On Children Crying at Mass

Ed. Note: You won’t find much written on “children crying at Mass” in the liturgical books and documents of the Church, but it’s an issue for many! This excerpt from Fr. Ryan Erlenbush’s post on The New Theological Movement blog suggests that a different perspective will help to overcome one’s own annoyance at the noise of unhappy children. Be sure to read the entire article here.

There are several things one can consider when we hear children crying. They are the future of our parish. Their noisy cries call to mind the inaudible lament of the souls in purgatory, for whom we ought to pray. Such noises teach us patience. And so forth.

But I will show you a yet greater way.

Mary wept at the foot of the Cross

When you hear a child crying during Mass, let the sound of those tears call to mind the mystery of the Cross. The Holy Mass is, of course, one with the true sacrifice offered by Christ once for all upon the Cross at Golgotha. The Mass is a sacrifice, it is the Cross.

Consider: Who was weeping at the Cross? And who was insensitive to those sounds of weeping?

When St. Thomas Aquinas chronicles the torments which our Savior suffered in his ignominious Passion, the Angelic Doctor ends with the following pain, which was most grievous of all:

“Christ suffered in all his bodily senses: […] in sight, by beholding the tears of his Mother and of the disciple whom he loved.” [ST III, q.46, a.5 (here)]

Let the sound of toddlers and infants weeping (and even wailing) call to mind for you the tears shed by the Sorrowful Mother of our Savior, and by St. John the Beloved. Can you hear the wailing of St. Mary Magdalene, she who was overcome with grief? Consider also the other devout women, who wept straight through from Friday till early Sunday morning.

Think even of poor St. Peter, far away now, weeping alone – having betrayed the Lord whom he loved, more even than all the others.

Who did not weep, but instead scoffed at the mourners

And who was it that did not weep? The soldiers … ignorant, and brutal. The crowd … fickle and unloving. The priests, scribes and Pharisees … filled with hate.

Of these, it was the Jewish authorities more than the others who took offense at the noise of those who wailed and wept. These ones, righteous in their own estimation, had not even the charity to be touched by the tears of the Blessed Mother.

And how can I, or any, cast a spiteful glance in the direction of a crying child (or his parents)? How can I, or any, wish these children to be exiled from my presence? Am I, or you, so holy as to be above charity?

 

For the love of our Savior, let the sounds of these crying children call these thoughts to mind. From the lips of babes, our Lord has found praise – and we will have been instructed in the sublime mystery of the Cross.

… Every time I celebrate Mass, I pray that God will allow a little child to cry – lest I should ever lose sight of the mystery which I am consummating.

Good Friday: No Concelebration

While we’re on the subject of liturgical abuses during Holy Week (see yesterday's post on Holy Thursday), let’s consider another issue that seems to come up with some regularity: “concelebration” at Good Friday's Liturgy of the Lord's Passion. 

Last year, Fr. Z featured this question from a reader of his blog:

There is a big debate happening among some of us concerning the vesture for the Liturgy of the Passion on Good Friday. On one side the camp, there is the argument that ALL priests in attendance should vest in chasuble, as if for Mass. I am in the camp that argues that there is no need for that, since there is precisely NO Mass. Hence, the “celebrant” only needs to vest while the others can be as in choro. I see that the Liturgy at the Vatican uses this model; while the liturgy at Westminster Cathedral preferred the former….  What say you?

Fr. Z’s answer was concise:

It isn’t Mass.  There can’t be concelebrants in the same sense.  There seems to be no reason for anyone other than the sacred ministers immediately concerned with the ceremonies to be in sacred vestments.

Let all others be in choir dress.

Concelebration in the Roman Rite is limited to Mass. On Good Friday, there is no Mass – only a Liturgy of the Word, a Liturgy of the Veneration of the Holy Cross, and a quasi-Liturgy of the Pre-sanctified Gifts...but no Mass per se: the bread and wine is not transubstantiated into the Body and Blood of Christ (indeed, there is neither wine nor Precious Blood); it happened the night before at the Holy Thursday Mass.

Bishops and priests can also take their cue from St Peter's Basilica in the Vatican: despite the presence of numerous deacons, priests, monsignori, abbots, bishops, archbishops, cardinals - ONLY ONE is vested in sacred vestments: the Holy Father himself, as well as his deacons. Doesn’t it make sense to follow the Holy Father’s example – even if “this isn’t Rome”?

Fortunately, some places do get this right. Others - like the Archdiocese of Chicago - get the principle correct, but flub the application: "The liturgy for Good Friday makes no provision for any form of concelebration, since it is not Mass. Assisting ministers, however, including priests, may be vested." Right: it’s not Mass. Why, then, would other priests present at the celebration be vested as if for Mass?

The ignorance of attending clergy who attempt to "concelebrate" at a Good Friday Liturgy of the Lord's Passion is glaringly on display when they vest as if for Mass: alb and (at least) stole, if not also chasuble...in addition to the bishop or priest who is "presiding" at the day's Liturgy.  

One priest I know admonishes his brother priests in this manner:

No, Father: if you're going to be in attendance at all (which, incidentally, is a good thing), the only appropriate attire is what the Church calls "proper choir dress": cassock/soutane and surplice (use of biretta is optional). If you don't have these requisites of priestly attire because you can't afford them (?), or are too lazy to acquire them, or you disdain wearing the proper vesture of a Roman Catholic cleric, then you have no place in the sacred Liturgy - either in the sanctuary, in the choir/chancel, or in the nave. If you're not willing to dress appropriately - according to the mind of the Church - in the vesture of a member of the clergy, then why did you accept ordination at all? - to do only those things you felt like doing?

Indeed, a priest, at his ordination, promises to celebrate the liturgies of the Church according to the Church’s tradition, not his own whim.  Note this passage from the Rite of Ordination of Priests:

124 After the homily, the elect alone rise and stand before the Bishop, who questions all of them together in these words:

Dear sons, before you enter the Order of the Priesthood, you must declare before the people your intention to undertake this office....

Bishop:

Do you resolve to celebrate faithfully and reverently, in accord with the Church’s tradition, the mysteries of Christ, especially the sacrifice of the Eucharist and the sacrament of Reconciliation, for the glory of God and the sanctification of the Christian people?

Elect:

I do.

Case closed.

Washing of Feet: The Vortex

A recent Vortex episode (see the video below) highlighted one of the most egregious and widespread – and commonly accepted – liturgical abuses in the Church:

As we advance into Holy Week, beginning with Palm Sunday, it is worth noting that all over the United States and many other parts of the world, the Sacrifice of the Mass which brings an official end to Lent – the Mass of the Last Supper, Holy Thursday – will be marred by abuse in thousands and thousands of parishes.

…[I]n a tip of the hat to political correctness, and wanting to make nice-nice with everyone in the parish, and to go out of the way so as not to offend anyone at all whatsoever, and in some cases owing to a dearth [of understanding] about the dignity of their own office as priest – priests all over the place will wash the feet of women and children during [the Holy Thursday Mass].

JUST SAY NO

And as Michael Voris notes:

The Church is absolutely clear -unequivocally clear about this – IF the washing takes place (and it is not mandatory, it is optional)…then only men are to have their feet washed, and it may only be done by a priest or bishop, not even a deacon.

A note on the washing of children's feet: I maintain this trivializes the rite. This is not to say that children are unimportant! But when you involve children in just about anything that is generally done by adults, it becomes merely “cute”. Children are unpredictable: they giggle, they squirm, they say funny things, and they are often just plain adorable.

That’s not what the ceremony of the washing of the feet is about.

When 12 adult men have their feet washed, they look uncomfortable. I think that’s appropriate. Don’t you think the apostles were uncomfortable with it? Didn’t Peter even try to refuse to have his feet washed?! It is a humbling experience to have one’s feet washed by anyone, let alone a priest, who is an alter Christus. And it is a humbling experience for the foot-washer as well – as it should be.

Twelve men having their feet washed by the bishop becomes a serious rite, one with meaning, symbolism, and significance. It becomes a mystical experience for all concerned. It is not “cute”, and it was never intended to be.


Michael Voris reminds us:

The washing of the Feet is directly linked to the male-only priesthood…The Mass on Holy Thursday is about the institution of the Priesthood. And the Washing of the Feet (in Latin it’s called the Mandatum) is intrinsically linked to the priesthood. [He cites a very good booklet on the subject which is available here. It’s $2.99 for a PDF version you can print out at home.]

And here is a note that is probably familiar to all who have ever voiced an objection to including women and/or children in the washing of the feet:

Now some people on parish staffs will say, well, the US Bishops have allowed that practice here in the America, so it’s OK here.

But Michael Voris asserts:

And if they do say that, they are wrong. In February 1987, the USCCB claimed, via the Chairman of the Bishop’s Committee on the Liturgy, that the washing of feet is merely an act of charity, and thus may properly include both men and women. It took a little less than a year for the Vatican to blow that notion out of the water with the document the Paschales Solemnitatis:

“The washing of the feet of chosen men (emphasis added) which, according to tradition, is performed on this day [Holy Thursday]... This tradition should be maintained, and its proper significance explained.”

Nothing new has come from the Vatican since this 1988 document allowing any variation of any kind whatsoever.

Here’s the bottom line, says Mr. Voris:

The washing of the feet is intimately linked to the priesthood because it was performed by Our Blessed Lord those he was about to make priests at the Eucharist.

Only men are to have their feet washed an only by a priest or bishop and it is only the feet that are to be washed. When some other variation is done, it confuses the faithful and is a grave abuse because it tears away from the sacred character of the priesthood instituted by Christ Himself on this most holy of nights.

Here's the video:

Humility and Obedience: St. Francis de Sales

The source of the following excerpt is: The Sermons of St. Francis de Sales for Lent. This is from the sermon for Palm Sunday. This particular sermon is available online here; I’ve excerpted only a small portion of it for this post.

Humility and Obedience

I do not well recall what I said to you in the past on this topic of Our Lord's entry into Jerusalem. [Matt. 21:1-9]. But I thought I would speak today on the reasons for Our Lord choosing both an ass and a colt for this royal entry… I will speak of only three today…The first is the animal's humility; the second, its patience; the third, its willingness to be burdened.

…

The first is because of its humility. The ass, though heavy, sluggish and lazy, has great humility. It is neither proud nor vain; in this it is unlike the haughty horse. Is not a vain and proud man compared to a horse [Ps. 31 (32):9], which is fiery and arrogant? Not only does it kick, but it also bites, and is sometimes so furious that none dare approach it...

Now Our Lord, who was humble and came to destroy pride, chose not to use this proud animal to carry Him. He chose the most simple and the most humble of all animals because He so loved lowliness and humility that only a humble mount could serve Him. God dwells and abides only in the simple and humble of heart. [Is. 57: 15]. Wishing to show His esteem for this virtue, He chose lowliness and abjection for the day of His triumph. He emptied and humbled Himself. He would not have been humiliated and despised by others except He willed it. He Himself emptied Himself, choosing abjection. He who was the Father's equal in all things, without ceasing to remain what He was, chose to be the reproach and outcast of the people. [Ps. 21 (22):7; Is. 53:3]. Though humbled in this way, He nevertheless could affirm His equality with the Father and the Holy Spirit, for He was, with them, one Substance, one Power, and one Wisdom. Nor did our Blessed Savior do a disservice to the truth when in the very depth of His contempt and humiliations He said: "The Father and I are equal in power; the Spirit and I are equal in goodness. We are but one Power, one Wisdom, and one Goodness." For in all ways They were equal. While in this glory, He humbled Himself, in entering Jerusalem not on a horse or other conveyance, but on an ass and a colt, which were covered only with the poor mantles of His Apostles.

It is of this great triumph of humility that Isaias [Is. 53:3; 62:11] and Zacharias [Mch. 9:9] sing, along with that divine poet, the royal prophet Davidl4 [Ps. 45:6, Heb. & Sept.]: He emptied and abased Himself; He humbled Himself; He came mounted upon an ass and a colt. He bent His bow and darted His arrows of love into the hearts of the people of Israel. All were moved at His coming and sang: Hosanna, blessed be the Son of David, blessed is He who comes in the name of the Lord; glory be to the Most High. [Ps. 117 (118):26; Matt. 21:9]. His gentleness and humility captivated all their hearts. Had He come on any other conveyance He would have frightened them. This is the first quality that made the ass appropriate for Our Lord's use on this occasion: its humility.

The second quality is its patience. Not only is the ass humble, it is exceedingly patient, allowing itself to be beaten and maltreated without ever forgetting its origin. [Is. 1:3]. It neither complains, nor bites, nor kicks. It endures all with great patience. Our Lord so loved patience that He wished to become its mirror and pattern. He endured scourging and ill treatment with invincible patience; He supported so many blasphemies, so many calumnies, without saying a word.

Now humility and patience have such an affinity with one another that one can hardly exist without the other. He who desires to be humble must be patient enough to endure the contempt, the censure, the reprehensions that the humble suffer. Likewise, he who desires to be patient must be humble, because one cannot long support the labors and adversities of this life without the humility which makes us gentle and patient. Finding these two qualities in this animal, Our Lord chose it rather than any other for His entry into Jerusalem.

The third reason is that this animal is obedient, permitting us to burden it as much as we want without offering any resistance. It carries the load with remarkable submission and suppleness. So much did our Divine Master love obedience and suppleness that He Himself chose to give us an example of it. So He bore the heavy burden of our iniquities and suffered for them all that we had merited. [Is. 53:4ff.]. Oh, how blessed are they who are supple and submissive, who allow themselves to be commanded as others wish, subjecting themselves to all kinds of obediences without reply or excuse, supporting with good heart the burden imposed on them! Only when clothed with these qualities of humility, patience and submission can we be worthy to carry Our Lord. Then the Savior will mount upon our hearts and, as a divine riding master, conduct us under His obedience.

Having chosen the ass to carry Him into Jerusalem, Our Lord sent two of His disciples to a little village which was close by, saying: Go into the village, loose the ass and the colt, and bring them to Me; if anyone says a word to you, say, "The Lord has need of them." Hearing this, they left at once and went where their good Master had sent them. They loosed the ass and the colt and led them to Him.

…I love and admire [these disciples] very much because they were extremely simple and perfectly obedient in making no reply. They could have replied: "Indeed, You order us to bring You these two beasts, but how will we know which two You want; are there only these two? Will we be allowed to take them?" and many other such objections which human prudence could have suggested. Certainly, there are those who make so many reflections, see so many aspects, find so many interpretations, that they make a thousand replies to all obediences given them. We find no submission in them. They live in perpetual disturbance. On the contrary, these Apostles went without making any reflections, because they were obedient and loved obedience. It is a sure indication that one does not love the command when one reflects incessantly on it.

I have already spoken about all this at other times. I remember giving you the example of Eve, who raised so many difficulties concerning the prohibition against eating the fruit of the tree of knowledge. To the serpent she said: "Oh, God has forbidden us to look at or touch this fruit" [Gen. 2:17; 3:1-3], implying that it was an unreasonable, harsh, and difficult command to observe. Certainly, one who has no love for obedience never lacks reasons for avoiding its fulfillment or for lamenting its difficulty. If a person like this is advised to receive Communion frequently, "Oh," she will think, "what will people say if they see me communicate so frequently, or go to confession so often, or make meditation every day? Oh, what will they say?" Simply go and do what the Lord commands!

The Savior knew, of course, that the Apostles would meet people who would question their taking these animals and what they were going to do with them. So it happened that not only did the owner question them, but the neighbors meddled in as well. Anticipating this, Our Lord said to them: If anyone tries to prevent your bringing them to Me, say that the Lord needs them, and he will let them go. With these words from their good Master, the Apostles left. To those who tried to prevent their taking these animals they replied: The Lord needs them; and the people let them go. [Mk. 11:3-6]. Indeed, I love the people in that village for they were very courteous; they no sooner heard that the Lord needed their beasts than they willingly let them go.

Certainly, this answer, "The Lord needs them," is one we ought to give to anyone who tries to prevent us from doing God's will. "Why do you fast, go to confession and Communion so often?" ask the worldly-wise. Answer them: "Because the Lord needs it." "Why are you entering religion? Why do you enclose yourself and bind your eyes like a falcon'!" "The Lord needs it." "Why make yourself as poor as a beggar?" "The Lord needs it." In a word, we ought to make use of this reply to put in their place all those who wish to keep us from doing God's will.

The Apostles led the ass and colt to Our Lord. We must note that He deliberately told them to loose them and lead them to Him. If we wish to go to our Savior, we too must allow ourselves to be loosed from our passions, our habits, affections and the bonds of sin which keep us from serving Him. This ass and colt had only the Apostles' cloaks laid on them; then Our Lord mounted them; and in this abjection and humility He made His triumphal entry into Jerusalem. In this He confounded the world, which overthrows all the maxims of the Gospel, relishing neither humility nor abjection. It never ceases to say: "Unfortunate are the poor and suffering. But how happy that wealthy one is!" "Why do you find him happy?" "Because his barn is full of grain and his cellar is full of wine. This girl is also happy because she too is rich, well dressed and covered with jewels." Others are considered happy because their hair is well curled or daintily braided, or they have a fancy gown. How childish all this is! Nevertheless, these are the kinds of people the world considers happy and fortunate.

Our Lord turns all such ideas upside down today by His entrance into Jerusalem. He in no way acts like princes of the world, who, when entering a city, do it with much pomp, show and expense. He chooses no other mount but an ass covered with the worthless and poor cloaks of His Apostles. Oh! how blessed are they whom our Divine Master chooses to carry Him, who are covered with the Apostles' cloaks, that is, clothed with apostolic virtues, which render them worthy of bearing our dear Savior and of being led by Him. Blessed are they who conduct themselves here in lowliness and humility. They will be exalted in Heaven [Matt. 18:4; 23:12; Lk. 14:11; 18:14]. Their patience will win for them perpetual peace and tranquility; for their obedience they shall receive a crown of glory [Tab. 3:21; James 1:12]; finally, they shall be covered with the hundredfold of blessings in this life and shall bless the Father, Son and Holy Spirit eternally in the next. May God give us this grace. Amen.

Diocese of Baker Chrism Mass

Last night the Chrism Mass for the Diocese of Baker was celebrated at St. Francis de Sales Cathedral (due to the long distances priests are required to travel in our diocese, the Chrism Mass is held the week before Holy Thursday). It was supposed to have been extra special, as our Bishop-Elect, Fr. Liam Cary, was to be there to preach. Unfortunately, but understandably, he had to change his plans due to his full schedule, and he was not in attendance at all.

I know from personal experience that many people are involved in the planning of the Chrism Mass, and they all work hard and with sincere desire to provide a good liturgy. They also provide a meal for the priests, help with finding them lodging, etc. And of course, distributing the oils is quite an undertaking, as the oils have to be carefully poured into containers for transport. The Chrism Mass is no small effort for this little community!

Here are some photos:

The procession was just beginning here, and the Knights of Columbus were taking their stations.

The procession continues and the priests take their places. 

Attendance seemed adequate; I estimated about 125 people, but I'm not really all that good at that sort of estimation. I counted 29 priests in attendance. (That's about the limit of my patience for counting actual bodies!)

Everyone is seated...

Here's the procession to the ambo for the reading of the Gospel. 

St. Bridget of Kildare Church in Nyssa

Here are some photos of the interior of St. Bridget of Kildare Church in Nyssa, Oregon. 

Please keep the pastor of St. Bridget's, Fr. Daniel Ochiabuto, in your prayers; he has been hospitalized with malaria.

The church has a sort of high altar reminiscent of what was probably there originally. The shallow reconstructed step would make ad orientem celebration of the Mass a little difficult, I believe, but at least there is an attempt at a high altar!

The candlesticks are a nice touch:

There is, as we generally see these days, a free-standing altar in front of the "high altar", and this is where Mass is celebrated.

Removing the free-standing altar, reconstructing the step, and putting a full-length antependium on the high altar would make this a wonderful sanctuary for the Traditional Latin Mass - or for the novus ordo celebrated ad orientem. 

Here's a close-up of the base of the candlestick:

There are several statues; however, in a small church like St. Bridget, it's difficult to find the room to make a reasonable and aesthetic grouping. 

There are two interesting kneelers for those who wish to receive Holy Communion in the kneeling position. This shot also gives a view of the tile on the floor - another nice touch.

Hearing the Word of God: St. Francis de Sales

The source of the following excerpt is: The Sermons of St. Francis de Sales for Lent. This is from the sermon for Passion Sunday; I’ve excerpted only a small portion of it here.

HEARING THE WORD OF GOD

He who is of God hears the words of God. 

Therefore you hear them not, 

because you are not of God. – John 8:47

A word is accepted or rejected for three reasons: because of the person who speaks it, because of the word that is spoken, because of those who hear it. For this word to be honored and accepted, the one who is speaking it must be a good man, a virtuous man, one worthy of being believed. Otherwise, rather than being accepted, it will be rejected, despised. Further, what is said must be good and true. Finally, those who hear it must be good, prepared to receive it; if not, it will be neither accepted, honored, nor kept.

This is what Our Lord teaches us in the Gospel Holy Church offers us today, in which He reproaches the scribes and Pharisees for not receiving His words—for which they are to blame. [Jn. 8:46-59]. He says: Why do you not believe the truth I teach? Their nonbelief thoroughly astonished Him. It is as though He meant to say: “You really have no excuse, for which one of you can convict Me of sin? Why then do you not believe Me, since what I am telling you is truth itself? I cannot err. Therefore your disbelief must stem from your own wickedness and sinfulness. Certainly neither I nor the word I teach is to blame.”

Thus, it is necessary that the one proclaiming God’s word be irreproachable, and his life congruent with his teaching. If this is not the case, the word will be neither honored nor accepted. For this reason God forbids sinners to announce His word [Ps. 49 (50):16-17]. He seems to say: “Miserable one, how dare you teach My doctrine with your lips and dishonor it with your life? How can you possibly expect it to be accepted from a mouth so full of infectious sin? I will not permit such a one to proclaim My will.” Thus He has forbidden sinners to announce His sacred word, fearing it will be rejected by those who hear it.

Be careful here. It is not all sinners who are forbidden to preach, but only notorious ones. Otherwise, who could announce God’s word, since we are all sinners? Whoever says the contrary is guilty of grievous untruth. [1 Jn. 1:8]. Even the Apostles were sinners. Those who allege never to have sinned are guilty of a very great delusion indeed. The contrary is actually clear at the very moment they allege it. St. Augustine teaches this explicitly when he writes that the daily petition in the Lord’s Prayer, “forgive us our trespasses” [Matt. 6:12], is not only a word of humility but also one of truth because, due to our frail humanity, we commit offences at every turn.

All are sinners, but not all are to be silent and refrain from teaching God’s word, but only those who live a life wholly contrary to this divine word. Yet even if this word is preached to us by evildoers, we ought not reject it, but accept it, doing as the bees do who gather honey from almost all the flowers of the fields. Even though some of these flowers are harmful and poisonous, they skillfully draw out honey, a celestial dew untainted by poison.

As confirmation of what I say, I will gladly relate a beautiful example found in the life of the great St. Ephrem. He was indeed a great man, not only because he was a deacon to two illustrious Doctors of the Church, but because he too was a great Doctor, having written very beautiful teachings which truly delight those who read them. This great saint was reared very carefully and nourished from his earliest years on the eremitical life. After many years in the desert, he was inspired by God one day to go to Edessa, his native city. He had always left his heart open and receptive to the Divine Majesty, eager to receive the precious dew of heavenly inspiration, and he had always faithfully accepted them in obedience. Thus he readily embraced this one too.

He went promptly to the city. As he drew near, he was convinced that God must have something important to teach him in calling him from his hermitage. Falling on his knees, he prayed most fervently for the grace to meet someone in the city who would serve as his director and lead him to God’s will. Full of confidence that the Lord would hear him, he got up. When he reached Edessa he came upon a prostitute. Disturbed, he said to himself: “My God, I asked You to let me meet someone who would teach me what Your good pleasure wants of me. Instead, I meet this unfortunate woman.” Eyeing her disdainfully, he noticed that she too was looking at him attentively. Enraged at her boldness, he demanded: “Why, miserable woman, do you look at me so?” She responded very cleverly and learnedly: “I have the right to look at you, but you have no right to look at me. You know that woman was drawn from the side of man. [Gen. 2:21-23]. Therefore, I am only looking at the place of my origin. But man was created from the earth [Gen. 2:7], so why are you not continually looking down at the earth, since that is the place from which you were drawn?”

This great saint truly valued the teaching of the wretched woman, received it humbly, and even warmly acknowledged his gratitude to her. From that moment on, he so valued that lesson that not only did he always keep his bodily eyes lowered to the ground, but even more so his interior and spiritual eyes, which he kept riveted on his nothingness, his vileness and his abjection. In this way he made continual progress in the virtue of most holy humility all the rest of his life.

This story teaches us how we should honor and esteem God’s word and good teachings even if they are presented by persons of ill repute. After all, the Lord desired that a prophet should be instructed by an ass [Num. 22:28-30], and that wicked Pilate should announce the great truth that our divine Master is Jesus [Matt. 1:21]—that is, Savior—a title which he even placed above the Cross, insisting: Such is the case, it is I who have said so. [Jn. 19:22]. Caiphas, the most miserable among men, pronounced this word of truth: It is expedient to have one man die for the salvation of the people. [Jn. 11:49-50; 18:14].

This makes it clear that although we must never esteem nor approve the evil lives of wicked and sinful people, yet we ought never to despise God’s word that they may offer us. Rather, we must profit from it as did St. Ephrem. A great Doctor has taught that we ought not care whether the person who shows us the way of virtue is good or had. All that is important is that it be indeed the true way. If so, we ought to follow it and walk in it faithfully. What does it matter whether they give us balm in an earthenware vessel or in a precious vase? It is enough that it cures our wounds.

Other Lenten meditations on this blog:

A Sacrifice to God is a Contrite Spirit

St. Francis de Sales on Fasting

St. Francis de Sales Sermon on Fasting: Part II

Temptation: St. Francis de Sales

Heavenly Conversation: St. Francis de Sales

St. Francis de Sales on Mutual Charity
St. Frances de Sales on Providence