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Angelus & Regina Caeli
Confiteor

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Litany of Humility

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Litany of the Blessed Virgin Mary
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Litany of the Sacred Heart of Jesus
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Novena Prayer to St Philomena

Prayer for the Conversion of Australia
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Prayers & Litany to Our Guardian Angel

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the Holy Ghost &
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Prayers Before & After Confession
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Prayers for Priests & Vocations

Prayers, Novena & Litany to St Anne
Prayers, Novenas & Litany to St Jude Thaddeus
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Various Prayers
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Audio Files - SSPX
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Thoughts for the Week
 
 

 

Third Sunday after Easter

Thoughts for the Week - Fr R Taouk 
17th April 2016

On Humility and Good Name by St. Francis de Sales

1. Humility cannot renounce its good name. Now, since humility cannot permit us to have any desire of excelling or of being preferred to others, it cannot permit us to seek for praise, honour or glory which are due to excellence alone. Yet humility readily falls into line with the counsel of the wise man, who admonishes us to take care of a good name (Eccl. 41), because a good name is an esteem, not of some excellence, but only of an ordinary and plain uprightness and integrity of life. Humility does not prevent us from recognising this in ourselves, nor, in consequence, from desiring the reputation for such. It is true that humility would despise a good name if charity had no need of it; but because it is one of the foundations of society, and because without it we are not only useless but harmful to society, by reason of the scandal thereby  given, charity requires and humility assents that we should desire a good name and carefully preserve it.

2. But we should not be too preoccupied by it. We must not, however, be too eager, exacting and punctilious in preserving it; for those who are so touchy and sensitive about their good name, resemble those who take medicine for every little ailment; for, thinking to preserve their health, they utterly ruin it; and in like manner, those who are so sensitive about keeping their good name, lose it entirely, for by this touchiness they become capricious, obstinate and unbearable, and provoke the ill-will of calumniators.

3. To despise calumny is a good remedy against it. Disregard and contempt of injury and calumny is normally a far better remedy than resentment, wrangling and vengeance; contempt causes them to disappear; if we resent them, we seem to avow them. Slander hurts none but them who fear it.

4. We should prefer virtue to reputation. First, because it is worth more, and secondly, because calumny and injury help rather than hinder us in the path of virtue.

5. A distinction of note. We must give up this idle intercourse, this useless practice, this frivolous friendship, this foolish intimacy, if it be injurious to our good name, for a good name is worth more than empty satisfactions of any kind; but if we are blamed, chided, calumniated for practising piety, for advancing in devotion and for progressing towards our eternal good, let us leave these curs to bay at the moon.

6. Some exceptions. I except, however, certain crimes so atrocious and infamous that no one ought to suffer the false imputation of them, if he can justly clear himself; and certain persons, upon whose good reputation depends the edification of many; for in this case we must tranquilly seek the separation of the wrong received, according to the opinion of theologians.

An Introduction to the Devout Life, Pt. 3, Ch. 7.