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Catechism on the Holy Spirit (St. John Vianney, Cure d'Ars):

"O my children, how beautiful it is! The Father is our Creator, the Son is our Redeemer, and the Holy Ghost is our Guide. . .
Man by himself is nothing, but with the Holy Spirit he is very great. Man is all earthly, and all animal; nothing but the Holy Spirit can elevate his mind, and raise it on high. Why were the saints so detached from the earth? Because they let themselves he led by the Holy Spirit. Those who are led by the Holy Spirit have true ideas; that is the reason that so many ignorant people are wiser than the learned. When we are led by a God of strength and light, we cannot go astray.

The Holy Spirit is light and strength. He teaches us to distinguish between truth and falsehood, and between good and evil. Like glasses that magnify objects, the Holy Spirit shows us good and evil on a large scale. With the Holy Spirit we see every thing in its true proportions; we see the greatness of the least actions done for God, and the greatness of the least faults. As a watchmaker with his glasses distinguishes the most minute wheels of a watch, so we, with the light of the Holy Ghost, distinguish all the details of our poor life. Then the smallest imperfections appear very great, the least sins inspire us with horror. That is the reason why the most Holy Virgin never sinned. The Holy Ghost made her understand the hideousness of sin; she shuddered with terror at the least fault.

Those who have the Holy Spirit cannot endure themselves, so well do they know their poor misery. The proud are those who have not the Holy Spirit.
 Worldly people have not the Holy Spirit, or if they have, it is only for a moment. does not remain with them; the noise of the world drives Him away. A Christian who is led by the Holy Spirit has no difficulty in leaving the goods of this world, to run after those of heaven; he knows the difference between them. The eyes of the world see no farther than this life, as mine see no farther than this wall when the church-door is shut. The eyes of the Christian see deep into eternity. To the man who gives himself up to the guidance of the Holy Ghost, there seems to be no world; to the world there seems to be no God. . . . We must therefore find out by whom we are led. If it is not by the Holy Ghost, we labour in vain, there is no substance nor savour in any thing we do. If it is by the Holy Ghost, we taste a delicious sweetness;...is enough to make us die of pleasure!

 Those who are led by the Holy Spirit experience all sorts of happiness in themselves, while bad Christians roll themselves on thorns and flints.

A soul in which the Holy Spirit dwells is never weary in the presence of God; his heart gives forth a breath of love.

Without the Holy Ghost we are like the stones on the road. . . . Take in one hand a sponge full of water, and in the other a little pebble; press them equally. Nothing will come out of the pebble, but out of the sponge will come abundance of water. The sponge is the soul filled with the Holy Spirit, and the stone is the cold and hard heart which is not inhabited by the Holy Spirit.

A soul that possesses the Holy Spirit tastes such sweetness in prayer, that she finds the time always too short; she never loses the holy presence of God. Such a heart, before our good Saviour in the Holy Sacrament of the Altar, is a bunch of grapes under the wine press.

The Holy Spirit forms thoughts and suggests words in the hearts of the just. . . . Those who have the Holy Spirit produce nothing bad: all the fruits of the Holy Spirit are good.

Without the Holy Spirit all is cold; therefore, when we feel we are losing our fervour, we must instantly make a novena to the Holy Spirit to ask for faith and love. . . . See, when we have made a retreat or a jubilee, we are full of good desires: these good desires are the breath of the Holy Ghost, which has passed over our souls, and has renewed every thing, like the warm wind which melts the ice and brings back the spring... You who are not great saints, you still have many moments when you taste the sweetness of prayer and of the presence of God: these are visits of the Holy Spirit. When we have the Holy Spirit, the heart expands - bathes itself in divine love. A fish never complains of having too much water, neither does a good Christian ever complain of being too long with the good God. There are some people who find religion wearisome, and it is because they have not the Holy Spirit.

If the damned were asked, Why are you in hell? they would answer, For having resisted the Holy Spirit. And if the saints were asked, Why are you in heaven? they would answer, For having listened to the Holy Spirit. When good thoughts come into our minds, it is the Holy Spirit who is visiting us.

The Holy Spirit is a power. The Holy Spirit supported St. Simeon on his column; He sustained the martyrs. Without the Holy Spirit, the martyrs would have fallen like the leaves from the trees. When the fires were lighted under them, the Holy Spirit extinguished the heat of the fire by the heat of divine love.

The good God, in sending us the Holy Spirit, has treated us like a great king who should send his minister to guide one of his subjects, saying, "You will accompany this man every where, and you will bring him back to me safe and sound." How beautiful it is, my children, to be accompanied by the Holy Spirit! He is indeed a good Guide; and to think that there are some who will not follow Him!

The Holy Spirit is like a man with a carriage and horse, who should want to take us to Paris. We should only have to say 'yes,' and to get into it. It is indeed an easy matter to say yes! .. Well, the Holy Spirit wants to take us to heaven; we have only to say 'yes,' and to let Him take us there.

The Holy Spirit is like a gardener cultivating our souls. . . . The Holy Spirit is our servant.

There is a gun; well, you load it, but some one must fire it and make it go off... In the same way, we have in ourselves the power of doing good; . . . when the Holy Spirit gives the impulse, good works are produced.

The Holy Spirit reposes in just souls like the dove in her nest. He brings out good desires in a pure soul, as the dove hatches her young ones.   

The Holy Spirit leads us as a mother leads by the hand her child of two years old, . . as a person who can see leads one who is blind.

The Sacraments which our Lord instituted would not have saved us without the Holy Spirit. Even the Death of our Lord would have been useless to us without Him. Therefore our Lord said to His Apostles, "It is good for you that I should go away; for if I did not go, the Consoler would not come."...The descent of the Holy Ghost was required, to render fruitful that harvest of graces. It is like a grain of wheat - you cast it into the ground; yes, but it must have sun and rain to make it grow and come into ear.
We should say every morning, " O God, send me Thy Spirit, to teach me what I am and what Thou art."

Source: The Spirit of the Cure of Ars,  by Alfred Monnin 1865

“And other some fell among thorns, and the thorns growing up with it choked it."-St. Luke viii. 7.

We, my dear brethren, have received the seed of the Divine word, and we have kept it: we have never fallen away from the true faith as it is in Christ and His Church, and with God's help we never shall. Our steadfastness in the faith is our greatest glory in the sight of heaven and of earth, and whatever our shortcomings may be, we are at least free from the awful crime of apostasy, and this worst of all reproaches can never be laid to our charge. The good soil that produces a hundred fold is ours; but alas! the thorny soil is ours also, and our faith though firmly rooted is often choked by the pernicious jungle growing up around us, in which we suffer ourselves to become entangled.

How many a glorious promise of supernatural faith and virtue in those around us becomes utterly blighted by the thorns of the world's ways and temptations, because no proper care is taken to resist them and stamp them out! The thorny growths that stifle our faith and render it worthless in the sight of God are many indeed, but there is one in particular that is more destructive than all the rest beside. I need hardly name it to you, for you know it but too well—the deadly Upas-tree of intemperance- that casts its withering shade over our hearts and homes and altars! Is there a single person here this morning that does not know of more than one generous soul in whom every fruitful germ of faith and hope and charity, and every sentiment of true Christian manhood and womanhood, have not been blighted by this prevalent passion ? Call the roll of your nearest friends and acquaintances, and how many will you not find absent from the ranks of Christian life, duty, and fidelity through this one vice? There is a skeleton in every closet, and the saloon-keepers have taken the flesh off its bones. This more than anything else chokes the divine seed of the word amongst us; this nullifies the power of our faith; this neutralizes the effects of the Sacraments; this scandalizes our holy religion and makes our consecrated ministry vain; for this is the evil root from whence springs the foul crop of lusts and blasphemies, and crimes and contentions, that stifle every virtue of the Christian life and weigh down the Church of the living God.

Could we but cast out this baneful blight of intemperance from amongst us, our glorious faith would appear in all its strength and beauty, and yield its hundred fold. If it were not for the gross and scandalous lives that so many so-called Catholics lead, nothing could stop the onward march of our faith. This is the one objection raised against us that we cannot satisfactorily meet.

We know very well that ours is the only true religion, and that it supplies every help that we need to enable us to overcome our passions and to lead upright lives. But the world at large knows little or nothing of our faith; it only looks at the dark side of our every-day conduct, and scornfully asks: "Where is the influence of the Catholic religion on the venal politician, the low liquor-seller, the drunken reveler, the meretricious streetwalker, the abominable fathers and mothers who make their homes a hell upon earth, and drive their unfortunate children to destruction ? And what reply can we make? We cannot deny that many who claim to profess our faith are an utter disgrace to it, and a rock of scandal to the world. They, of course, have shaken off all sense of obligation to their religion and its teachings, and have no more conception of religious duty than the cow or the horse. Theirs is a purely animal existence, they live only for the gratification of their lower nature, and we disclaim all responsibility for them. What responsibility has the Catholic Church for those who seldom or ever darken its doors, who never approach its Sacraments, who spend their Saturday nights in the saloons, and their Sunday mornings in drunken slumber? What responsibility has the Church for the recreant rowdies who hang around the corner grog-shops, and the fallen flirts who frequent the sidewalks? They may have Catholic names, but that is the only evidence of their Catholicity. The thorns of dissipation and sensuality and sin of every kind have choked the seed of truth in their hearts, and they are outside the soul of the Church, though they may still claim to belong to its visible pale. But take our consistent Catholics, men and women who are in touch with the spirit of their faith and honestly endeavor to live up to its teachings. Are they not in very truth the salt of the earth? and does not the divine seed planted in their souls produce a hundred fold?"

Source: Five minutes sermons for Low Masses for every Sundays of the Year by the Priests of the Congregation of Saint Paul 1893

"But yet the Son of Man, when He cometh, shall He find, think you, faith on earth? St. Luke, 28.8.

By this question our Divine Lord intends us to understand that, when He comes, He shall find many who do not believe, many who have fallen from the faith. It foretells that there shall be apostasies; and if apostasies, therefore that He shall still find the truth; but He will find also those that have fallen from it. And this is what the Holy Ghost, speaking by the Apostle, has distinctly prophesied. St. Paul says, "Now the Spirit manifestly saith that, in the last times, some shall depart from the faith, giving heed to spirits of error, and doctrines of devils." And again, St. John says, "Little children, it is the last hour; and as you have heart that Antichrist cometh, even now there are become many Antichrists, whereby we know that it is the last hour." The meaning therefore of our Lord is this: not that when He comes He will not find the Church He founded in all the plenitude of its power, and the faith He revealed in all the fullness of its doctrine. "The city seated upon the hill cannot be hid." The Holy Catholic Church is the "light of the world," and so shall be to the end. It can never be separated from its Divine Head in heaven. The Spirit of Truth, who came on the day of Pentecost, according to our Divine Lord's promise, will abide with it forever: therefore when the Son of God shall come at the end of the world, there shall be His Church as in the beginning, in the amplitude of its Divine authority, in the fullness of its Divine faith, and the immutability of its teaching. He will find then the light shining in vain in the midst of many who will be willingly blind; the teacher in the midst of multitudes, of whom many will be willingly deaf: they will have eyes, and see not; and ears, and hear not; and hearts that will not understand. As it was at His first coming, so shall it be at His second. This, then is the plain meaning of our Lord's words."
Source: Catholic Oratory: A Compilation of Sacred and Sublime Orations by Card. James Gibbons

"That you may walk; worthy of God. Col 1.10"

"Brethren", says St. Paul, in the Epistle of this Sunday, "we cease not to pray for you,...that you may walk worthy of God." These words may, no doubt, be understood to mean that we should live in such a way as to be worthy to receive God in His Real Presence at the time of Holy Communion, and by His grace at all times; and, finally, to receive Him, and to be received by Him, in His eternal kingdom of glory. But there is another sense, perhaps a more natural one, and certainly a more special one, in which we may understand them.

This sense is, that we should live in a way worthy of, and suitable to, the dignity and the favor which He has conferred upon us, in making or considering us worthy, as the apostle goes on to say, "to be partakers of the lot of the saints in light" that is, in bringing us into, and making us members of His one, true and Holy Catholic Church. In other words, that we should behave in such a way as to be creditable to Him and to His holy church, to which we belong.

Now, this is a point the importance of which cannot be overrated, and which we are too apt to forget. We lose sight of the fact that the honor of God and of His church has been placed in our hands, and confided to our charge; so that every sin which we commit, besides its own proper malice, has the malice of an indignity to the holy state to which we have been called. For this reason, a sin committed by a Catholic is always greater than the same sin committed by any one else; not only on account of the greater grace and clearer light which he has received, but also because God is more specially robbed of His honor by it.

You all see this plainly enough when it is a question of a sin committed by one who has been called to the ecclesiastical or religious state. If a priest or a religious is guilty of any offense, though it be but a small one, you are scandalized by it, not only because he ought to have been better able to avoid it, but also because it dishonors God's choice of him to be a special image in this world of His divine goodness.

But you forget that you also, merely because you are Catholics, dishonor God, and bring Him and His holy religion into contempt by the sins which you commit. It is plain enough, however, that you do, though in a somewhat less degree than those whom He has more specially chosen.

And other people do not forget it, though you may. "Look at those Catholics," the world outside is continually saying; "they may belong to the true church, but they do not do much honor to it. See how they drink, lie, and swear. If that is all the good it does one to be a Catholic, I would rather take my chance of saving my soul somewhere else than be reckoned among such people."

Now, it is all very true that such talk as this is unjust and unfair, and that the very persons who say such things may really be much worse, at least considering their temptations, than those whom they find fault with. But still they have a right to find fault that those whom God has brought into the True Church are not evidently as much better as they ought to be, than those whom He has not; and you cannot altogether blame them for finding fault with Him rather than with yourselves, and saying that this Catholic Church of His is rather a poor instrument to save the world with.

Remember then, my brethren, that a bad Catholic is a disgrace to His Church, and a dishonor to Almighty God, who founded it. A story is told of a man who, when drunk, would deny that he was a Catholic; he had the right feeling on this point, though he committed a greater sin to save a less one. Imitate him, not in denying your faith, but in taking care not to disgrace it; for God will surely require of you an account, not only of your sins, but also of the dishonor which they have brought on the holy name by which are you are called."

Source: Five minute sermons for Low Masses on all Sundays of the year the Paulist Fathers

 "Those who are familiar with the Latin Missal, or those who will take the trouble to examine it, will see at once that the Mass consists mainly of two parts, the first a preparation for and leading up to the second. In the former we have the prayers and supplication with passages of Holy Scripture from the Epistles and Gospels, selected by the Church as appropriate to the feast or Sunday upon which they are read. In this part also we have the ceremonial offices arranged for the offering of the bread and wine prepared for the Christian Sacrifice, accompanied by prayers expressing the idea of sacrifice and oblation.0Thus, for example, at the offering of the bread the priest says these words:" Receive, O Holy Father, Almighty and Everlasting God, this spotless Host," etc...When he offers the chalice with the wine and water in it he says:"We offer up to Thee, O Lord, the chalice of Salvation, beseeching Thee of Thy mercy that our sacrifice may ascend with an odor of sweetness in the sight of Thy Divine Majesty," Etc.; and he adds:"May the Sacrifice we this day offer up be well-pleasing to Thee." Finally, bowing down before the altar, the priest says: "Receive, O Holy Trinity, this oblation offered up by us to Thee," etc. and, turning to those who are assisting, he says: "Brethren, pray that this sacrifice, which is both mine and yours, may be well-pleasing to God the Father Almighty." To this the people through the server reply: " May the Lord receive this sacrifice at your hands," etc.

Everyone who will carefully examine these prayers must see that the main idea contained in all is that of sacrifice and oblation. In the same way the prayer called the Secret, which follows upon the offering of the bread and wine for the Sacrifice, though it varies with the feast celebrated, practically always contains some mention of the oblation or victim to be offered. Thus on this, the second Sunday of Advent, the Secret prayer contains these words: "Be appeased, we beseech Thee, O Lord, by our prayers and by the sacred Victim we humbly offer," etc.

In the second part of the Holy Mass we shall find, if we use our Missals, or Mass books, that there is one unchanging ritual formula called the "Canon", during which the words of Consecration are pronounced by the priest over the bread and wine. By the efficacy of these words, as we Catholics, believe, the substance of the bread and wine are changed by God's power into the Body and Blood of Christ; and in this Sacred Canon the Christian sacrifice is perfected. Naturally we should expect to find in this solemn part of the Mass the same idea of sacrifice and oblation clearly expressed. And so it is. The priest begs Almighty God "to receive and to bless these gifts, these oblations, these holy and spotless hosts, which we offer up the Thee;" and "to be appeased by this oblation which we offer." Again he prays: "Vouchsafe to bless this same oblation, to take it for Thy very own...so that on our behalf it may be made into the Body and Blood of Jesus Christ," etc. To this he adds: "Wherefore we offer up the thine excellent Majesty... a Victim which is pure, a Victim which is holy, a Victim which is stainless, the holy Bread of like everlasting and the Cup of Eternal salvation." then after the words of Consecration, bowing down before the sacred species on the altar, the celebrant says: "Humble we beseech Thee, Almighty God, to command that by the hands of Thy holy Angel, this our Sacrifice be uplifted to thine altar on high."

"There are many Christians who do not even know why they are in the world.

"Oh my God, why hast Thou sent me into the world?" "To save your soul. " "And why dost Thou wish me to be saved?" "Because I love you. "

The good God has created us and sent us into the world because He loves us; He wishes to save us because He loves us.

To be saved, we must know, love and serve God. Oh, what a beautiful life! How good, how great a thing it is to know, to love and serve God! We have nothing else to do in this world. All that we do besides is lost time. We must act only for God, and put our works into His hands. We should say, on awaking, "I desire to do everything today for Thee, O my God! I will submit to all that Thou shalt send me, as coming from Thee. I offer myself as a sacrifice to Thee But, O God, I can do nothing without Thee. Do Thou help me!"

Oh, how bitterly shall we regret at the hour of death the time we have given to pleasures, to useless conversations, to repose, instead of having employed it in mortification, in prayer, in good works, in thinking of our poor misery, in weeping over our poor sins; then we shall see that we have done nothing for Heaven. Oh, my children, how sad it is! Three-quarters of those who are Christians labor for nothing but to satisfy this body, which will soon be buried and corrupted, while they do not give a thought to their poor soul, which must be happy or miserable for all eternity. They have neither sense nor reason: it makes one tremble.

Look at that man, who is so active and restless, who makes a noise in the world, who wants to govern everybody, who thinks himself of consequence, who seems as if he would like to say to the sun, "Go away, and let me enlighten the world instead of you." Some day this proud man will be reduced at the utmost to a little handful of dust, which will be swept away from river to river, from Saone* to Saone, and at last into the sea.(*French river)

See my children, I often think that we are like those little heaps of sand that the wind raises on the road, which whirl round for a moment, and are scattered directly. . . . We have brothers and sisters who are dead. Well, they are reduced to that little handful of dust of which I was speaking. Worldly people say, it is too difficult to save one's soul. Yet nothing is easier. To observe the Commandments of God and the Church, and to avoid the seven capital sins; or if you like to put it so, to do good and avoid evil: that is all. Good Christians, who labor to save their souls and to work out their salvation, are always happy and contented; they enjoy beforehand the happiness of Heaven: they will be happy for all eternity. While bad Christians, who lose their souls, are always to be pitied; they murmur, they are sad, they are as miserable as stones; and they will be so for all eternity. See what a difference!

This is a good rule of conduct, to do nothing but what we can offer to the good God. Now, we cannot offer to Him slanders, calumnies, injustice, anger, blasphemy, impurity, theaters, dancing; yet that is all that people do in the world. Speaking of dances, St. Francis of Sales used to say that "they were like mushrooms, the best were good for nothing. " Mothers are apt to say indeed, "Oh, I watch over my daughters." They watch over their attire, but they cannot watch over their hearts. Those who have dances in their houses load themselves with a terrible responsibility before God; they are answerable for all the evil that is done - for the bad thoughts, the slanders, the jealousies, the hatred, the revenge. . . . Ah, if they well understood this responsibility they would never have any dances. Just like those who make bad pictures and statues, or write bad books, they will have to answer for all the harm that these things will do during all the time they last. . . . Oh that makes one tremble!

See, my children, we must reflect that we have a soul to save, and an eternity that awaits us. The world, its riches, pleasures, and honors will pass away. Let us take care, then. The saints did not all begin well; but they all ended well. We have begun badly; let us end well, and we shall go one day and meet them in Heaven"

Source: The Blessed Curé of Ars in His Catechetical Instructions  (1951) 

"That we may understand how horrible and detestable is this sin, which the demons make us commit, but which they do not commit themselves, we must consider what a Christian is... A Christian, created in the image of God, redeemed by the Blood of a God! a Christian, the child of God, the brother of a God, the heir of a God! a Christian, the object of the complacency of the Three Divine Persons! a Christian, whose body is the temple of the Holy Ghost; that is what sin dishonors.

We are created to reign one day in heaven, and if we have the misfortune to commit this sin, we become the den of the devils. Our Lord said that nothing impure should enter into His kingdom. Indeed, how could a souls that has rolled itself in this filth go to appear before so pure and so holy a God?

We are all like little mirrors, in which God contemplates Himself. How can you expect that God should recognize His likeness in an impure soul?

There are some souls so dead, so rotten, that they lie in their defilement without perceiving it, and can no longer clear themselves from it: everything leads them to evil, every thing reminds them of evil, even the most holy things; they always have these abominations before their eyes; like the unclean animal that is accustomed to live in filth, that is happy in it, that rolls itself and goes to sleep in it, that grunts in the mud; these persons are an object of horror in the eyes of God and of the Holy angels.

See, my children: our Lord was crowned with thorns to expiate our sins of pride; but for this accursed sin, He was scourged and torn to pieces, since He said Himself that after His flagellation all His bones might be counted.

O my children, if there were not some pure souls here and there, to make amends to the good God, and disarm His justice, you would see how we should be punished! For now this crime is common in the world, that it is enough to make on tremble. One may say, my children, that hell vomits forth its abominations upon the earth, as the chimney of the steam-engine vomit forth smoke.

The Devil does all he can to defile our soul, and yet our soul is everything;... our body is only a heap of corruption: go to the cemetery to see what you love, when you love your body.

As I have often told you, there is nothing so vile as the impure soul. There was once a saint who had asked the good God to show him one; and he saw that poor soul like a dead beast that has been dragged through the streets in the hot sun for a week.

By only looking at a person, we know if he is pure. His eyes have an air of candor and modesty which leads you to the good God. Some people, on the contrary, look quite inflamed with passion...Satan places himself in their eyes to make others fall and to lead them to evil.

Those who have lost their purity are like a piece of cloth stained with oil; you may wash it and dry it, and the stain always appears again: so it requires a miracle to cleanse the impure soul."

Source: The Spirit of the Cure d'Ars by Abbe Monnin p.99, 1865

He ascended into heaven, sitteth at the right hand of God, the Father Almighty.” — Apostles’ Creed.

The only Son of God was made man, and became like unto us in all things, sin alone excepted. He died on the cross for the salvation of the world. His body was placed in a tomb; His soul descended into Limbo to deliver the holy souls who were waiting there until the blood of our Savior should wash away and blot out the sins of the world; which was necessary before they could enter into glory. The third day after the painful and cruel torments of the cross, Christ came forth gloriously from the grave, as He had foretold. Behold, my Brethren, what I explained to you in my last instruction.

Now, let us turn our attention to the sixth article of our creed, an article which will make the subject of this day’s instruction. Christ rises from the dead, ascends into heaven, and seats himself at the right hand of God, the Father Almighty. Listen, my Brethren, , to the account which the Evangelist St. Luke furnishes us, concerning the wonderful Ascension of our Savior, Jesus Christ, into heaven. After His resurrection, our divine Redeemer remained during forty days on earth, showing himself frequently to His Apostles and disciples, instructing them in many very important things; such as the establishment of His Church, the propagation of the Gospel, all that regarded the reign of God in the hearts of men, and every thing calculated to bring souls to the happiness of heaven. At last, when all the Apostles and disciples were assembled at Jerusalem, Jesus appears to them for the last time. He takes a seat at their table, eats and drinks with them. During the repast, He reproaches them, but with great benignity, for their want of faith in His resurrection, of which He had now come to give them still another evident and palpable proof; He imposes upon them the mission of preaching His word to every creature, and commands them to travel the whole world, propagating His religion and spreading His divine doctrine among all nations. To inspire them with courage and penetrate their hearts with a generous confidence, He bestows upon them the divine power of working miracles, thus to give greater force to the truths which they were to announce, and which the world, converted at the sight of these prodigies of the omnipotence of God, might embrace and practice.

Our divine Lord then rises, and, followed by His Apostles and disciples, goes out from the city, and proceeds to the mount of Olives. There His agony had commenced; thence too, will He take His flight into glory. He gives His Apostles and disciples the most consoling assurance that He would never cease to protect them; recommends them to remain at Jerusalem, until they should receive the Holy Ghost, the Comforter whom He had promised to send them; He speaks to them with all the tenderness of a father addressing his children, whom he is about to leave; raises His hand, blesses them, recommends them to the favor and protection of His heavenly Father; and then, full of glory and majesty, elevates himself in the air, and mounts gradually toward heaven. For some time the Apostles gaze on the form of their departing Master; but at length, the clouds of heaven conceal Him from their view. Jesus continues His ascent into heaven, seats himself at the right of hand of the Almighty Father, to whom He is perfectly equal, and is from whom He receives, as man, the first place in heaven, above every creature.

Jesus ascends into heaven; He goes to take possession of the glory which was due to Him. He had come down from the bosom of His Father, to take, on earth, the form of a slave, to live in poverty and disgrace,— to die in torments, to pour out His blood on the cross for the redemption of the human race. All has been consummated, the mission of the Man-God has been accomplished, and behold, “from the height of the cross, He shall draw all unto Him. The Son of man has crushed the serpents head; sin has been blotted out; the empire of the devil annihilated; error cheeked and light diffused; and the God of heaven and earth shall be adored in spirit and in truth. Yes, Jesus hath glorified His Father among men, it was just that He should receive from His Father infinite glory in the eternal mansions. But before quitting the earth, He said to us: “Let not your heart be troubled. You believe in God; believe also in me. In my Father’s house there are many mansions ... I go to prepare a place for you. And if I shall go, and prepare a place for you, I will come again, and will take you to myself; that where I am, you also may be.” (St John, xiv : 1, 2, 3.)

Christ ascended into heaven, to prepare a place for us there; He himself has said: “Where I am, you also may be.” A day will come, when it will he permitted us to participate in the glory of our divine Savior. It will be so if we place ourselves among the number of the true servants of Jesus Christ; if we preserve in our hearts and manifest in our conduct, the holy commandments which He has given us; if, in fine, we endeavor to render ourselves like to Jesus Christ, our Savior and our model, “A faithful saying,” says St. Paul to Timothy; “if we be dead with Christ, we shall live also with Him. If we suffer with Him, we shall also reign with Him; if we deny Him, He will also deny us.” (2 Timothy, ii : 1, 2.) Where Christ is, there also must His servants be.

O! divine Jesus, let me dwell with Thee in eternity, in the tabernacles of Thy Father! But, O my Savior, I am so weak, and I fall into so many sins! Must not the splendor of Thy glory over- whelm the unhappy sinner, who would dare aspire to the happiness of heaven? This fear would fill my soul with desolation, did I not know that Thou hast ascended into heaven to be our advocate and mediator with Thy Father. “My little children,” writes St. John to the first Christians; “these things I write to you, that you may not sin. But if any man sin, we have an advocate with the Father, Jesus Christ, the Just. And He is the propitiation for our sins.”(Epistle of St. John, ii : 1, 9.) Yes, my Brethren, Jesus Christ is our advocate in heaven; He who destroyed sin, is our Mediator with God; He is there under the eyes of His Father, as a constant victim and perpetual sacrifice for our sins. Should not this saving truth fill our souls with sweet and consoling hope! Jesus intercedes for us! God the Father did not spare His only Son, but delivered Him up for us, and how, after having bestowed upon us this gift, can He refuse us any thing which this divine Savior asks for us? Oh! we have an advocate whose influence over the heart of God is infinite, we can, therefore, reach heaven.

My Brethren, heaven is our country, and it is there only we can find happiness. We are only passengers on earth, and we see here only empty baubles, vanities, deceptions and sufferings. Let us not allow our hearts to be foolishly attached to the things of this world; let us remember that we live not for time, but for eternity. Let us seek the things that are in heaven, where Jesus Christ sitteth at the right hand of God; let us taste the things that are of heaven, and not the things of earth. When Jesus Christ shall appear. He who is our life, we too shall appear with Him in glory, if we walk in His footsteps, follow the example He has given us, obey the roles and precepts which He has imposed upon us, and love God and our neighbor as He has commanded. We shall reap in eternity what we have sown in time. Let us, therefore, keep our hearts raised up to heaven; let us have God always before our eyes, let us glorify Him, by advancing in the practice of good works, and then as vigilant and faithful servants, we shall deserve to ascend to the mansions of our divine Master. — Amen.

Source:  One hundred short sermons, The Most Rev. Martin John Spalding Archbishop of Baltimore

"Our catechism teaches us that avarice is an inordinate love of the goods of this world.
 
Yes, my children, it is an ill-regulated love, a fatal love, which makes us forget the good God, prayer, the Sacraments, that we may love the goods of this world - gold and silver and lands. The avaricious man is like a pig, which seeks its food in the mud, without caring where it comes from. Stooping towards the earth, he thinks of nothing but the earth; he no longer looks towards heaven, his happiness is no longer there. The avaricious man does no good til after his death. See how greedily he gathers up wealth, how anxiously he keeps it, how afflicted he is if he loses it. In the midst of lying on a heap of corn, he is dying of hunger; he has everything, my children, and dares not touch anything; his gold is a sacred thing to him, he makes it his divinity, he adores it...

O my children! how many there are in theses days who are idolaters! How many there are who think more of making a fortune than of serving the good God! They steal, they defraud, they go to law with their neighbor; they do not even respect the laws of God. They work on Sundays and Holy Days: nothing comes amiss to their greedy and rapacious hands...

Good Christians, my children, do not think of their body, which must end in corruption; they think only of their soul, which is immortal. While they are on the earth, they occupy themselves with their soul alone. So you see how assiduous they are at the Offices of the Church, with what fervor they pray before the good God, how they sanctify the Sunday, how collected they are at holy Mass, how happy they are! The days, the months, the years are nothing to them; they pass them in loving the good God, with their eyes fixed on their eternity....

Seeing us so indifferent to our salvation, and so occupied in gathering up a little mud, would not any one say that we were never to die?

Indeed, my children, we are like people who, during the summer, should make an ample provision of gourds, of melons, for a long journey; after the winter, what would remain of it? - nothing.

In the same way, my children, what remains to the avaricious man of all his wealth when death comes upon him unawares? A poor covering, a few planks, and the despair of not being able to carry his gold always with him. Misers generally die in this sort of despair, and pay eternally to the devil for their insatiable thirst of riches.

Misers, my children, are sometimes punished even in this world.

Once St. Hilarion, followed by a great number of his disciples, going to visit the monasteries under his rule, came to the abode of an avaricious solitary. On their approach, they found watchers in all parts of the vineyard, who threw stones and clods of earth at them to prevent their touching the grapes. This miser was well punished, for he gathered that year much fewer grapes than usual, and his wine turned into vinegar.

Another solitary, named Sabbas, begged him, on the contrary, to come into his vineyard and eat the fruit. St. Hilarion blessed it, and sent into it his religious, to the number of three thousand, who all satisfied their hunger; and twenty days after, the vineyard yielded there hundred measures of wine, instead of the usual quantity of ten.

Let us follow the example of Sabbas, and be disinterested; the good God will bless us, and after having blessed us in this world, He will also reward us in the other.

Source: The Spirit of the Cure d'Ars by Abbe Monnin, p 236, 1865

"Pride is that accursed sin which drove the angels out of paradise, and hurled them into hell. This sin began with the world.

See, my children, we sin by pride in many ways. A person may be proud in his clothes, in his language, in his gestures, even in his manner of walking. Some persons, when they are in the streets, walk along proudly, and seem to say to the people they meet, "Look how tall, how upright I am, how well I walk!" ... Others, when they have done any good action, are never tired of talking of it; and if they fail in any thing, they are miserable, because they think people will have a bad opinion of them; ... Others are sorry to be seen with the poor, if they meet with anybody of consequence; they are always seeking the company of the rich;... if, by chance, they are noticed by the great people of the world, they boast and are vain of it. Others take pride in speaking. If they got to see rich people, they consider what they are going to say, they study fine language; and if they make a mistake of a word, they are very much vexed, because they are afraid of being laughed at. But, my children, with a humble person it is not so ... whether he is laughed at or esteemed, or praised or blamed, whether he is honored or despised, whether people pay attention to him or pass him by, it is all the same to him.
My children, there are again people who give great alms, that they may be well thought of - that will not do! These people will reap no fruit from their good works. On the contrary, their alms will turn into sins.

We put pride into every thing, like salt. We like to see that our good works are known. If our virtues are seen, we are pleased; if our faults are perceived, we are sad. I remark that in a great many people; if one says any thing to them, it disturbs them, it annoys them. The saints were not like that - they were vexed if their virtues were known, and pleased that their imperfections should be seen.

A proud person thinks everything he does is well done; he wants to domineer over all those who have to do with him; he is always right, he always thinks his own opinion better than that of others; ... that will not do! A humble and well-taught person, if he is asked his opinion, gives it at once, and then lets others speak. Whether they are right or whether they are wrong, he says nothing more.

When St. Aloysius Gonzaga was a student, he never sought to excuse himself when he was reproached with anything; he said what the thought, and troubled himself no further about what others might think: if he was wrong; he was wrong; if he was right, he said to himself, "I have certainly been wrong some other time."

My children, the saints were so completely dead to themselves, that they cared very little whether others agreed with them. People in the world say, "Oh, the saints were simpletons!" Yes, they were simpletons in worldly things; but in the things of God they were very wise. They understood nothing about worldly matters, to be sure, because they thought them of so little importance that they paid no attention to them."

Source: The Spirit of the Cure d'Ars, by Abbe Monnin. p. 98, 1865