The passages of the New Testament in which the divine mercy of our most sweet Savior shines forth are all well-known among the faithful. Let us thank God for this a thousand times. Unfortunately, however, excerpts that give examples of severity, astuteness and holy intransigence are much less known. We have quoted some of these passages in the preceding pages. However, in order to make it clear that those are not the only ones and in fact the New Testament gives us extraordinarily frequent examples of courage, sagacity and fortitude, let us now examine a great number of passages that teach these virtues, and which we did not have an occasion to quote. This will bring to light the most important role these three virtues play in the Good News of the Son of God and, consequently, should also play in the character of every well-formed Catholic.

We intend to show more particularly in this chapter the numerous passages from the New Testament in which sinners are rebuked or the vices of pagan antiquity or the Jewish world are scourged, in a language that, to people of our time, would seem completely lacking in charity.

Note, in this regard, that the Holy Father Pius XI as we have insistently stated, made such a severe description of our time that he said we are in times similar to the latter ones, that is, in an age of truly unprecedented iniquities. So, do not think that sins and sinners worthy of the same language are nowhere to be found today. What is, then, this misguided charity that dulls the word of God on our lips, turning the regenerating scourge of peoples into an innocuous weapon whose missing edge expresses rather our timidity than the indignation of our zeal?

Even here—we insist—we must imitate the Savior who knew how to alternate the severity of language with proofs of an infinite love of such sweetness and meekness as to touch all upright hearts. Let us never forget the supreme role of love in the economy of the apostolate. But let us not fall into a narrow one-sidedness. Not all hearts open up to the action of grace. Saint Peter says:

Wherefore it is said in the scripture: “Behold, I lay in Sion a chief cornerstone, elect, precious. And he that shall believe in him, shall not be confounded.” To you therefore that believe, he is honor: but to them that believe not, “the stone which the builders rejected, the same is made the head of the corner.” And a stone of stumbling, and a rock of scandal, to them who stumble at the word neither do believe, whereunto also they are set. (99)

And for those who are unwilling to accept the sweet language of love there is only one method, which is this language:

Adulterers, know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world, becometh an enemy of God. Or do you think that the scripture says in vain: “To envy doth the spirit covet which dwelleth in you?” (100)

Let us frankly encourage souls to penance: "Be afflicted, and mourn, and weep: let your laughter be turned into mourning, and your joy into sorrow." (101)

And let us not try to do apostolate in such a way that we omit the terrible side of the sweetest truths we preach:

For Christ sent me not to baptize, but to preach the gospel: not in wisdom of speech, lest the cross of Christ should be made void. For the word of the cross, to them indeed that perish, is foolishness; but to them that are saved, that is, to us, it is the power of God. For it is written: “I will destroy the wisdom of the wise, and the prudence of the prudent I will reject. Where is the wise? Where is the scribe? Where is the disputer of this world?” Hath not God made foolish the wisdom of this world? For seeing that in the wisdom of God the world, by wisdom, knew not God, it pleased God, by the foolishness of our preaching, to save them that believe. For both the Jews require signs, and the Greeks seek after wisdom. But we preach Christ crucified, unto the Jews indeed a stumblingblock, and unto the Gentiles foolishness: But unto them that are called (to salvation), both Jews and Greeks, Christ the power of God, and the wisdom of God. (102)

And I, brethren, when I came to you, came not in loftiness of speech or of wisdom, declaring unto you the testimony of Christ. For I judged not myself to know anything among you, but Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not in the persuasive words of human wisdom, but in showing of the Spirit and power; that your faith might not stand on the wisdom of men, but on the power of God. (103)

Let us not seek out a language that does not create malcontents, because an upright apostolate begets them in a large numbers.

Now we have received not the spirit of this world, but the Spirit that is of God; that we may know the things that are given us from God. Which things also we speak, not in the learned words of human wisdom; but in the doctrine of the Spirit, comparing spiritual things with spiritual. But the sensual man perceiveth not these things that are of the Spirit of God; for it is foolishness to him, and he cannot understand, because it is spiritually examined. But the spiritual man judgeth all things; and he himself is judged of no man. (104)

Sometimes we will be seen as madmen, but it does not matter:

Let no man deceive himself: if any man among you seem to be wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, “I will catch the wise in their own craftiness.” (105)

Sometimes, the sacrifice an apostle makes by immolating his reputation makes his apostolate wondrously fruitful:

So also is the resurrection of the dead. It is sown in corruption, it shall rise in incorruption. It is sown in dishonor, it shall rise in glory. It is sown in weakness; it shall rise in power. (106)

At times, contrivances made to please "everybody and his brother" reach objectionable refinement:

For our exhortation was not of error, nor of uncleanness, nor in deceit: But as we were approved by God that the gospel should be committed to us: even so we speak, not as pleasing men, but God, who proveth our hearts. For neither have we used, at any time, the speech of flattery, as you know; nor taken an occasion of covetousness, God is witness. (107)

Let us see how the Apostles spoke, and how strongly they assailed the wicked: "Beware of dogs, beware of evil workers, beware of the concision.” (108)

Were we to say the following words to one of today's sybarites, how they would accuse us of exaggeration!

For many walk, of whom I have told you often (and now tell you weeping), that they are enemies of the cross of Christ; whose end is destruction; whose God is their belly; and whose glory is in their shame; who mind earthly things. But our conversation is in heaven; from whence also we look for the Savior, Our Lord Jesus Christ. Who will reform the body of our lowness, made like to the body of his glory, according to the operation whereby also he is able to subdue all things unto himself. (109)

And if we said about heretics the words below, how many critics would turn against us:

If any man teach otherwise, and consent not to the sound words of Our Lord Jesus Christ, and to that doctrine which is according to godliness, he is proud, knowing nothing, but sick about questions and strifes of words; from which arise envies, contentions, blasphemies, evil suspicions, conflicts of men corrupted in mind, and who are destitute of the truth, supposing gain to be godliness. (110)

Some people always consider individual references objectionable. Yet Saint Paul was far from generalizing:

Hold the form of sound words, which thou hast heard of me in faith, and in the love which is in Christ Jesus. Keep the good thing committed to thy trust by the Holy Ghost, who dwelleth in us. Thou knowest this, that all they who are in Asia, are turned away from me: of whom are Phigellus and Hermogenes. (111)

But shun profane and vain babblings: for they grow much toward ungodliness. And their speech spreadeth like a canker: of whom are Hymeneus and Philetus: Who have erred from the truth, saying, that the resurrection is past already, and have subverted the faith of some. (112)

Alexander the coppersmith hath done me much evil; the Lord will reward him according to his works. Whom do thou also avoid; for he hath greatly withstood our words. (113)

And the Apostle even boasted of his holy roughness:

But that I may not be thought as it were to terrify you by epistles, (for his epistles indeed, say they, are weighty and strong; but his bodily presence is weak, and his speech contemptible), let such a one think this, that such as we are in word by epistles, when absent, such also we will be indeed when present. (114)

This time the reference encompassed all the vast, cultured and numerous population of an island:

For there are also many disobedient, vain talkers and seducers: especially they who are of the circumcision: Who must be reproved, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. One of them a prophet of their own, said, “The Cretians are always liars, evil beasts, slothful bellies.” This testimony is true. Wherefore rebuke them sharply, that they may be sound in the faith; not giving heed to Jewish fables and commandments of men, who turn themselves away from the truth. (115)

Let us listen to this apostolically severe criticism: "They profess that they know God: but in their works they deny him; being abominable, and incredulous, and to every good work reprobate." (116)

Does it seem excessive? Nevertheless to reprimand is a duty of apostolate: "These things speak, and exhort and rebuke with all authority. Let no man despise thee." (117)

So why would we fear to exhort as vigorously as the Apostle?

We saw what the Apostle said about Crete. Here are the words he thought useful to convert Greeks and Jews:

For we have charged both Jews, and Greeks, that they are all under sin. As it is written: “There is not any man just. There is none that understandeth, there is none that seeketh after God. All have turned out of the way; they are become unprofitable together: there is none that doth good, there is not so much as one. Their throat is an open sepulcher; with their tongues they have dealt deceitfully. The venom of asps is under their lips. Whose mouth is full of cursing and bitterness: Their feet swift to shed blood: destruction and misery in their ways: and the way of peace they have not known: there is no fear of God before their eyes.” Now we know, that what things soever the law speaketh, it speaketh to them that are in the law; that every mouth may be stopped, and all the world may be made subject to God. (118)

Saint Paul said against impurity:

Meat for the belly, and the belly for the meats; but God shall destroy both it and them: but the body is not for fornication, but for the Lord, and the Lord for the body. Now God hath both raised up the Lord, and will raise us up also by his power. Know you not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of a harlot? God forbid. (119)

Our Lord began his public life not with festive words but preaching penance: "From that time Jesus began to preach, and to say: Do penance, for the kingdom of heaven is at hand." (120)

At times, His words against the impenitent were terrible:

Then began he to upbraid the cities wherein were done the most of his miracles, for that they had not done penance. Woe to thee, Corozain, woe to thee, Bethsaida: for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had long ago done penance in sackcloth and ashes.

But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment than for you. And thou Capharnaum, shalt thou be exalted up to heaven? Thou shalt go down even unto hell. For if in Sodom had been wrought the miracles that have been wrought in thee, perhaps it had remained unto this day. But I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.

At that time Jesus answered and said: I confess to Thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to little ones. (121)

Thus spoke Our Lord:

And when an unclean spirit is gone out of a man he walketh through dry places seeking rest, and findeth none. Then he saith: I will return into my house from whence I came out. And coming he findeth it empty, swept, and garnished. Then he goeth, and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is made worse than the first. So shall it be also to this wicked generation. (122)

Saint Peter, with an overly human concern, advised Him not to go to Jerusalem where they wanted to kill Him. The answer was majestically severe: "Who turning, said to Peter: ‘Go behind me, Satan, thou art a scandal unto me: because thou savorest not the things that are of God, but the things that are of men.’" (123)

Full of mercy, Our Lord was ready to work a miracle. Behold, however, what He said before doing it:

Then Jesus answered and said: “O unbelieving and perverse generation, how long shall I be with you? How long shall I suffer you? bring him hither to me.” And Jesus rebuked him, and the devil went out of him, and the child was cured from that hour. (124)

And to the vendors he scourged, Our Lord fulminated: "It is written: ‘My house shall be called the house of prayer; but you have made it a den of thieves.’" (125)

Could there be a sharper censure than this of Our Lord to the proud Pharisees?

Amen I say to you, that the publicans and the harlots shall go into the kingdom of God before you. For John came to you in the way of justice, and you did not believe him. But the publicans and the harlots believed him; but you, seeing it, did not even afterward repent, that you might believe him. (126)

And this other one:

But woe to you scribes and Pharisees, hypocrites: because you shut the kingdom of heaven against men, for you yourselves do not enter in; and those that are going in, you suffer not to enter.

Woe to you scribes and Pharisees, hypocrites: because you devour the houses of widows, praying long prayers. For this you shall receive the greater judgment.

Woe to you scribes and Pharisees, hypocrites; because you go round about the sea and the land to make one proselyte; and when he is made, you make him the child of hell twofold more than yourselves.

Woe to you blind guides, that say, whosoever shall swear by the temple, it is nothing; but he that shall swear by the gold of the temple, is a debtor. Ye foolish and blind; for which is greater, the gold, or the temple that sanctifies the gold?

And whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, is a debtor. Ye blind: for which is greater, the gift, or the altar that sanctifies the gift? (127)

How much mercy and yet how much severity in these words of the Mother of all mercy:

And his mercy is from generation unto generations, to them that fear him.

He hath showed might in his arm: he hath scattered the proud in the conceit of their heart.

He hath put down the mighty from their seat, and hath exalted the humble.

He hath filled the hungry with good things; and the rich he hath sent empty away. (128)

Let us imitate Our Lord when He welcomed sinners with divine gentleness. However, let us not be one-sided but also know how to imitate Him in attitudes such as:

And the pasch of the Jews was at hand, and Jesus went up to Jerusalem. And he found in the temple them that sold oxen and sheep and doves, and the changers of money sitting. And when he had made, as it were, a scourge of little cords, he drove them all out of the temple, the sheep also and the oxen, and the money of the changers he poured out, and the tables he overthrew. And to them that sold doves he said: Take these things hence, and make not the house of my Father a house of traffic. (129)

No Apostle gives us a better idea of Jesus’ love than Saint John. Nonetheless, let us see how he does not hide the severity of the Master:

Amen, amen I say to thee, that we speak what we know, and we testify what we have seen, and you receive not our testimony. If I have spoken to you earthly things, and you believe not; how will you believe, if I shall speak to you heavenly things? (130)

But I have greater testimony than that of John: for the works which the Father hath given me to perfect; the works themselves, which I do, give testimony of me, that the Father hath sent me. And the Father himself who hath sent me, hath given testimony of me: neither have you heard his voice at any time, nor seen his shape.

And you have not his word abiding in you: for whom he hath sent, him you believe not. Search the scriptures, for you think in them to have life everlasting; and the same are they that give testimony of me. And you will not come to me that you may have life. I receive not glory from men. But I know you, that you have not the love of God in you.

I am come in the name of my Father, and you receive me not: if another shall come in his own name, him you will receive. How can you believe, who receive glory one from another: and the glory which is from God alone, you do not seek?

Think not that I will accuse you to the Father. There is one that accuseth you, Moses, in whom you trust. For if you did believe Moses, you would perhaps believe me also; for he wrote of me. But if you do not believe his writings, how will you believe my words? (131)

Oh! How the Master showed us that we must face incomprehension from our neighbors without distorting doctrine to please them:

Many therefore of his disciples, hearing it, said: “This saying is hard, and who can hear it?” But Jesus, knowing in himself, that his disciples murmured at this, said to them: “Doth this scandalize you? If then you shall see the Son of man ascend up where he was before? It is the spirit that quickeneth: the flesh profiteth nothing. The words that I have spoken to you, are spirit and life. But there are some of you that believe not.” For Jesus knew from the beginning, who they were that did not believe, and who he was, that would betray him.

And he said: “Therefore did I say to you, that no man can come to me unless it be given him by my Father.” After this many of his disciples went back; and walked no more with him.

Then Jesus said to the twelve: “Will you also go away?” And Simon Peter answered him: “Lord, to whom shall we go? Thou hast the words of eternal life. And we have believed and have known, that thou art the Christ, the Son of God.”

Jesus answered them: “Have not I chosen you twelve; and one of you is a devil?” Now he meant Judas Iscariot, the son of Simon: for this same was about to betray him, whereas he was one of the twelve. (132)

The intransigence of his language was no less divine than his meekness:

Again therefore Jesus said to them: “I go, and you shall seek me, and you shall die in your sin. Whither I go, you cannot come.” The Jews therefore said: “Will he kill himself, because he said: Whither I go, you cannot come?”

And he said to them: “You are from beneath, I am from above. You are of this world, I am not of this world. Therefore I said to you, that you shall die in your sins. For if you believe not that I am he, you shall die in your sin.” They said therefore to him: “Who are thou?” Jesus said to them: “The beginning, who also speaks unto you. Many things I have to speak and to judge of you. But he that sent me, is true: and the things I have heard of him, these same I speak in the world.” (133)

“You are of your father the devil, and the desires of your father you will do. He was a murderer from the beginning, and he stood not in the truth, because truth is not in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof.” (134)

And Saint Peter, the first Pope, knew how to imitate this example:

But Peter said to him: “Keep thy money to thyself, to perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast no part nor lot in this matter. For thy heart is not right in the sight of God. Do penance therefore for this thy wickedness; and pray to God, that perhaps this thought of thy heart may be forgiven thee. For I see thou art in the gall of bitterness, and in the bonds of iniquity.” (135)

Let us see another magnificent example of combativeness:

And when they had gone through the whole island, as far as Paphos, they found a certain man, a magician, a false prophet, a Jew, whose name was Bar-jesu, who was with the proconsul Sergius Paulus, a prudent man. He sending for Barnabas and Saul, desired to hear the word of God. But Elymas, the magician (for so his name is interpreted) withstood them, seeking to turn away the proconsul from the faith. Then Saul, otherwise Paul, filled with the Holy Ghost, looking upon him, said: “O full of all guile, and of all deceit, child of the devil, enemy of all justice, thou ceasest not to pervert the right ways of the Lord. And now behold the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a time.” And immediately there fell a mist and darkness upon him, and going about, he sought someone to lead him by the hand. Then the proconsul, when he had seen what was done, believed, admiring at the doctrine of the Lord. (136)

And this one:

And he reasoned in the synagogue every sabbath, bringing in the name of the Lord Jesus; and he persuaded the Jews and the Greeks. And when Silas and Timothy were come from Macedonia, Paul was earnest in preaching, testifying to the Jews, that Jesus is the Christ. But they gainsaying and blaspheming, he shook his garments, and said to them: “Your blood be upon your own heads; I am clean; from henceforth I will go unto the Gentiles.” (137)

Saint Peter did not hesitate in saying to the wicked:

But the countenance of the Lord (is) upon them that do evil things. (138)

But if as a Christian, let him not be ashamed, but let him glorify God in that name. For the time is, that judgment should begin at the house of God. And if (it begins) first at us, what shall be the end of them that believe not the gospel of God? And if the just man shall scarcely be saved, where shall the ungodly and the sinner appear? Wherefore let them also that suffer according to the will of God, commend their souls in good deeds to the faithful Creator. (139)

Saint Jude wrote this awesome passage:

I will therefore admonish you, though ye once knew all things, that Jesus, having saved the people out of the land of Egypt, did afterwards destroy them that believed not: And the angels who kept not their principality, but forsook their own habitation, he hath reserved under darkness in everlasting chains, unto the judgment of the great day.

As Sodom and Gomorrah, and the neighboring cities, in like manner, having given themselves to fornication, and going after other flesh, were made an example, suffering the punishment of eternal fire. In like manner these men also defile the flesh, and despise dominion, and blaspheme majesty.

When Michael the Archangel, disputing with the devil, contended about the body of Moses, he darest not bring against him the judgment of railing speech, but said: The Lord command thee. But these men blaspheme whatever things they know not: and what things soever they naturally know, like dumb beasts, in these they are corrupted. Woe unto them, for they have gone in the way of Cain: and after the error of Balaam they have for reward poured out themselves, and have perished in the contradiction of Core.

These are spots in their banquets, feasting together without fear, feeding themselves, clouds without water, which are carried about by winds, trees of the autumn, unfruitful, twice dead, plucked up by the roots. Raging waves of the sea, foaming out their own confusion; wandering stars, to whom the storm of darkness is reserved forever.

Now of these Enoch also, the seventh from Adam, prophesied, saying: Behold, the Lord cometh with thousands of his saints, to execute judgment upon all, and to reprove all the ungodly for all the works of their ungodliness, whereby they have done ungodly, and of all the hard things which ungodly sinners have spoken against God. These are murmurers, full of complaints, walking according to their own desires, and their mouth speaketh proud things, admiring persons for gain's sake. (140)

And the Holy Ghost praises a bishop because he is "blasphemed by them that say they are Jews and are not, but are the synagogue of Satan. (141)

The same terrible comparison with the devil is found also in this excerpt: “But to you I say, and to the rest who are at Thyatira: Whosoever have not this doctrine, and who have not known the depths of Satan, as they say." (142)

 

Notes:

99) 1 Pet. 2:6-8.

100) James 4:4-5.

101) James 4:9.

102) 1 Cor. 1:17-24.

103) 1 Cor. 2:1-5.

104) 1 Cor. 2:12-15.

105) 1 Cor. 3:18-19.

106) 1 Cor. 15:42-43.

107) 1 Thess. 2:3-5.

108) Philip. 3:2. (Concision refers to those who preached circumcision.)

109) Philip. 3:18-21.

110) 1 Tim. 6:3-5.

111) 2 Tim. 1:13-15.

112)) 2 Tim. 2:16-18.

113)  2 Tim. 4, 14-15.

114) 2 Cor. 10:9-11. (Our emphasis.)

115) Titus 1:10-14. (Our emphasis.)

116) Titus 1:16.

117) Titus 2:15.

118) Rom. 3:9-19.

119) 1 Cor. 6:13-15.

120) Matt. 4:17.

121) Matt. 11:20-25.

122) Matt. 12:43-45.

123) Matt. 16:23.

124) Matt. 17:16-17.

125) Matt. 21:13.

126) Matt. 21:31-32.

127) Matt. 23:13-19.

128) Luke 1:50-53.

129) John 2:13-16.

130) John 3:11-12.

131) John 5:36-47.

132) John 6:61-72.

133) John 8:21-26.

134) John 8:44.

135) Acts 8:19-23.

136) Acts 13:6-12.

137) Acts 18:4-6.

138) 1 Pet. 3:12.

139) 1 Pet. 4:16-19.

140) Jude 5-16.

141) Apoc. 2:9.

142) Apoc.  2:23-24.