Traditional Catholic Teaching - TENTH SUNDAY AFTER PENTECOST

TENTH SUNDAY AFTER PENTECOST

The Pharisee standing prayed thus with himself:
'0 God, I give Thee thanks that I am not as the rest of men'.

St. Luke 18: 2.

Although, according to his own testimony, the Pharisee practised various kinds of mortification, he did not go back to his house justified; and his prayer shows us why this was the case, for it proceeded from a proud undisciplined heart. All his works of mortification were exterior, and, true interior mortification being absent, they were worthless in God's sight. In this parable Jesus teaches us how indispensable it is to practise inward mortification, without which outward works are of no value.

Inward mortification aims at subduing all undisciplined thoughts, wishes, tendencies and desires, and at stifling sin at the outset. Its task is to correct and bring into conformity with the will of God whatever in our souls is not yet wholly in accordance with it, whatever is wavering and prone to evil, or actually corrupt. This definition shows us at once how necessary it is to practise inward mortification. Nothing but interior strength enables us to triumph in every struggle and in all circumstances of life, and this strength depends not upon robust physical health, but upon the vigor of the soul. Our future for all eternity is decided not by appearances but by reality, and he alone who is master over his soul, and not only over his outward actions, can find favour with God. There is no sin into which a man may not fall in spite of much outward mortification, and also there is no virtue which inward mortification will not enable him to practise. Thomas A Kempis makes a very true and beautiful remark on this subject: "If we were perfectly dead to ourselves, and no ways entangled in earthly pursuits, then might we taste the savour of divine things, and experience something of heavenly contemplation. The whole hindrance, and a very great one, is that we are not free from passions and lusts, and strive not to walk in the perfect way of the saints. When we are met by even a little adversity we are too soon cast down, and seek after human consolation" (Following of Christ, I, c. 11, n 3) Yes, if we were more inwardly mortified, our faith would be stronger, our confidence more firm, our love of God more full of joyful submission, and our whole life would then be an unbroken series of actions pleasing to Him. Hence Holy Scripture insists upon the need of inward mortification, as we read in the book of Joel: "Rend your hearts and not your garments, and turn to the Lord your God" (ii. 3). The prophet is urging the Jews to do penance, and referring to their practice of tearing the outer garments as a sign of inward sorrow. He declares that this outward demonstration of repentance is worthless before God, unless their hearts are filled with true contrition for sin. Just as a golden goblet studded with precious stones can, if empty, afford no refreshment to a thirsty man, so are external actions of no value for the soul, if unaccompanied by the right inward dispositions. What is the use of prayer without devotion, of good deeds performed without charity, or of tears without true repentance and firm purpose of amendment?

We see here one great reason why many people make no spiritual progress, in spite of outwardly practising their religion. In their case everything is on the outside, and nothing inside. A dead tree, hollow and lifeless, may be decked with fresh leaves and fragrant blossoms, but it will never bear any fruit; on the contrary, it will be thrown to the ground by a violent gust of wind. You should strive, by the aid of God's grace, to discipline your hearts, to acquire self-control and to mortify whatever in the depths of your nature could injure your soul, and then your piety will be genuine. In your examination of conscience, before asking yourselves what you have done, look at your motives, but do so honestly, as in God's sight, for we are apt to deceive ourselves, and when we profess to examine our hearts we prefer to glance only at what is superficial, so that, if I may use such an expression, we generally see only the surface of our own hearts. We may recognize our faults and purpose amendment, but we often imagine that amendment consists in a few good resolutions and phrases that we adopt. Superficially, therefore, our hearts may be free from faults, that live in full vigour within their depths. Because perhaps we no longer allow these defects to show themselves very decidedly, we assume that we have overcome them, and do not notice that secretly and without acknowledging it, we are still influenced in our actions by the same old faults.

If, for instance, a Christian should resist a temptation to vain glory only when it was manifest to all men, he is still acting under the influence of his tendency to vanity, and, dominating merely the surface of his nature, he would actually become a prey to vain glory by the very fact of supposing that he had conquered it; the vice would still secretly influence all his actions, unless he resolutely pursued it, so to say, into the depths of his heart, in order gradually to exterminate it there. It is in the depths of our hearts that we must mortify whatever in us displeases God. This is all the more necessary, because we shall otherwise be satisfied with our outwardly good actions, or with the pious phrases and excellent principles that we have learned and, by dint of frequently repeating them, we have come to consider our own, whereas in reality we have, deep down in our hearts, thoughts, feelings, aims and desires quite unlike those that we believe ourselves to have. Such self deception underlies the Pharisaical disposition against which Jesus, otherwise so gentle, spoke most emphatically on every occasion. Woe to you, scribes and Pharisees, hypocrites; because you are like to whited sepulchres, which outwardly appear to men beautiful, but within are full of dead men's bones and of all filthiness. So you also outwardly indeed appear to men just; but inwardly you are full of hypocrisy and iniquity"
(Matthew 23: 27, 28).

Jesus forgave the greatest sinners; with touching tenderness He welcomed penitents who, scorned by the proud Jews on account of their sins, cast themselves at His feet, in order to receive from His lips comfort, encouragement and peace. He showed mercy to the thief on the cross; with gentle hand He cured every wound, and sorrow was changed into joy by His grace. . . . Only one curse was uttered by Him, a curse upon those who do not root up evil from the depths of their hearts. Therefore make it your aim to be inwardly mortified; and never be satisfied with yourselves as long as you allow sinful thoughts, desires and passions to rule within you. Remember the words: "In proportion as thou dost violence to thyself, the greater progress wilt thou make". Amen.

(Following of Christ, I, 25, n.2).

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