IX - CHRISTIAN LIFE

Posted by Padre Eugenio Cavallari on 15 November 2016

CHARITY

 1 - Charity is a gift of God in such a way, that is called God (s. 156, 5, 5) - Charity is the love of the realities that must be loved (div. qu. 35)

 2 - I call charity the motion of the soul that brings to enjoy God for Himself, and oneself and one’s neighbour for God’s sake (doctr. chr. 3, 10, 16)

 3 - Wherever God’s charity is not, the passion of the flesh reigns (ench. 31, 117) - Ambition wishes to divide, just like charity wishes to unite (s. 265, 9, 11)

 4 - Where charity is burning, it is not possible that humility be absent (virg. 53, 54) - Many are the things to be done not because a law commands, but out of free charity (adult. coniug. 14, 15)

 5 - Charity likes only what is licit (non libet nisi quod licet) (spir. et litt. 32, 56) - Charity is the truest, fullest and the most perfect justice (nat. et gr. 42, 49)

 6 - Whoever asserts that it is possible to have God’s charity without God’s help, what else asserts unless that it is possible to have God without God? (pat. 18, 15)

 7 - Charity resides in our will. It is God’s pledge within us. We reach Him not only by means of our reason, but also through the longing of love (ep. 147, 17, 44) - Charity is a virtue that comes to us from God, not from ourselves (gr. et pecc. or. 1, 21, 22)

 8 - One thing is to have charity with severity, another is to have charity with mildness. Charity is, of course, only one, but it operates in different ways in different persons (c. ep. Parm. 3, 1, 3)

 9 - If men had nothing to learn from other men, charity would lose an important way to reach the fusion and, so to say, the interchange of souls (doctr. chr., prologue, 5)

 10 - If charity is absent, it is useless to possess the other gifts; if it is present, it is something venial to lack some of them (bapt. 1, 18, 27) - Prove that you possess charity: keep unity! (s. Caes. eccl. 4)

 11 - We are one in the charity of the unchangeable One, but we must still be changed for the better (pecc. mer. 1, 1, 1)

 12 - We all rejoice in one charity. Wherever there is charity, there is peace; wherever there is humility, there is charity (Io. ep. tr., prologue)

 13 - The discipline of charity, my brethren, its strength, flowers, fruits, beauty, pleasantness, food, drink, meat, embraces, has no satiety. If it so delights us while we are in a strange land, in our fatherland how shall we rejoice? (Io. ep. tr. 10, 7)

 14 - Love is a sweet word, but sweeter is the deed. We cannot always speak of it, but we can always keep it (Io. ep. tr. 8, 1)

 15 - What is love or charity unless the love of good? But love is of someone that loves, and by love something is loved. There are, accordingly, three things: the one who loves, the reality which is loved and love itself. Love is, therefore, a certain life which couples or seeks to couple together two realities, namely, the one who loves and what is loved (trin. 8, 10, 14)

 16 - In some inexplicable way, I do not know how, everyone who loves himself, and not God, does not love himself; and whoever loves God, and not himself, he is the one who loves himself. For he who cannot live by himself will certainly die by loving himself; he, therefore, does not love himself since he loves himself to his own loss of life. But when the One who is loved is the source of life, a man, by not loving himself, only loves himself more, inasmuch as he loves Him by whom he lives (Io. ev. tr. 123, 5)

 17 - The love of God and of one’s neighbour is called charity, the love of the world is called concupiscence (en. Ps. 31, II, 5)

 18 - Charity renews man. As cupidity makes man old, in the same way charity makes him new (s. 350/A, 1)

 19 - This is to love God gratuitously, to hope God from God, to long to be filled with God, to be satiated with Him. He is enough for you, while nothing else is enough for you (s. 334, 3)

 20 - Strive after charity, brethren, the sweet and salutary bond of the souls, without which the rich is poor and with which the poor is rich (s. 350, 3)

 21 - ‘I give you a new commandment, that you love one another’. Let no one excuse himself by another love, for another love; this love is so cohesive and compacted that it makes one all those who depend on it, like a fire that melts them down into one (Io. ep. tr. 10, 3)

 22 - Charity is greater than faith and hope. Faith will give place to vision, hope will give place to possession, but charity will remain because it cannot but increase more and more. We are Christian only in view of eternal life (en. Ps. 91, 1)

 23 - We must make use of creatures with moderation, because of the Creator, so that these things may not bind you by your loving of them. Is it not better to love that good which you cannot lose, rather than to commit iniquity? (Io. ep. tr. 2, 12)

 Two loves, two cities

 1 - Two loves begot the two cities: the love of oneself, even to the contempt of God, begot the earthly city; the love of God, even to the contempt of oneself, begot the heavenly city. The earthly city glories in itself, the heavenly city glories in God (civ. 14, 28)

 2 - Two loves fight with each other in every temptation: the love of the world and the love of God. Whoever of them wins drags to itself the one who is affected by it like by force of gravity. Christ came to change the direction of love and to change man, so that, from a lover of earthly things, he might become a lover of heavenly things (s. 344, 1)

 3 - Some steadfastly continued in what was the common good of all, which for them is God Himself, and in His eternity, truth and love; others, being enamoured rather of their own power, as if they were their own good, slipped down from that higher and beatific good, which was common to all, to their private good and, preferring the haughtiness of pride to the sublime eternity, the slyness of vanity to the most certain truth, factious partisanship to uniting love, they became proud, deceitful, envious; they, both angels and men, form the city of the evil (civ. 12, 1, 2)

 4 - These blessed and immortal spirits, who inhabit celestial dwellings and rejoice in the partaking of their Creator's fullness, firm in His eternity, assured in His truth, holy in His service, compassionately love us mortal and miserable, and wish us to become immortal and happy. We are, together with them, the one city of God (civ. 10, 7)

 The works of mercy

1 - You, O Lord, so commanding, our soul buds forth works of mercy according to their kind, loving our neighbour in the relief of his bodily necessities. Our infirmity moves us to be compassionate in relieving the needy, by helping them as we would like to be helped if we were in a similar need (conf. 13, 17, 21)

2 - Mercy produces good works, by which both bodily and spiritual needs are relieved. For some people this results into the satisfaction of a need, for others into a good example. Some want to receive in order to be sustained, others want to see what they may imitate (s. 338, 1)

3 - Whoever performs good works, not only corporal works of mercy but any good work, is a servant of Christ, especially if he will reach that work of great charity which consists in offering one’s life for the brethren, that is, for Christ (Io. ev. tr. 51, 12)

4 - There are two kinds of works of mercy: giving and forgiving; giving the goods you have and forgiving the evils you suffer (s. 42, 1)

5 - Here on earth all good works are due to necessity. Be zealous in performing these works in order to be happy in the enjoyment of that eternity where necessity dies, since death itself, the origin of all necessities, will die (s. 305/A, 7)

6 - We must do good to others for their eternal salvation’s sake and not for our temporal advantage. This is to act out of charity (s. dom. m. 2, 12, 43)

7 - You must give only what is not harmful either to you or to others, as far as it can be understood. In order not to leave a man empty-handed, virtue itself must be shown to him. In this way you will always give to anyone asking you, even if not always what he asks. And, at times, you will give something even better, if you correct someone asking for unjust things (s. dom. m. 1, 20, 67)

8 - According to Your eternal plan, O Lord, You certainly bestow heavenly goods on the earth at the proper times (conf. 13, 18, 22)

9 - Who performs the works of mercy unless he who is fully and perfectly merciful? (s. dom. m. 1, 23, 80)

a)    Toward the body
1 - To feed the hungry

1 - We must, when we offer food to the hungry, do it out of mercy and not in order to boast, seeking nothing else than the doing of good, without letting our left hand know what the right hand is doing, so that all selfish intentions should be excluded from a work of charity (Io. ev. tr. 51, 12)

2 - If someone gives bread to a hungry Christian because he is a Christian, without any doubt he would not deny himself the bread of righteousness, that is, Christ Himself; for God considers not the person to whom the gift is made, but the spirit in which it is made. He, therefore, who loves Christ in a Christian extends alms to him in the same spirit in which he draws near to Christ, not in the spirit in which he would abandon Christ if he could do so with impunity (civ. 21, 27, 3)

3 - Who are the hungry? The humble, the needy. Come forward, O poor, hungry tax-collector; or better, remain there where you are! O hungry person to be filled with goods! (s. 290, 6, 6)

4 - Let those who eat the body of Christ eat, let them be hungry, let them eat life. To eat of it means to be reinvigorated; but you are reinvigorated in such a way that the source of your vigour does not fail (s. 131, 1)

5 - If you want to live in that good place where nobody is hungry, break your bread in this world for those who are hungry (s. 217, 5)

2 - To give drink to the thirsty

1 - Remember your former dryness: unless you had been dry, you would not have been thirsty; unless you had been thirsty, you would not have drunk (s. 160, 2)

2 - Listen to the seller Himself, the Lord Jesus: ‘Whoever gives one of these little ones even a cup of cold water because of me, truly I say to you, he will not lose his reward’. What is cheaper than a glass of water, of cold water? If we understand, if we think according to truth, the price of the possession of the kingdom of heaven is good will. Good will alone can buy it, if you do not have anything else (s. 105/A, 1)

3 - What is little for a poor man, is much for the One who knows both poor and rich. God knows with what intention you give, with what will (s. 107/A, 8)

4 - Let those who drink the blood of Christ drink, let them be thirsty, let them drink life. What is to drink life is unless to live? May your drink be life; you shall have life, which subsists in its integrity (s. 131, 1)

3 - To clothe the naked

1 - ‘All of her household are clothed’ (Prov. 31:21). The good servants are clothed, inasmuch as they have put on Christ not only in the form of the sacrament, but also with works according to His example, following the footsteps of their Lord (s. 37, 16)

2 - ‘She made and sold linen cloths’ (Prov. 31:24). Consider, brethren, this selling to be something gratuitous. Does ever anyone buy without paying? When you buy, if you do not give money, it means that you give yourself. What is referred to here is something spiritual. Give therefore the money: give yourselves! Buy the linen cloth, that is, the spiritual garment. Is it a great thing if you give yourself to God, if you buy the living bread coming from heaven at that same price that you yourself are? (s. 37, 20) 

3 - ‘Put on the Lord Jesus Christ’ (Rom. 13:14). Put on the life of the One with whom you have been dressed through baptism, the sacrament of new life, which starts now with the remission of sins and will be completed with the resurrection of the dead (s. 260/A, 1)

4 - Christ’s garments are His Church (s. 78, 2)

5 - Put on Christ and you will be veracious, so that whatever you say may not be your own as something coming from your initiative, but from the truth that enlightens and illuminates you. Who, therefore, speaks the truth does not speak what is his own, but what is God’s. If indeed the enlightenment of truth is taken away from man, he will be stripped of the garment of light and will be able to tell only lies (s. 166, 3)

6 - The Church makes double cloaks for her bridegroom, Christ. They are the praises of faith, of confession and of preaching. Why are they double? Because when you praise Christ you praise both God and man (s. 37, 17)

7 - In the place of the eternal kingdom nobody needs garments, inasmuch as neither cold nor heat are there; so why would there be need of garments? But also there a shelter is needed: ‘I shall hope in the shadow of Your wings’ (s. 217, 5)

4 - To harbour the harbourless

1 - In this world no one is not in a strange land, although not all wish to return to one’s fatherland (s. 75, 2, 2)

2 - Blessed life shall come, the heavenly fatherland, the fatherland populated with angels, where no citizen dies nor any enemy can enter, the fatherland where God will be your friend forever and where you will have no enemy to fear (s. 38, 11)

3 - Where my fatherland is, my home is too. ‘I am a sojourner before you and a stranger’. Many are strangers with the devil, but those who have already believed and are faithful are strangers as well, this is true, but with God (en. Ps. 38, 21)

4 - We have already received the forgiveness of sins, not yet the reward of eternal life. So far only Christ has risen in the flesh, but he assures us by saying: What you have seen in Me, hope also for yourselves (en. Ps. 129, 6)

5 - ‘To all who received him he gave the power to become children of God’ (Jn. 1:12). In such a way He adopted servants and made them brothers, He ransomed prisoners and made them heirs together with Him (s. 103, 1, 2)

6 - We are commanded to receive the strangers: He came for us to that which was His own, but His own did not receive Him. May therefore our soul bless Him, who satiates its desire with goods (s. 207, 1)

7 - In that happy place where no one is a stranger, all live in their own fatherland. If you want to be in that good place, when you find a stranger who, in this bad place, has nowhere to stay, welcome him into your house, so that you may reach the place where no one can be a guest (s. 217, 5)

5 - To visit the sick

1 - The Son of God, sublime and equal to the Father, has become man, as you are: for you He was born and died. How will you, who are sick and are ashamed of the medicine that you need, be able to be healed? Choose the right time. This is the right time, the time of mercy. One day He shall come as a judge. Choose now the part you will have in the future (s. 279, 7)

2 - The psalmist called near the tribulation that he was experiencing in his flesh: nothing indeed is nearer to the soul that the flesh that the soul carries (en. Ps. 118, sermon 29, 7)

3 - We must all tolerate the infirmity of the flesh, which nobody of us, as long as we live, can remove from himself. What can you do? When the flesh is troubled, how can the heart avoid feeling pain? (s. suppl. 13, 4)

4 - The soul has to deal with that vesture that cannot be taken off except by death. The soul is tested by the fragility of its own flesh. Here we have the words of the man on the cross: ‘They pierced my hands and my feet, they counted all my bones; they looked and stared upon me, they divided my garments among them and for my vesture they cast lots’ (Ps. 22:17-19) (s. suppl. 13, 4)

5 - When your head aches, it is better if you place the Gospel at your head, instead of having recourse to an amulet, not because the Gospel was written for this purpose, but because the Gospel is, in this way, preferred to amulets. If, then, it is placed at the head in order to allay a headache, why is it not placed at the heart in order to heal it from sin? It is well that you should have no further care regarding the health of your body than to ask it from God (Io. ev. tr. 7, 12)

6 - Paul writes: ‘To the weak I became weak in order to win the weak’ (1 Cor. 9:22). He did so because he was considering somebody else’s weakness as his own. This happens through charity, under the influence of which we have compassion for men who are weak as if we were they. And this cannot be done unless each one reckons the weakness of another as his own, so as to bear it patiently, until the person for whose welfare he is solicitous is freed from it (s. dom. m. 2, 19, 65)

6 - To visit the captive

1 - What makes a dwelling a prison is the reason why someone is in it. In one dwelling one man finds a house, another a prison: for the one who enjoys freedom it is a house, for the one who is detained it is a prison. To some it has seemed that the prison is this world, where all is vanity. According to others the prison is the body, with its evil desires and passions. It is not a prison the flesh which God has made, but the corruption of the flesh and its temptations (en. Ps. 141, 17)

2 - ‘Bring my soul out of prison, so that it may confess your name’ (Ps. 142:8). To one who rejoices even a prison is wide; to one in sorrow a meadow is narrow. In hope, however, we can already enjoy wideness (en. Ps. 141, 19)

3 - You were born temporal and by sin you were made temporal. Christ, on the contrary, was made temporal by mercy in remitting sins. What great a difference is there, while two are in the prison, between the criminal and the one who visits him in order to free him! We are still tossed by the waves of the sea, but we have the anchor of hope already fixed upon the land (Io. ep. tr. 2, 10)

4 - ‘Be kindly disposed toward your adversary quickly, while you are in the way with him, lest your adversary deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison’ (Mt. 5:25). The prison is evidently the punishment of outer darkness, while the joy of the divine reward is something internal to the mind itself, or something even more hidden, if anything like this can be thought (s. dom. m. 1, 11, 29)

5 - Christ dwells within us. As God He takes possession of our hearts, as man He speaks to our hearts by staying with us and by teaching us from outside. He speaks to us so that we may be innerly converted, live of Him and let ourselves be formed by Him, because He is the form of all, a form made by no one (s. 264, 5)

6 - Innocents and martyrs too may be confined within the darkness of a prison. They were surrounded by darkness and they could not see anything with their eyes, but they were able to see God through fraternal love. Whoever, on the contrary, hates his brother can move all around freely, but remains bound by guilt: his prison is his heart (s. 211, 2)

7 - ‘Let the prisoners’ sighing come before you’. The fetters are the weakness and the corruptibility of the body, which weigh down the soul. Satan, the persecutor, in fact, by means of the frailty of the flesh, was able to compel many into ungodliness. Only those feel these fetters who, being burdened, groan in themselves, desiring to be clothed upon with the dwelling which is from heaven, because both death implies terror and mortal life sorrow (en. Ps. 78, 15)

8 - By abusing his free will, man loses himself and loses it (ench. 9, 30) - You have become a prisoner when you let yourself be seduced (s. 335/J, 3)

9 - If only those who can will good or evil are free, God is not free. It is a blessed necessity the one by which God cannot be unjust (c. Iul. imp. 1, 100)

10 - The first man (Adam) made us captive, the second man (Christ) freed us from captivity (en. Ps. 70, sermon 1, 2)

11 - Christians, the followers of Christ, are, as it were, in fetters and in bonds of iron. Why? They received fetters so that they might be prevented from going to unlawful things, the fetters of wisdom, the fetters of the word of God (en. Ps. 149, 14)

7 - To bury the dead

1 -’Remember that we are dust’. The one who made man from dust and gave him the breath of life for this creature offered His only Son to death. Who may be able to explain, who may be able at least to think in a worthy manner how much He loves us? (s. 57, 13, 13)

2 - The bodies of the dead are not to be despised and left unburied, least of all the bodies of the righteous and faithful, which have been used by the Holy Spirit as His instruments for all good works. The body is not an ornament or an external aid, but a part of man’s very nature (civ. 1, 13)

3 - As death is the symbol of the sins of men, the burying of the dead is the symbol of the remission of sins, according to what Scripture says: ‘Happy are those whose faults are taken away and whose sins are covered’ (qu. hept. 1, 161)

b)  Toward the spirit
1 - To counsel the doubtful

1 - Nobody can stand and walk at the same time with the body; but as far as the soul, the faith and the tension of the spirit are concerned, you must stand and walk, remain steadfast and progress: ‘Run in such a way as to get the prize’ (1 Cor. 9:24). In this way, my most dear ones, you shall both sit -because we shall look at the Creator with humility- and stand -because we shall remain with Him forever- (s. 104, 5)

2 - We can doubt of everything, but not of living, remembering, understanding, wishing, thinking, knowing and judging, inasmuch as, even if one doubts, he performs all these things. Whoever therefore doubts, should not doubt of all these things, which, if they were not, he would not be able to doubt of anything (trin. 10, 10, 14) - Let us be transformed in the newness of our mind, so that we might understand what the will of God is, what is good, acceptable and perfect (civ. 10, 6)

3 - Walk in the light of prophecy, walk in the light of the future things predicted, walk in the light of the words of God. You do not see the Word yet, God with God; walk by following the form of the servant and you shall be led to the form of the Master: ‘Let me know, O Lord, the way in which I should walk’ (en. Ps. 142, 15)

4 - I beseech you, love with me, run while believing with me: let us long for our fatherland above, let us sigh for our fatherland above, let us feel that we are strangers here! (Io. ev. tr. 35, 9)

5 - To follow good advice does not imply a loss, but a gain. He who is inexperienced acts according to a friend’s advice. The advice our Lord gives us has to do with the treasure that is in our heart. It is an invitation to lift up our heart to heaven so that it may not grow rotten on earth; it is the advice of someone who wants to save us, not to ruin us (s. 389, 4)

6 - Having the gift of counsel implies doing what the Lord says: ‘Forgive, and you will be forgiven’, that is, exercising mercy (s. 347, 3)

 7 - Come on, do not set limits to your desire of earning! Your capital will be not ten or a hundred or a thousand, but you will receive heaven! (s. 390, 2)

2 - To instruct the ignorant

1 - There is the ignorance that belongs to those who refuse to know and the ignorance that belongs to those who simply do not know; but also this kind of ignorance hardly excuses anyone (gr. et lib. arb. 3, 5)

2 - It is better faithful ignorance than inconsiderate knowledge (s. 27, 4)

3 - Human temerity must curb itself, lest, by seeking what is not, it fail to find what is (Gn. c. man. 1, 2, 4)

4 - How many riches man has inside, but he does not excavate! (en. Ps. 76, 9)

5 - Whatever is alien to action is alien to conscience, whatever is alien to conscience seems to be alien also to knowledge (en. Ps. 34, sermon 2, 2) - Wherever there is no knowledge, conscience is absent too (c. Iul. 5, 1, 3)

6 - Where there is no longer my ‘I’, there I am in more blessed way (cont. 13, 29)

7 - Those who listen are more fortunate than those who speak… He who learns is humble, while he who teaches makes an effort not to be arrogant and not to displease God. But when we hear God Himself bringing something to mind and teaching something inside, we are serene and tranquil: we rejoice because we are under the teacher, under His guidance. His truth delights us (en. Ps. 50, 13)

8 - Intelligence is a gift from God. If, brethren, you have understood, your heart has been spoken to as well. When we speak, God works in us something of an incorporeal and spiritual kind, which is neither sound, nor color, nor smell, nor taste, nor something that may be touched; yet something is there which it is easy to feel, impossible to explain (Io. ev. tr. 40, 5)

3 - To admonish the sinners

1 - Subject yourselves to God in order to be corrected. Nobody is free to do good without God’s help. Why do you raise your human will up only to fall down? Pray, rather, so as not to fall into temptation (c. Iul. imp. 3, 110)

2 - From what is lawful, nature is born; from what is unseemly, vice. Of the nature that is born, God is the author; but of vice the author is the cunning of the devil, who deceives, and the will of man, who consents (gr. et pecc. or. 2, 37, 42)

3 - Those who never restrain themselves in lawful things are near to unlawful ones. Let us be temperate, brethren, and let us be aware, when we act, of the purpose of our acting. By setting limits to the pleasures of the flesh we can acquire the pleasures of the spirit (s. 400, 5, 6)

4 - All evils come out from the same source: the selfish love of oneself (Io. ev. tr. 123, 5)

5 - Those who refuse to abandon their evil habits and change for better cannot be said to give alms, even when they think they are doing so (civ. 21, 27, 3)

6 - Do not underestimate those sins to which you are maybe already used. Every sin, by becoming a habit, loses importance and a man no longer pays attention to it. Whatever is already very rotten is no longer painful. Will God forgive, whom we must fear? (s. 17, 3)

7 - When the sinner has come into the depth of sin, he shows contempt. He no longer believes in Providence or, if he does, he thinks that he has no longer anything to do with it. He resolves to sin unrestrainedly, without hope of forgiveness (en. Ps. 142, 13)

8 - I have often met people who were able to reprehend others, but I do not know if I have ever met a person who was able to accept a reprehension with calmness (s. suppl. 10, 3)

9 - The brothers who are subject should be rebuked by their superiors with rebukes that come from love, diverse according to the diversity of faults (corrept. 15, 46)

10 - Be yourself the judge of yourself, may fear torment you, may your confession burst forth from you! What was behind you should be before you (en. Ps. 49, 28)

11 - We must help others not only in things that are easy, but also in giving the protection of our assistance with strength, in delivering those who suffer injustice from the hands of the powerful and in offering the shelter of protection by the mighty strength of just judgement (conf. 13, 17, 21)

12 - It is not to follow, but to correct you, that I love you; and since I do not despair of the possibility of your amendment, I do not want you to be surprised at my inability to despise the man whom I love... You will be undoubtedly a wise man if you do not believe that you are one already, and if you beg of Him who makes men wise, in a pious, humble and earnest way, that you might become one (an. et eius or. 3, 1, 1)

4 - To comfort the afflicted

1 - Whoever wants to find joy in himself will always be sad (Io. ev. tr. 14, 2)

2 - Correct by reproving, console by addressing, set an example by living well (en. Ps. 50, 1) - The more a catechist will be full of joy, the more attractive he will be (cat. rud. 2, 4)

3 - Let us keep what we have in the tranquillity of the happy life (Gn. c. man. 2, 11, 15)

4 - ‘I waited patiently for the Lord’. Let a brother man comfort me, when he himself is likewise in sorrow; let us mourn together, let us weep together, let us pray together, let us wait patiently together and hope in the Lord, who puts off the fulfillment of His promises, never recalls them (en. Ps. 39, 2)

5 - ‘I have waited for comforters, but I have found none’. Who are the comforters? They are those who make progress. They comfort us, they bring relief to all the preachers of truth (en. Ps. 68, sermon 2, 5)

6 - God’s anger is not the disturbance of an excited mind, but the calm resolution of just punishment. In this anger of His, God does not restrain His mercy, but, besides other consolations, which He does not cease to bestow upon mankind, He sent His only-begotten Son, so that He might deliver us from the guilt of all sins and that we might, while sojourning in this world, walk onward to His visible presence amid the world’s troublesome and perilous temptations, but also God’s consolations, both material and spiritual (Io. ev. tr. 124, 5)

 7 - Now, brethren, you look for a consoler, but I must be consoled too. And my consolation cannot come from any man, but from the one who made man, since he who made can restore, and he who created can create anew. To live with God means to live without any annoyance and without the fear that this happiness would come to an end (s. 396, 1)

 8 - In the mourning is the labour, in the consolation the reward. The true consolation will be the one by which what cannot be lost will be given (s. 53, 3, 3)

 9 - When someone wants to comfort a person, if he does not participate in that person’s pain, he cannot give relief. He must grieve with that person first, and then console him or her with comforting words: ‘Rejoice with those who rejoice, weep with those who weep’ (Rom. 12:15). You must weep with that person first, in order for that person to be able to rejoice with you (en. Ps. 93, 9)

 5 - To forgive offences

1 - The Father makes His sun rise on the good and on the evil. By this we are admonished that we must, according to His precept, give to our enemies, with great generosity, those things which we have not created, but have received from Him as gifts (s. dom. m. 1, 23, 79)

2 - If you do not forgive your enemy, you yourself become your enemy (s. 179/A, 7)

3 - ‘Forgive us, as we also forgive’. Of all those sentences in which the Lord has taught us to pray, He has judged that one is chiefly to be recommended, which has reference to the forgiveness of sins. For in no other sentence we pray in such a way that we, as it were, enter into a deal with God; and if we lie in that deal, the whole prayer is fruitless (s. dom. m. 2, 11, 39)

4 - We would attribute too much to ourselves while in the flesh, unless we lived of forgiveness until flesh itself is laid down (civ. 10, 22)

5 - It is easy for us to offend others, but it is difficult to seek reconciliation. You have fallen and you don’t want to humble yourself? There is a great difference between someone who humbles himself and someone who lies on the ground (s. 82, 4, 6)

6 - It is better to be forgiven than to be known. What is, in fact, to forgive, unless not to know? What is not to know? Not to pay attention, not to keep memory of someone’s acts. Confess, therefore, and invoke! By confessing you purge the temple, into which He may come when being invoked (en. Ps. 74, 2)

7 - Let us forgive our debtors, so that God may forgive our debts. You must do it often, until you reach the stability of that fatherland where you will not be affected by any turbulence of waves, nor will you have to forgive offences or to be forgiven (s. 278, 13, 13)

8 - Be faithful and keep yourself free, so that you may forgive immediately the offences you receive from men and so that your Father who is in heaven may forgive your sins as well (s. 278, 14, 14)

6 - To bear patiently the troublesome

1 - Let us bear with one another in love, endeavouring to keep the unity of the spirit in the bond of peace. Outside this peace no one can gather with Christ, and whoever does not gather with Christ scatters (c. litt. Pet. 3, 5, 6)

2 - Let the righteous bear with the wicked, let the temporal suffering of the righteous bear with the temporal impunity of the wicked; for there is no righteousness of man in this life except to live by faith. Let us do all things without murmuring (en. Ps. 93, 29)

3 - To know how to endure want belongs to great men (b. coniug. 21, 25)

4 - There are men who die with patience, there are some perfect ones who live with patience. But when a man desires to leave this life in order to be with Christ, that person dies with delight. Therefore, brethren, endeavour to desire the day of judgement. Only a man whose conscience, in perfect and sincere charity, feels no alarm can desire it (Io. ep. tr. 9, 2)

5 - If you suffer a punishment because you have sinned, you suffer because of yourself. But if you suffer because you have kept the commandment of God, truly you suffer for God, and your reward remains forever (en. Ps. 68, sermon 1, 12)

6 - Be patient, endure, tolerate! God demands patience amidst pains, but He promises salvation after the pains. Every divine page says that it is necessary to tolerate the present realities, to hope in the future ones and to love the One who cannot be seen (en. Ps. 91, 1)

7 - If you do not need to be borne with, bear with others. ‘I cannot’, you may say. So you have a defect too that others must bear with: ‘Bear with one another in love’ (Eph. 4:2) (en. Ps. 99, 9)

8 - The Church of God is praised, in our time, as the Sacred Scriptures praise her: ‘A lily among thorns’ (Song 2:2). A man hears these words, reflects upon them; he likes the lily and, in order to be close to the lily, tolerates the thorns. Anyone who behaves in this way deserves to be kissed by the Bridegroom, who says: ‘As a lily among thorns, so is my darling among young women’ (en. Ps. 99, 12)

9 - ‘Whoever loves his brother abides in the light, and there is no scandal in him’ (1 Jn. 2:10). Who are those who suffer scandal or cause it? They are the people who are scandalized in Christ and in the Church. Those who are scandalized in Christ are as if burned by the sun, not being able to bear the force of the Word: we call them heretics. Those who are scandalized in the Church are burned as by the moon by night: they are those who have made schisms. Anyone who loves his brother endures all things for unity’s sake (Io. ep. tr. 1, 12)

7 - To pray for the living and the dead

1 - Our religion must not be the cult of human works (vera rel. 55, 108)

2 - Let us pray for ourselves in the first place, that we may, by the mercy and help of God, conquer our natural inclination by which, when someone disparages us, we desire revenge. While remembering Christ’s patience, we must pray for our detractors as well (en. Ps. 108, 5)

3 - Let us ask for strength in our temporal labours and trials, both we for you and you for us. We need to pray for each other, because our prayers are melted together by charity, and this is, for the Lord, a very sweet-smelling sacrifice (s. 305/A, 10)

4 - The Church, in a general commemoration, has always remembered with prayers all those who have died in the Christian Catholic communion. She is the only pious mother that is common to all (cura mort. 4, 6)

5 - The faith in the intercession of the martyrs for the souls of the deceased is, somehow, already a prayer (cura mort. 5, 7)

6 - When we pray for all, we do not neglect anyone in particular. Whoever pours out his prayer for the entire body does not neglect any of its members. The martyr Fructuosus used to say: ‘I pray for the Catholic Church spread from East to West’. You, if you want me to pray for you, do not abandon this Church for which I pray (s. 273, 2)

7 - The faithful pray also for themselves in order to persevere in what they have begun to be. It is indeed useful to all, or almost to all, in view of the very salutary humility, not to be able to know what they will be. Because of this very useful fear, we do not become proud with imaginary security (ep. 217, 4, 14)