20 January 2010: Make Straight the Paths of the Lord

Man prepares the way of the Lord and straightens His paths when -- he examines his own conscience; searches his works, words, thoughts; calls good and evil by their names; does not hesitate to confess his sins in the Sacrament of Penance, repenting and resolving not to sin again.

‘Straightening His paths’ also means receiving the good news of salvation. Each of us may see God’s salvation in his own heart and conscience when he participates in the mystery of remission of sins, as at the very Advent of God.

He thus professes that Christ is ‘the Lamb of God’, He who takes away the sins of the world.

Ref: cf Pope John Paul II, “Prayers and Devotions”, 1994, p17

What price salvation?

To pass from this world to a happy eternity, escaping eternal punishment, is what work out your salvation means -- the business of eternity, of our soul and body. All other matters, however important, are but affairs of time. What are 60 or 80 years compared to eternity?

What folly then, to risk losing eternal salvation for the fleeting enjoyment of some worldly pleasure! Nevetheless, such is the folly of many people. All other misfortunes have a remedy -- redo bungled work; recover a lost fortune; rebuild a house burnt down. But salvation once lost is lost. We shall not return to life; nor come forth from hell.

St Paul writes, “with fear and trembling work out your salvation”. Don’t ever feel complacent. “I was with you in weakness, in fear, in much trembling. I chastise my body and bring it into subjection, lest perhaps when I have preached ... I myself should become a castaway.” (cf 1 Cor, 9:27)

‘Ah’, cried St Pope Gregory, ‘we ought never to think we have done enough when it is a question of eternity’. Did not the angels fall from heaven into hell?

Salvation is a personal affair; no one can do it for you: nor even God. “He who created you without your help cannot save you without it.” (St Augustine, “Confessions”) Woe, then, to the person who does not fervently seek his own sanctification. “Therefore, however it may be with others, neglect not thyself.” (Thomas à Kempis, “Imitation”)

Ref: cf “Practical Meditations” by a Father of the
Society of Jesus, 1964, pp45-7

Sacramental Confession: A meeting with Christ

In this sacrament, Christ makes himself present in the priest. In it He welcomes us as the Good Shepherd: heals our wounds; cleanses and strengthens us. Christ’s promise through the Prophets is also accomplished in it. Christ, above all else, is the center of this sacramental act.

We ought to focus on his goodness instead of our wretchedness, because interior life is a dialogue of love wherein God is always the point of reference. We are the prodigal son who returns home when we decide to go to Confession. As he did, we never lose the consciousness of our sins.

The desire to make Christ the centre of our Confession is important if we are to avoid routine, to draw out from the depths of our soul matters which will only rise to the surface in the light of God’s love. We go to Christ through this sacrament to ask forgiveness of our sins.

We have often asked God for forgiveness; many times He has forgiven us. At the end of each day, recalling what we had done say, “Have mercy on me, O God, according to your steadfast love. According to your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity and cleanse me from my sin.” (Ps 51:1-2)

Each one of us knows how much he or she is in need of God’s mercy. Thus, we go to Confession: to ask for absolution of our faults as we would beg for undeserved alms. But we go with confidence, trusting, not in our merits; but in his eternal and infinite mercy, and always readiness to forgive.

All God asks of us is to admit our faults; to humbly and sincerely acknowledge our debt. The person who takes God’s place and acts on God’s behalf, can forgive us for him. It is not so much that he should understand or encourage us. We go to ask for forgiveness. Thus, accusing ourselves of our sins ‘does not consist simply in recounting them’.

Saint Josemaria Escrivá, with a simple and practical criterion, used to advise that our confession should be ‘concise, concrete, clear’ and ‘complete’. The use of too many words often denotes a desire, consciously or not, to flee from direct and full sincerity. To avoid this tendency, we need to make a good examination of conscience.

‘Concise’: just the words to say humbly what we have done or have failed to do. ‘Concrete’: without digression, no generalities; indicating the situation and time elapsed since the last Confession. ‘Clear’: make ourselves understood, stating the precise nature of the fault, modestly manifesting our wretchedness. ‘Complete’: integral, without omitting anything through a false sense of shame so as not to appear bad.

Ref: cf F Fernandez, “In Conversation with God”, 2:45-6

· “If Mary was made Mother of God on account of sinners, how can I, however great my sins may be, despair of pardon?” -- St Anselm (In Rev Joseph A Viano, SSP, “Two Months with Mary”, 1984, p30)

Friendship -- “Through you I have seen God, who has forgotten my follies and my offences, and has welcomed me with the affection of a Father.” ... what a contrite prodigal son of the twentieth century wrote to his family when he returned to his ‘father’s house’. (St Josemaria Escrivá, “Furrow”, 764)

Purity -- “You told me, Father, that after my past life it is still possible to become another Saint Augustine. I do not doubt it, and today more than yesterday I want to try to prove it.”

But you have to cut out sin courageously from the root, as the holy Bishop of Hippo did. (Ibid, op cit, 838)

Our Lady of the Tables, at Montpellier. A very ancient and renowned church. The arms of the city are the Blessed Virgin holding her divine Son in her arms, ... (“Catholic Gems or Treasures of the Church” Historical Calendar; http://www.bethlehemobserver.com)