Lauda Sion (Translated)

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Laua Sion Salvatorem, lauda ducem et pastorem, in hymnis et canticis. Quantum potes, tantum aude: quia maior omni laude, nec laudare sufficis.	Zion, to thy Savior sing, to Thy Shepherd and Thy King! Let the air with praises ring! All thou canst, proclaim with mirth, far higher is His worth than the glory words may wing.
Laudis thema specialis, panis vivus et vitalis hodie proponitur. Quem in sacrae mensa cenae, turbae fratrum duodenae datum non ambigitur.	Lo! before our eyes and living is the Sacred Bread life-giving, theme of canticle and hymn. We profess this Bread from heaven to the Twelve by Christ was given, for our faith rest firm in Him.
Sit laus plena, sit sonora, sit iucunda, sit decora mentis iubilatio. Dies enim solemnis agitur, in qua mensae prima recolitur huius institutio.	Let us form a joyful chorus, may our lauds ascend sonorous, bursting from each loving breast. For we solemnly record how the Table of the Lord with the Lamb's own gift was blest.
In hac mensa novi Regis, novum Pascha novae legis, phase vetus terminat. Vetustatem novitas, umbram fugat veritas, noctem lux eliminat.	On this altar of the King this new Paschal Offering brings an end to ancient rite. Shadows flee that truth may stay, oldness to the new gives way, and the night's darkness to the light.
Quod in coena Christus gessit, faciendum hoc expressit in sui memoriam. Docti sacris institutis, panem, vinum in salutis consecramus hostiam.	What at Supper Christ completed He ordained to be repeated, in His memory Divine. Wherefore now, with adoration, we, the Host of our salvation, consecrate from bread and wine.
Dogma datur christianis, quod in carnem transit panis, et vinum in sanguinem. Quod non capis, quod non vides, animosa firmat fides, praeter rerum ordinem.	Words a nature's course derange, that in Flesh the bread may change and the wine in Christ's own Blood. Does it pass thy comprehending? Faith, the law of light transcending, leaps to things not understood.
Sub diversis speciebus, signis tantum, et non rebus, latent res eximiae. Caro cibus, sanguis potus: manet tamen Christus totus sub utraque specie.	Here beneath these signs are hidden priceless things, to sense forbidden; signs, not things, are all we see. Flesh from bread, and Blood from wine, yet is Christ in either sign, all entire confessed to be.
A sumente non concisus, non confractus, non divisus: integer accipitur. Sumit unus, sumunt mille: quantum isti, tantum ille: nec sumptus consumitur.	And whoe'er of Him partakes, severs not, nor rends, nor breaks: all entire, their Lord receive. Whether one or thousand eat, all receive the selfsame meat, nor do less for others leave.
Sumunt boni, sumunt mali: sorte tamen inaequali, vitae vel interitus. Mors est malis, vita bonis: vide paris sumptionis quam sit dispar exitus.	Both the wicked and the good eat of this celestial Food: but with ends how opposite! With this most substantial Bread, unto life or death they're fed, in a difference infinite.
Fracto demum sacramento, ne vacilles, sed memento tantum esse sub fragmento, quantum toto tegitur. Nulla rei fit scissura: signi tantum fit fractura, qua nec status, nec statura signati minuitur.	Nor a single doubt retain, when they break the Host in twain, but that in each part remain what was in the whole before; For the outward sign alone may some change have undergone, while the Signified stays one, and the same forevermore.
Ecce Panis Angelorum, factus cibus viatorum: vere panis filiorum, non mittendus canibus. In figuris praesignatur, cum Isaac immolatur, agnus Paschae deputatur, datur manna patribus.	Hail! Bread of the Angels, broken, for us pilgrims food, and token of the promise by Christ spoken, children's meat, to dogs denied! Shown in Isaac's dedication, in the Manna's preparation, in the Paschal immolation, in old types pre-signified.
Bone pastor, panis vere, Iesu, nostri miserere: Tu nos pasce, nos tuere, Tu nos bona fac videre in terra viventium. Tu qui cuncta scis et vales, qui nos pascis hic mortales: tuos ibi commensales, coheredes et sodales fac sanctorum civium. Amen. Alleluia.	Jesus, Shepherd mild and meek, shield the poor, support the weak; help all who Thy pardon sue, placing all their trust in You: fill them with Your healing grace! Source of all we have or know, feed and lead us here below. grant that with Your Saints above, sitting at the feast of love we may see You face to face. Amen. Alleluia.

Backbiting

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An excerpt from,

Sins of the Tongue: The Backbiting Tongue

by Father Belet, of the Diocese of Basle

Translated from the French, 1870 ed.

"There are eight specific ways in which a man can backbite his neighbor:


1. When he gets carried away by vanity and imputes things against his neighbor that never happened, or when he adds to the truth imaginary circumstances that constitute either a lie or detraction.


2. When he brings a hidden or unknown fault to light. What he says is true, but he should not say it. He backbites, not by saying something untrue, but by wounding his neighbor's reputation. This is a very common sin among us.Now you might object, "Do you mean to say I can't tell the truth ?" No, my friend. It is not permitted, unless you can do so without harming your neighbor. What you say is true, I admit, but it is hidden. The sinner has wounded his conscience in God's sight, but he has not lost his reputation before men; therefore, you may not weaken or destroy it with your tongue. And even if the sin you reveal is not altogether secret but known only to a few, as long as it is not public knowledge, you are backbiting if you reveal it to someone who was unaware of it And thus you are harming your neighbor.


3. When he exaggerates a crime, be it true, or false. This is a danger to which we readily expose ourselves when we talk about the vices of others.


4. When he relates something about another person that is not evil in any way, but speaks as though his neighbor had done it for evil reasons and adds various explanations such as, "Yes, he did that, but not with God in mind... He's not so pious as all that; he seeks to please men, he wants to stand out… You should know him, he's a hypocrite."


5. When a backbiter declares nothing but is happy to say, "I've heard it said that…" or, "There's a rumor going around..." or when he relates something as if it were doubtful: "So-and-so might not be exactly what you think, I don't think he is deserving of confidence. His neighbors never heard anything about his holiness, except that only since yesterday has he been rated among the devout." Or again, when he praises with coldness and reticence. Aulu-Gelle says, "It is more shameful to be coldly and reservedly praised than harshly and bitterly accused." All these ways of acting must be avoided with the greatest care, for people always seek evil more than good.


6. Backbiting is so subtle that anyone can defame another person with a simple gesture. He hears someone being praised for his integrity, piety or generosity, and he says, "Oh. you don't know that fellow? I see right through him. Ask me anything about him, I know him inside out." Or he raises an eyebrow and remains silent; he shakes his head; he turns his eyes so as to have it understood that the person being praised does not deserve it Sometimes a backbiter may keep his mouth shut and just turn his hand two or three times to indicate that the person in question is lightheaded and changes from hour to hour.


7. He can backbite not only with body language but also with silence. He may wickedly say nothing about the integrity or morals of his neighbor, especially when he is questioned about them or when his neighbor is accused of some crime.


8. Finally, a person is guilty of backbiting if he is publicly blamed for something he did, and he denies his guilt, thereby making his accuser pass for a liar. It is surely not an obligation to publicly admit a fault committed in secret. However, one should justify himself in some other way, saying, for instance, "Those are only words, they don't prove anything. Whoever heard them may have been mistaken. Don't believe everything you hear." This way of speaking is far more acceptable than the first.II.That is how backbiting does its diabolical work. It changes costume so slickly, we can hardly recognize it. Malice is ingenious: It spots a beam where there is only a wisp of straw, an elephant where there is only a fly, a mountain high as the Alps where there is only a molehill. It turns dream into reality and taints the virtues of others so skilfully with its own colors that we mistake them for vices."

Scandal Involving a Priest

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Whenever you learn any scandal about a priest, remember this: Even the Blessed Virgin Mother of God the Son would bow to any priest. It's never right to commit evil that good may come of it --- gossip is always wrong.

I should add: gossip is always evil, but when it comes from a priest it is more so. He is still a priest, therefore, you are all the more obliged to pray for his soul.  I've heard the excuse that it is gossip only when the sin is not otherwise known publicly, but sometimes the sins that are 'known' publicly are spread maliciously and may even be false. Guard your tongue if you wish to not offend God. If you are tempted, offer it up to God, Who is never out done in charity and will promptly reward you in merit and graces. When you honor a priest, you honor He Who made the man a priest. If the gossip is of true account, remember it is still gossip, and unless your discussion has at it's heart some immediate and objective moral value to the hearer, then you do no good in such conversation. The matter can only be rectified by the proper authority.  

Shun conversation of those that take perverse delight in the scandals involving priests --- no mater how pious they otherwise seem. Very few things are as poisonous to the soul.

If you are the one seriously wronged by a priest, remember you honor God by honoring the office of the priest, as it was not given to him by man but by God.  See it as a sign of warning to you and to all as to how one can still fall far from God's grace, even when much is given.  God never gives anyone more than they can withstand, as with priests, whom He gives all the graces they need to fulfill their office.  The soul of the priest is at greater risk.  Do not be scandalized as the Church is always the Bride of Christ, although some members that are merely visible members may be dead to mortal sin, pray that they come back to supernatural life.  When reporting the issue, make sure you go straight to the person who is his next superior, and insist on not reporting to anyone else but his superior.   Sometimes even well-intended persons may get involved in things that should not be their jurisdiction.  

Few things are more hurtful to the heart and emotional stability of a person who has been seriously wronged by their priest.   Just always remember that no matter what anyone does to you, God is always the same, and His Bride always contains the deposit of truth that will never change.  God will always be with one who is true to Him and He will shower you with grace in your time of trial as far as you continue in the faith Jesus Christ won for you by the Cross.  Remember this when you pray the "Our Father", and in thanksgiving for God's mercy towards you, use your sufferings to gain help for the priest that has otherwise hurt you.  No one can take away your faith.+

Occasions of Sin --- Not a New or Out-of-Date Concept

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Occasions of Sin


Occasions of Sin are external circumstances--whether of things or persons--which either because of their special nature or because of the frailty common to humanity or peculiar to some individual, incite or entice one to sin.



It is important to remember that there is a wide difference between the cause and the occasion of sin. The cause of sin in the last analysis is the perverse human will and is intrinsic to the human composite. The occasion is something extrinsic and, given the freedom of the will, cannot, properly speaking, stand in causal relation to the act or vicious habit which we call sin. There can be no doubt that in general the same obligation which binds us to refrain from sin requires us to shun its occasion. Qui tenetur ad finem, tenetur ad media (he who is bound to reach a certain end is bound to employ the means to attain it).



Theologians distinguish between the proximate and the remote occasion. They are not altogether at one as to the precise value to be attributed to the terms. De Lugo defines proximate occasion (De poenit. disp. 14, n. 149) as one in which men of like calibre for the most part fall into mortal sin, or one in which experience points to the same result from the special weakness of a particular person. The remote occasion lacks these elements. All theologians are agreed that there is no obligation to avoid the remote occasions of sin both because this would, practically speaking, be impossible and because they do not involve serious danger of sin.

As to the proximate occasion, it may be of the sort that is described as necessary, that is, such as a person cannot abandon or get rid of. Whether this impossibility be physical or moral does not matter for the determination of the principles hereinafter to be laid down. Or it may be voluntary, that is within the competency of one to remove. Moralists distinguish between a proximate occasion which is continuous and one which, whilst it is unquestionably proximate, yet confronts a person only at intervals. It is certain that one who is in the presence of a proximate occasion at once voluntary and continuous is bound to remove it. A refusal on the part of a penitent to do so would make it imperative for the confessor to deny absolution. It is not always necessary for the confessor to await the actual performance of this duty before giving absolution; he may be content with a sincere promise, which is the minimum to be required. Theologians agree that one is not obliged to shun the proximate but necessary occasions. Nemo tenetur ad impossibile (no one is bound to do what is impossible). There is no question here of freely casting oneself into the danger of sin. The assumption is that stress of unavoidable circumstances has imposed this unhappy situation. All that can then be required is the employment of such means as will make the peril of sin remote. The difficulty is to determine when a proximate occasion is to be regarded as not physically (that is plain enough) but morally necessary. Much has been written by theologians in the attempt to find a rule for the measurement of this moral necessity and a formula for its expression, but not successfully. It seems to be quite clear that a proximate occasion may be deemed necessary when it cannot be given up without grave scandal or loss of good name or without notable temporal or spiritual damage.



About this page

APA citation. Delany, J. (1911). Occasions of Sin. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved April 19, 2011 from New Advent: http://www.newadvent.org/cathen/11196a.htm



MLA citation. Delany, Joseph. "Occasions of Sin." The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company, 1911. 19 Apr. 2011 .



Transcription. This article was transcribed for New Advent by Tomas Hancil.

Ecclesiastical approbation. Nihil Obstat. February 1, 1911. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.



Here is a link on the subject:
Occasions of Sin and Company Keeping

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