01-17-2021, 01:36 PM
IF YOU KNOW HOW TO GIVE, YOU MUST KNOW HOW TO PAY BACK
Book "Sermons of the Cure of Ars" by TAN Books (St. John Mary Vianney) - pages 54-57
There are plenty of people who, when they are passing through a meadow or a turnip field or an orchard, will find no difficulty in filling their pockets with herbs or turnips and carrying away any amount of fruit in their baskets. Parents who see their children coming in with their hands full of these stolen objects simply laugh at them, saying, "Oh, my goodness, what grand things!"
My dear brethren, if you now take the value of a penny, and now the value of two pennies, you will soon have matter for a mortal sin. And after all, you can still commit mortal sin by taking less than your intention was to take....
Sometimes it will be a shoemaker who uses poor leather or bad thread but who charges for his work as if it were of the best quality. Or again it may be a tailor who, under the pretext of not having received a sufficiently good price for his work, will keep a piece of his customer's material without saying anything about it.... Oh, dear Lord, how death will show up these thieves! ....
Here is a weaver who spoils a part of his thread rather than go to the trouble of unravelling it. So he will use the smallest part of it and keep, without saying anything about it, what was entrusted to him. Then there is the woman, given some flax to spin, who will reject part of it on the pretext that it has not been well combed. Thus she will be able to keep some for herself, and then, by putting the thread into a damp place, she will be able to make right its weight. She gives no consideration to the fact that perhaps the thread belongs to a poor laborer to whom it will now be of no use because it is already half-ruined. She will thus be the cause of innumerable bad things which he will say against his master.
A shepherd knows quite well that he is not allowed to lead animals to pasture in a certain meadow or woods. That will not matter a bit to him; as long as he is not seen, this will do him very well. Another knows that he has been forbidden to go gathering tares in a certain cornfield because it is in bloom. He has a look around to see if anyone can see him, and then in he goes. Tell me, my brethren, would you be quite satisfied if your neighbour did that to you? No, certainly you would not! Very well, then, do you believe that this ....[sentence incomplete -Trans.]
Suppose we take a look at the conduct of labourers. Quite a large section of them are thieves.... If they are made to work for an agreed price, they will ruin half the job and they will continue until they get themselves paid. If they are hired by the day, they will be satisfied to work well while their employer is looking at them and after that they will give themselves over to talking and killing time. A servant will see no reason why he or she should not receive and treat friends well during the absence of the owners of the house, knowing quite well that they would not allow this at all. Others will give away large alms in order to be considered charitable people.
Should they not give these out of their own wages, which so often they squander on trifles? If this has happened to you, do not forget that you are obliged to pay back to the person concerned all that you gave to the poor without the knowledge or consent of your employers. Then again, there is the one who has been entrusted by his employer with the supervision of the staff, or of workmen, who gives out wine and all sorts of other things to them if they ask him. Understand this clearly: if you know how to give, you must know how to pay back....
Suppose we turn now to the matter of masters -- I know that we have no shortage of thieves in that quarter, either. How many masters do not, in actual fact, give as much money as they have agreed with their hired help to give? How many are there who, when they see the end of the year approaching, will do everything they possibly can to get their servants to leave so that they will not have to pay them. If an animal has died despite the care of the one in charge of it, they will keep back the price of it out of his wages, so that an unfortunate young fellow will have toiled the whole year through and at the end of his time will find himself with nothing at all. How many, again, have promised a suit length and will then have it made too narrow or of bad material or even will have the making of it put off for several years, to the point where they have to be brought to law to make them pay up? How many of them, when they are plowing or reaping or harvesting go beyond their own boundaries, or even cut a young sapling from their next-door neighbor's land to make themselves a handle for a scythe or a withe for a stook or to tie up a part of the cart? Had I not good reason to say, my dear brethren, that if we examine the conduct of most people we should find only thieves and cheats? ....
There are very few of them, as you can see, who do not have something on their conscience. So,then, where are those who make restitution? I do not know any of them....
Now, you will say, we can hope to know, roughly anyway, in what ways we can commit wrongs and injustices. But how, and to whom, must we make restitution?
You would like to make restitution? Very well, listen to me for a moment and you will know how to go about it. You must not be satisfied with paying back half, or three-quarters, but all, if you possibly can; otherwise you will be damned. There are some people who, without going into the question of the number of the people whom they have wronged, will give some alms or have some Masses said. And once that is done, they think they are quite safe. It is true, alms and Masses are all very well, but they must be given with your money and not with your neighbour's. That money was not yours; give it to its rightful owner and then give your own inalms and Masses if you want to: you will be doing very well....
There are those who say: "I have wronged So-and-So, but he is quite rich enough; I know a poor person who has a much greater need of the money."
My good friend, give to this poor person from your own money, but pay back to your neighborwhatever substance you have taken from him.
"But he will put it to a bad use."
That has nothing to do with you. Give him his due, pray for him, and sleep well.
WINE IS HIS GOD
Book "Sermons of the Cure of Ars" by TAN Books (St. John Mary Vianney) - pages 57-59
Habitual drunkenness is not one of those sins which time and grace will correct. To cure this sin, not an ordinary grace but a miracle of grace is required. You ask me why drunken people are so rarely converted. This is the reason: it is that they have neither faith, nor religion, nor pity, nor respect for holy things. Nothing is able to touch them or to open their eyes to their unhappy state. If you try to frighten them with death, or judgment, or the Hell which is waiting to consume them, if you talk to them of the happiness which God is keeping for those who love Him, the only answer you will get is a sly little smile which means: "You think now that you are going to make me afraid, like you do the children, but I am not one of those people who fall for that."
But look at what this means. Such a person believes that when we are dead, everything is finished. His god is his wine and he abides by it. The wine which he drinks to excess, the Holy Ghost warns him, is like a snake whose bite is death.
You believe none of this now, but in Hell you will learn that there was a God other than your stomach....
It is essential for the habitual drunkard to get out of this state in order that he may understand the full horror of it. But, unfortunately, he has no faith. He believes only very weakly in the truths which the Church teaches us. It is essential for him to have recourse to prayer, but he hardly says any prayers at all, or if he does, it will be while he is dressing or undressing, or again, he may be satisfied to make just the Sign of the Cross, after a fashion, as he throws himself down on his bed, like a horse in its stable. It is essential that he should frequent the Sacraments, which are, in spite of the contempt with which the impious regard them, the sole remedies which the mercy of God offers us to draw us to Him. But, unfortunately, he does not even know the dispositions which he ought to cultivate in order to receive them worthily or even the bare essentials which he should know in order to save his soul. If you want to question him about his state, he understands nothing about it, as his contradictory answers show. If at the time of a Jubilee, or of a Mission, or something like that, he wants to keep up appearances, he will be content to tell barely the half of his sins, and, still burdened with the others, he will approach the altar. That is to say, he will commit sacrilege; that will satisfy him. Dear God, what a dreadful state is that of the habitual drunkard and how hard it is to be able to leave it!
The Prophet Isaias tells us that habitual drunkards are useless as far as the doing of good on earth is concerned but that they are very dangerous when it comes to the doing of evil. To convince ourselves of that, my dear brethren, go into a cabaret, which St. John Climacus calls the Devil's Shop, the school where Hell holds forth and teaches its doctrine, the place where souls are sold, where homes are ruined, where health deteriorates, where quarrels begin, and where murders are committed.
.... What do you learn there? You know that better than I do....
Take a look at this poor drunkard, my dear brethren. He is full of wine and his purse is empty. He throws himself down on a bench or a table. He is amazed in the morning to find himself still in the cabaret, when he thought that he was at home. He takes himself off after having spent all his money, and often, in order to be able to leave, he is forced to leave his hat or coat in pledge for the wine he has drunk. When he arrives home, his poor wife and their children, whom he has left without bread, and only their eyes to weep with, have to take flight from him unless they want to be ill treated, as if they were the cause of his spending all his money and getting his affairs into the bad state in which they are. Ah, dear Lord, how deplorable is the state of the habitual drunkard!
The Council of Mayence [Mainz] wisely tells us that a drunkard breaks the Ten Commandments of God....
It is greatly to be feared that those who are gripped by this vice never cure themselves of it! ....
Let us pray to the all-merciful God to preserve us from it....
Book "Sermons of the Cure of Ars" by TAN Books (St. John Mary Vianney) - pages 54-57
There are plenty of people who, when they are passing through a meadow or a turnip field or an orchard, will find no difficulty in filling their pockets with herbs or turnips and carrying away any amount of fruit in their baskets. Parents who see their children coming in with their hands full of these stolen objects simply laugh at them, saying, "Oh, my goodness, what grand things!"
My dear brethren, if you now take the value of a penny, and now the value of two pennies, you will soon have matter for a mortal sin. And after all, you can still commit mortal sin by taking less than your intention was to take....
Sometimes it will be a shoemaker who uses poor leather or bad thread but who charges for his work as if it were of the best quality. Or again it may be a tailor who, under the pretext of not having received a sufficiently good price for his work, will keep a piece of his customer's material without saying anything about it.... Oh, dear Lord, how death will show up these thieves! ....
Here is a weaver who spoils a part of his thread rather than go to the trouble of unravelling it. So he will use the smallest part of it and keep, without saying anything about it, what was entrusted to him. Then there is the woman, given some flax to spin, who will reject part of it on the pretext that it has not been well combed. Thus she will be able to keep some for herself, and then, by putting the thread into a damp place, she will be able to make right its weight. She gives no consideration to the fact that perhaps the thread belongs to a poor laborer to whom it will now be of no use because it is already half-ruined. She will thus be the cause of innumerable bad things which he will say against his master.
A shepherd knows quite well that he is not allowed to lead animals to pasture in a certain meadow or woods. That will not matter a bit to him; as long as he is not seen, this will do him very well. Another knows that he has been forbidden to go gathering tares in a certain cornfield because it is in bloom. He has a look around to see if anyone can see him, and then in he goes. Tell me, my brethren, would you be quite satisfied if your neighbour did that to you? No, certainly you would not! Very well, then, do you believe that this ....[sentence incomplete -Trans.]
Suppose we take a look at the conduct of labourers. Quite a large section of them are thieves.... If they are made to work for an agreed price, they will ruin half the job and they will continue until they get themselves paid. If they are hired by the day, they will be satisfied to work well while their employer is looking at them and after that they will give themselves over to talking and killing time. A servant will see no reason why he or she should not receive and treat friends well during the absence of the owners of the house, knowing quite well that they would not allow this at all. Others will give away large alms in order to be considered charitable people.
Should they not give these out of their own wages, which so often they squander on trifles? If this has happened to you, do not forget that you are obliged to pay back to the person concerned all that you gave to the poor without the knowledge or consent of your employers. Then again, there is the one who has been entrusted by his employer with the supervision of the staff, or of workmen, who gives out wine and all sorts of other things to them if they ask him. Understand this clearly: if you know how to give, you must know how to pay back....
Suppose we turn now to the matter of masters -- I know that we have no shortage of thieves in that quarter, either. How many masters do not, in actual fact, give as much money as they have agreed with their hired help to give? How many are there who, when they see the end of the year approaching, will do everything they possibly can to get their servants to leave so that they will not have to pay them. If an animal has died despite the care of the one in charge of it, they will keep back the price of it out of his wages, so that an unfortunate young fellow will have toiled the whole year through and at the end of his time will find himself with nothing at all. How many, again, have promised a suit length and will then have it made too narrow or of bad material or even will have the making of it put off for several years, to the point where they have to be brought to law to make them pay up? How many of them, when they are plowing or reaping or harvesting go beyond their own boundaries, or even cut a young sapling from their next-door neighbor's land to make themselves a handle for a scythe or a withe for a stook or to tie up a part of the cart? Had I not good reason to say, my dear brethren, that if we examine the conduct of most people we should find only thieves and cheats? ....
There are very few of them, as you can see, who do not have something on their conscience. So,then, where are those who make restitution? I do not know any of them....
Now, you will say, we can hope to know, roughly anyway, in what ways we can commit wrongs and injustices. But how, and to whom, must we make restitution?
You would like to make restitution? Very well, listen to me for a moment and you will know how to go about it. You must not be satisfied with paying back half, or three-quarters, but all, if you possibly can; otherwise you will be damned. There are some people who, without going into the question of the number of the people whom they have wronged, will give some alms or have some Masses said. And once that is done, they think they are quite safe. It is true, alms and Masses are all very well, but they must be given with your money and not with your neighbour's. That money was not yours; give it to its rightful owner and then give your own inalms and Masses if you want to: you will be doing very well....
There are those who say: "I have wronged So-and-So, but he is quite rich enough; I know a poor person who has a much greater need of the money."
My good friend, give to this poor person from your own money, but pay back to your neighborwhatever substance you have taken from him.
"But he will put it to a bad use."
That has nothing to do with you. Give him his due, pray for him, and sleep well.
WINE IS HIS GOD
Book "Sermons of the Cure of Ars" by TAN Books (St. John Mary Vianney) - pages 57-59
Habitual drunkenness is not one of those sins which time and grace will correct. To cure this sin, not an ordinary grace but a miracle of grace is required. You ask me why drunken people are so rarely converted. This is the reason: it is that they have neither faith, nor religion, nor pity, nor respect for holy things. Nothing is able to touch them or to open their eyes to their unhappy state. If you try to frighten them with death, or judgment, or the Hell which is waiting to consume them, if you talk to them of the happiness which God is keeping for those who love Him, the only answer you will get is a sly little smile which means: "You think now that you are going to make me afraid, like you do the children, but I am not one of those people who fall for that."
But look at what this means. Such a person believes that when we are dead, everything is finished. His god is his wine and he abides by it. The wine which he drinks to excess, the Holy Ghost warns him, is like a snake whose bite is death.
You believe none of this now, but in Hell you will learn that there was a God other than your stomach....
It is essential for the habitual drunkard to get out of this state in order that he may understand the full horror of it. But, unfortunately, he has no faith. He believes only very weakly in the truths which the Church teaches us. It is essential for him to have recourse to prayer, but he hardly says any prayers at all, or if he does, it will be while he is dressing or undressing, or again, he may be satisfied to make just the Sign of the Cross, after a fashion, as he throws himself down on his bed, like a horse in its stable. It is essential that he should frequent the Sacraments, which are, in spite of the contempt with which the impious regard them, the sole remedies which the mercy of God offers us to draw us to Him. But, unfortunately, he does not even know the dispositions which he ought to cultivate in order to receive them worthily or even the bare essentials which he should know in order to save his soul. If you want to question him about his state, he understands nothing about it, as his contradictory answers show. If at the time of a Jubilee, or of a Mission, or something like that, he wants to keep up appearances, he will be content to tell barely the half of his sins, and, still burdened with the others, he will approach the altar. That is to say, he will commit sacrilege; that will satisfy him. Dear God, what a dreadful state is that of the habitual drunkard and how hard it is to be able to leave it!
The Prophet Isaias tells us that habitual drunkards are useless as far as the doing of good on earth is concerned but that they are very dangerous when it comes to the doing of evil. To convince ourselves of that, my dear brethren, go into a cabaret, which St. John Climacus calls the Devil's Shop, the school where Hell holds forth and teaches its doctrine, the place where souls are sold, where homes are ruined, where health deteriorates, where quarrels begin, and where murders are committed.
.... What do you learn there? You know that better than I do....
Take a look at this poor drunkard, my dear brethren. He is full of wine and his purse is empty. He throws himself down on a bench or a table. He is amazed in the morning to find himself still in the cabaret, when he thought that he was at home. He takes himself off after having spent all his money, and often, in order to be able to leave, he is forced to leave his hat or coat in pledge for the wine he has drunk. When he arrives home, his poor wife and their children, whom he has left without bread, and only their eyes to weep with, have to take flight from him unless they want to be ill treated, as if they were the cause of his spending all his money and getting his affairs into the bad state in which they are. Ah, dear Lord, how deplorable is the state of the habitual drunkard!
The Council of Mayence [Mainz] wisely tells us that a drunkard breaks the Ten Commandments of God....
It is greatly to be feared that those who are gripped by this vice never cure themselves of it! ....
Let us pray to the all-merciful God to preserve us from it....