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SECTION I
On Taking the Name of God in Vain
Besides the seven capital sins of which we have been
treating, there are others which a good Christian
should avoid with equal diligence.
The first is taking God's name in vain. This sin
directly attacks the majesty of God and is more
grievous than any of which we could be guilty against
our neighbor. And this is true not only when we swear
by God's holy name, but when we swear by the cross,
by the saints, or by our own salvation. Any of these
oaths, if taken falsely, is a mortal sin. Holy
Scripture frequently speaks of the heinousness of
such offenses against God. It is true that if one
swears inadvertently to what is false the offense is
not a mortal sin, which requires the full knowledge
of the intellect and the full assent of the will. But
this restriction does not apply to those who have a
habit of confirming their statements by careless
oaths without making any effort to correct
themselves. Those who swear in this way, without
weighing the import of their words, are culpable for
this very negligence. Nor will it avail them to urge
that the intention of swearing to what is false was
furthest from their thoughts. They persevere in a bad
habit without any attempt to overcome it, and
therefore they must bear its consequences. A
Christian, if he would not constantly expose himself
to the guilt of mortal sin, should earnestly endeavor
to conquer a habit so pernicious. To this end let him
follow the counsel given us by Our Saviour, and which
St. James repeats in these words: "Above all things,
my brethren, swear not, neither by heaven, nor by the
earth, nor by any other oath. But let your speech be,
yea, yea; no, no; that you fall not under judgment."
(James 5:12). By these words we are taught the danger
of contracting a habit of careless swearing which may
eventually lead us to swear falsely, and so to fall
under the sentence of eternal death. Swearing in
"truth, judgment, and justice" (Jer. 4:2), as the
prophet declares, is the only swearing that is
justifiable. That is, we should swear only to what is
true in a just cause, and with deliberation. But
we should not be satisfied with merely shunning the
vice of taking God's name in vain; we should excite a
horror of it in our children and servants, and
reprove it whenever we encounter it. If at times we
inadvertently fall into it, we should impose upon
ourselves some penance of a prayer, or an alms, not
only to punish ourselves, but to impress on our minds
the determination of avoiding it in the future.
All that has been said applies especially to
blasphemy and perjury. Beware also of that vice known
as cursing. The Name at whose mention "every knee in
heaven, on earth, and in hell should bow down" in
reverence (Phil. 2:10) should be used only with
devotion and affection. Strive, therefore, to speak
with piety of the holy Name of God, and do what you
can by your prayers, your exhortations, and your
example to banish the terrible evil of which we have
been speaking.
SECTION II
On Detraction and Raillery
The abominable sin of detraction is so prevalent at
the present day that there is scarcely a society, a
family, an individual not guilty of it. There are
some persons so perversely inclined that they cannot
bear to hear any good of another, but are always
alive to their neighbor's faults, always ready to
tear his character to pieces. To excite in your
heart a salutary hatred of this detestable and
dangerous vice, consider the three great evils which
it involves. First, it always borders upon mortal
sin, even when it is not actually such. From
criticisms and censures, with which people generally
begin, we easily fall into detraction or calumny.
Detraction is committed when we tell another's real
faults; calumny, when the fault we mention is not
real, but the invention of our malicious lies. Thus,
though we may not be guilty of calumny, how often
does it happen that a person, from criticizing the
failings of others which are generally known, is
gradually led to mention some hidden and grave sin
which robs him of his reputation and his honor! That
the fault revealed is true in no manner saves the
detractor from the guilt of mortal sin. The
descent to such a crime is easy; for when the tongue
of the detractor is started, and a desire to
embellish his story seizes him, it is as difficult to
restrain him as to extinguish a fire fanned by a high
wind, or to stop a horse when he has taken the bit in
his teeth and is dashing madly on. It is the fear of
this evil which led the author of Ecclesiasticus to
cry out: "Who will set a guard before my mouth and a
sure seal upon my lips, that I fall not by them, and
that my tongue destroy me not?" (Ecclus. 22:33). He
keenly realized the difficulties in the way, knowing,
as Solomon says, that "it is the part of man to
prepare the soul, and of the Lord to govern the
tongue." (Prov. 16:1).
The second evil of this vice consists in the
threefold injury which it inflicts � namely, on the
one who speaks, on him who listens with approval, and
on the victim who is assailed in his absence. In
addition to this, the person who complacently listens
to detraction is frequently a talebearer. To
ingratiate himself with the victims of the detraction
he carries to them all that has been said against
them, and thus excites enmities which are seldom
extinguished, and which sometimes end even in
bloodshed. "The whisperer and the double-tongued is
accursed," we are told in the Sacred Scriptures, "for
he hath troubled many that were at peace." (Ecclus.
28:15). To teach us the baneful effects of this
insidious vice, the Holy Ghost compares it at one
time to the swift blow of a "sharp razor" (Ps. 51:4);
at another time to the bite of the poisonous asp,
(Cf. Ps. 13:3), which disappears, but leaves its
venom in the wound. With reason, then, did the author
of Ecclesiasticus say: "The stroke of a whip maketh a
blue mark, but the stroke of the tongue will break
the bones." (Ecclus. 28:21). The third evil of
this vice is the horror it inspires and the infamy
which it brings upon us. Men fly from a detractor as
naturally as they would from a venomous serpent. "A
man full of tongue," says Holy Scripture, "is
terrible in his city, and he that is rash in his word
shall be hateful." (Ecclus. 9:25). Are not these
evils sufficient to make you abhor a vice so
injurious and so unprofitable? Why will you make
yourself odious in the sight of God and men for a sin
from which you can reap no advantage? Remember,
moreover, that in no other vice do we so quickly form
a habit, for every time we speak with others we
expose ourselves to the danger of relapsing.
Henceforward consider your neighbor's character as a
forbidden tree which you cannot touch. Be no less
slow in praising yourself than in censuring others,
for the first indicates vanity and the second a want
of charity. Speak of the virtues of your neighbor,
but be silent as to his faults. Let nothing that you
say lead others to think that he is naught but a man
of virtue and honor. You will thus avoid innumerable
sins and much remorse of conscience; you will be
pleasing to God and men; and you will be respected by
all as you respect others. Put a bridle upon your
tongue and learn to withhold an angry word when your
heart is moved. Believe me, there is no control more
difficult and at the same time more noble and
advantageous than that which a wise man exercises
over his tongue. Do not think yourself guiltless
because you artfully mingle your malicious
insinuations with words of praise. In this respect
the detractor is like the surgeon, who soothingly
passes his hand over the vein before piercing it with
the lancet: "His words are smoother than oil, and the
same are darts." (Ps. 54:22).
To refrain from speaking ill of others is always a
virtue, but it is a still greater virtue to refrain
from reviling those who have injured us; for the
greater the injured feeling which prompts us to
speak, the greater is our generosity in resisting it.
Nor is it sufficient not to indulge in detraction;
you must also endeavor to avoid hearing it. Be
faithful to the counsel of the Holy Spirit, who tells
you to "hedge in thy ears with thorns, and hear not a
wicked tongue." (Ecclus. 28:28). Observe that you are
not told to hedge in your ears with cotton, but with
thorns, that you may not only repel the words of the
detractor, but that you may pierce him, and, by
showing him a grave countenance, teach him how
displeasing to you is his conduct. "The north wind
driveth away rain," says Solomon, "as doth a sad
countenance a backbiting tongue." (Prov, 25:23).
Impose silence, therefore, upon the detractor, if he
be your inferior or one whom you can reprove without
offense. If you cannot do this, prudently endeavor to
turn the conversation, or show by the severity of
your countenance that his conversation is not
pleasing to you. Beware of hearing the detractor with
smiling attention, for you thus encourage him, and
consequently share in his guilt. It is a grievous
offense to set fire to a house, but it is scarcely
less culpable to stand idly by witnessing its
destruction instead of aiding in extinguishing the
flames. But of all detractions, that which is directed
against virtuous persons is the most sinful. It not
only injures the person assailed, but tends to
discourage others who are beginners in virtue, while
it confirms the cowardice of those who will not risk
our censures by striving to do good. For what would
be no scandal or stumbling block to the strong may
prove an insurmountable obstacle to the weak. If you
would appreciate the evil of this kind of scandal,
reflect upon these words of Our Saviour: "He that
shall scandalize one of these little ones that
believe in me, it were better for him that a
millstone should be hanged about his neck, and that
he should be drowned in the depth of the sea." (Matt.
18:6). Avoid, therefore, as you would a sacrilege,
all scandalous reflections upon persons consecrated
to God. If their conduct furnish matter for censure,
nevertheless continue to respect the sacred character
with which they are invested, for it is of them that
Our Saviour has said: "He that toucheth you, toucheth
the apple of my eye." (Zach. 2:8). All that we
have said of detraction applies with still more
reason to those who make others the object of
derision and raillery; for this vice, besides having
all the evil consequences of the first two,
presupposes pride, presumption, and contempt for
one's neighbor. In the Old Law God especially warns
us against it: "Thou shalt not be a detractor, nor a
whisperer among the people." (Lev. 19:16). We have no
need to insist upon the enormity of this vice; what
we have said on the subject of detraction is
sufficient.
SECTION III
On Rash Judgments
Those who are addicted to detraction and raillery do
not confine themselves to what they know, but indulge
in suppositions and rash judgments. When they no
longer find matter to censure they invent evil
intentions, misinterpret good actions, forgetting
that Our Saviour has said: "Judge. not, that you may
not be judged; for with what judgment you judge you
shall be judged." (Matt. 7:1-2). Here also the
offense may frequently be a mortal sin, particularly
when we venture to judge in a matter of grave
importance upon. very slight evidence. If it be only
a suspicion, not a real judgment, it may be only a
venial sin, because the act has, not been completed.
Even by suspicion, however, a mortal sin can be
committed by suspecting virtuous persons of enormous
crimes.
SECTION IV
On the Commandments of the Church
Besides these sins against the Commandments of God
there are those against the commandments of the
Church, which also impose upon us a grave obligation.
Such are the precepts to hear Mass on Sundays and
holy days of obligation; to confess our sins at least
once a year, and to receive the Holy Eucharist at
Easter or thereabouts; to pay tithes to our pastor,
and to observe the days of fasting and abstinence
prescribed by the Church. The precept of fasting is
binding from the age of 21 and upwards; that of
abstinence obliges all who have attained the age of
reason. The sick, the convalescent, nursing women,
women in pregnancy, those whose labors are severe,
and those who are too poor to afford one full meal a
day, are exempt from the law of fasting. There may be
other lawful reasons for dispensation, for which the
faithful ought to apply to their pastor or confessor,
and not take it upon themselves to set aside the law
of the Church. The difference between abstinence
and fasting should be remembered. By fasting we mean
eating only one full meal in the day, with a slight
collation in the evening. By abstinence we mean
giving up the use of flesh-meat. It should be borne
in mind, therefore, on Ember days and at other times
of fast, that the law is not fulfilled by simply
abstaining from meat. Unless you are excused by some
of the reasons given above or by dispensation, you
must observe the fast by eating only one full meal,
with the collation in the evening, and a warm drink,
with a cracker or small piece of bread, in the
morning. In regard to hearing Mass, we must
endeavor to be present at the Holy Sacrifice not only
in body but in mind, with silence and recollection,
having our thoughts fixed upon the mystery of the
altar, or upon some other pious subject. The recital
of devout prayers, especially the Rosary, is an
excellent means of keeping ourselves united with God.
If we are at the head of a house we must be careful
to see that all under our charge hear Mass, not only
on Sundays, but also on holy days. Too much laxity
regarding holy days is apt to prevail among those who
earn their bread by the sweat of their brow. They
should remember that the obligation to hear Mass on a
holy day is the same as the obligation to hear it on
Sunday. Consequently, they must make serious and
sincere efforts to comply with this duty. To attend
an early Mass may involve the loss of a little sleep,
but they should remember that these holy days occur
but seldom, and that they must do something to atone
for their sins and to merit the kingdom of Heaven.
Parents and employers will have a severe account to
render to God if they cause or permit those confided
to their care to neglect this sacred duty. When there
is a just reason, such as the care of the sick or any
other pressing necessity which prevents Mass, we are
released from the obligation.
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