Sermons of St. John Mary Vianney

[Hildegard of Bingen]

THOUGHTS ON THE WAY TO CHURCH

Book "Sermons of the Cure of Ars" (St. John Mary Vianney) by TAN Books - pages 142-147


When our duty calls us to a holy place, might not anyone say that we resemble criminals be ingled before their judges to be condemned to the worst possible tortures, rather than Christians whom love alone should lead to God? How very blind we are, my dear brethren, to have so little heart for the things of Heaven, while at the same time we are so taken up with the things of the world! Indeed, when it is a question of temporal matters or even of pleasures, everyone will be preoccupied with them. They will think about them in advance. They will meditate upon them. But, unfortunately, when the question is one of the service of our God and the salvation of ourpoor souls the whole thing becomes a matter of routine and inconceivable indifference.

Suppose someone wants to speak to a very important or influential person and to ask him some favor. He will dwell upon the matter for a long time in advance. He will consult others whom  he thinks better educated or more experienced than himself in order to find out in what way he should approach this person. He will appear before him with that modest and respectful bearing which, generally speaking, the presence of such a personage inspires. But when he comes into the house of God, ah, there is no more of that sort of thing. No one thinks then of what he is about to do or of what he is about to ask of God.

Tell me, my dear brethren, who is there who, as he is going along to the church, is saying to himself: Where am I going?

Is it to the house of a man or to the palace of a king? Oh, no, it is into the house of my God, into the dwelling place of Him Who loves me more than Himself, since He died for me, Whose compassionate eyes are aware of my actions, Whose ears are attentive to my prayers, always ready to hear my prayers and to forgive. Filled with these blessed thoughts, why would we not exclaim with the holy King David: "O my soul, rejoice that you are about to enter the house of the Lord," to give Him your homage, to show Him your needs, to listen to His divine words, to ask Him for His graces.

Oh what things I have to say to Him, what graces I have to ask of Him, what gratitude I have to pay Him! I will speak to Him of all my worries, and I know that He will console me. I will admit my faults to Him, and He will forgive me. I am going to talk to Him of my family, and He will bless it with all sorts of mercies. Yes, my God, I shall adore You in Your holy temple, and I shall return from there filled with all sorts of benedictions.

Tell me, my dear brethren, is that the sort of thought which occupies you when your religious duties call you to church?

Are those indeed the thoughts you have, after having wasted the entire morning in discussing your sales and your purchases, or at the least, some other entirely useless matters? You come along in a hurry to hear a Mass which often is half-finished.

Alas! If I dare to put into words how many go to visit the god of drunkenness before their Creator; and, coming to church full of wine, they will talk and concern themselves with
temporal matters right up to the very door! Oh! Dear God! Are these Christians, who ought to be living like angels upon earth?

What of you, my good woman, are your thoughts any better now that you have occupied your mind and part of your time in thinking how you were going to dress, so that you might please the people you know; and then you come to a place where you should come only to lament for your sins?

Indeed, too often the priest is ascending the altar while you are still turning around and around, looking at yourself in front of a mirror. Ah, dear God! Are these really Christians who have taken You for their Model, You, Whose whole life was spent amidst scorn and tears? Listen, my dear young lady, to what St. Ambrose, the Bishop of Milan, has to teach you. As he was in the doorway of the church one day and saw a young person approaching dressed with the greatest of care, he spoke to her." Where are you going, young woman?" he asked. She told him that she was going to church." You are going to the church," the holy Bishop said to her, "but one might rather think that you are going to the dance or to a play or a spectacle.

Go away, sinful woman, and weep for your sins in secret, and do not come to the church to insult with your frivolous adornments a crucified God."
Dear Lord! How our century has provided us with.... [sentence incomplete - Trans.] How many people when they are coming to the church think of nothing else except themselves and their  clothes and styles.

They enter the temple of the Lord saying from the depths of their hearts: "Have a good look at me." When we see such wrong dispositions, how can we help but shed tears?

And you, fathers and mothers, what are your dispositions when you come to church, to the Mass? Alas! We must admit it with sorrow that most frequently the fathers and mothers that we see are coming into the church when the priest is already on the altar, or even in the pulpit! Ah,you will tell me, we came as soon as we could. We have other things to do.

Undoubtedly you have other things to do. But I know very well, too, that if you did not leave until Sunday the one hundred and one things in your homes which you should have done on Saturday, and if you had got up a little earlier in the morning, you would have done them all before holy Mass, and you would have arrived at the church before the priest had ascended the altar. It can be the same thing, too, with your children and your servants: if you had not been giving them orders until the very last stroke of the Mass bell, they would have arrived at the church at the beginning. I do not know whether God will receive all these excuses easily; I hardly think so.

But why, my dear brethren, should I speak of particular cases? Surely it is the majority of you who behave in this way.

Yes, when you are called to church so that the graces of God may be administered to you, anyone may see this lack of enthusiasm in you, this indifference, this boredom which consumes you, this practically general inattention. Tell me, where will you see the majority of the general congregation when the services are beginning? Are the Vespers not half said by the time you  arrive?

We have work to do, you tell me.

Well, my friends, if you were to tell me that you have neither faith, nor love of God, nor the desire to save your poor souls, I would believe you much better. Alas! What can anyone think of all that? .... There is a great deal to lament in what is to be seen of the dispositions of the majority of Christians! A great many seem to come to church only in spite of themselves or, if I dare to put it that way, as if someone were dragging them there. From the house to the church, temporal matters only are discussed. A group of young girls together will talk about nothing except style, beauty, and all the rest of it; the young men only of games and amusements or of other matters which are more evil. The fathers or the masters of households will chat about their  property or business, about buying and selling. The mothers are preoccupied only with their households and their children. No one will go so far as to deny that. Alas! Not a single thought will be given to the happiness they are about to have, not a single reflection on the needs of their poor souls or those of their children or their servants! They enter the holy temple without respect, without attention, and a great many of them as late as is possible. How many others do not even go to the trouble of coming in at all, but stay outside, in order to find better ways of  distracting themselves? The word of God does not trouble their consciences: they look around at those who are coming and going.... Dear God! Are these really the Christians for whom Thy suffered so much in order to make them happy? And this is all they think of it? ....

With dispositions like that, how many sins must be committed during the services? How many people must commit more sins on Sunday than during all the rest of the week! ....

Listen to what St. Martin has to tell US.... While he was singing the Mass with St. Brice, his disciple, he noticed the latter smiling. After it was all over, he asked him what had made him
smile. St. Brice replied: "Father, I saw something extraordinary while we were singing the holy Mass. Behind the altar I saw a devil and he was writing on a huge sheet of parchment the sins which were being committed in the church, and his sheet was rather full before the Mass was finished. So the devil took the sheet of parchment between his teeth and tugged it so hard that he tore it into shreds. That was what made me smile."

What sins, and even mortal sins, we commit during the services by our lack of devotion and recollection! Alas! What has become of those happy times when Christians passed not only the day but even the greater part of the nights in the church, mourning for their sins and singing the praises of God? See, even in the Old Testament, see holy Anna the prophetess, who withdrew into a tribune in order to leave the service of God no more. Look at the holy old man Simeon. See again Zachary and so many others who passed the greater portion of their lives in the service of the Lord. And note, too, how marvellous and how precious were the graces which God bestowed upon them. To reward Anna, God willed that she should be the very; first to recognize our Lord.

The holy old man Simeon was also the first, after St. Joseph, to have the happiness, the very great happiness, of holding the Savior of the world in his arms. The holy Zachary was chosen to be the father of a child destined to be the ambassador of the Eternal Father in announcing the coming of His Son into the world. What wonderful graces does God not grant to those who make it their duty to come to visit Him in His holy temple as much as they possibly can....

[Hildegard of Bingen]

YOU ARE SURPRISED, BUT NOT I!

Book "Sermons of the Cure of Ars" (St. John Mary Vianney) by TAN Books - pages 147-149


Why is it, then, you are going to ask me, that we assist at so many Masses and yet we are always the same?

Alas, my dear brethren, it is because we are there in body but not in spirit and that rather our coming there completes our condemnation because of the bad dispositions with which we assist. Alas! For all those badly heard Masses which, far from insuring our salvation, harden us the more. When our Lord appeared to St. Mechtilde, He said to her: "Know this, my child, that the saints will assist at the death of all those who have heard Mass devoutly, to help them to die well, to defend them against the temptations of the Devil, and to offer their souls to My Father." What wonderful happiness for us, my dear brethren, to be helped at this formidable moment by as many saints as we have heard Masses! ....

No, my dear children, we need never fear that the Mass hinders us in the fullfilment of our temporal affairs; it is altogether the other way around. We may be sure that all will go better and that even our business will succeed better than if we have the misfortune not to assist at Mass. Here is a splendid example of that. It concerns two artisans who belonged to the same trade and who lived in the same little town. One of them, who had a very large family and never missed hearing Mass every day, lived very comfortably by his trade, but the other, on the contrary, who had no family, worked all day and part of the night, and very often on the holy day of Sunday, and still had the greatest difficulty in the world in making ends meet. The latter, when he saw how well things were going for the other man, asked him one day when he met him how he managed to make enough to maintain so comfortably a family as large as his. As for himself, he said, although there were only his wife and himself and he never stopped working, he was often short of everything. The other replied that if he so wished, he would show him the following day where he made his profit. Delighted with this good news, the unsuccessful artisan could hardly wait until the following day so that he might learn how to make his fortune. True to his word, his friend called for him. So there he was, setting off in great heart and, full of confidence, following his friend who brought him to church, where they heard Mass. When they came out the friend said, quite at his ease, "You can go back to your work now."

The same thing took place the following day, but on the third day, when the friend came to bring the unsuccessful artisan along to Mass, the latter objected.

"What is all this about?" he asked." If I want to go to Mass, I know the way without your taking the trouble to come and get me. That is not what I wanted to know, but the place where you find all the money that enables you to live so comfortably. I wanted to see whether, if I did the same as you, I could get something out of it, too."

"My good friend," said the other to him, "I do not know any other place than the church, and no other method than that of hearing Mass every day of the week. I assure you that I have never used any other means to acquire the money which surprises you. But have you yourself not seen where Jesus Christ tells us in the Gospel to seek first the kingdom of God and that all the rest  will be added unto us?"

Are you surprised at this story, my dear brethren? I am not. It is only what we see every day of our lives in those homes where there is some religion. Those who come often to holy Mass manage their affairs much better than those whose weak faith makes them think that they have no time for Mass. Alas, if only we put all our trust in God and relied on our own efforts for nothing, how much happier we should be than we are!

Yes, you will tell me, but if we have nothing, no one is going to give us anything.

What do you want God to give you when -- as is shown by the fact that you do not give even the time to saying your morning and night prayers and that you are quite content to come to Mass once a week -- you depend solely on your own efforts and not at all on Him? You have no knowledge of the resources of the providence of God for anyone who confides and trusts in Him. Do you want a more striking proof of this? It is before your eyes. Look at your pastor and examine his case in the light of God's providence.

Oh, you say, that is because people give to you.

But who gives to me, unless it is the providence of God? That is the source of my treasures and nothing else. Alas, that man should be blind enough to worry and fret so much as to damn himself and yet be quite unhappy in this world. If you have the great happiness to think a lot about your salvation and to assist at holy Mass as much as you can, you will soon see the proof  of what I am telling you.

[Hildegard of Bingen]

WHEN YOU GO BACK HOME

Book "Sermons of the Cure of Ars" (St. John Mary Vianney) by TAN Books - pages 149-150


     On her return to her kingdom, the queen of Sheba could never weary of relating all that she had seen in the temple of Solomon; she talked of it unceasingly, with fresh pleasure. The same thing  should happen to the Christian who has assisted properly at holy Mass. When he comes back to his house, he ought to have a talk with his children and his servants and ask them what they have retained of it and what touched them most. Alas! Dear God, what am I going to say? .... How many fathers and mothers, masters and mistresses are there who, if someone wanted to talk to them about what they had heard at Mass, would laugh at all that and say that they were tired of it, that they knew enough about it.... Although generally speaking it seems that people still listen to the holy word of God, the moment they come out of church, they fall into all sorts of careless and frivolous ways. They get up with a sudden rush. They hurry. They jostle at the  door. Often the priest has not even come down from the altar when they are already outside the door, and there they give themselves up to discussions upon all sorts of secular subjects.

     Do you know what the result of this kind of thing is, my dear brethren? This is it. People derive no profit and gain no benefit from what they have heard and seen in the house of God. What graces have been lost! What means of salvation trodden underfoot! What a misfortune that is, to turn to our loss what should have helped so much to save us! You can see for yourselves how many of these services are a burden to the majority of Christians! For those few moments, they stay in the church as if it were some kind of prison, and as soon as they are out, you will hear them shouting at the door, like prisoners who have been given liberty. Are we not quite frequently obliged to close the door of the church in order not to be deafened by their continual
noise?

     Dear God, are these really Christians, who ought to leave Your holy temple with minds filled only with all kinds of good thoughts and desires? Should not they be seeking to engrave these in their memory, that they may never lose them and that they may put them into practice as soon as the opportunity presents itself? Alas! The number of those who assist at the services with attention and who try to profit from them is a little like the number of the elect: ah, how small it is!

---

CLEAR YOUR MINDS

Book "Sermons of the Cure of Ars" (St. John Mary Vianney) by TAN Books - pages 150-152


     If you desire the worship that you give to God to be pleasing to Him and valuable for the salvation of your soul, put it properly into practice. Begin by preparing for holy Mass as soon as you are awake, uniting yourself to all the Masses which are being said at that moment. When the bell rings to call you to the house of God, consider the fact that it is Jesus Christ Himself calling you. Start out immediately, so that you will have a moment to meditate upon the tremendous act at which you are about to assist. Do not say, like those people who have no religion, that you have plenty of time, that you will be there soon enough. But say, rather, with the Holy Prophet: "I rejoice when I am told that we are going into the house of the Lord."

    When you come out from your home, think about what you are going to do and what you are going to ask of God. Begin by clearing your mind of earthly matters so that you will be thinking of God only. Avoid all sorts of unnecessary conversations which serve no other purpose than to make you hear Mass badly. When you enter the church, recall to yourself what the holy patriarch Jacob said: How awesome is this place! How holy it is! It is truly the house of God and the gateway to heaven! When you get to your place, humble yourself profoundly as you think of your own unworthiness and the greatness of your God, Who, nevertheless, in spite of your sins, wishes to suffer you in His holy presence. Make an act of faith with all your heart.  Ask God to give you the grace to lose none of the many favours which He grants to those who come here with good dispositions. Open your heart so that the word of God may enter it, take root in it, and bear fruit there for eternal life. Before leaving the church, do not fail to thank God for the graces He has just given you and go straight home, fully occupied with the thoughts of
what you have seen and heard.

     Yes, my dear children, if we conducted ourselves in this manner, we should never come away from the services of the Church without being filled with a fresh desire for heaven and a new disgust for ourselves and the things of this earth. Our hearts and our minds would be given over altogether to God and not at all to the world. Then the house of God would truly be for us the gateway to Heaven. That is what I desire for you.

[Hildegard of Bingen]

WE ARE KEEPING A FEAST

Book "Sermons of the Cure of Ars" (St. John Mary Vianney) by TAN Books - Pages 152-154


In the early days of the church, the faithful of one province, or district, used to come together publicly on the feast day of a saint in order to have the happiness of participating in all the  graces which God bestows on such days.

The office of the vigil was started. The evening and night were spent in prayer at the tomb of the saint. The faithful heard the word of God. They sang hymns and canticles in honor of the  saint. After passing the night so devoutly, they heard Mass, at which all those assisting had the happiness of going to Holy Communion. Then they all withdrew, praising God for the triumphs  He had accorded the saint and the graces He had bestowed in response to the latter's intercession.  After that, my dear brethren, who could doubt but that God pours out His graces  with abundance upon such a reunion of the faithful and that the saints themselves are happy to be the patrons of such people. That was the way in which the feast days of patron saints were  celebrated in olden times.

What do you think of that? Is it thus that we celebrate such feasts today? Alas! If the first Christians were to come back upon this earth, would they not tell us that our feasts are no different from those that the pagans kept? Is it not the general rule that God is most seriously offended on these holy days?

Does it not seem, rather, that we combine our money and our energies together to multiply sin almost to infinity?

What are we concerned with on the vigil of such feasts, and even for several days beforehand?

Is it not with spending foolish and unnecessary money? And all this time poor people are dying of hunger and our sins are calling down upon us the anger of God to the point where eternity would not be sufficient to satisfy for them. You should pass the night in repentance and remorse, in considering how very little you have followed the example of your patron saint.  And yet you consecrate that time to preparing everything that will flatter your gluttony! Might it not be said that this day is one for pure self-indulgence and debauchery? Do parents and friends come, as in former times, to enjoy the happiness of participating in the graces which God bestows at the intercession of a patron saint? They come, but only to pass this feast day almost wholly at the table. In former times, the religious services were much longer than they are today, and still they seemed always too short. Nowadays you will see even fathers of families who, during the performance of the offices, are at table filling themselves with food and wine. The first Christians invited each other in order to multiply their good works and their prayers.  Today it seems rather as if people invite each other so that they can multiply the sins and the orgies and the excesses in which they indulge in eating and drinking. Does anyone think God  will not demand an account of even a penny wrongly spent? Does it not seem that we celebrate the feast only to insult our holy Patron and to increase our ingratitude?

. Let us look a little closer, my dear brethren, and we shall realise that we are far from imitating Him whom God has given us for a model. He passed His life in penance and in sorrow. He died in torments. What is more, I am sure that there are parishes where more sins are committed on those days than during all the rest of the year. The Lord told the Jews that their feasts were an abomination and that He would take the filth of their feasts and throw it in their faces. He wished to make us understand by this how greatly He is offended on those days which should be passed in weeping for our sins and in prayer.

We read in the Gospel that Jesus Christ came on earth to enlighten souls with the fire of divine love. But we can believe that the Devil also roams around on earth to light an impure fire in the hearts of Christians and that w hat he promotes with the greatest frenzy are balls and dances. I have debated for a long time whether I should speak to you about a matter so difficult to get you to understand and so little thought upon by the Christians of our days, who are blinded by their passions. If your faith were not so weak that it might be extinguished in your hearts in the blink of an eye, you would understand the enormity of the abyss towards which you precipitate yourselves in giving yourselves over with such abandon to these wretched amusements. But you will tell me. For you to talk to us about dances and about the evil that takes place at them is just a waste of time. We will indulge neither more nor less in them. I firmly believe that, since 111 Tertullian assures us that very many refused to become Christians rather than deprive themselves of such pleasures.

[Hildegard of Bingen]

BE RELIGIOUS OR BE DAMNED!

Book "Sermons of the Cure of Ars" (St. John Mary Vianney) by TAN Books - pages 154-159


There is always the person who says to me: "What harm can there be in enjoying oneself for a while? I do no wrong to anyone; I do not want to be religious or to become a religious! If I do not go to dances, I will be living in the world like someone dead!"

My good friend, you are wrong. Either you will be religious or you will be damned. What is a religious person? This is nothing other than a person who fulfils his duties as a Christian.
You say that I shall achieve nothing by talking to you about dances and that you will indulge neither more nor less in them.

You are wrong again. In ignoring or despising the instructions of your pastor, you draw down upon yourself fresh chastisements from God, and 1, on my side, will achieve quite a lot by fulfilling my duties. At the hour of my death, God will ask me not if you have fulfilled your duties but if I have taught you what you must do in order to fulfil them. You say, too, that I shall never break down your resistance to the point of making you believe that there is harm in amusing yourself for a little while in dancing? You do not wish to believe that there is any harm in it? Well, that is your affair. As far as I am concerned, it is sufficient for me to tell you in such a way as will insure that you do understand, even if you want to do it all the same. By doing this I am doing all that I should do. That should not irritate you: your pastor is doing his duty. But, you will say, the Commandments of God do not forbid dancing, nor does Holy Scripture, either. Perhaps you have not examined them very closely. Follow me for a moment and you will see that there is not a Commandment of God which dancing does not cause to be transgressed, nor a Sacrament which it does not cause to be profaned.

You know as well as I do that these kinds of follies and wild extravagances are not ordinarily indulged in, but on Sundays and feast days. What, then, will a young girl or a boy do who have  decided to go to the dance? What love will they have for God? Their minds will be wholly occupied with their preparations to attract the people with whom they hope to be mixing. Let us suppose that they say their prayers -- how will they say them? Alas, only God knows that! Besides, what love for God can be felt by anyone who is thinking and breathing nothing but the love of pleasures and of creatures? You will admit that it is impossible to please Godand the world. That can never be.

God forbids swearing. Alas! What quarrels, what swearing, what blasphemies are uttered as a result of the jealousy that arises between these young people when they are at such gatherings!  Have you not often had disputes or fights there? Who could count the crimes that are committed at these diabolical gatherings? The Third Commandment commands us to sanctify the holy day of Sunday. Can anyone really believe that a boy who has passed several hours with a girl, whose heart is like a furnace, is really thus satisfying this precept? St. Augustine has good reason to say that men would be better to work their land and girls to carry on with their spinning than to go dancing; the evil would be less. The Fourth Commandment of God commands children to honour their parents. These young people who frequent the dances, do they have the respect and the submission to their parents' wishes which they should have? No, they certainly do not; they cause them the utmost worry and distress between the way they disregard their parents' wishes and the way they put their money to bad use, while sometimes even taunting them with their old-fashioned outlook and ways.

What sorrow should not such parents feel, that is, if their faith is not yet extinct, at seeing their children given over to such pleasures or, to speak more plainly, to such licentious ways? These children are no longer Heaven-bent, but are fattening for Hell. Let us suppose that the parents have not yet lost the Faith.... Alas! I dare not go any further! .... What blind parents! .... What lost children! ....

Is there any place, any time, any occasion wherein so many sins of impurity are committed as the dance halls and their sequels? Is it not in these gatherings that people are most violently prompted against the holy virtue of purity? Where else but there are the senses so strongly urged towards pleasurable excitement? If we go a little more closely into this, should we not almost die of horror at the sight of so many crimes which are committed? Is it not at these gatherings that the Devil so furiously kindles the fire of impurity in the hearts of the young people in order to annihilate in them the grace of Baptism? Is it not there that Hell enslaves as many souls as it wishes? If, in spite of the absence of occasions and the aids of prayer, a Christian has so much difficulty in preserving purity of heart, how could he possibly preserve that virtue in the midst of so many sources which are capable of breaking it down?

"Look," says St. John Chrysostom, "at this worldly and flighty young woman, or rather at this flaming brand of diabolical fire who by her beauty and her flamboyant attire lights in the heart of that young man the fire of concupiscence. Do you not see them, one as much as the other, seeking to charm one another by their airs and graces and all sorts of tricks and wiles? Count up, unfortunate sinner, if you can, the number of your bad thoughts, of your evil desires and your sinful actions. Is it not there that you heard those airs that please the ears, that inflame and burn hearts and make of these assemblies furnaces of shamelessness?"

Is it not there, my dear brethren, that the boys and the girls drink at the fountain of crime, which very soon, like a torrent or a river bursting its banks, will inundate, ruin, and poison all its surroundings? Go on, shameless fathers and mothers, go on into Hell, where the fury of God awaits you, you and all the good actions you have done in letting your children run such risks. Go on, they will not be long in joining you, for you have outlined the road plainly for them. Go and count the number of years that your boys and girls have lost, go before your Judge to give an account of your lives, and you will see that your pastor had reason to forbid these kinds of diabolical pleasures! ....

Ah, you say, you are making more of it than there really is! I say too much about it? Very well, then. Listen. Did the Holy Fathers of the Church say too much about it? St. Ephraim .tells us that dancing is the perdition of girls and women, the blinding of men, the grief of angels, and the joy of the devils.

Dear God, can anyone really have their eyes bewitched to such Ian extent that they will still want to believe that there is no harm in it, while all the time it is the rope by which the Devil pulls the most souls into Hell? .... Go on, poor parents, blind and lost, go on and scorn what your pastor is telling you! Go on! Continue the way you are going! Listen to everything and profit nothing by it! There is no harm in it? Tell me, then, what did you renounce on the day of your Baptism? Or on what conditions was Baptism given to you? Was it not on the condition of your taking a vow in the face of Heaven and earth, in the presence of Jesus Christ upon the altar, that you would renounce Satan and all his works and pumps, for the whole of your lives -- or in other words that you would renounce sin and the pleasures and vanities of the world? Was it not because you promised that you would be willing to follow in the steps of a crucified God? Well then, is this not truly to violate those promises made at your Baptism and to profane this Sacrament of mercy? Do you not also profane the Sacrament of Confirmation, in exchanging the Cross of Jesus Christ, which you have received, for vain and showy dress, in being ashamed of that Cross, which should be your glory and your happiness?

St. Augustine tells us that those who go to dances truly renounce Jesus Christ in order to give themselves to the Devil.

What a horrible thing that is! To drive out Jesus Christ after having received Him in your hearts! "Today," says St. Ephraim, "they unite themselves to Jesus Christ and tomorrow to the Devil." Alas! What a Judas is that person who, after receiving our Lord, goes then to sell Him to Satan in these gatherings, where he will be reuniting himself with everything that is most vicious! And when it comes to the Sacrament of Penance, what a contradiction is such a life! A Christian, who after one single sin should spend the rest of his life in repentance, thinks only of giving himself up to all these worldly pleasures! A great many profane the Sacrament of Extreme Unction by making indecent movements with the feet, the hands and the whole body, which one day must be sanctified by the holy oils. Is not the Sacrament of Holy Order insulted by the contempt with which the instructions of the pastor are considered? But when we come to the Sacrament of Matrimony, alas! What infidelities are not contemplated in these assemblies? It seems then that everything is admissible. How blind must anyone be who thinks there is no harm in it! ....

The Council of Aix-la-Chapelle forbids dancing, even at weddings. And St. Charles Borromeo, the Archbishop of Milan, says that three years of penance were given to someone who had danced and that if he went back to it, he was threatened with excommunication. If there were no harm in it, then were the Holy Fathers and the Church mistaken? But who tells you that there is no harm in it? It can only be a libertine, or a flighty and worldly girl, who are trying to smother their remorse of conscience as best they can. Well, there are priests, you say, who do not speak about it in Confession or who, without permitting it, do not refuse absolution for it. Ah! I do not know whether there are priests who are so blind, but I am sure that those who go looking for easygoing priests are going looking for a passport which will lead them to Hell. For my own part, if I went dancing, I should not want to receive absolution not having a real determination not to go back dancing.

Listen to St. Augustine and you will see if dancing is a good action. He tells us that "dancing is the ruin of souls, a reversal of all decency, a shameful spectacle, a public profession of crime." St. Ephraim calls it "the ruin of good morals and the nourishment of vice." St. John Chrysostom: "A school of public unchastity." Tertullian: "The temple of Venus, the consistory of shamelessness, and the citadel of all the depravities."

"Here is a girl who dances," says St. Ambrose, "but she is the daughter of an adulteress because a Christian woman would teach her daughter modesty, a proper sense of shame, and not dancing! "

Alas! How many young people are there who since they have been going to dances do not frequent the Sacraments, or do so only to profane them! How many poor souls there are who have lost therein their religion and their faith! How many will never open their eyes to their unhappy state except when they are falling into Hell! ....

---

YOUR PRAYERS ARE ONLY AN INSULT

Book "Sermons of the Cure of Ars" (St. John Mary Vianney) by TAN Books - pages 159-162


There are some who derive satisfaction from the virtues they practice because their tendencies are all that way. For example, a mother will pride herself on the fact that she gives some alms, that she frequents the Sacraments, that she even reads some spiritual books -- yet she sees without dismay that her children are keeping away from the Sacraments. Her children do not make their Easter duty, yet this mother, from time to time, gives them permission to go to amusements, to dances, to weddings, and sometimes to the winter gatherings. She loves to see her daughters appearing in public; she thinks that if they do not frequent these places of debauchery, no one will know them and they will not be able to find themselves husbands and homes. Yes, undoubtedly they would be unknown -- but only to the libertines. Yes, my dear brethren, they will not find themselves husbands from among those who would treat them like  the most wretched slaves. This mother loves to see them well turned out; this mother loves to see them in the company of some young men who are wealthier than they are. After certain prayers and some good works, which certainly she will do, she thinks herself to be on the road to Heaven.

Carry on, my good mother; you are only a blind hypocrite; you have only the appearance of virtue. You set your mind at rest with the thought that you make some visits to the Blessed Sacrament; without any doubt that is a good thing; but your daughter is at a dance; but your daughter is at the cabaret with libertines, and they will be spewing out nothing but one kind or another of indecency; but your daughter, tonight, is in a place where she should not be. Go away, blind and abandoned mother, go out and leave your prayers. Do you not see that you are doing as the Jews did, who bent the knee before Jesus Christ to make a semblance of adoring Him? So, then, you come to adore God, while your children are out to crucify Him.

Poor blind creature, you do not know either what you say or what you do. Your prayers are only an insult which you offer to God. Begin by going to find your daughter, who is losing her soul;  then you may return to God to ask Him for your conversion.

A father thinks that it is quite enough to maintain good order in his house; he will not have anyone swearing or using obscene words. That is very good. But he has no scruple about allowing his boys to go to amusements, to fairs, and all sorts of pleasures like that. This same father permits work to be done on Sundays on the slightest pretext, even such as not to go against the wishes of his reapers or his threshers. However, you see him in church adoring God, even prostrate before Him: he is trying to avoid the slightest distraction. But tell me, my friends, how do you suppose God can look upon such people as that? Carry on, my poor friend, you are blind. Go and learn your duties and then you may come to offer your prayers to God. Do you not see that you are doing the work of Pontius Pilate, who recognized Jesus Christ and who yet condemned Him?

You will see this other man, who is charitable, who gives alms, who is touched by the poverty of his neighbor. That is quite good. But he allows his children to live in the greatest ignorance. Perhaps they do not even know what they should do in order to be saved. Go along, my poor man. You are blind. Your alms and your sympathy are leading you, with great steps, straight to Hell. Here is another who has plenty of good qualities. He likes to help everyone. But he cannot tolerate his unfortunate wife or his poor children, upon whom he heaps insults, and possibly even ill-treats. Carry on, my friend, your religion is worth nothing.

This one thinks that he is quite good because he is not a blasphemer or a thief, or even unchaste, but he goes to no trouble at all to correct those thoughts of hatred, of revenge, of envy, and of jealousy which fill his soul almost every day. My friend, your religion can only ruin you. We see others, too, who are all full of pious practices, who become full of scruples at omitting some prayers they usually say. They would think themselves lost if they were not at Holy Communion on certain days when they have the habit of receiving, but trifles make them  impatient and grumblers. A mere word which they did not care for will fill them with coldness and dislike. They will have difficulty in being civil to their neighbor; they will want to have nothing to do with him; on different pretexts, they will avoid his company; they will find that someone has been behaving badly in respect of them.

Go away, you poor hypocrites, go and become converted; after that you may have recourse to the Sacraments, which, in your state, without knowing it, you are only profaning with your wrongly understood devotion.

[Hildegard of Bingen]

PURITY IS NOT KNOWN

Book "Sermons of the Cure of Ars" (St. John Vianney) by TAN Books - pages 162-164


Alas, my dear brethren, how little purity is known in the world; how little we value it; what little care we take to preserve it; what little zeal we have in asking God for it, since we cannot have it of ourselves.

No, my dear brethren, it is not known to those notorious and seasoned libertines who wallow in and trail through the slime of their depravities, whose hearts are .... roasted and burned by an impure fire .... [sentence incomplete - Trans.] Alas, very far from seeking to extinguish it, they do not cease to inflame it and to stir it up by their glances, their desires, and their actions. What  state will such a soul be in when it appears before its God! Purity!

No, my dear brethren, this beautiful virtue is not known by such a person whose lips are but an opening and a supply pipe which Hell uses to vomit its impurities upon the earth and who subsists upon these as upon his daily bread. Alas! That poor soul is only an object of horror in Heaven and on earth! No, my dear brethren, this gracious virtue of purity is not known to those young men whose eyes and hands are defiled by glances and .... [sentence incomplete - Trans.]

Oh God, how many souls does this sin drag down to Hell! .... No, my dear brethren, this beautiful virtue is not known to those worldly and corrupt girls who make so many preparations and take so many cares to draw the eyes of the world towards themselves, who by their affected and indecent dress announce publicly that they are evil instruments which Hell makes use of to ruin souls -- those souls which cost so much in labors and tears and torments to Jesus Christ!....

Look at them, these unfortunates, and you will see that a thousand devils surround their heads and their breasts. Oh, my God, how can the earth support such servants of Hell? An even more  astounding thing to understand is how their mothers endure them in a state unworthy of a Christian! If I were not afraid of going too far, I would tell those mothers that they are worth no more than their daughters.

Alas! This sinful heart and those impure eyes are but sources of poison which bring death to anyone who looks at or listens to them. How do such monsters of iniquity dare to present themselves before a God Who is so holy and so set against impurity! Alas! Their poor lives are nothing but an accumulation of fuel which they amass to increase the flames of Hell through all eternity.

But, my dear brethren, let us leave a subject which is so disgusting and so revolting to a Christian, whose purity should imitate that of Jesus Christ Himself, and let us return to our
beautiful virtue, which raises us to Heaven, which opens to us the adorable Heart of our Lord and draws down upon us all sorts of spiritual and temporal blessings....

St. James tells us that this virtue comes from Heaven and that we shall never have it unless we ask it of God. We should, therefore, frequently ask God to give us purity in our eyes, in our speech, and in all our actions....

Finally, we should have a great devotion to the Blessed Virgin if we wish to preserve this lovely virtue; that is very evident, since she is the queen, the model, and the patron of virgins....

[Hildegard of Bingen]

THE SERVICE OF THE BLESSED VIRGIN

Book "Sermons of the Cure of Ars" (St. John Mary Vianney) by TAN Books - pages 164-165


If I wanted to, I would show you that in all walks of life there have been great servants of the Blessed Virgin. I would find for you, among them, those who begged their bread from door to door. I would find for you, among them, those who lived in much the same sort of state in life as many of you. I would find them for you among the wealthy, and in great number, too. We read in the Gospel that our Lord always treated people with great tenderness, except for one type of people whom He treated with severity; these were the Pharisees, and they were so treated because they were proud and hardened in sin. They would willingly have hindered, if they could, the accomplishment of the will of the Father. What is more, our Lord called them "whited sepulchers, hypocrites, brood of vipers, offspring of vipers, who devour the breasts of their mothers."

We can say the same thing on the subject of devotion to the Blessed Virgin. All Christians have a great devotion to Mary except those old and hardened sinners who, for a very long time, having lost the faith, wallow in the slime of their brute passions.

The Devil tries to keep them in this state of blindness until that moment when death opens their eyes. Ah! If they had but the happiness to have recourse to Mary they would not fall into Hell, as will happen to them! No, my dear children, let us not imitate such people! On the contrary, let us follow the footsteps of all those true servants of Mary. Belonging to this number were St. Charles Borromeo, who always said his rosary on his knees. What is more, he fasted on all vigils of the feasts of the Blessed Virgin. He was so careful about saluting her on the stroke of the bell that when the Angelus rang, wherever he was, he went down on his knees, sometimes even in the middle of the road when it was full of mud. He desired that his whole diocese should have a great devotion to Mary and that her name would be uttered everywhere with the utmost respect. He had a number of chapels built in her honor.

Now then, my dear brethren, why should not we imitate these great saints who obtained so many graces from Mary to preserve them from sin? Have we not the same enemies to fight, the same Heaven to hope for? Yes, Mary always has her eyes upon us. Do we suffer temptations?

Let us turn our hearts towards Mary and we shall be delivered.

[Hildegard of Bingen]

OUR INCONSISTENCY

Book "Sermons of the Cure of Ars" (St. John Mary Vianney) by TAN Books - pages 165-166


LET US LEAVE, FOR THE MOMENT, THAT EXTERIOR worship which, by a special peculiarity and by an inconsistency full of irreligion, publicly displays your faith and at the same time
gives it the lie.
 
Where is there to be found among you that fraternal charity which, in the principles of your belief, is founded on the most sublime and divine motives? Examine this a little more closely and you will see whether such reproaches are well founded.

Your religion is a beautiful one, the Jews and even the pagans tell us, if you do what you are commanded! Not only are you all brothers, but something even more wonderful: all together, you form the same Body of Jesus Christ, whose Flesh and Blood serve you every day as nourishment; you are all members, one of another. It must be admitted that that article of your faith is admirable indeed; it has something divine about it. If you were to act in accordance with your creed, you would be in a position to draw all other peoples to your religion -- it is so beautiful, so consoling, and has the promise of such happiness in the life to come. But what makes all the peoples believe that your religion is not what you say it is, is that your conduct is quite the opposite to what your religion commands you.

If anyone were to question your pastors and if it were lawful for them to reveal the secrets of the confessional, they would be able to show that it is the quarrels, the enmities, the spirit of revenge, the jealousies, the scandals, the false rumours and gossip, the lawsuits, and so many other vices which horrify all those peoples whose religion you say is so far removed from yours in holiness. The corruption of morals, which is rife amongst you, keeps back those who are not of your religion from embracing it because if you were really convinced that it is good and divine, you would surely behave in a different way.

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LOVE OF OUR NEIGHBOUR

Book "Sermons of the Cure of Ars" (St. John Mary Vianney) by TAN Books - pages 166-167


All of our religion is but a false religion and all our virtues are mere illusions and we ourselves are only hypocrites in the sight of God if we have not that universal charity for everyone, for the good and for the bad, for the poor people as well as for the rich, for all those who do us harm as much as for those who do us good.

No, my dear brethren, there is no virtue which will let us know better whether we are the children or God than charity.

The obligation we have to love our neighbour is so important that Jesus Christ put it into a Commandment which He placed immediately after that by which He commands us to love Him  with all our hearts. He tells us that all the law and the prophets are included in this commandment to love our neighbour. Yes, my dear brethren, we must regard this obligation as the most universal, the most necessary and the most essential to religion and to our salvation. Infulfilling this Commandment, we are fulfilling all others. St. Paul tells us that the other Commandments forbid us to commit adultery, robbery, injuries, false testimonies. If we love our neighbour, we shall not do any of these things because the love we have for our neighbour would not allow us to do him any harm.

[Hildegard of Bingen]

WHO HAS CHARITY?

Book "Sermon of the Cure of Ars" (St. John Mary Vianney) by TAN Books - pages 167-169


Ah, dear lord, how Christians are damned through lack of charity! No, no, my dear brethren, even if you could perform miracles, you will never be saved if you have not charity. Not to have charity is not to know your religion; it is to have a religion of whim, mood, and inclination. Carry on, carry on, you are only hypocrites and outcasts! Without charity you will never see God, you will never go to Heaven! ....

Give away your wealth, give generous alms to those who love you or who please you, go to Mass every day, go to Holy Communion every day if you wish: you are only hypocrites and outcasts. Continue on your way and you will shortly be in Hell! .... You cannot endure the faults of your neighbour because he is too tiresome; you do not like his company. Go away, unhappy people, you are but hypocrites, you have only a false religion, which, whatever good you are doing, will lead you to Hell. Oh my God! How rare this virtue is! Alas! It is so rare that they are rare, too, who will be going to Heaven! I don't want even to see them, you will say. At the church they distract me with all their mannerisms.

Ah, unhappy sinner, say rather that you have no charity and that you are but a miserable creature who loves only those who agree with your sentiments and enter into your interests, who never go against you in anything, who flatter you on the subject of your good works, who love to thank you for your kindnesses, and who give you plenty of attention and recognition. You will do everything for such as these; you do not even mind depriving yourself of some necessity to help them. But if they treated you with contempt or returned your kindness with ingratitude, you would no longer love them. You would never wish to lay eyes upon them. You would avoid their company.

You would be very happy to cut short any dealings you have with them. Ah, dear God, what false devotions these are which can only lead us to a place among the outcasts.

If you have any doubt of this, my dear brethren, listen to St. Paul, who will not lead you astray. If, he tells us, I should give my wealth to the poor, if I should work miracles by raising the dead  to life, and have not charity, I am nothing other than a hypocrite.

But to convince you even more firmly of it, go over the whole of the Passion of our Lord Jesus Christ. Consult all the lives of the saints; you will find nothing in them which does not conform with this virtue. No, you will not find one of them who did not choose to do good to someone who had done them harm. Look at St. Francis de Sales, who tells us that if he had only one good work to do, he would choose to do it for someone who had done him some wrong rather than for someone who had done him some good service. Alas, my dear brethren, the person who has no charity goes far afield for evil! If someone does him some harm, you see him examining all his actions then.

He judges them. He condemns them. He turns them all to evil and is always quite certain that he is right.

But, you will tell me, there are plenty of times when you see people doing wrong and you cannot think otherwise.

My good friend, because you have no charity, you think that they are doing wrong. If you had charity, you would think quite otherwise because you would always think that you could have been mistaken, as so often happens. And to convince you of this, here is an example which I beg of you never to efface from your minds, above all when you think that your neighbour is doing wrong.

It is recounted in the history of the Fathers of the Desert that a hermit named Simeon had remained for many years in solitude when he got the idea of returning to the world. But he asked God that men should never know his intentions during his lifetime. God granted him this grace and he went into the world. He used to pretend to be a fool, and he delivered the possessed from the Devil and he cured the sick. He used to go into the houses of women of evil life and make them swear that they would love him alone, and then he would give them all the money he had. Everyone looked upon him just as a hermit who had become eccentric. They saw him every day, this old man of more than seventy years of age, playing with the children in the streets. At other times he plunged himself into the midst of the public dances, moving around with the crowd while he spoke to them and telling them clearly what wrong they were really doing. But they only looked upon what he said as coming from a fool and simply despised him. At other times he climbed onto the stage and threw stones at all those who were down below. When he saw people who were possessed of the devil he fell in with them and imitated the possessed as if he also were one of them. He was to be seen hurrying into the inns and mixing with the drunkards. In the markets he rolled around on the ground and did a thousand other things which were very extravagant and extraordinary. Everyone condemned and scorned him. Some looked upon him as a fool. Others thought him a libertine and a bad character who deserved only to be locked up. And yet, my dear children, despite all this, he was actually a saint who sought only scorn to win souls to God, even though everyone judged him to be bad. This shows us that although the very actions of our neighbour appear bad to us, we must not, ourselves, judge them to be bad. Often we judge things to be bad while in the sight of God they are not so....

Yes, my dear children, anyone who has charity does not see the faults of his neighbour....

Whoever possesses charity is sure that Heaven is for him! ....

That is the happiness which I desire for you.

[Hildegard of Bingen]

PRAYING, FASTING, AND PLEASING OURSELVES

Book "Sermons of the Cure of Ars" (St. John Mary Vianney) by TAN Books - pages 170-173


My dear brethren, we read in holy Scripture that the Lord, while speaking to His people of the necessity to do good works in order to please Him and to become included in the number of saints, said to them: "The things that I ask are not above your powers; to do them it is not necessary for you to lift yourselves to the clouds nor to cross the seas. All that I command is, so  to speak, in your hands, in your hearts, and all around."

I can easily repeat the very same thing to you, my dear brethren. It is true that we shall never have the happiness of going to Heaven unless we do good works, but let us not be afraid of that,  my dear children. What Jesus Christ demands of us are not the extraordinary things or those beyond our powers. He does not require that we should be all day in the church or that we should do enormous penances, that is to say, to the extent of ruining our health, or even to that of giving all our substance to the poor (although it is very true that we are obliged to give as much as we possibly can to the poor, which we should do both to please God, Who commands it, and also to atone for our sins). It is also true that we should practice mortification in many  things to make reparation for our sins. There is no doubt but that the person who lives without mortifying himself is someone who will never succeed in saving his soul. There is no doubt but  that, although we cannot be all day in the church, which yet should be a great joy for us, we do know very well that we should never omit our prayers, at least in the morning and at night.

But, you will say, there are plenty who cannot fast, others who are not able to give alms, and others who have so much to do that often they have great difficulty in saying their prayers in the morning and at night. How can they possibly be saved, then, if it is necessary to pray continuously and to do good works in order to obtain Heaven?

Because all your good works, my dear brethren, amount to prayer, fasting, and alms deeds,which we can easily perform as you shall see.

Yes, my dear brethren, even though we may have poor health or even be infirm, there is a fast which we can easily perform.

Let us even be quite poor; we can still give alms. And however heavy or demanding our work, we can still pray to Almighty God without interfering with our labours; we can pray night and morning, and even all day long, and here is how we can do it. All the time that we deprive ourselves of anything which it gives us pleasure to do, we are practicing a fast which is very pleasing to God because fasting does not consist solely of privations in eating and drinking, but of denying ourselves that which pleases our taste most. Some mortify themselves in the way  they dress; others in the visits they want to make to friends whom they like to see; others in the conversations and discussions which they enjoy. This constitutes a very excellent fast and one  which pleases God because it fights self-love and pride and one's reluctance to do things one does not enjoy or to be with people whose characters and ways of behaving are contrary to one's own. You can, without offending God, go into that particular company, but you can deprive yourself of it to please God: there is a type of fasting which is very meritorious.

You are in some situation in which you can indulge your appetite? Instead of doing so, you take, without making it obvious, something which appeals to you the least. When you are buying chattels or clothes, you do not choose that which merely appeals to you; there again is a fast whose reward waits for you at the door of Heaven to help you to enter. Yes, my dear  brethren, if we want to go about it properly, not only can we find opportunities of practicing fasting every day, but at every moment of the day.

Tell me, now, is there any fasting which would be more pleasing to God than to do and to endure with patience certain things which often are very disagreeable to you? Without
mentioning illness, infirmities, or so many other afflictions which are inseparable from our wretched life, how often do we not have the opportunity to mortify ourselves in putting up with what annoys and revolts us? Sometimes it is work which wearies us greatly; sometimes it is some person who annoys us. At another time it may be some humiliation which is very difficult to endure. Well, then, my children, if we put up with all that for God and solely to please Him, these are the fasts which are most agreeable to God and most meritorious in His eyes. You are  compelled to work all the year round at very heavy and exacting labor which often seems as if it is going to kill you and which does not give you even the time to draw your breath. Oh, my dear children, what treasures would you be storing up for Heaven, if you so desired, by doing just what you do and in the midst of your labours having the wisdom and the foresight to lift up  your hearts to God and say to Him: "My good Jesus, I unite my labours to Your labours, my sufferings to Your sufferings; give me the grace to be always content in the state in which You  have placed me! I will bless Your holy Name in all that happens to me!" Yes, my dear children, if you had the great happiness to behave in this way, all your trials, all your labours, would  become like most precious fruits which you would offer to God at the hour of your death. That, my children, is how everyone is his own state in life can practice a kind of fasting which is very  meritorious and which will be of the greatest value to him for eternal life.

I have been telling you, too, that there is a certain type of alms giving which everyone can perform. You see quite well that alms giving does not consist solely in feeding those who are hungry and giving clothes to those who have none. It consists in all the services which one renders to a neighbour, whether of body or soul, when they are done in a spirit of charity. When  we have only a little, very well, let us give a little; and when we have nothing, let us lend if we can. If you cannot supply those who are sick with whatever would be good for them, well then,  you can visit them, you can say consoling words to them, you can pray for them so that they will put their illness to good use.

Yes, my dear children, everything is good and precious in God's sight when we act from the motives of religion and of charity because Jesus Christ tells us that a glass of water would not  go unrewarded. You see, therefore, my children, that although we may be quite poor, we can still easily give alms.

I told you that however exacting our work was, there is a certain kind of prayer which we can make continually without, at the same time, upsetting our labours, and this is how it is done.  It is seeking, in everything we do, to do the will of God only.

Tell me, my children, is it so difficult to seek only to do the will of God in all of our actions, however small they may be? Yes, my children, with that prayer everything becomes meritorious for Heaven, and without that will, all is lost. Alas! How many good things, which would help us so well to gain Heaven, go unrewarded simply by not doing our ordinary duties with the right intention!