This is a beautiful church, so I had to share this photo of the Church of the Holy Innocents from New York, USA.
Friday, January 19, 2007
I found this story posted on A Catholic Mom in Hawaii, and I was very pleased to read about it. With 600,000 Satanists predicted to be in Italy, it is great news that Italian priests are going out into the streets to protect the Lord's flock. For a priest is called to lay down his life for the Flock, and that is what these priests are doing.
The devil is real. He is not a metaphor but a real fallen angel seeking to destroy the Lord's flock. We must resist Him always in this life. For Jesus came to destroy the words of the devil (1 John 3:8). And while it remains a mystery while he is allowed to remain (CCC 395), we must fight the good fight and continue living for God. Let us frequently say the Prayer to St. Michael the Archangel.
The devil is real. He is not a metaphor but a real fallen angel seeking to destroy the Lord's flock. We must resist Him always in this life. For Jesus came to destroy the words of the devil (1 John 3:8). And while it remains a mystery while he is allowed to remain (CCC 395), we must fight the good fight and continue living for God. Let us frequently say the Prayer to St. Michael the Archangel.
Priests are to work alongside Italian police officers to tackle a rising tide of crimes linked to devil worship.
The clerics have been seconded to the Squadra Anti Sette (SAS) anti-sect squad by the Vatican after Church officials became concerned about the number of churches being desecrated by Satanists. In recent months there have also been a string of murders that have been linked to devil worship.
One of the Vatican's leading experts on Satanism and the occult, Don Oreste Benzi, has been brought in to liaise with police. He told The Sunday Telegraph that the natural curiosity of young people meant they were particularly attracted to the occult, and drugs were also used to influence and manipulate them.
Read more...
St. Michael the Archangel, ora pro nobis!
Thursday, January 18, 2007
I have two very difficult classes this semester, which are taking up more time than I originally thought. However, everything is going very well so far. So, please forgive the delay in the Saint for the Year Devotion as well as the lack of posts.
Read more >>
Archbishop Fulton Sheen:
"In other ages, though men lost virtue, they still admired it; though they ran from the battlefield at the first need of courage, they still admired the hero who fought and suffered; though they threw away the map of the roadway of life, they never denied the need of a map. But, in our generation, men look for shadow in the radiance of every virtue.”
Blessed Mother Teresa:
"We have to give until it hurts. We need to give from the resources we would like to keep for ourselves. We need to give to the point of sacrificing. We must give something that we find hard to give up."
"In other ages, though men lost virtue, they still admired it; though they ran from the battlefield at the first need of courage, they still admired the hero who fought and suffered; though they threw away the map of the roadway of life, they never denied the need of a map. But, in our generation, men look for shadow in the radiance of every virtue.”
Blessed Mother Teresa:
"We have to give until it hurts. We need to give from the resources we would like to keep for ourselves. We need to give to the point of sacrificing. We must give something that we find hard to give up."
Fr. Gonzales has a good list of parts of the Vatican II document, Sacrosanctum Concilium, that modernists and liberals need to read:2. In virtue of power conceded by the law, the regulation of the liturgy within certain defined limits belongs also to various kinds of competent territorial bodies of bishops legitimately established....3. Therefore, no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority.
36.1. Particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites.
54....steps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them.
115....Composers and singers, especially boys, must also be given a genuine liturgical training.
116. The Church acknowledges Gregorian chant as specially suited to the Roman liturgy: therefore, other things being equal, it should be given pride of place in liturgical services.
120. In the Latin Church the pipe organ is to be held in high esteem, for it is the traditional musical instrument which adds a wonderful splendor to the Church's ceremonies and powerfully lifts up man's mind to God and to higher things.
121. The texts intended to be sung must always be in conformity with Catholic doctrine; indeed they should be drawn chiefly from Holy Scripture and from liturgical sources.
124....Let bishops carefully remove from the house of God and from other sacred places those works of artists which are repugnant to faith, morals, and Christian piety, and which offend true religious sense either by depraved forms or by lack of artistic worth, mediocrity and pretense.
Wednesday, January 17, 2007
"Terrible is the justice of God. But let us not forget also that His mercy is infinite" (St. Padre Pio)
Monday, January 15, 2007
From Castle of the Immaculatae by St. Teresa of Avila:
"Then Sr. Mary Joseph, leaning back in the office chair, lifted the brown scapular of her brown woolen habit and explained to me that the summer habit weighed 20 pounds and the winter habit weighed 30 pounds. Then the front doorbell buzzed, when she stood up to answer the door, I noticed that she was very stooped over, I noticed the weight of the habit, and that the tunic with its long sleeves, the long black veil and brown scapular rustled as she answered the bell. This bride of Christ, a special daughter of the Blessed Virgin, returned to me and said: 'And I wear this 20 pounds of wool in the summer as penance for those in the world who dress immodestly.' It was amoment of grace for me. I remember this scene often."
I beseech you, my brothers, to be ever on your guard against the habit of swearing and blaspheming.If a slave dare to pronounce the name of his master, he does it but seldom, and then only with respect; therefore is it not a shocking impiety to speak with contempt and irreverence of the name of the Master of angels and seraphim? People handle the book of the Gospel with a religious fear, and then only with clean hands, and yet your rash tongue would inconsiderately profane the name of the Divine Author of the Gospel.
Would you wish to know with what respect, fear, and wonder the choirs of the angels pronounce the adorable name? Listen to the prophet Isaiah: " I saw," says Isaiah, "the Lord sitting upon a throne high and elevated; upon it stood the seraphim, who cried one to another and said, Holy, holy, holy, the Lord God of hosts, all the earth is full of His glory."
See with what terror they are seized, even while they praise and glorify Him. As for you, my brethren, you know how cold and indifferent are the prayers you say, and you know how frequently you blaspheme a name so majestic, so sacred, and how you try to make excuses for the bad habit you have contracted. It is easy, yes, I say, it is easy, with a little care, attention, and reflection, to leave off this vicious habit.
Since we have fallen, my brethren, into this sin of blasphemy, I conjure you, in the name of our Lord, to rebuke openly these blasphemers. When you meet with such who publicly sin in this respect, correct them by word of mouth, and, if necessary, by your strong arm. Let these shameless swearers be covered with confusion. You could not employ your hand to a holier work. And if you are given into custody, go boldly before the magistrate, and say in your defense that you have avenged a blasphemy.
For if a person is punished for speaking contemptuously of a prince, is it not reasonable to suppose that a person who speaks irreverently of God should be sentenced to a severer punishment? It is a public crime, a common injury which all the world ought to condemn.
Let the Jews and infidels see that our magistrates are Christians, and that they will not allow those to go unpunished who insult and outrage their Master.
Do you remember that it was a false oath that overturned the houses, temples, and walls of Jerusalem, and from a superb city it became a mass of ruins? Neither the sacred vessels nor the sanctuary could stay the vengeance of a God justly angered against a violater of His word.
Sedecias did not receive a more favored treatment than Jerusalem. Flight did not save him from his enemies. This prince, escaping secretly, was pursued and taken by the Assyrians, who led him to their king. The king, after asking him the reason of his perfidy, not only caused his children to be killed, but deprived him of his sight, and sent him back to Babylon, loaded with iron chains.
Would you know the reason why? It was that the barbarians and Jews who inhabited the country adjoining Persia should know, by this terrible example, that the breach of an oath is punishable.
Saint John Chrysostom, from the Seventh Homily
Sunday, January 14, 2007
Wedding at Cana by Paolo Veronese, 16th century
Each year in the Traditional Liturgy of the Church (1962 Roman Catholic Missal) on the 2nd Sunday after the Epiphany, the Church recalls the Wedding at Cana and Jesus' first public miracle, namely the changing of water into wine at the Wedding Feast of Cana.
And the third day, there was a marriage in Cana of Galilee: and the mother of Jesus was there. And Jesus also was invited, and his disciples, to the marriage. And the wine failing, the mother of Jesus saith to him: They have no wine. And Jesus saith to her: Woman, what is that to me and to thee? my hour is not yet come. His mother saith to the waiters: Whatsoever he shall say to you, do ye.
Now there were set there six waterpots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece. Jesus saith to them: Fill the waterpots with water. And they filled them up to the brim. And Jesus saith to them: Draw out now, and carry to the chief steward of the feast. And they carried it. And when the chief steward had tasted the water made wine, and knew not whence it was, but the waiters knew who had drawn the water; the chief steward calleth the bridegroom, And saith to him: Every man at first setteth forth good wine, and when men have well drunk, then that which is worse. But thou hast kept the good wine until now.
This beginning of miracles did Jesus in Cana of Galilee; and manifested his glory, and his disciples believed in him.
Jn 2:1-11 (Douay Rheims)
On January 6th of each year the Church celebrates the Epiphany of the Lord, the arrival of the Magi to the Infant Jesus. But that is the merely the first of three epiphany moments, which are all equally remembered in the Traditional Liturgy on the Feast of the Epiphany. Today in the Gospel we focus once more on one of the three primary manifestations of Christ, namely the Miracle in Cana. The other manifestation is recalled yearly as well on January 13rd (Traditional 1962 Liturgy), and this manifestation is the Baptism of Jesus in the River Jordan, at which God the Father calls out from Heaven: "This is my Beloved Son in whom I am well pleased."
We notice that it is Mary who intervenes for the people and says to Jesus, “They have no wine.” In the same regards, Mary intervenes for anyone who asks for her prayers. While there certainly is only one mediator between God and man, Mary is the Mother of God and an intercessor for mankind.St. Albert the Great wrote in Mary, Canice, p. 36: "Immediately next to being God is being the Mother of God." She held a unique role in salvation's history. Jesus Christ redeemed us, but Mary remains the Mother of Jesus and our spiritual mother. She is not equal to God but rather the most glorious person created by God because of her humility, trust in God, and above all, her Immaculate Conception.
Cannon Francis Ripley write in This is the Faith pg. 367: "Because of the inexpressible dignity that is hers, the Catholic Church has from the beginning given Mary the highest form of honor below that reserved for God alone. The Church's practice has always reflected her belief that, provided Mary is not "adored" (which is the unique honor given to God alone), she cannot be honored to excess."
Looking at John 19:27, Jesus says to St. John: "Behold thy mother." Is she literally the mother of John? No, of course not, but she is his spiritual mother - a symbol of Mary becoming the mother of the Faithful. And there should be no objection to her being our spiritual mother.
The Gospel account continues with Jesus responding to Mary: “Woman, what is that to me and to thee? my hour is not yet come" Now here is where the objections come. Most protestants will claim that the usage of woman illustrates the unimportance of Mary. This is completely false! Look to Genesis 3:15 which states, “I will put enmity between you [the serpent] and the woman, and between your offspring and hers; He will strike at your head, while you strike at his heel”. This “enmity” in Genesis 3:15 is not between the man and the serpent but the woman and the serpent. Church teachings are that this is in reference to Mary, the one to come and destroy the serpent because of allowing Our Lord to take flesh within her.
Not sure, yet? Look to Revelations 12:1, which states, "A great sign appeared in the sky, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars." But, who is this woman in the Book of Revelations? It is Mary, as the Book of Revelations states, the woman gives "...birth to a son, a male child, destined to rule all the nations with an iron rod" (Revelations 12:5). This child was Jesus Christ, and the woman is Mary! So, when we look back at the Wedding Feast of Cana, Jesus is alluding to Mary as the woman promised in Genesis and spoken in Revelations. This is honoring her! Satan is not in a war against Jesus Christ - he is fighting against Mary and us! Satan is nothing compared to the God. He hates us because we have the chance to enter Heaven, but Satan fell from Heaven forever by his rebellion. Satan wants to destroy our salvation, so he hates us all. As Genesis states, the entity is between the serpent and the Woman. All of this theological mystery is part of Jesus' words in the Wedding Feast of Cana.
One can not assume that calling Mary woman is inappropriate or showing of disrespect by applying present-day practices (namely, not calling our own mothers woman) to a different culture from 2,000 years ago.
And, then Jesus Christ says, "My hour is not yet come." What is his hour? His hour is the Cross - the literal three hours that He would spend on the Cross for the world's redemption. As John 12:23 states, "The hour has come for the Son of man to be glorified." So, when Jesus says to His Mother that the Hour has not yet come, He is saying that if He performs a miracle then the road to the Cross has begun! But, Jesus performs the miracle and embarks on a journey to the Cross for love of us. Let us walk with Him in peace and joy this Epiphany Season and all year long.
For more information please see the reflections from "The Church's Year" by Fr. Leonard Goffine on the 2nd Sunday after the Epiphany
For more information please see the reflections from "The Church's Year" by Fr. Leonard Goffine on the 2nd Sunday after the Epiphany
"The man who receives Holy Communion loses himself in God like a drop of water in the ocean: It's impossible to separate them anymore . . . . In these vast depths of love, there's enough to lose yourself for eternity"(St. John Vianney)
Chapter XI
CARE OF THE TONGUE
[Extracted from The Hand that Leads to Heaven by Cardinal Giovanni Bona, 1881. republished by TAN Books under the title Guidance to Heaven.]
On the Care of the Tongue: Its importance and difficulty. What is to be observed and avoided in conversation. How we are to bear the evil tongues of others.
IT IS A matter of as great importance to guard the tongue as it is the pupil of the eye, because "Death and life are in the power of the tongue." (Prov. 18:21). He who cannot govern his tongue is like a city without walls, which is exposed on all sides. Without the grace of God, however, it is next to an impossibility to tame it. Man tames the lion, the bull and the bear, but his tongue he cannot tame. Human nature loves to talk much, as it rejoices to give immediate expression to its desires and conceptions. Moreover, the tongue is fixed near the brain, as the mouth is near the faculty of thought, in order that whatsoever the mind thinks may be quickly conveyed to the organ of speech and published in words. Nature itself has taught you how necessary it is to guard the tongue, since it has placed a double barrier (in the teeth and the lips) before this member. But as the fragrance of the sweet ointment evaporates if the box in which it is kept be left open, so all the vigor of the mind is dissipated when the mouth is not closed. That man forgets himself who is not always mindful of guarding his tongue.
Be prudent in every conversation, suppressing that immoderate inclination which rashly hurries most people on to pass sentence upon their neighbor without due examination and deference to the case in question. Flee far from duplicity and deception, and without any ambiguity or equivocation deliver the pure sentiments of your mind. God has given you the faculty of speech that you may truly and candidly announce things as they really are. Before you speak, consult your conscience—as to whether you be influenced by any evil passion—nor should you permit your tongue to say a word until that influence cease; otherwise, you shall say many things of which you shall afterwards have to repent. You may easily keep silence if you allow no passion to disturb your heart and if you preserve your soul tranquil and serene. Your discourse and your mind ought to be stamped with the same character. If your mind be sound, temperate and composed, your discourse also will be prudent and temperate. If the former be corrupted, the latter will breathe corruption. It is language that reveals to us the character of him who speaks.
Your conversation ought not to be of an idle nature. You ought to be as particular in the choice of your words as you are in that of your food. You examine the bread that you eat; why not do the same with the words you speak, which have often raised greater disturbances in your house than your food has caused in your stomach. Accustom yourself to speak much with yourself and little with others. Wise men have often regretted having spoken, but never having kept silence. Those animals are esteemed more sagacious whose voice is least heard. Talkativeness is the vice of children, and of women in whom reason is not strong. Any man who speaks nothing but vain and useless words has no virtue. If you love God and your salvation, your discourse will be on God, virtue and perfection. Charity is a stranger to falsehood, nor can it disguise itself. Everyone is immersed in the things which he loves, and these form the subject of his conversation. Hence you speak less willingly of divine things because you have not as yet arisen from the dross of your vices. I must add, you ought to read and meditate a little, at least on subjects regarding your salvation. How could matter on this fail you if you wish to speak to yourself? "For out of the abundance of the heart the mouth speaketh." (Matt. 12:34).
Almost every discourse among men turns on the life, morals and pursuits of others; and there are almost as many judges passing sentence upon each one as there are inhabitants in his city. Scarcely does anyone look at home. We are for the most part near-sighted with regard to our own faults, but in discerning those of others, our vision is very good. We throw wide open our doors to receive reproaches against our neighbor, but hardly do we leave a chink open to hear anything in his praise. It behooves us, in places where this vice is more common, to be more careful in avoiding it. You have plenty to do with your own vices—find fault with these and correct them. Do not divulge your own secrets, or those of others which you are obliged to conceal.
Many have fallen into great disputes because they revealed their secrets to imprudent persons to whom they ought not to have confided them. Usually, to tell a thing to one person is the same as telling it to many. A word easily flies from one to another, and from these to all. This arises from the extent of discourse, to which many people fix no just bounds. The pleasure which one feels in conversation insensibly draws him on, and like drunkenness, so occupies the mind that there is no secret so hidden and sacred which may not travel abroad and become public. A man reveals to you his secrets; you in return, having received a pledge of confidence, communicate yours to him. But you perhaps may keep these secrets, while he tells everyone he meets the secret things he has heard, so that everyone knows, under cover of a secret, that of which all were ignorant in public.
You may well say that tongues take wings to fly privately to the ears of all, until the secret extends far on all sides and becomes a report. Whatsoever evil is under Heaven generally owes its origin or advancement to the tongue; therefore, make a balance for your words and a bridle for your mouth. You ought to say nothing of which it would be better to keep a profound silence. Stinginess in words is more praiseworthy than that in money. The man who scatters his money benefits others, while he injures himself; he who lavishes his words injures both himself and others. The person who knows how to hear much and say little approaches near to the Divinity.
Nothing can be secure from the darts of the tongue: It is not arrested by the power of kings nor by the virtue of saints; the one needs not dread the sword, and the other cannot fear censure, yet neither can hide from calumny. Christ Himself, when living among men, did not escape the scourge of the tongue. Imitate Jesus and the Saints in their example of patience. Detraction is both a spur to urge men to the practice of virtue, and a bridle to hold them in the right way.
There is no enemy among the vices more powerful than censure. When anyone speaks ill of you, he teaches you what you ought to avoid. Do you wish to escape the darts of the envenomed tongue? Disdain them. If you observe silence, you shall receive no wound. Esteeming much the judgment of the good, you need not fear the insolence of the calumniator. It concerns you but little what others may think of you; in your own conscience you have a more certain and incorruptible witness. Interrogate your conscience and believe it.
What can be more unworthy of you than to rest your character on the saying of the unwise and to submit it to the judgment of another? It is necessary that you should be good, let others say what they will of you, as if gold or emerald should say, "Whatsoever they may think, it behooves me to be what I am by nature and to preserve my color." If anyone should say injurious words to the limpid fountain, shall it therefore cease to pour out pure water? And if a person should throw dirt into it, does it not presently clear itself, dissipating the filthy matter?
Thus, neither ought you to disturb the calmness of your mind, although the wicked should calumniate and tear you to pieces. To be disturbed at every rumor is to have but little regard for oneself. Children strike with their little hands the mouth of their father; the infant pulls the hair of its mother, gnawing her bosom, tearing her cheeks and spitting on them, and we call none of these things an injury, because he who does them is incapable of conceiving such an act. Do you also entertain the same sentiments for those who calumniate you as parents cherish for their children? If once you let yourself be moved by anger on account of an injury, becoming weak-minded thereby, you honor him who is the cause of it. It is necessary, then, that you should have the glory of being admired by him from whom you could bear to suffer disdain. But this is the vice of a base soul and a little mind. You shall always be unhappy if you imagine yourself despised.
Read more >>
CARE OF THE TONGUE
[Extracted from The Hand that Leads to Heaven by Cardinal Giovanni Bona, 1881. republished by TAN Books under the title Guidance to Heaven.]
On the Care of the Tongue: Its importance and difficulty. What is to be observed and avoided in conversation. How we are to bear the evil tongues of others.IT IS A matter of as great importance to guard the tongue as it is the pupil of the eye, because "Death and life are in the power of the tongue." (Prov. 18:21). He who cannot govern his tongue is like a city without walls, which is exposed on all sides. Without the grace of God, however, it is next to an impossibility to tame it. Man tames the lion, the bull and the bear, but his tongue he cannot tame. Human nature loves to talk much, as it rejoices to give immediate expression to its desires and conceptions. Moreover, the tongue is fixed near the brain, as the mouth is near the faculty of thought, in order that whatsoever the mind thinks may be quickly conveyed to the organ of speech and published in words. Nature itself has taught you how necessary it is to guard the tongue, since it has placed a double barrier (in the teeth and the lips) before this member. But as the fragrance of the sweet ointment evaporates if the box in which it is kept be left open, so all the vigor of the mind is dissipated when the mouth is not closed. That man forgets himself who is not always mindful of guarding his tongue.
Be prudent in every conversation, suppressing that immoderate inclination which rashly hurries most people on to pass sentence upon their neighbor without due examination and deference to the case in question. Flee far from duplicity and deception, and without any ambiguity or equivocation deliver the pure sentiments of your mind. God has given you the faculty of speech that you may truly and candidly announce things as they really are. Before you speak, consult your conscience—as to whether you be influenced by any evil passion—nor should you permit your tongue to say a word until that influence cease; otherwise, you shall say many things of which you shall afterwards have to repent. You may easily keep silence if you allow no passion to disturb your heart and if you preserve your soul tranquil and serene. Your discourse and your mind ought to be stamped with the same character. If your mind be sound, temperate and composed, your discourse also will be prudent and temperate. If the former be corrupted, the latter will breathe corruption. It is language that reveals to us the character of him who speaks.
Your conversation ought not to be of an idle nature. You ought to be as particular in the choice of your words as you are in that of your food. You examine the bread that you eat; why not do the same with the words you speak, which have often raised greater disturbances in your house than your food has caused in your stomach. Accustom yourself to speak much with yourself and little with others. Wise men have often regretted having spoken, but never having kept silence. Those animals are esteemed more sagacious whose voice is least heard. Talkativeness is the vice of children, and of women in whom reason is not strong. Any man who speaks nothing but vain and useless words has no virtue. If you love God and your salvation, your discourse will be on God, virtue and perfection. Charity is a stranger to falsehood, nor can it disguise itself. Everyone is immersed in the things which he loves, and these form the subject of his conversation. Hence you speak less willingly of divine things because you have not as yet arisen from the dross of your vices. I must add, you ought to read and meditate a little, at least on subjects regarding your salvation. How could matter on this fail you if you wish to speak to yourself? "For out of the abundance of the heart the mouth speaketh." (Matt. 12:34).
Almost every discourse among men turns on the life, morals and pursuits of others; and there are almost as many judges passing sentence upon each one as there are inhabitants in his city. Scarcely does anyone look at home. We are for the most part near-sighted with regard to our own faults, but in discerning those of others, our vision is very good. We throw wide open our doors to receive reproaches against our neighbor, but hardly do we leave a chink open to hear anything in his praise. It behooves us, in places where this vice is more common, to be more careful in avoiding it. You have plenty to do with your own vices—find fault with these and correct them. Do not divulge your own secrets, or those of others which you are obliged to conceal.
Many have fallen into great disputes because they revealed their secrets to imprudent persons to whom they ought not to have confided them. Usually, to tell a thing to one person is the same as telling it to many. A word easily flies from one to another, and from these to all. This arises from the extent of discourse, to which many people fix no just bounds. The pleasure which one feels in conversation insensibly draws him on, and like drunkenness, so occupies the mind that there is no secret so hidden and sacred which may not travel abroad and become public. A man reveals to you his secrets; you in return, having received a pledge of confidence, communicate yours to him. But you perhaps may keep these secrets, while he tells everyone he meets the secret things he has heard, so that everyone knows, under cover of a secret, that of which all were ignorant in public.
You may well say that tongues take wings to fly privately to the ears of all, until the secret extends far on all sides and becomes a report. Whatsoever evil is under Heaven generally owes its origin or advancement to the tongue; therefore, make a balance for your words and a bridle for your mouth. You ought to say nothing of which it would be better to keep a profound silence. Stinginess in words is more praiseworthy than that in money. The man who scatters his money benefits others, while he injures himself; he who lavishes his words injures both himself and others. The person who knows how to hear much and say little approaches near to the Divinity.
Nothing can be secure from the darts of the tongue: It is not arrested by the power of kings nor by the virtue of saints; the one needs not dread the sword, and the other cannot fear censure, yet neither can hide from calumny. Christ Himself, when living among men, did not escape the scourge of the tongue. Imitate Jesus and the Saints in their example of patience. Detraction is both a spur to urge men to the practice of virtue, and a bridle to hold them in the right way.
There is no enemy among the vices more powerful than censure. When anyone speaks ill of you, he teaches you what you ought to avoid. Do you wish to escape the darts of the envenomed tongue? Disdain them. If you observe silence, you shall receive no wound. Esteeming much the judgment of the good, you need not fear the insolence of the calumniator. It concerns you but little what others may think of you; in your own conscience you have a more certain and incorruptible witness. Interrogate your conscience and believe it.
What can be more unworthy of you than to rest your character on the saying of the unwise and to submit it to the judgment of another? It is necessary that you should be good, let others say what they will of you, as if gold or emerald should say, "Whatsoever they may think, it behooves me to be what I am by nature and to preserve my color." If anyone should say injurious words to the limpid fountain, shall it therefore cease to pour out pure water? And if a person should throw dirt into it, does it not presently clear itself, dissipating the filthy matter?
Thus, neither ought you to disturb the calmness of your mind, although the wicked should calumniate and tear you to pieces. To be disturbed at every rumor is to have but little regard for oneself. Children strike with their little hands the mouth of their father; the infant pulls the hair of its mother, gnawing her bosom, tearing her cheeks and spitting on them, and we call none of these things an injury, because he who does them is incapable of conceiving such an act. Do you also entertain the same sentiments for those who calumniate you as parents cherish for their children? If once you let yourself be moved by anger on account of an injury, becoming weak-minded thereby, you honor him who is the cause of it. It is necessary, then, that you should have the glory of being admired by him from whom you could bear to suffer disdain. But this is the vice of a base soul and a little mind. You shall always be unhappy if you imagine yourself despised.
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