First Sermon on the Fruitful Use of Time
“Behold, now is the acceptable time; behold, now is the day of salvation” — 2 Corinthians 6:2.
As the blessed Jerome says, one time is not worse or better than another if time is considered in itself; rather, just as virtue and prosperity make time good, so vice and adversity make time evil. Indeed, prosperity sometimes harms the soul more than adversity, since Solomon says, “The prosperity of fools shall destroy them.” Hence, properly and absolutely speaking, time itself does not make one good or evil, but virtue or vice does.
Therefore the time of the evangelical law is rightly called an acceptable time. First, because in it the mercy of God has been bestowed most abundantly upon human beings and is always ready. Second, because in this time Christ was incarnate and died for humanity, and most generously communicated — and stands most ready to communicate — the merit of His life and Passion. In the Apocalypse He says: “Behold, I stand at the door and knock; if anyone opens to me, I will enter.” Christ also, as Paul testifies, intercedes for us; as Bernard of Clairvaux says, Christ shows His side and wounds to the Father so that through His Passion the Father may be made propitious to humankind, for as man He intercedes for humans as mediator between God and men. Hence it is read in Hebrews that Christ approaches the Father, always living to intercede for us. And in his first canonical epistle the Apostle John says: “We have an advocate with the Father, Jesus the righteous, and He is the propitiation for our sins.”
Third, because in this time innumerable people — saints beyond number — have existed, far more than ever before Christ’s coming, as the Psalmist foretold: “I will count them, and they shall be multiplied beyond the sand.”
Fourth, because in this time God most graciously helps one through another: through the Church triumphant, through the glorious Virgin, and through the prayers and merits of the Church militant daily praying for all the faithful, God assists many sinners, for through charity the merit of one overflows to another.
Therefore most rightly the time of the Gospel is called the acceptable time and the day of salvation.
Moreover, for another reason this time is called acceptable and a day of salvation: because in it at every hour we can make great progress, merit much, and be spiritually enriched, and we have many helps for this — namely the mercy of God, the merit of Christ, the angels, the saints, the glorious Virgin, the triumphant Church, the sacraments of the Church militant, her prayers and merits, prelates and virtuous preachers, and innumerable examples and teachings of the saints.
Since therefore we can daily grow in every grace and virtue, increase in eternal beatitude, and lessen the punishments we have deserved by sin, is not our negligence inexcusable and worthy of condemnation if we spend our time fruitlessly — if we remain lax and slothful — if we not only fail to do good but even add sin to sin, as it is written in Judges that the children of Israel joined new sins to old?
Behold, if somewhere there is a market or fair where abundant profit can certainly be gained, do we not consider lazy merchants foolish if they neglect to go? And are not people incomparably more foolish who do not spend their time in virtues, who do not seek spiritual gain, who neglect to grow in the gifts of grace and the riches of eternal glory, and who moreover commit so many sins every day?
Attend therefore, O human being, to the most precious dignity of the time granted to you. For Bernard of Clairvaux says: “Nothing is more precious than time, and yet nothing is considered cheaper.” The days of salvation pass, and no one reflects; no one laments that a day once lost will never return. Hence the same holy Father says again: Let none of us consider lightly the time spent in idle words — the word flies irrevocably, time flies irretrievably, and the fool does not notice what he loses. “Let us chat,” they say, “until the hour passes.” O until the hour passes — the hour which the mercy of the Creator granted you for doing penance, obtaining grace, acquiring glory, reconciling divine mercy, hastening toward the fellowship of angels, aspiring to the lost inheritance, stirring yourself toward the promised happiness, rousing your sluggish will, lamenting committed iniquity and neglected virtue.
Furthermore, although all our time in this life is called acceptable and a day of salvation, nevertheless this time of the Lenten fast — which the holy Church has ordained, instituted, and set apart so that we may devote ourselves especially to works of penance, apply ourselves to compunction and devotion, suffer with Christ who suffered for us, fast, recover and amend the negligences and sins of other days, and thus be healthfully disposed to recall and celebrate Christ’s Passion and Resurrection and to receive worthily His Body and Blood — is in a special way such a time.
Moreover, according to the Apostle’s teaching, let us give no offense by acting unjustly — that is, let us not sadden, harm, scandalize, or injure anyone — but rather do to each as we wish to be done to us.
And in all things let us present ourselves as ministers of God in much patience, so that our whole conduct may be like a continual honoring of God — which is the case if we do all things out of charity, with right intention for God’s glory, and endure all adversities with equanimity for the love of God. Thus our thoughts, affections, words, and works will be meritorious for eternal life and honoring to the divine majesty.
Finally, in this sacred time let us more than usual avoid daily negligences and faults; let us cling to works of penance, compunction, and devotion; devote ourselves to prayers, almsgiving, and fasting; drive away excessive sleep, sloth, talkativeness, and dissipation. It is fitting also that at the beginning of Lent our good works increase and be pleasing to God. It is also fitting that married persons abstain from marital embraces during this Lenten fast if it can reasonably be done; how married persons should conduct themselves is explained elsewhere.
It is read of Francis of Assisi that he practiced very great abstinence. At one time he withdrew alone beyond a river to a place, bringing with him only three small loaves, and remained there almost the whole Lent devoted to contemplation, prayer, and devotion, eating only from those three loaves and drinking only water.
CONTINUE
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