A kingdom divided against itself cannot stand
The scribes who had come down from Jerusalem were saying, ‘Beelzebul is in him’ and, ‘It is through the prince of devils that he casts devils out.’ So he called them to him and spoke to them in parables, ‘How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom cannot last. And if a household is divided against itself, that household can never stand. Now if Satan has rebelled against himself and is divided, he cannot stand either – it is the end of him. But no one can make his way into a strong man’s house and burgle his property unless he has tied up the strong man first. Only then can he burgle his house.
‘I tell you solemnly, all men’s sins will be forgiven, and all their blasphemies; but let anyone blaspheme against the Holy Spirit and he will never have forgiveness: he is guilty of an eternal sin.’ This was because they were saying, ‘An unclean spirit is in him.’
2 Samuel 5:1-7,10
‘You shall be shepherd of my people Israel’
All the tribes of Israel then came to David at Hebron. ‘Look’ they said ‘we are your own flesh and blood. In days past when Saul was our king, it was you who led Israel in all their exploits; and the Lord said to you, “You are the man who shall be shepherd of my people Israel, you shall be the leader of Israel.”’ So all the elders of Israel came to the king at Hebron, and King David made a pact with them at Hebron in the presence of the Lord, and they anointed David king of Israel.
David was thirty years old when he became king, and he reigned for forty years. He reigned in Hebron over Judah for seven years and six months; then he reigned in Jerusalem over all Israel and Judah for thirty-three years.
David and his men marched on Jerusalem against the Jebusites living there. These said to David, ‘You will not get in here. The blind and the lame will hold you off.’ (That is to say: David will never get in here.) But David captured the fortress of Zion, that is, the Citadel of David.
David grew greater and greater, and the Lord, the God of Hosts, was with him.
My truth and my love shall be with him.
Of old you spoke in a vision.
To your friends the prophets you said:
‘I have set the crown on a warrior,
I have exalted one chosen from the people.
My truth and my love shall be with him.
I have found David my servant
and with my holy oil anointed him.
My hand shall always be with him
and my arm shall make him strong.
My truth and my love shall be with him.
My truth and my love shall be with him;
by my name his might shall be exalted.
I will stretch out his hand to the Sea
and his right hand as far as the River.
My truth and my love shall be with him.
Source: Jerusalem Bible
Catechism of the Catholic Church
The Gravity of Sin: Mortal and Venial Sin
1854 Sins are rightly evaluated according to their gravity. the distinction between mortal and venial sin, already evident in Scripture, became part of the tradition of the Church. It is corroborated by human experience.
1855 Mortal sin destroys charity in the heart of man by a grave violation of God’s law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him.
Venial sin allows charity to subsist, even though it offends and wounds it.
1856 Mortal sin, by attacking the vital principle within us – that is, charity – necessitates a new initiative of God’s mercy and a conversion of heart which is normally accomplished within the setting of the sacrament of reconciliation:
When the will sets itself upon something that is of its nature incompatible with the charity that orients man toward his ultimate end, then the sin is mortal by its very object . . . whether it contradicts the love of God, such as blasphemy or perjury, or the love of neighbor, such as homicide or adultery…. But when the sinner’s will is set upon something that of its nature involves a disorder, but is not opposed to the love of God and neighbor, such as thoughtless chatter or immoderate laughter and the like, such sins are venial.
1857 For a sin to be mortal, three conditions must together be met: “Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent.”
1858 Grave matter is specified by the Ten Commandments, corresponding to the answer of Jesus to the rich young man: “Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and your mother.” The gravity of sins is more or less great: murder is graver than theft. One must also take into account who is wronged: violence against parents is in itself graver than violence against a stranger.
1859 Mortal sin requires full knowledge and complete consent. It presupposes knowledge of the sinful character of the act, of its opposition to God’s law. It also implies a consent sufficiently deliberate to be a personal choice. Feigned ignorance and hardness of heart do not diminish, but rather increase, the voluntary character of a sin.
1860 Unintentional ignorance can diminish or even remove the imputability of a grave offense. But no one is deemed to be ignorant of the principles of the moral law, which are written in the conscience of every man. the promptings of feelings and passions can also diminish the voluntary and free character of the offense, as can external pressures or pathological disorders. Sin committed through malice, by deliberate choice of evil, is the gravest.
1861 Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God’s forgiveness, it causes exclusion from Christ’s kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back. However, although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the justice and mercy of God.
1862 One commits venial sin when, in a less serious matter, he does not observe the standard prescribed by the moral law, or when he disobeys the moral law in a grave matter, but without full knowledge or without complete consent.
1863 Venial sin weakens charity; it manifests a disordered affection for created goods; it impedes the soul’s progress in the exercise of the virtues and the practice of the moral good; it merits temporal punishment. Deliberate and unrepented venial sin disposes us little by little to commit mortal sin. However venial sin does not set us in direct opposition to the will and friendship of God; it does not break the covenant with God. With God’s grace it is humanly reparable. “Venial sin does not deprive the sinner of sanctifying grace, friendship with God, charity, and consequently eternal happiness.”
While he is in the flesh, man cannot help but have at least some light sins. But do not despise these sins which we call “light”: if you take them for light when you weigh them, tremble when you count them. A number of light objects makes a great mass; a number of drops fills a river; a number of grains makes a heap. What then is our hope? Above all, confession.
1864 “Whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin.” There are no limits to the mercy of God, but anyone who deliberately refuses to accept his mercy by repenting, rejects the forgiveness of his sins and the salvation offered by the Holy Spirit. Such hardness of heart can lead to final impenitence and eternal loss.
Angela Merici, or Angela de Merici (Italian: [ˈandʒela (de) meˈriːtʃi]; 21 March 1474 – 27 January 1540), was an Italian religious educator, who is honored as a saint by the Catholic Church. She founded the Company of St. Ursula in 1535 in Brescia, in which women dedicated their lives to the service of the Church through the education of girls. From this organization later sprang the monastic Order of Ursulines, whose nuns established places of prayer and learning throughout Europe and, later, worldwide, most notably in North America.
Merici was born in 1474 at Desenzano del Garda, a small town on the southwestern shore of Lake Garda in Lombardy. She and her older sister, Giana Maria, were left orphans when she was fifteen years old. They went to live with their uncle in the town of Salò. Young Angela was very distressed when her sister suddenly died without receiving the Last Rites of the Church and prayed that her sister’s soul rest in peace. It is said that in a vision she received a response that her sister was in heaven in the company of the saints. She joined the Third Order of St. Francis around that time. People began to notice Angela’s beauty and particularly to admire her hair. As she had promised herself to God, and wanted to avoid the worldly attention, she dyed her hair in soot.
Merici’s uncle died when she was twenty years old and she returned to her home in Desenzano, and lived with her brothers, on her own property, given to her in lieu of the dowry that would otherwise have been hers had she married. She later had another vision that revealed to her that she was to found an association of virgins who were to devote their lives to the religious training of young girls. This association was a success and she was invited to start another school in the neighboring city, Brescia.
According to legend, in 1524, while traveling to the Holy Land, Merici became suddenly blind when she was on the island of Crete. Despite this, she continued her journey to the Holy Land and was ostensibly cured of her blindness on her return, while praying before a crucifix, at the same place where she was struck with blindness a few weeks before. In 1525 she journeyed to Rome in order to gain the indulgences of the Jubilee Year then being celebrated. Pope Clement VII, who had heard of her virtue and success with her school, invited her to remain in Rome. Merici disliked notoriety, however, and soon returned to Brescia.
On 25 November 1535, Merici gathered with 12 young women who had joined in her work in a small house in Brescia near the Church of St Afra, where together they committed themselves in the founding of the Company of St Ursula, placed under the protection of the patroness of medieval universities. Her goal was to elevate family life through the Christian education of future wives and mothers. Four years later the group had grown to 28. Merici taught her companions to be consecrated to God and dedicated to the service of their neighbor, but to remain in the world, teaching the girls of their own neighborhood, and to practice a religious form of life in their own homes. The members wore no special habit and took no formal religious vows. Merici wrote a Rule of Life for the group, which specified the practice of celibacy, poverty and obedience in their own homes. The Ursulines opened orphanages and schools. On 18 March 1537, she was elected “Mother and Mistress” of the group. The Rule she had written was approved in 1544 by Pope Paul III.
When Merici died in Brescia on 27 January 1540, there were 24 communities of the Company of St. Ursula serving the Church through the region. Her body was clothed in the habit of a Franciscan tertiary and was interred in the Church of St. Afra.
The traditional view is that Merici believed that better Christian education was needed for girls and young women, to which end she dedicated her life. Querciolo Mazzonis argues that the Company of St. Ursula was not originally intended as a charitable group specifically focused on the education of poor girls, but that this direction developed after her death in 1540, sometime after it received formal recognition in 1546.