CHRIST IN THE HOME
http://www.ewtn.com/library/FAMILY/CHRISTH1.TXT
BY RAOUL PLUS, S.J.
a Translation from the French
FREDERICK PUSTET CO., INC. Publishers NEW YORK AND
CINCINNATI
Nihil Obstat:
JOHN M. A. FEARNS, S.T.D., Censor Librorum
Imprimatur:
+FRANCIS CARDINAL SPELLMAN,
Archbishop of New York
New York, June 19, 1951
MARRIAGE
MARRIAGE AND THE PRIESTHOOD (1)
THERE is a greater resemblance between the sacrament of matrimony and
the sacrament of Holy Orders than is immediately evident. The
encyclical "Casti Connubii" of Pope XI does not fail to point it out.
Here are a few similarities:
1. Although the sacrament of matrimony does not like Holy Orders
impart a special character to the soul, it does consecrate
"ministers" appointed to communicate grace. The priest is but a
witness at the marriage. It is not the priest who marries but the man
and woman who marry themselves who by exchanging their mutual "yes"
give to each other more divine life. A sublime dignity which we have
considered before.
2. Both marriage and Holy Orders give and sustain life. Holy Orders,
supernatural life; marriage, natural life. The object of marriage,
however, is not only the formation of bodies, but also the education
of souls; procreation is nothing if it does not duplicate itself in
education. It is up to the parents to get their children baptized, to
prepare them for their First Holy Communion, to help in their
religious formation, to assist them to remain in grace, a ministry
which paves the way for the ministry of the priest, makes it possible
and doubles its value.
3. Marriage and Holy Orders are both "social sacraments"; they are
not intended only and principally for the personal sanctification of
the recipients but are directed more especially to the general good
of the Christian community. The priest is not a priest for himself;
he is ordained for the sheep entrusted to him; he is commissioned to
work for the flock the bishop designates for him. Parents are not
married only for their own good; they are married for the good of the
children who will be born of them.
When the number of priests decreases, what harm results for the
spiritual future of society! (Isn't today's terrible proof of this a
real anguish for the heart?) If marriage is not undertaken by the
fit, or the fit determined to fulfill its obligations, what harm will
ensue for the temporal future of society!
4. Those who receive the sacrament of matrimony are vowed just as
truly as is the priest to the exercise of charity.
For the priest it is clear. A bishop is established in the state of
perfection by his very function which is to spend himself-- to the
giving of his life if necessary--for the welfare of the faithful.
Because he is perpetually in the state of complete charity, we say
that he is in the state of perfection, perfection consisting in the
more or less extensive and permanent exercise of charity. Priests
share in this state of holiness of the bishop. They must spend
themselves for their sheep, be ready day and night to bring them
spiritual help, to do all in their power to instruct them in the Word
of God, to prevent them from losing their souls, to lead them back to
the fold if they are tempted to go astray.
The married are, in their turn, and in a broad sense, established to
a degree in a state which can, if they live it as they should, bring
them to high perfection.
Ought not the husband exert himself with his whole soul for the
well-being of his wife and children; should he not work and spend
himself for love of them?
And what about the wife and mother? The pelican appears on the
chasuble of the priest to symbolize his duty to imitate Christ by
giving his very heart's blood for the faithful. Could it not also be
a symbol for maternal sacrifice?
MARRIAGE AND THE PRIESTHOOD (2)
PRIESTS receive Holy Orders at the foot of the altar, so too do the
bride and groom receive the sacrament of matrimony.
It is as if the Church appointed the same place for the reception of
both sacraments because she wished to emphasize the relationship
between matrimony and Holy Orders.
Now that we have seen the points of resemblance between them, we are
ready to draw some profitable conclusions:
1. The two who are married are called to help each other in the life
of grace. Therefore the couple will become channels in the
communication of grace in proportion to each one's own wealth in the
divine life. What a long preparation the priest must have for his
priesthood--long years in the seminary, the reception of minor Orders
before admittance to the priesthood, the retreats before each of his
ordinations.
By contrast, how many enter upon marriage with no preparation. Even
when they do prepare for it and give it thought, how superficial and
brief their preparation is; how easily lost are the effects by a
flood of social events and distractions. Strange conduct!
2. The two joined by marriage will have to propagate life, and what
is more, a life which will resemble theirs. A most frequent comment
made over a new baby, a comment which is quite telling is "Why, he's
his father all over," or "She's a vest-pocket edition of her mother."
What if this is to be true morally as well? What am I, the father,
like? Or I, the mother? Do I really want this little one to resemble
me? Oh, no! I want it to be better, much better than I!
But am I free, as I go along, to weaken what I expect to transmit and
what I expect to keep for myself? No. I can refrain from begetting
children, but if I do have them, I must know that they will resemble
me. I ought not to have to say as someone said, "My children will be
like me, but you will have to forgive them for it."
Is that not a thought that should move me strongly to sanctify myself?
Since I am not only to beget children, but I must also rear them,
ought I not examine myself on the degree of my virtue? Is it such
that I can really contribute to the advancement of other souls, to
contribute to the growth of the Mystical Body of Christ, to intensify
the supernatural in the souls around me--my partner in marriage, my children?
The Cure of Ars once asked a priest who was complaining over his lack
of influence on his parishioners: "Have you fasted, taken the
discipline, struggled in prayer?" In other words, "Have you pushed
your efforts in prayer, penance, and sanctification to the highest point?"
Perhaps I complain of my powerlessness with one of the children. Have
I taken all the means to draw down God's maximum graces upon me?
Souls cost dearly. To be sure there is always individual free will to
contend with; it can resist God; it can resist the prayer and the
parents' striving after holiness. I may not get discouraged. Have I
not perhaps been measuring out my generosity a bit too carefully? I
shall try to reach the heights. We cannot lift up unless we ourselves
are higher.
I should see, in the light of the parallel between the sacrament of
matrimony and the sacrament of Holy Orders, the extent of my
responsibilities. Like priests, I have a heavy responsibility. A
magnificent responsibility but a frightening responsibility! If I am
only so-so, I shall--according to the logic of things and barring a
miracle of God's grace--rear souls who are only so-so.
Is that what I want?
Have I up to now measured how far-reaching my mission actually is?
MASCULINE TREASON
WOMEN have their faults; while they are generally more irritating
than man's, they are less to be feared. Man more readily betrays; he
is more truly all of a piece; when he falls, it is the whole way.
That should not cause a wife to be constantly on needles and pins; it
is harmful for the man and she does herself great harm by so acting,
for nothing will as quickly drive her husband into another woman's
arms as jealousy in his lawful wife.
The knowledge of man's tendency should incite the husband to watch
over himself more closely to avoid imprudence that might run into
flirtation, then into a friendship, then into adultery. The spirit is
willing but the flesh is weak, above all in the strong sex.
Even in cases where the quality of the person, the honor of the
family name, nobility of origin would seem to give every guarantee of
perseverance in good, we sometimes meet lamentable examples of a
man's infidelity to his home.
In the diary of Eugenie de Caucy, the second wife of Marshal Oudinot,
it is related that on Sunday of shrove-tide 1820, there was a very
spectacular showing of "Le Carnival de Venise" at the Opera.
The Duke de Berry had left the theatre before the last act to escort
his wife to her carriage. Upon turning to go back to his box he was
mortally wounded by the anarchist Louvel.
He asked for a priest and then made another request: "I want to see
all my children." The people about him knew only of Mademoiselle, the
four year old daughter, the child of his marriage with the Duchesse.
His wife, the Duchess, did not dare to understand his request. He
explained, "My wife, I admit, I have several children. Through a
liaison of mine in England I had two daughters."
He died shortly after, asking mercy for his murderer and regretting
from the depths of his soul, a little late to be sure, his unfaithful conduct.
Many thoughts suggest themselves on hearing such a story. First of
all, think of dying in such a setting! Yet, there is certainly
nothing wrong with attending a play if the play is morally good; we
just have to remember to be always ready wherever we are; death can
strike us in society and even while we are in the proximate occasion of sin.
Another more appalling thought is the wife's ignorance of her
husband's life. How can a man so betray the one to whom he has
pledged his faith? Furthermore, how brazen, to ask a young girl to be
his wife, the cherished companion of his life after giving if not his
heart at least his body to another woman! Truly, man is not charming!
Not that woman is incapable of betrayal and of giving herself
unlawfully, but we should like to think that it happens more rarely.
Finally a third observation comes to mind--the picture of this man
lying in his blood, confessing his past and by this act of humility,
which is to his credit, trying to redeem the failings of the past.
Thanks to God's grace, I have not similar failings on my conscience.
But are there not many thoughts, many desires, certain types of
reading, much imprudence even in act, and unwarranted liberties of
which I have been guilty? If those about me knew what I really am,
how would they judge me?
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Lord, may everything we do begin with Your inspiration and continue
with Your help,
so that all our prayers and works may begin in You and by You be happily ended.
We ask this through Christ our Lord.
Amen.
<*}}}>< <http://halfthekingdom.mofuse.mobi/>Half the Kingdom!
on your Mobile <*}}}><
<*}}}>< <http://www.halfthekingdom.org/wordpress/>Half the Kingdom!
Blog <*}}}><
<*}}}>< <http://www.halfthekingdom.org/>Half the Kingdom! Main Site
<*}}}>< <*}}}>< <http://www.halfthekingdom.org/by-the-by/>Half the
Kingdom! By the by <*}}}><
Lord, may everything we do begin with Your inspiration and continue
with Your help,
so that all our prayers and works may begin in You and by You be happily ended.
We ask this through Christ our Lord.
Amen.
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