Fr. Walter J. Ciszek, Russian Political Prisoner of WWII, 1904–1984

He Leadeth Me:

Walter Ciszek's grave at the Jesuit
Center in Wernersville, Pennsylvania. 

But unfortunately those who have lost a true sense of humility-- that constant realization of the relationship between each individual and God-- have also lost thereby the ability to look upon their burndens this way. They see instead only the burden, the difficulties, the humiliation; and they become depressed. They begin to pity themselves, to question things in their married lives or in their vocations that they valued highly before. Sacrifice, work, and dedication seem meaningless; charity, patience, and love become empty words. They begin to question now even the wisdom of the validity of their initial decision, to look for freedom in some way out. Perhaps they justify it with the data of science, or psychology, or arguments about changing times in a changing world. But ultimately, what they are trying to explain is the radical change in themselves that has brought them to the point of interior crisis in a vocation they once embraced with so much joy and enthusiasm.

Mother Teresa of Calcutta, Foundress of Missionaries of Charity, 1910 – 1997

Mother Teresa at a pro-life meeting in 1986 

"To show great love for God and our neighbor we need not do great things. It is how much love we put in doing that makes offering something beautiful for God."

"The best way to show my gratitude to God is to accept everything, even my problems, with joy."

“Jesus is thirsting for us right now….Do we listen to Him saying, ‘I thirst for your love?’… Do we really hear Him… He is saying it right now” .

"Peace begins with a smile."

Synod of Bishops, 1965 A.D. - Present

Catechism of the Catholic Church, 1985-1992 A.D.,
see for full text

ARTICLE 7: The Virtues

1803. A virtue is an habit and firm disposition to do the good. It allows the person not only to perform good acts, but to give the best of himself. The virtuous person tends toward the good with all his sensory and spiritual powers; he pursues the good and chooses it in concrete actions.

I. THE HUMAN VIRTUES
1804. Human virtues are firm attitudes, stable dispositions, habitual perfections of intellect and will that govern our actions, order our passions, and guide our conduct according to reason and faith. They make possible ease self-mastery, and joy, in leading a morally good life. The virtuous man is he who freely practices the good.

The moral virtues are acquired by human effort. They are the fruit and seed of morally good acts; they dispose all the powers of the human being for communion with divine love.

 The Cardinal Virtues
1805. Four virtues play a pivotal role and accordingly are called "cardinal"; all the others are grouped around them. They are: prudence, justice, fortitude, and temperance.

1806. Prudence is the virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it; . . . It is not to be confused with timidity or fear, nor with duplicity or dissimulation. It is called auriga virtutum (the charioteer of the virtues); it guides the other virtues by setting rule and measure. It is prudence that immediately guides the judgement of conscience. The prudent  man determines and directs his conduct in accordance with this judgement. With the help of this virtue we apply moral principles to particular cases without the error and overcome doubts about the good to achieve and the evil to avoid.

1807. Justice is the moral virtue that consists in the constant and firm will to give their due to God and neighbor. Justice is called the "virtue of religion". Justice towards men disposes one to respect the rights of each and establish in human relationships, the harmony that promotes equity with regard to persons and to the common good. The just man, often mentioned in Sacred Scriptures, is distinguished by  habitual right thinking, and the uprightness of his conduct towards neighbor.

1808. Fortitude is the moral virtue that ensures firmness in difficulties and constancy in the pursuit of the good. It strengthens the resolve to resist temptations and to overcome obstacles in the moral life. The virtue of fortitude enables one to conquer fear, even fear of death, and to face trials and persecutions. It disposes one even to renounce and sacrifice his life in defense of a good cause.

1809. Temperance is the moral virtue that moderates the attraction of pleasures and provides balance in the use of created goods. It ensures the will's mastery over instincts and keeps desire within the limits of what is honorable. The temperate person directs the sensitive appetites towards what is good and maintains a healthy discretion.