LIBERALITY

1. Liberality consists in being ready and willing, for the love of God, to give pecuniary assistance to those who are in need.
2. By liberality we obtain forgiveness of sin, an eternal re ward, and temporal blessings, besides a speedy answer to prayer and the friendship of our fellow-men.

THE OPPOSITE OF LIBERALITY: AVARICE.

1. Avarice consists in an inordinate craving for riches, which makes a man not only strive after them, but refuse to give any portion of his goods to the poor.
2. The avaricious are miserable both in time and in eternity; for the sake of money they commit all manner of sins, they lose the faith and their peace of mind, they are cruel to themselves and hardhearted to their neighbor, and finally perish eternally.
3. The surest means whereby the avaricious can conquer the greed of gain, is by forcing themselves to give alms. They ought besides to meditate frequently on the poverty of Christ, and the ephemeral nature of earthly possessions.

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PATIENCE, MEEKNESS, PEACEABLENESS. PATIENCE.

1. Patience consists in preserving one's serenity of mind amid all the contrarieties of this life for the love of God.
2. Patience produces many virtues and leads to salvation
3. If we would bear with patience the trials of life, let us place Our Lord's Passion before our eyes; let us also consider that sufferings are a favor from God.

MEEKNESS.

1. Meekness consists in showing, for the love of God, no irrita tion when wrong is done us.
2. By meekness we gain power over our fellow-men, we attain peace of mind, and eternal salvation.
3. Meekness can only be acquired by the diligent practice of self-control.
4. We ought to behave with meekness towards those with whom we live, and superiors ought to be gentle towards their inferiors.

PEACEABLENESS.

1. Peaceableness consists in willingly making a sacrifice for the sake of remaining at peace with one's neighbor, or reconciling one's self with him.
2. Peacemakers enjoy the special protection of God, and receive a hundredfold as the reward of all that they give up for the sake of peace.
3. Hence every one ought to be willing to make concessions for the sake of peace, and as far as lies in his power, to avoid all that may engender strife.

THE OPPOSITE OF MEEKNESS: WRATH.

1. Wrath consists in exciting one's self about something at which one is displeased.
2.  Those who indulge anger injure their health, temporarily lose the use of reason, make themselves hated, and incur the danger of losing eternal salvation.
3. Anger must be overcome in the following manner: We must never speak or act when we are angry, but if possible, be take ourselves to prayer. If in our anger we have injured any one, we should make amends for the wrong done without delay.

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1. Obedience consists in being ready to fulfil the behest of one's superior.
2. Obedience is the most difficult and at the same time the most excellent of all the moral virtues (St. Thomas Aquinas).
3. By our obedience we accomplish the will of God most surely, and we attain certainly and quickly to a high degree of perfection.

Disobedience

1. Disobedience consists in not fulfilling the commands of one's superiors.
2. Disobedience brings temporal misfortune and eternal misery upon man.

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HUMILITY.

1. The humble man is he who acknowledges his own nothing ness and the nothingness of all earthly things, and comports him self in accordance with this conviction.
2. Christ gave us in Himself the grandest example of humility, for He, being- the Son of God, took the form of a servant, chose to live in great lowliness, was most condescending in His intercourse with men, and finally, voluntarily endured the ignominious death of the cross.
3. Humility leads to great sanctity, to exaltation, and to everlasting felicity.

THE OPPOSITE OF HUMILITY : PRIDE.

1. He is proud who overestimates his own worth, or the value of his earthly possessions, and shows openly that he does so.
2. Pride leads to all manner of vices, to degradation here and eternal damnation hereafter ; it also destroys the value of all our good works.

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1. By occasions of sin are meant such places, persons, or things which as a rule are the means of leading us into sin, if we go in quest of them.
2. To expose one's self heedlessly to an occasion of sin, is in it self a sin; it entails the loss of divine grace and leads to mortal sin.
3. He who finds himself in circumstances which are an occa sion of sin to him, and does not instantly leave them, although it is in his power to do so, commits a sin ; he will be deprived of the assistance of divine grace and will fall into mortal sin.
4. He who refuses to give up what is to him an occasion of sin, cannot expect to obtain pardon of sin here, or eternal salvation hereafter.
5. The most common and the most dangerous occasions of sin are : liquor saloons, dancing saloons, bad theatres, bad periodicals, and bad novels.

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1. Temptation is the action of the evil spirit upon our soul, in order to induce us to sin; he excites within us the concupiscence of the eyes, or the pride of life.
2. God allows us to be tempted out of mercy, for the good of our souls.
3. We ought to protect ourselves from temptation by assiduous work, by keeping our thoughts fixed upon God, and by continual self-conquest.
4. When we are tempted we ought to betake ourselves immediately to prayer, or think of our last end, or of the evil consequences of sin.
5. He who has conquered temptation will receive more graces from God.

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1. There is no man upon earth without sin; consequently there is none who does not need the forgiveness of sin.
2. We can obtain forgiveness of sin, because Christ merited it for us by the death of the cross; and because He gave power to forgive sins to His apostles and their successors.
3. Mortal sin is remitted by Baptism and penance, venial sin, and the temporal penalties due to it, by good works done in a state of grace. These good works are: Prayer, fasting, alms giving, hearing holy Mass, receiving holy communion, use of the sacramentals, gaming indulgences, forgiving offences.
4. There is no sin too great for God to forgive here below, if it be sincerely repented of and humbly confessed.
5. A sin once forgiven is effaced forever, even, if the sinner falls again into mortal sin.

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1. Vice is proficiency in the practice of evil, and the confirmed tendency of the will towards evil which is acquired by habitual sin.
2. Habitual sin makes a man supremely unhappy, because it deprives him completely of sanctifying grace, subjects him entirely to the dominion of the devil, and brings down on him many temporal judgments as well as eternal damnation.
3. The most ordinary sins are the seven capital sins: Pride, disobedience, anger, avarice, intemperance in eating and drinking, unchastity, sloth.

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1. Venial sin gradually leads to mortal sin, and eventuates in the loss of sanctifying grace.
2. There are temporal penalties due to venial sin, and these will come down upon us either on earth or after death in purgatory.

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1. Mortal sin deprives a man of sanctifying grace, and delivers him into the power of the devil.
2. Mortal sin brings down upon the sinner both eternal damnation and temporal chastisement.

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