It is a very appropriate occupation for the time of the yearly retreat to examine carefully to what extent we act habitually for a supernatural intention, one resting on the faith, and not merely directed to some natural advantage. It is the intention that determines the true value of every human act. Whatever is done for some temporal good alone can only claim a temporal reward. What am I habitually working for? Is it only for some material or intellectual success? Or am I actuated to a great extent by a merely natural impulse? Even though such impulse be not sinful, not opposed to reason, still it is so much time and energy wasted on the things of earth, and cannot add to my eternal happiness. To act thus, as far as supernatural reward is concerned, is without result, as one would waste his time and labor who would spend hours in sewing without thread, or writing without ink in his pen. People do not act so foolishly in the affairs of this life; but very many do so in the things of eternity. Is not a great portion of my own life thus habitually wasted by the want of a supernatural intention? What improvement can I make in this matter? III We are explicitly warned by our Blessed Saviour against _two copious sources of waste of time and labor_. 1. The first regards actions which appear to be very reasonable and virtuous; for instance the exercises of kindness to our friends and relatives, or the practice of any other natural virtues in human intercourse. Of all these Christ said: “If you love them that love you, what reward shall you have? Do not even the publicans this? And if you salute your brethren only, what do you do more? Do not also the heathens this?” (St. Matth. v, 46-47). We ought to love our friends for God’s sake. 2. The second source of waste is a very copious one among men, even among religious; namely doing what is quite proper, but only to gain the esteem of others. This regard for the good opinion of our fellow-men is not sinful in itself, as is erroneously supposed by some pious writers, who would have penitents accuse themselves in Confession of vanity when they have said or done anything to attract favorable attention or gain praise. Every sin is essentially a violation of a law of God. But there is no law of God forbidding us to seek the approbation of sensible persons. Does a boy sin by trying to please his parents? Does a student sin by trying to gain a prize? Jansenists would think so, but such is not Catholic doctrine.