father Almighty.”

St. Bernard, referring to these words of the Psalm which we have cited, said that the terrors of the night of which the Psalmist speaks are of three kinds. From this I will draw my third lesson. The first fear is that of cowards and slothful souls; the second, that of children; and the third, that of the weak. Fear is the first temptation which the enemy presents to those who have resolved to serve God, for as soon as they are shown what perfection requires of them they think, “Alas, I shall never be able to do it.” It seems to them that it is almost an impossibility to attain to that height, and they readily say, “O God, what perfection is needed to live in this house, or in this way of life and in my vocation! It is too high for me: I cannot attain it!” Do not trouble yourself and do not frame these idle fears that you are not able to accomplish that to which you have bound yourself, since you are armed and encompassed with the truth of God and with His word. Having called you to this manner of life and to this house, He will strengthen you and will give you the grace to persevere [1 Cor. 1:7-8; 1 Thess. 5:24] and to do what is required for His greater glory and for your greater welfare and happiness, provided you walk simply in faithful observance.

Do not be astonished, therefore, and do not do as the slothful, who are troubled when they wake at night by the fear that daylight will come very soon when they will have to work. The slothful and cowardly fear everything and find everything difficult and trying because they amuse themselves in thinking, with the foolish and slothful imagination which they have created for themselves, more about future difficulties than what they have to do at present. “Oh,” they say, “if I devote myself to the service of God, it will be necessary for me to work so much in order to resist the temptations which will attack me.” You are quite right, for you will not be exempt from them, since it is a general rule that all the servants of God are tempted, as St. Jerome wrote in that beautiful epistle which he addressed to his dear daughter, Eustochium.

To whom do you wish, I pray, that the devil should present his temptations if not to those who despise them? Sinners tempt themselves; the devil already regards them as his own; they are his confederates because they do not reject his suggestions. On the contrary, they seek them and temptation resides in them. The devil does not work much to set his snares in the secular world, but rather in retired places where he expects a great gain in bringing about the downfall of souls who are secluded there serving the Divine Majesty more perfectly. St. Thomas used to marvel greatly at how the greatest sinners went out into the streets, laughing and joyful, as though their sins did not weigh on their consciences. And who would not be astonished at seeing a soul not in God’s grace making merry? Oh, how vain are their joys, and how false their gaiety, for they have gone after anguish and eternal regrets! Let us leave them, I pray you, and return to the fear of the slothful.

They are always lamenting – and why? Why, you ask? “Alas, we must work, and yet I thought that it would be enough to embark on God’s way and in His service to find rest.” But do you not know that sloth and idleness made poor David perish in temptation? You perhaps would wish to be among those garrison soldiers who have everything they wish in a good town; they are merry, they are masters of their host’s home, they sleep in his bed and live well; nevertheless, they are called “soldiers,” feigning to be valiant and courageous while they go neither to battle nor to war. But Our Lord does not want this kind of warrior in His army; He wants combatants and conquerors, not sluggards and cowards. He chose to be tempted, and Himself attacked in order to give us an example.

The second terror of the night, according to St. Bernard, is that experienced by children. As you are aware, children are very much afraid when they are out of their mother’s arms. If they see a barking dog they suddenly begin to cry, and will not stop until they are again with their mamma. In her arms they feel secure. They feel that nothing can harm them provided they are holding her hand. Ah, then, the Psalmist says, why do you fear, you who are encompassed with truth and armed with the strong shield of faith which teaches you that God is your “Father Almighty”? Hold His hand and do not be frightened, for He will save you and protect you against all your enemies. Consider how St. Peter, after he made that generous act of throwing himself into the sea and began walking on the water in order more quickly to reach our Divine Savior who had called to him, suddenly began to fear and at the same time to sink down, and cried out, “Lord, save me!” And at once his good Master stretched out His hand and took hold of him, thus saving him from drowning [Matt. 14:29-31]. Let us do the same, my dear friends. If we feel that we lack courage let us cry out in a loud voice full of confidence, “Lord, save me!” Let us not doubt that God will strengthen us and prevent us from perishing.