Humility is…”The moral virtue that keeps a person from reaching beyond himself. It is the virtue that restrains the unruly desire for personal greatness and leads people to an orderly love of themselves based on a true appreciation of their position with respect to God and their neighbors.” Humility is a quality of all the saints. St. Gemma Galgani, a Passionist saint, wrote about Jesus and humiliations in her diary on July 20, 1900.
By four o’clock today I was tired of suffering. I presently found myself with Jesus, Who came beside me and was not sad as on the previous night; He caressed me and lifted the crown from my head. I then felt less pain; but when He put it upon His own head I felt no pain at all. My strength returned and I felt even better than before I began to suffer.
We talked of many things and during our conversation I asked Him not to make me confess to Father Vallini, because I did not like to. Jesus seemed disappointed, and told me that I should go at once. I promised I would. He showed His heart to me and said “I love you greatly because you are like me.” “In what way, Jesus?” I asked, “because I seem so unlike you.” “In accepting humiliations,” He replied. Then there returned to me a vision of my past life. I saw my pride. It was always one of my greatest defects. When I was little, wherever I went I always heard it said that I was very proud. But what means Jesus has used to humiliate me, especially during this past year. At last I understand what God was doing with me. May Jesus be always thanked. Then God added that with time He would make a saint of me. Of this last I will say no more for that is impossible to happen to me. He told me of something to say to the confessor and blessed me. I knew Jesus would be away from me for some days. But how good He is! Scarcely had He gone when my Angel Guardian appeared, who with his continual charity, vigilance, and patience assists me. Oh Jesus, I have promised always to obey you. I affirm it anew.
In politics, there is a lot of talk about government dependency, and there are many who say that the most important thing is to end this dependency on government and for people to learn “self-sufficiency.” Certainly, dependence on government does get in the way of our dependence on God. There is something to be said for self-sufficiency, but in the end, money is not what matters. Unless we have humility, which is dependence on God, we cannot really have peace. We can never be satisfied by the things of the world. If government dependency were ended, people would turn to other things to satisfy their appetites. Jesus not only satisfies all that we truly need, but He fully completes us. Total dependence on God is where the truest happiness is found. Lack of dependence on God means one’s heart is chained to the world, or even, perhaps, to sin.
Humility is the quality not only of being able to suffer humiliations, but being willing to welcome them for Jesus, to become more like Him, as He said to St. Gemma, and to help convert sinners. The opposite of humility, of course, is pride. Pride keeps us from being willing to suffer humiliations.
St. Gemma has helped me to understand a great deal on this. Visit StGemmaGalgani.com for more.
“The Church’s deepest nature is expressed in her three-fold responsibility: of proclaiming the word of God (kerygma-martyria), celebrating the sacraments (leitourgia) and exercising the ministry of charity (diakonia). These duties presuppose each other and are inseparable” (Deus Caritas Est, 25).
The service of charity is also a constitutive element of the Church’s mission and an indispensable expression of her very being (cf. ibid.); all the faithful have the right and duty to devote themselves personally to living the new commandment that Christ left us (cf. Jn 15:12), and to offering our contemporaries not only material assistance, but also refreshment and care for their souls (cf. Deus Caritas Est, 28). The Church is also called as a whole to the exercise of the diakonia of charity, whether in the small communities of particular Churches or on the level of the universal Church. This requires organization “if it is to be an ordered service to the community” (cf. ibid., 20), an organization which entails a variety of institutional expressions.
With regard to this diakonia of charity, in my Encyclical Deus Caritas Est I pointed out that “in conformity with the episcopal structure of the Church, the Bishops, as successors of the Apostles, are charged with primary responsibility for carrying out in the particular Churches” the service of charity (No. 32); at the same time, however, I noted that “the Code of Canon Law, in the canons on the ministry of the Bishop, does not expressly mention charity as a specific sector of episcopal activity” (ibid.). Although “the Directory for the Pastoral Ministry of Bishops explored more specifically the duty of charity as a responsibility incumbent upon the whole Church and upon each Bishop in his Diocese” (ibid.), there was still a need to fill the aforementioned lacuna and to give adequate expression in canonical legislation to both the essential nature of the service of charity in the Church and its constitutive relationship with the episcopal ministry, while outlining the legal aspects of this ecclesial service, especially when carried out in an organized way and with the explicit support of the Bishops.
In view of this, with the present Motu Proprio I intend to provide an organic legislative framework for the better overall ordering of the various organized ecclesial forms of the service of charity, which are closely related to the diaconal nature of the Church and the episcopal ministry.
It is important, however, to keep in mind that “practical activity will always be insufficient, unless it visibly expresses a love for man, a love nourished by an encounter with Christ” (ibid., 34). In carrying out their charitable activity, therefore, the various Catholic organizations should not limit themselves merely to collecting and distributing funds, but should show special concern for individuals in need and exercise a valuable educational function within the Christian community, helping people to appreciate the importance of sharing, respect and love in the spirit of the Gospel of Christ. The Church’s charitable activity at all levels must avoid the risk of becoming just another form of organized social assistance (cf. ibid., 31).
The organized charitable initiatives promoted by the faithful in various places differ widely one from the other, and call for appropriate management. In a particular way, the work of Caritas has expanded at the parish, diocesan, national and international levels. Caritas is an institution promoted by the ecclesiastical Hierarchy which has rightly earned the esteem and trust of the faithful and of many other people around the world for its generous and consistent witness of faith and its concrete ability to respond to the needs of the poor. In addition to this broad initiative, officially supported by the Church’s authority, many other initiatives have arisen in different places from the free enterprise of the faithful, who themselves wish to help in various ways to offer a concrete witness of charity towards those in need. While differing in their origin and juridical status, both are expressions of sensitivity and a desire to respond to the same pressing need.
The Church as an institution is not extraneous to those organized initiatives which represent a free expression of the concern of the baptized for individuals and peoples in need. The Church’s Pastors should always welcome these initiatives as a sign of the sharing of all the faithful in the mission of the Church; they should respect the specific characteristics and administrative autonomy which these initiatives enjoy, in accordance with their nature, as a manifestation of the freedom of the baptized.
Alongside these, the Church’s authority has, on its own initiative, promoted specific agencies which provide institutionally for allocating donations made by the faithful, following suitable legal and administrative methods which allow for a more effective response to concrete needs.
Nevertheless, to the extent that such activities are promoted by the Hierarchy itself, or are explicitly supported by the authority of the Church’s Pastors, there is a need to ensure that they are managed in conformity with the demands of the Church’s teaching and the intentions of the faithful, and that they likewise respect the legitimate norms laid down by civil authorities. In view of these requirements, it became necessary to establish in the Church’s law certain essential norms inspired by the general criteria of canonical discipline, which would make explicit in this sector of activity the legal responsibilities assumed by the various subjects involved, specifying in particular the position of authority and coordination belonging to the diocesan Bishop. At the same time, the norms in question need to be broad enough to embrace the significant diversity of the institutions of Catholic inspiration which are engaged as such in this sector, whether those originating from the Hierarchy or those born of the direct initiative of the faithful, received and encouraged by the local Pastors. While it was necessary to lay down norms in this regard, there was also a need to consider the requirements of justice and the responsibility of Bishops before the faithful, with respect for the legitimate autonomy of each institution.
Consequently, upon the proposal of the Cardinal President of the Pontifical Council Cor Unum, and after consultation with the Pontifical Council for Legislative Texts, I establish and decree the following…..
§ 1. The faithful have the right to join in associations and to establish agencies to carry out specific charitable services, especially on behalf of the poor and suffering. To the extent that these are linked to the charitable service of the Church’s Pastors and/or intend to use for this purpose contributions made by the faithful, they must submit their own Statutes for the approval of the competent ecclesiastical authority and comply with the following norms.
§ 2. Similarly, it is also the right of the faithful to establish foundations to fund concrete charitable initiatives, in accordance with the norms of canons 1303 of the Code of Canon Law (CIC) and 1047 of the Code of Canons of the Eastern Churches (CCEO). If foundations of this type correspond to the characteristics set forth in § 1, they will also observe, congrua congruis referendo, the provisions of the present law.
§ 3. In addition to observing the canonical legislation, the collective charitable initiatives to which this Motu Proprio refers are required to follow Catholic principles in their activity and they may not accept commitments which could in any way affect the observance of those principles.
§ 4. Agencies and foundations for charitable purposes promoted by Institutes of Consecrated Life and Societies of Apostolic Life are required to comply with these norms, and they must follow the prescriptions of canons 312 § 2 CIC and 575 § 2 CCEO.
§ 1. The Statutes of each charitable agency referred to in the preceding article must also contain, in addition to its institutional offices and structures of governance in accordance with canon 95 § 1 CIC, the guiding principles and objectives of the initiative, the management of funds, the profile of its workers, as well as the reports and information which must be presented to the competent ecclesiastical authority.
§ 2. A charitable agency may use the name “Catholic” only with the written consent of the competent authority, as laid down by canon 300 CIC.
§ 3. Agencies promoted by the faithful for charitable purposes can have an Ecclesiastical Assistant appointed in accordance with the Statutes, according to the norm of canons 324 § 2 and 317 CIC.
§ 4. At the same time, the ecclesiastical authority must bear in mind its duty to regulate the exercise of the rights of the faithful in accordance with canons 223 § 2 CIC and 26 § 3 CCEO, and thus to avoid the proliferation of charitable initiatives to the detriment of their activity and effectiveness with regard to their stated goals.
§ 1. With regard to the preceding articles, it is understood that the competent authority at the respective levels is that indicated by canons 312 CIC and 575 CCEO.
§ 2. For agencies not approved at the national level, even though they operate in different Dioceses, the competent authority is understood to be the diocesan Bishop of the place where the agency has its principal office. In any event, the agency has the duty to inform the Bishops of other Dioceses where it operates and to respect the guidelines for the activities of the various charitable agencies present in those Dioceses.
§ 1. The diocesan Bishop (cf. canon 134 § 3 CIC and canon 987 CCEO) exercises his proper pastoral solicitude for the service of charity in the particular Church entrusted to him as its Pastor, guide and the one primarily responsible for that service.
§ 2. The diocesan Bishop encourages and supports the initiatives and works of service to neighbour in his particular Church, and encourages in the faithful the spirit of practical charity as an expression of the Christian life and sharing in the mission of the Church, as indicated in canons 215 and 222 CIC and 25 and 18 CCEO.
§ 3. It is the responsibility of the diocesan Bishop to ensure that in the activities and management of these agencies the norms of the Church’s universal and particular law are respected, as well as the intentions of the faithful who made donations or bequests for these specific purposes (cf. canons 1300 CIC and 1044 CCEO).
The diocesan Bishop is to ensure that the Church enjoys the right to carry out charitable activities, and he is to take care that the faithful and the institutions under his supervision comply with the legitimate civil legislation in this area.
It is the responsibility of the diocesan Bishop, as indicated by canons 394 § 1 CIC and 203 § 1 CCEO, to coordinate within his territory the different works of charitable service, both those promoted by the Hierarchy itself and those arising from initiatives of the faithful, without prejudice to their proper autonomy in accordance with their respective Statutes. In particular, he is to take care that their activities keep alive the spirit of the Gospel.
§ 1. The agencies referred to in Article 1 § 1 are required to select their personnel from among persons who share, or at least respect, the Catholic identity of these works.
§ 2. To ensure an evangelical witness in the service of charity, the diocesan Bishop is to take care that those who work in the Church’s charitable apostolate, along with due professional competence, give an example of Christian life and witness to a formation of heart which testifies to a faith working through charity. To this end, he is also to provide for their theological and pastoral formation, through specific curricula agreed upon by the officers of various agencies and through suitable aids to the spiritual life.
Wherever necessary, due to the number and variety of initiatives, the diocesan Bishop is to establish in the Church entrusted to his care an Office to direct and coordinate the service of charity in his name.
§ 1. The Bishop is to encourage in every parish of his territory the creation of a local Caritas service or a similar body, which will also promote in the whole community educational activities aimed at fostering a spirit of sharing and authentic charity. When appropriate, this service is to be established jointly by various parishes in the same territory.
§ 2. It is the responsibility of the Bishop and the respective parish priest to ensure that together with Caritas, other charitable initiatives can coexist and develop within the parish under the general coordination of the parish priest, taking into account, however, the prescriptions of Article 2 § 4 above.
§ 3. It is the duty of the diocesan Bishop and the respective parish priests to see that in this area the faithful are not led into error or misunderstanding; hence they are to prevent publicity being given through parish or diocesan structures to initiatives which, while presenting themselves as charitable, propose choices or methods at odds with the Church’s teaching.
§ 1. It is the responsibility of the Bishop to supervise the ecclesiastical goods of the charitable agencies subject to his authority.
§ 2. It is the duty of the diocesan Bishop to ensure that the proceeds of collections made in accordance with canons 1265 and 1266 CIC and canons 1014 and 1015 CCEO are used for their stated purposes [cf. canons 1267 CIC, 1016 CCEO].
§ 3. In particular, the diocesan Bishop is to ensure that charitable agencies dependent upon him do not receive financial support from groups or institutions that pursue ends contrary to Church’s teaching. Similarly, lest scandal be given to the faithful, the diocesan Bishop is to ensure that these charitable agencies do not accept contributions for initiatives whose ends, or the means used to pursue them, are not in conformity with the Church’s teaching.
§ 4. In a particular way, the Bishop is to see that the management of initiatives dependent on him offers a testimony of Christian simplicity of life. To this end, he will ensure that salaries and operational expenses, while respecting the demands of justice and a necessary level of professionalism, are in due proportion to analogous expenses of his diocesan Curia.
§ 5. To permit the ecclesiastical authority mentioned in Article 3 § 1 to exercise its duty of supervision, the agencies mentioned in Article 1 § 1, are required to submit to the competent Ordinary an annual financial report in a way which he himself will indicate.
The diocesan Bishop is obliged, if necessary, to make known to the faithful the fact that the activity of a particular charitable agency is no longer being carried out in conformity with the Church’s teaching, and then to prohibit that agency from using the name “Catholic” and to take the necessary measures should personal responsibilities emerge.
§ 1. The diocesan Bishop is to encourage the national and international activity of the charitable agencies under his care, especially cooperation with poorer ecclesiastical circumscriptions by analogy with the prescriptions of canons 1274 § 3 CIC and 1021 § 3 CCEO.
§ 2. Pastoral concern for charitable works, depending on circumstances of time and place, can be carried out jointly by various neighbouring Bishops with regard to a number of Churches, in accordance with the norm of law. When such joint activity is international in character, the competent Dicastery of the Holy See is to be consulted in advance. For charitable initiatives on the national level, it is fitting that the Bishop consult the respective office of the Bishops’ Conference.
The local ecclesiastical authority retains the full right to give permission for initiatives undertaken by Catholic agencies in areas of his jurisdiction, with due respect for canonical norms and the specific identity of the individual agencies. It is also the duty of the Bishop to ensure that the activities carried out in his Diocese are conducted in conformity with ecclesiastical discipline, either prohibiting them or adopting any measures needed in cases where that discipline is not respected.
Where appropriate, the Bishop is to promote charitable initiatives in cooperation with other Churches or Ecclesial Communities, respecting the proper identity of each.
§ 1. The Pontifical Council Cor Unum has the task of promoting the application of this legislation and ensuring that it is applied at all levels, without prejudice to the competence of the Pontifical Council for the Laity with regard to associations of the faithful as provided for in Article 133 of the Apostolic Constitution Pastor Bonus, the competence of the Secretariat of State’s Section for Relations with States, and the general competences of other Dicasteries and Institutes of the Roman Curia. In particular, the Pontifical Council Cor Unum is to take care that the charitable service of Catholic institutions at the international level is always to be carried out in communion with the various local Churches.
§ 2. The Pontifical Council Cor Unum is also competent for the canonical establishment of charitable agencies at the international level; it thus takes on the responsibilities of discipline and promotion entailed by law.
I order that everything I have laid down in this Apostolic Letter issued Motu Proprio be fully observed, notwithstanding anything to the contrary, even if worthy of particular mention, and I decree that it be promulgated by publication in the daily newspaper L’Osservatore Romano and enter into force on 10 December 2012.
Given in Rome, at Saint Peter’s, on 11 November, in the year 2012, the eighth of my Pontificate.
And here we have a clash of worldviews. Emba used an illustration by moral philosopher Janet Smith to illustrate how the Catholic Church’s (among others) stand is addressing a larger problem.
If someone was going to rob a bank and was determined to use a gun, it would be better for that person to use a gun that had no bullets in it [for that] would reduce the likelihood of fatal injuries. But it is not the task of the Church to instruct potential bank robbers how to rob banks more safely and certainly not the task of the Church to support programs of providing potential bank robbers with guns that could not use bullets. Nonetheless, the intent of a bank robber to rob a bank in a way that is safer for employees and customers of the bank may indicate an element of moral responsibility that could be a step towards eventual understanding of the immorality of bank robbing.
Shane notes that passing out condoms is akin to Russian Roulette.
Of course, there is more to the reasoning than just this. For example, we now know with statistical backing that condom use is part of the problem, not part of the solution.
The accepted wisdom in the scientific community, explained Green, is that condoms lower the HIV infection rate, but after numerous studies, researchers have found the opposite to be true. “We just cannot find an association between more condom use and lower HIV reduction rates” in Africa.
Dr. Green found that part of the elusive reason is a phenomenon known as risk compensation or behavioral disinhibition.
“[Risk compensation] is the idea that if somebody is using a certain technology to reduce risk, a phenomenon actually occurs where people are willing to take on greater risk.” The idea can be related to someone that puts on sun block and is willing to stay out in the sun longer because they have added protection. In this case, however, the greater risk is sexual. Because people are willing take on more risk, they may “disproportionally erase” the benefits of condom use, Green said.
This is just another example of God’s way being proven to actually be the best way.
I happened across this enlightening quote by St. Catherine of Siena, a Dominican saint and mystic, from The Catholic Church and Homosexuality. I thought it would benefit you to read it. This makes perfect sense to those of us who know about natural law, but is utter foolishness to those who are perishing. I believe that as the Church understands mental disorder more, it will become more clear how weak Satan is in his attacks against the mind, whether in regard to same-sex attraction or something like Bipolar Disorder. Satan fools us into believing that we should be focused on the brain rather than on the heart, but even he is repulsed by an actual sin against nature, because his own angelic nature is, as in human nature, naturally repelled from such a thing, as Jesus explains.
St. Catherine of Siena is here relaying the words of Jesus Christ to all of us, and she was particularly addressing those clergymen of her time who were engaging in sins against nature. As you can see, it is natural for us to be nauseated. It is also because of the sort of sin this is that often the “light of understanding” has gone out of those who commit this sin, particularly if they sin repeatedly. St Paul speaks of God eventually turning them over to sin in the Letter to the Romans.
Again, these are the words of Jesus, according to St. Catherine of Siena.
“They not only fail from resisting this frailty [of fallen human nature] . . . but do even worse as they commit the cursed sin against nature. Like the blind and stupid, having dimmed the light of their understanding, they do not recognize the disease and misery in which they find themselves. For this not only causes Me nausea, but displeases even the demons themselves, whom these miserable creatures have chosen as their lords. For Me, this sin against nature is so abominable that, for it alone, five cities were submersed, by virtue of the judgment of My Divine Justice, which could no longer bear them. . . . It is disagreeable to the demons, not because evil displeases them and they find pleasure in good, but because their nature is angelic and thus is repulsed upon seeing such an enormous sin being committed. It is true that it is the demon who hits the sinner with the poisoned arrow of lust, but when a man carries out such a sinful act, the demon leaves.”
Certainly, we who have not turned ourselves over to darkness have much to suffer, particularly if even the demons are repulsed. This is why I want you so much to know about St. Gemma, one of our Passionist saints, as she can help you understand the truth of the love of Jesus in the Cross. THE ONE TRUE REALITY is JESUS’ LOVE, and His love is found in the CROSS.
“Very pleasing to Me, dearest daughter, is the willing desire to bear every pain and fatigue, even unto death, for the salvation of souls, for the more the soul endures, the more she shows that she loves Me; loving Me she comes to know more of My truth, and the more she knows, the more pain and intolerable grief she feels at the offenses committed against Me.
“You asked Me to sustain you, and to punish the faults of others in you, and you did not remark that you were really asking for love, light, and knowledge of the truth, since I have already told you that, by the increase of love, grows grief and pain, wherefore he that grows in love grows in grief.
“Therefore, I say to you all, that you should ask, and it will be given you, for I deny nothing to him who asks of Me in truth. Consider that the love of divine charity is so closely joined in the soul with perfect patience, that neither can leave the soul without the other. For this reason (if the soul elect to love Me) she should elect to endure pains for Me in whatever mode or circumstance I may send them to her. Patience cannot be proved in any other way than by suffering, and patience is united with love as has been said.
“Therefore bear yourselves with manly courage, for, unless you do so, you will not prove yourselves to be spouses of My Truth, and faithful children, nor of the company of those who relish the taste of My honor, and the salvation of souls.”
May the Passion of Our Lord Jesus Christ Be Ever in Our Hearts
The headline at CBS News reads, Will the Supreme Court Weigh In on Same-Sex Marriage? It should read that the Supreme Court may rule that Catholicism is illegal. If the Supreme Court does weigh in on the issue, and if it rules that same-sex “marriage” is a “right,” then it would, by attrition, be ruling that Catholicism is illegal. These are “ifs” but they are not very big “ifs” at all. It could happen within a year.
The justices meet today in a private conference to discuss 10 cases they could take up relating to same-sex marriage, including eight that challenge the how a federal law, the Defense of Marriage Act (DOMA), applies to legally married same-sex couples. The justices could also decide to review a 2009 Arizona law impacting state employees, or the circuit court ruling that struck down California’s ban on same-sex marriage, Proposition 8.
If the court chose to rule on the Proposition 8 case or DOMA, it could end up changing rules throughout the country pertaining to same-sex marriage — an issue that remains as tumultuous as ever, changing at the state level through ballot initiatives, state-based legislation and through the courts.
Like the HHS mandate, same-sex “marriage” is an attack on the conscience rights of Catholics. Because the HHS mandate, which is also an attack on conscience, and the agenda for same-sex “marriage” are both coming from the Democratic Party at the exact same time, we cannot help but think this is an intentional attack on the Church on two fronts.
As St. Louis Review points out, what we are dealing with here is the Church being called to martrydom in America:
For the first time—certainly in my lifetime—we have bishops talking of martyrdom from the pulpit. What is more, these bishops are not talking of martyrs as something historical, something that the Church used to have. These bishops are talking of martyrdom as something that may come. They are talking of their own martyrdom. They are talking of the spilling of blood in defense of the faith—in defense of the Catholic faith. The reaction of these bishops has brought to mind the statement by Francis Cardinal George when he said, “I expect to die in bed, my successor will die in prison, and his successor will die a martyr in the public square.”
Every time a court legitimizes homosexual relationships in civil law, it is an attack on the Church because no Christian can accept these relationships as legitimate. The attack on the Catholic Church itself is more clear because it is the Catholic Church which is a (I would say “the) visible church. Our precepts are set in stone for all time, they are clearly stated, and known to all. They transcend anything any particular priest may say from the pulpit to the contrary. To be Catholic is to say that homosexuality is sin to be avoided, not sanctity to be upheld. We have God to answer to, ultimately, not any temporal, civil government. To die, in defense of the Faith, is gain. To say that homosexuality is okay, even “normal”, on the other hand, is to pass out free tickets to hell.
Regular readers know that I used to be much more prolific at writing than I have been lately. You know I used to write for other websites and that I did a radio show. There will be no more writing for others, and probably not any more radio either, because my level of function is rapidly decreasing. This is primarily because of the tick that bit me and gave me Lyme Disease. Ostensibly, one is supposed to be “cured” of Lyme Disease with simple antibiotic treatment. That was not the case for me. I told six doctors about my tick bite before I was finally diagnosed. Likely, because it took so long for me to be diagnosed, I’m stuck with this.
Over at The Tick That Bit Me, via Lyme-Aid.net, a blog about Lyme Disease, is an article that is representative of some of the things that I read on this topic from time to time. A lot of folks are trying to find out how to fix this problem, but so far, I’m not seeing anything that has given me an “aha” moment that makes me think I might get better.
I also have Bipolar Disorder and Asperger Syndrome. I won’t go through all of my symptoms, but as far as my work ability goes, I’m going to be more limited because the effect of the Lyme Disease on my body, particularly my brain, is worsening. I never really know how much I’m supposed to say publicly about what this is like for me. I do share it with the Passionists because it is they who are the ones I offer my sufferings for. The most important thing is that I come to know Jesus better in all this. I guess I should just say that whatever cross you bear in life, you should unite it with the Cross of Jesus. That’s where He is closest to us. And being closer to Him is what matters in life. What matters to me more than anything is that more people come to know that suffering is redemptive and that we are closest to Jesus when we are in the Cross. That is why I am a Passionist and it is why you have also reason to hope when you suffer, that it is for good, not bad, that you bear a cross.