LIBRARY
OF
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Heaven and earth shall pass away, but my words shall not pass away.
(Matt. xxiv. 35.)
Blessed art thou, Simon Bar Jona, because flesh and blood hath not re-
vealed it to thee, but my Father who is in heaven. And I say to
thee : that thou art Peter, and upon this rock I will build my Church,
and the gates of hell shall not prevail against it.
(Matt. xvi. 17, IS.)
also shall live by me. This is the bread that
came down from heaven. Not as yonr fathers
did eat manna and are dead. He that eateth
this bread , shall live forever. John VI. 56—59.
Digitized by the Internet Archive
in 2008 with funding from
Microsoft Corporation
http://www.archive.org/details/explanationofepiOOgoffrich
EXPLANATION
OF THE
EPISTLES AND GOSPELS
FOR THE
SUNDAYS, HOLIDAYS AND FESTIVALS
THROUGHOUT
THE ECCLESIASTICAL YEAR,
TO WHICH ARE ADDED
INSTRUCTIONS ON CHRISTIAN FAITH AND MORALS,
EXPLANATIONS OF DIFFERENT CEREMONIES AND
PRACTICES OF THE CHURCH,
AND
THE LIVES OF MANY SAINTS,
BY
REV. LEONARD GOFFINE,
PRIEST OF THE ORDER OF PREMONSTRATENSIANS.
EDITED AND ENLARGED BY REV. GEORGE OTT, DEAN ANT) PASTOR.
WITH THE APPROBATION OF THE RIGHT REV. BISHOP OF RATISBOX.
TRANSLATED FROM THE NEWEST GERMAN EDITION
BY
REV. GERARD M. PILZ, 0. S. B.
IN TWO PARTS, PROFUSELY ILLUSTRATED.
NEW YORK & CINCINNATI, 0.
PUBLISHED BY FREDERICK P.USTET & C°.
TYPOGRAPHER TO THE HOLY SEE.
1871.
New York, 52 Barclay street. — Cincinnati, 0. 204 Yine street.
IPAN STACK
Entered according to Act of Congress, in the year 1871, by HERMAN BLtJMELINGr,
of the firm of Fr.Pustet &Co., in the Office of the Librarian of Congress at Washington, D. C.
0X / 15(*
mi
PREFACE.
THe merits of this devotional work have been so long
known and recognized, that few, if any, remarks con-
cerning them are now needed, but it is thought a slight
sketch of the author's life may not be out of place at this
moment.
Leonard Goffine was born at Cologne on the 6. December
1648, and was received into the Premonstratensian Abbey
of Steinfield, Westphalia, July 18., 1669. He labored with
admiral: le zeal for many years in the parishes of Oberstein
and Coesfield, yet finding time to write a number of devo-
tional works, which by their excellent style, and manner
gained him the esteem even of the Church's adversaries. The
present work especially was received with undivided appro-
bation, an approbation which has endured from its first
appearance until now, and is now in no ways diminished,
having only increased with time, as confirmed by the many
editions which have been issued. The varying needs of the
times have made additions necessary, and certain doctrines
which have excited the particular enmity of outsiders, have
been dwelt upon more at length by editors of recent editions,
in. order that being more clearly understood, they might
the more effectually disarm prejudice, but the general ar-
rangement has in nowise been altered.
After laboring with untiring zeal for the diffusion of
Christian knowledge and consequently for the enlargement
of the kingdom of God on earth, the Rev. Leonard Goffine
0£4
■VI PKEFACE.
died calmly and peacefully at Coesfield, August 11., 1719,
in the seventy first year of his age.
The present translation is from the twenty ninth German
edition, and it has been the aim of the translator to make
it at exact as possible, and nothing has been omitted or
added — Symbolism by Buchman, Missal by Nickel,
Beauties of the Church by Himmioben, Version of
the Holy Bible by Allioli, and Ascetic Works of St.
Liguori and St. Francis of Sales, &c. May this book,
therefore, 'in our days in which on the one hand horrible
hatred against all positive Christianity unmistakably develops
itself, on the other happily the faith in Jesus, the Son of
God, our Mediator, and the love for His spouse, the one, holy
Roman Catholic Church begin to awaken in souls, partly cold,
partly lukewarm, may this book contribute to this faith and
love, that they may continually increase, strengthen, and
bear fruit for time and eternity.
This is the prayer and the sincere wish of the
EDITOR.
ALMANAC.
The moveable feasts,, that is, those that do not come upon the same day
every year, are all regulated according to Easter, and may be seen in the
following table, so that when we know on which day of the month Easter
comes, we can easily know all the other moveable feasts, if we only attend
to the dominical letter, which is given in the second column and indicates
the Sunday of the year opposite to which it stands. If in this table after
the date of the years from 1870 till 1895 two letters stand beside each other,
then that year is a leap-year, and the first letter shows the Sunday until
the 25th February, the Feast of St. Matthias, from this date forward the
second letter indicates the Sunday.
A. TABLE OF MOVEABLE FEASTS.
A. D,
a t Ash-
Septua- Wednes .
gesima. day-
Easter.
Ascen-
sion.
Pente-
cost.
Corpus
Christi.
g £ g First
a&J Sunday
111 in
sg* Advent.
1871 A
1872 GF
1873 E
1874 D
1X75 C
1876 BA
1877 G
1878 F
1879
1880
1881
I
14 23
15 4
16 15
17 26
E
DC
B
18821 A
1883
1884
1885
1886
1887
1888
1889
1890
1891
1892
1893
1894
1895
1896
1897
1898
1899
1900
1901
1902
G
FE
D
C
B
AG
F
E
D
CB
A
G
F
ED
C
B
A
G
F
E
903 D
1904 CB
19051 A
1906! G
5Febr.
28 Jan.
9Febr.
lFebr.
24 Jan.
13Febr.
28 Jan.
17Febr.
9Febr.
21 Jan.
13Febr.
5Febr.
3 22 21 Jan.
4 yiOFebr.
5 14 lFebr.
6 25 2lFebr.
7 6 6Febr.
81729 Jan.
9 28 17Febr.
10i 9 2Febr.
22Febr. 9 April 18 May 28 May 8 June
14Febr. 31 March 9 May 19 May 30 May
26Febr. 13 April 22 May 1 June 12 June
18Febr. 5 April 14 May 24 May 4 June
18
19
1
2111
lOFebr. 28 March' 6 May 16 May
1 March 1 6 A pril 25 May 4 June
14Febr. 1 April 10 May 20 May
6 March 21 April 30 May 9 June
26 Febr. 13 April 22 May 1 June
HFebr. 28 March 1 6 May; 16 May
■2 March: 17 April 26 May 1 5 June
22 Febr. | 9 April 18 May 28 May
7 Febr.
27 Febr.
18 Febr.
10 March
23 Febr.
15 Febr.
6 March
19 Febr.
25 March
13 April
5 April
25 April
10 April
1 April
21 April
6 April
3 May 13 Mav
22 May ! 1 June
14 May 24 May
3 June 13 June
19 May ! 29 May
10 May 20 May
30 May 9 June
15 Mav 25 May
20 25 Jan.
1 14 Febr
12 29 Jan.
23 21 Jan.
15 410Febr.
15 2 Febr.
14 Febr.
7 6 Febr.
18 29 Jan.
29 11 Febr
2 10 3 Febr
3 21 26 Jan.
HFebr. '29 March. 7 Mav 47 May
2 March 17 April 26 Mav 5 June
15 Febr. 2 April 11 May 21 May
7 Febr. 25 March 3 May j 13 May
27 Febr. 114 April ;23 May i 2 June
19 Febr. 5 April 14 May 24 May
3 March] 18 April 27 May I 6 June
23 Febr. 10 April 19 May 29 May
15 Febr. 2 A pril 11 May
28 Febr. 14 April 23 May
20 Febr. 7 April 16 May
12Febr. 30 March 8 May
21 May
2 June
26 May
18 May
27 May
15 June.
31 May
20 June
12 June
27 May
; 16 June
i 8 June
24 May
12 June
4 June
24 June
9 June
3lMay
20 June
I 5 June
28 May
16 June
1 Uune
;24 May
! 13 June
j 4 June
17 June
9 June
1 June
13 June
6 June
29 May
26
27
25
26
27
25
27
24
25
27
24
26
28
25
26
23
25
27
24
26
27
24
27
28
25
26
24
25
27
25
26
27
2 8 Febr. 25Febr. 12 April 21 May 31 May
;> 13 31 Jan. 17 Febr. 3 April 12 May 22 May
6 24 19 Febr. 8 March 23 April 1 June 111 June
7! 5 1 11 Febr. 28 Febr. 15 April 24 May! 3 June
11 June 25
1 2 June 26
22 June 24
14Junel 25
3 Dec.
lDcc.
30Nov.
29 Nov.
28 Nov.
3 Dec.
2 Dec.
IDec.
30 Nov.
28 Nov.
27 Nov.
3 Dec.
2 Dec.
30 Nov.
29 Nov.
28 Nov.
27 Nov.
2 Dec.
IDec.
30 Nov.
29 Nov.
27 Nov.
3 Dec.
2 Dec.
IDec.
29 Nov.
28 Nov.
27 Nov.
3 Dec.
IDec.
IDec.
30 Nov.
29 Nov.
27 Nov.
2 Dec.
3 Dec.
VIII
B. CALENDAR OF IMMOVEABLE FEASTS.
The days printed in open print in the almanac of immoveable feasts,
are Holidays. Emherdays are moveable and therefore are not given is this
almanac; they are the Wednesdays, Fridays, and Saturdays, which come
after the third Sunday in Advent, after the first Sunday in Lent, after
Pentecost Sunday, and after the Feast of the Exaltation of the Cross.
JANUARY.
1 a Circumcision of our
Lord. Fulgentius, B.*)
2 b Makarius, Her.
3 c Genofieve, V.
4 d Titus, B. M.
5 e Simeon Styl, Her.; Teles-
pliorus, P.
6 f Epiphany. (Second Sun-
day after Epiphany, Feast
of the Holy Name of Jesus.)
7 g Lucian, Pr. M.
8 a Erhardus, B.
9 b Julian and Basilissa, MM.
10 c Paul, Her.
11 d Theodosius, Abb. Her.;
Hygynus, Pr. M.
12 e Arcadius, M.
13 f Godfrey, Count.
14 g Hilary, B.C.; Felix, Pr.C.
15 a Maurus, Abb.; Paul, Her.
16 b Honoratus, B ; Paula, W.;
Marcellus, P. M.
17 c Anthony, Abb. Her.
18 d Peter's Chair at Rome ;
Prisca, V. M.
19 e Canute, K. ; Marius, Mar-
tha, MM.
20 f Fabian and Sebastian, MM.
21 g Agnes, V. M.
22 a Vincent and Anastasius,
MM.
23 b John, Almon. ; Espousal
B.V.M.;Ildephons,B.C;
Emerentiana, V. M.
24 c Timothy, B. M.
25 d Conversion of St. Paul.
26 e Polycarp, B. M.
27 f John Chrysostom, B. C.
28 g Raymond de Penafort, C. ;
Julian, B. C.
29 a Francis of Sales, B.
30 b Adelgundes, V.; Martina,
V. M.
31 c Peter Nolascus, C; Ludo-
vica, W.
FEBRUARY.
1 d Ignatius, B.M.; Bridget, V.
2 e Purification of blessed Vir-
gin Mary.
3 f Blase, B. M.
4 g Andrew Corsini, B.
5 a Agatha, V. M.; Paulus,
John, and James, MM.
6 b Dorothy, V. M.
7 c Romuald, Abb.
8 d John of Matha, Founder of
Order of Trinitarians.
9 e Apollonia, V. M.
10 f Scholastica, V.
11 g Euphrosina, V.
12 a Eulalia, V. M.
13 b Gregory II., P. ; Catharine
of Ricci, V.
14 c Valentine, Pr. M.
15 d Faustinus and Jovita, MM.
16 e Juliana, V. M.
17 f Flavian, Arch-B.M.; Con-
stantia, V.
18 g Simeon, B. M.
19 a Mansuetus, B. ; Conrad
Piac, C.
20 b Eucherius, B.
*) Explanation of abbreviations: Abb. — Abbot; Ap. — Apostle; B. — Bishop;
C— Confessor; D — Doctor; Her.— Hermit; M — Martyr; MM.— Martyrs:
P.— Pope; PP.— Popes; Pen.— Penitent; Pr.— Priest; V.— Virgin; VV.— Virgins.
ALMANAC. . IX
21 c Adelaide, V. Abbess.
25 g Annunciation of the
22 d St. Peter's Chair at An-
blessed Virgin Mary.
tioch. ; Margareth of Cor-
(The Feast of the Seven Dol-
tona, Pen.
ors is celebrated on the Friday
23 e Romana, V.; Peter *Dami-
before Palm Sunday.)
an, Her.
26 a Ludger, B.
21 f Matthias, Ap.
27 b Rupert, B.
(In a leap-year the Feast of
28 c Gontran, King.
St. Matthias is celebrated on the
29 d Eustasius, Abb.
25th, and then there are 29 days
in February.)
25 g Walburge, V. Abbess.
30 e John Climacus.
31 f Guy, Abb. C.
26 a Dionysius, B. ; Alexander,
P.
APRIL.
27 b Leander, B.
1 g Hugh, B.
28 c Romanus, Abb.
2 a Francis of Paula, Founder.
."> b Mary of Egypt, Pen.
MARCH.
4 c Isidore, B. C.
1 d Swidbert, B.
5 d Vincent Ferrer, C.
2 e Simplicius, P.
6 e William, Abb.
3 f Cunegundes, V.
7 f Herman Joseph.
4 g Casimir, King, Con.;
8 g Albert, B.
Lucius, P.
9 a Mary Cleophas.
5 a Gerasimus, Her. Abb.
10 b Mechtildis, V. Abbess.
6 b Fridolin, Abb.
lie Leo, the Great, P. ft
7 c Thomas Aquinas, C. D.;
12 d Zeno, B. M.; Julius, P.
Perpetua and Felicitas,
13 e Justinus, M.; Hermene-
MM.
gildis, Queen, M.; Ida, V.
8 d John of God, C.
14 f Tiburtius, Valerianus, and
9 e Frances, W.
Maximus, MM.
10 f The forty Martyrs, of Se-
15 g William, Her.
baste.
16 a Gerauld, Duke; Turribius,
1 1 g Gumbert, B.
B. C.
12 a Gregory, the Great, P.C.D.
13 b Euphrasia, V.
17 b Rudolph, M. ; Anicerus,
Pr. M.
14 c Mathildis, Empress.
18 c Apollonius, M.
15 d Longinus, M.
19 d Wernerus, M.
16 e Heribert, Arch-B.
20 e Marcellus, B. ; Sulpicius
17 f Patrick, B. C; Gertrude,
and Servilianus, MM.
V. Abbess.
21 f Anselm, Arch-B. C.
18 g Cyrillus, B.
22 g Soter and Cajus, PP. MM.
19 a Joseph.
23 a George, M.
20 b Joachim, C, Father of the
24 b Mellitus, M.; Fidelis of
blessed Virgin Mary.
Sigmaringa, B.
21 c Benedict, Abb.
25 c Mark, Evangelist.
22 d Catherine of Sweden, V.
26 d CletusandMarcellinus,PP.
23 e Nicholas of the Flue, Her.
MM.; Adalbert, B.
24 f Gabriel, Archangel.
27 e Zitta, Servant V.; Pere-
1 grinus, C.
X ALMANAC.
28 f Vitalis and Valeria, MM.
29 b Theodosia, M.
29 g Peter, M.; Robert, Abb.;
30 c Felix, P. M.; Ferdinand,
Antonia, V. M.
King.
30 a Catherine of Sienna, V.
31 d Petronilla, V.
MAY.
JUNE.
1 b Philip and James, Ap.
1 e Pamphilus, Pr. M.
2 c Athanasius, B. C.
2 f Marcellinus, Peter, and
3 d Finding of the Holy Cross;
Erasmus, MM.
Alexander, Eventius, and
3 g Clotildis, Queen.
Theodolus, MM.; Juveni-
4 a Optatus of Mileve, B. ;
lis, B. C.
Francis Caraciolo.
4 e Monica, W. ; Florian, M.
5 b Boniface, B. Ap. of Ger-
5 f Pius V., P. C.
many, M.
6 g John Damascenus, D.
6 c Norbert, Founder.
7 a Stanislaus, B. M.
7 d Claudius, C.
8 b Apparition of St. Michael ;
8 e Maximinius, B.
Victor, M.
9 f Pelagia, V. M. ; Primus and
9 c Gregory Nazianzen, B. C.
Felicianus, MM.
10 d Anthony, B. C. ; Gordian
10 g Margaret, Queen; Bardo,
and Epimachus, MM.
Arch-B.
11 e Mamertus, Arch-B.
11 a Barnabas, Ap.
12 f Nereus,Aclrilleus,andPan-
12 b John a Sancto Facundo, C. ;
cratius, MM. ; Flavia Do-
Basilides, Cyrinus, Nabor,
mitilla, V.
and Nazarius, MM.
13 g Servatius, B.
13 c Anthony of Padua, C.
14 d Basil, the Great, B. C.
14 a Boniface, M.
15 b Dympna, V. M.
15 e Vitus, Modestus, and Cres-
16 c John Nepomucene, M.;
centia, MM.
Ubald,B. C.
16 f Luitgardis,V.;Benno,B.C.
17 d Paschal Baylon, C.
17 "g Montanus, Soldier.
' 18 e Vincent, M. ; Felix Canta-
18 a Marcus and Marcellinus,
licio, C.
MM.
19 f Peter Celestine, P.C.;Po-
19 b GervaseandProtase,MM.;
tentiana, V.
Juliana of Falconieri, V.
20 g Bernardine of Sienna, C.
20 c Florentina, V. ; Silverius,
21 a Hospitius, C.
P.M.
22 b Julia, V. M.
21 d Aloysius Gonzaga, C.
23 c Desiderius, B.
22 e Paulinus, B. C. ; 10000
24 d Joan converted by Christ ;
Martyrs.
John Francis, King, C.
23 f Ediltrudis, V.
25 e Gregory VII., P. C; Urban,
24 g John Baptist.
P. M.
25 a Febronia, V. M.; William
26 f Philip Neri, C; Eleuthe-
of Monte Vergine, Abb.
rius, P. M.
26 b John and Paul, MM.
27 g M. Magdalen of Pazzi, V.;
27 c Crescentius, B. M.
John, P. M.
28 d Ireneus, B. M.; Leo, P.
28 a Germanus, B.
C.
21) e Peter and Paul, App.
30 f Martial, B.
JULY.
1 g Aaron, High Priest of Old
Law.
2 a Visitation of blessed Virgin
Mary ; Processus and Mar-
tinianus, MM.
3 b Heliodorus, B.
4 c Ulric, B.
5 d Cyrilla, M.
6 c Goarius, Pr.
7 f Willibald, B.; Pulcheria,
V. Empress.
8 g Kilian, B. M.; Elisabeth,
Queen.
9 a Anatolia, V. M. ; Leonard
and his companions, MM.
10 b Seven Brethren, MM.; and
their mother Felicitas ; Ru-
fina and Secunda, MM.
11 c Pius, B. M.
12 d John Gualbertus, Abb.;
Nabor and Felix, MM.
13 e Anacletus, P. M.
14 f Bona venture, B. C.
15 g Henry, Emperor, C. ; Se-
paration of the Apostles.
16 a B.V. Mary ofMt.Carmel;
Faustus, M.
17 b Alexius, C.
18 c SymphorosawithherSeven
Sons, MM.; Camillus of
Leffis, C; •
19 d Arsenius, Her.; Vincent of
Paul, Founder.
20 e Margaret, V. M. ; Jerome
Aemil, C.
21 f Praxedis, V.; Victor, Sol-
dier, M.
22 g Mary Magdalen, Pen.
23 a Apollinaris, B. M. ; Libo-
rius, B. C.
24 b Christina, V. M..
25 c James the Greater, Ap. ;
Christophorus, M.
26 d Anne,Mother of B.V.Mary.
ALMANAC. XI
i 27 e Pantaleon, M.
28 f Nazarius, Celsus, Victor,
PP. MM.; Innocent, P. C.
29 g Martha, V.; Felix, P.-
Simplicius, Faustinus and
Beatrix, MM.
30 a Julitta, M.; Abdon and
Sennen, MM.
31 b Ignatius, C.
AUGUST.
1 c Peter's Chair; Machabees,
MM.
2 d Stephen, P. M. ; Portiun-
cula ; Theodora with her
three Sons, MM. ; Alphon-
sus Liguori, B. Founder.
3 e Finding of the Relics of St.
Stephen, first Martyr.
4 f Dominic, Founder.
5 g Dedication of St. Mary ad
Nives; Afra, M.; Oswald,
King.
6 a Transfiguration; Xystus,
P. ; Felicissimus and Aga-
pitus, MM.
7 b Cajetan, Founder; Dona-
tus, B. M.
8 c Cyriacus, LargusandSma-
ragdus, MM.
9 d Romanus, M.
10 e Laurentius, Levite, M.
11 f Tiburtius and Susanna,
MM.
12 g Clara, V. Foundress; Hi-
laria, M.
13 a Hippolytus and Cassianus,
MM.
14 b Eusebius, C; Athanasia,
W.
15 c Assumption of blessed
Virgin Mary.
16 d Hyacinth, C.
17 e Liberatus, Abb.
18 f Agapitus, M.; Helena,
Empress.
19 g Julius, M.; Louis, B. C.
20 a Bernard, Abb.
XII ALMANAC.
21 b Jane Frances Fremiot of j
Chantal, W.
22 c Timothy, Hippolitus and
Symphorianus, MM.
23 d Sidonius, Philip Benit, C.
. 24 e Bartholomew, Ap.
25 f Louis, King.
26 g Zephyrious, P. M.
27 a Gebhard, B. ; Joseph Ca-
lasant, C.
28 b Augustine, B. C. D.; Her-
mes, M.
29 c Decollation of St. John
Bapt.; Sabina, M.
30 d Rose of Lima, V.; Felix
and Andactus, MM.; He-
lena, W.
31 e Isabella, V.; Raymond
Nonnatus, C.
SEPTEMBER.
1 f Giles, Her. Abb.; The
twelve brethren, MM.
2 g Stephen, King of Hungary.
3 a Joachim,- Father of B. V.
Mary.
(Otherwise on the Sunday
after the Assumption of the
B. V.)
Rosalia, V.
Lawrence Justinian, B. C.
Magnus, Abb.
Regina, V. M.
Nativity of B. V. M.;
Adrian, M.
(Sunday afterwards Feast of
Holy Name of B. V. M.)
Gorgonius, M.
Nicholas of Tolentin, C.
Protus and Hyacinth, MM.
Sacerdos, B.
Amatus, Abb.
Exaltation of the holy
Cross.
Nicomedes, M.
Cornelius P. and Cyprian,
B., MM.
17 a. Holy Stigmas of St. Fran-
cis; Lambert, B. M.
4 b
5 c
6 d
7 e
8 f
9g
10 a
11 b
12 c
13 d
14 e
15 f
16 g
18 b
19 c
20 d
21 e
22 f
23 g
24 a
25
20
27
28 e
29 f
Joseph a Cupertino, C;
Thomas of Villa nova, B.
C.
Januarius, B. M.
Eustochis, &c. MM.
Matthew, A p. Evangelist.
Mauritius, &c. MM.
Linus, P. M. ; Thecla, V.
M.
Mary deMercedc; Gerar-
dus, B. M.
Cleophas, M. Disc. Ch.
Cyprian and Justin a, MM.
Cosmas and Damian,
Brethren and MM.
Wenceslaus, Duke, M.
Michael, Archangel.
30 g Jerome, Pr. D.
OCTOBER.
1 a Remigius, B. C.
2 b Leodegarius, B. M.; Otto,
B.
3 c Candidus, B.
4 d Francis Seraph, Founder.
5 e Placidus, Abb.; Flavia,
V. M.
6 f Bruno, Founder.
7 g Mark, P. C. ; Sergius,
Bacchus, &c. MM.
8 a Bridget, W.
9 b Dionysius,B.;Rusticus,Pr.
and Eleutherius, Deacon,
MM.
10 c Francis Borgia, C. ; Louis
Bertrand, C. ; Gereon, &c.
MM.
11 d Placida, V.
12 e Domnina, M.
13 f Edward, C; Sympertus,
B. C.
14 g Callistus, P. M. ; Burchar-
dus, B.
15 a Theresia, V.
16 b Gaul, Abb.
17 c Hedwtees, Duchess, W.
18 d Luke, Evangelist.
19 e Peter of Alcantara,
John
19 a
21 c
22 d
23 e
24 f
25 g
26 a
27 b
28 c
29 d
30 c
20 f Wendelin, Abb. ;
Cant., C.
21 g Hilarion, Abb.; Ursula, &c. 20 b
VV. MM.
22 a Cordula, V. M.
23 b Severin,B.; Peter Paschal,
B. M.
24 c Raphael, Archangel.
25 d Chrysanthus and Daria,
MM. ; Gavinus,~Protus, and
Januarius, MM.
26 e Evaristus, P. M.
27 f Florentinus, M.
28 g Simon and Judas, App. ;
Anastasia, V. M.
29 a Narcissus, B. ; Eusebia,
V. M.
30 b Marcellus, Centur. M.
31 c Wolfgang, B.
NOVEMBER.
1 d All Saints.
2 e All Souls.
3 f Malachias, B.
4 g Charles Borr., Arch-B. ;
Vitalis and Agricola, MM.
5 a Emmericius.
6 b Leonard, Her. Pr.
7 c Willibrordus, B.
8 d Four Crowned Brethren,
MM.; Godfrey, B.
9 e Theodorus, Soldier, M.
10 f Andrew A veil., C; Try-
phon and Respicius, MM.;
Nympha, V.
11 g Martinus, B. C; Mennas,
M.
12 a Martinus, P. M.
13 b Didacus, C; Stanislaus
Costka, C.
14 c Veneranda, V. M.
15 d Gertrude, V.; Leopold,
Margrave.
16 e Othniar, Abb.; Edmund,
Arch-B.
17 f Gregory Thaumatur., B.C.
18 g Odo, Abb. of Clugny; Ma-
ximus, B. of Mayence.
ALMANAC. XIII
Elisabeth, W. ; Pontianus,
P.M.
Felix de Valois, C.
Presentation of B. V. M.;
Albertus, B. M.
Cecilia, V. M.
Clement, P. M.; Felicitas,
M.
John of the Cross, C. ;
Chrysogony, M. ; Colum-
ban, Abb.
Catharine, V. M.
Peter, Alexander, B M.;
Conrad, B.
Virgilius, B.
Sosthenes, Disciple of St.
Paul.
Saturninus, B.
Andrew, Ap.
DECEMBER.
1 f Eligius, B.
2 g Bibiana, V. M.
3 a Francis Xavier, Ap. of
India, C. ; Lucius, B. C.
4 b Barbara, V. M. ; Peter
Chrysologus, B. C.
5 c Sabba, Abb.
6 d Nicholas, B. C.
7 e Ambrose, B.
8 f Immaculate Concep-
tion of B. V. M.; Euche-
rius, B. ; Sophronius, B.
9 g Gorgonia, Leocadia, V. M.
10 a Melchiades, P.
lib Damascus, P.
12 c Dionysia, &c. MM.
13 d Lucia, V. M.; Ottilia, V.
14 e Nicasius, B.
15 f Yalerianus, B. M.
16 g Eusebius, B. M.
17 a Adelaide, W. ; Florian, &c.
MM. ; Lazarus, B.
18 b Expectation of theB.V.M.;
Gratian, B.
19 c Timothy and Maura, MM.
20 d Philogonius, B.
21 e Thomas, Ap.
XIV
22 f Ischyrion, M.
ALMANAC.
27 d John, Ap. Evangelist.
23 g Victoria, V. M.; Semilus, 28 e Innocents; Doma, Agape,
Beggar.
24 a Adam and Eve.
25 b Nativity of our Lord;
Theophila, &c. VV. MM.
29 f Thomas of Canterbury, B.
M.
Anastasia, M.; Eugenia, 30 g Sabinus, B. M.
V. M.
2G c Stephen, first Martyr
31 a Sylvester, B. C.
GOFFINE'S
ECCLESIASTICAL YEAR,
PART lo
EXPLANATION
OF THE
EPISTLES AND GOSPELS
FOR THE
SUNDAYS AND FESTIVALS,
TO WHICH ARE ADDED
INSTRUCTIONS ON CHRISTIAN FAITH AND MORALS.
SHORT INSTRUCTION
ON THE
MANNER OF USING THIS BOOK.
Before you, my dear Christian, commence to read these
instructions,
I. Place yourself in the presence of God, as much as if you
were really sitting with Mary Magdalen at His feet,
listening to His words.
n. Humble yourself, as a weak sinner, before Him, sincer-
ely imploring His forgiveness.
ni. Pray that you may be enlightened and may love Him;
recommend }^ourself to the blessed Virgin and to the
saints.
Then, step by step, read the instructions carefully. After
each point pause a moment and reflect upon the truth which
you have read, asking yourself: 1) What must I believe?
That which I have just read. Then make an act of faith,
saying: "0 Lord! I will believe this truth, help my faith, in-
crease my faith!" 2) What have I now to do? I must correct
the faults opposed to this truth. 3) What have I done hereto-
fore ? Unhappily, God, I have acted in contradiction to this
truth; how differently, Jesus, from Thee and from Thy
saints ! 4) What shall I now do ? Here make a firm resolu-
tion to put these truths into immediate practice, to contend
against and overcome the faults opposed to them, and to
acquire a new virtue.
Then finish the reading with acts of faith, hope, charity,
and contrition. Do this each time you read in this or in
any book of devotion, and you will soon see, how great a
benefit you will derive from it for your soul.
EXPLANATIONS AND INSTRUCTIONS
CONCERNING THE ECCLESIASTICAL YEAR.
What is understood by the Ecclesiastical Year ?
Y the Ecclesiastical Year is understood the suc-
cession of those holy days and seasons, returning
with each returning year, which the Church
has appointed to be celebrated that the faithful
may be reminded of the divine graces and my-
steries, may praise God, and occupy themselves,
at such times, with pious devotional exercises in His honor, and
for their own sanctification and edification.
When does the Ecclesiastical Year begin, and when does it end?
It begins with the first Sunday in Advent and ends with the
last Sunday after Pentecost.
How is the Ecclesiastical Year divided?
Into Sundays, weekdays, festivals, holidays and fastdays.
What is Sunday?
Sunday is the first day of the week, sanctified in an especial
manner by God Himself, called by the Apostles the "Lord's Day",
which should be devoted exclusively to the service of God.
Why should the Sunday be devoted exclusively to God?
Because it is but proper that man, who is created for the ser-
vice of God only, should reserve at least one out of the seven days
of the week for that service, and for the salvation of his own soul.
So, in the beginning, God ordered that on the seventh day or Satur-
day, on which He rested after finishing the work of creation , man
also should rest, {Exodus ^jl^W.) abstain from all worldly employ-
ment, and attend only to the worship of God. This was the Sab-
bath, or day of rest, of the Jews which they were required to keep
holy. {Lev. xxiii. 24 )
But the Catholic Church , authorized by Christ , inspired by
the Holy Ghost, and directed by the Apostles, has made the first
day of the week, or Sunday, of which the holy martyr Justin, even,
speaks if 167 A. D.) , the day of rest for the Christians, partly
to distinguish them from the Jews, and partly for these reasons :
On this day God commenced the creation of the world and on this
very day He completed its renovation by Christ's glorious resur-
rection; on this day, as Bellarmine says, Christ was born, was
2 EXPLANATIONS AND INSTRUCTIONS
circumcized, and was baptized; and on this day the Holy Ghost
descended upon the Apostles.
Why is this day called Sunday?
Because on this day, as St. Ambrose says, Christ, the sun of
justice, having scattered the darkness of hell, shone forth, as the
rising sun, in the glory of the resurrection. (Malach. iv. 2.)
How should the Catholic keep Sunday holy, and how does he
desecrate it?
Sunday is kept holy by abstaining from all servile work,
performed for wages or gain, or not commanded by necessity; by
passing the day in works of piety; in hearing Mass devoutly,
listening to the word of God in church and at home in a quiet,
God pleasing manner. If justly prevented from being present at
church on Sundays and holidays of obligation, we should unite,
in spirit, with the priest and the faithful assembled there, praying
fervently ; during the rest of the day we should read books of
devotion and endeavor to perform some work of charity. Sunday
is desecrated by being spent either in idleness or in unnecessary
servile work, or in that which is still worse, debauchery, gambling,
dancing or in other sinful deeds. It would be better, that is, less
bad, as St. Augustine says, to till the field on such days, than to
spend them in frivolous, dangerous, and sinful pleasures. But it
is not forbidden, having properly attended divine service, to par-
ticipate on Sundays and holidays in honorable, decorous enter-
tainment of the mind and heart.
What, as a Catholic, is thought of dancing on Sundays and holidays
of obligation?
The amusement of dancing on these holy days cannot possibly
be pleasing to God. Dancing, as its manner is now, is generally
the grave of innocence. Dances are a festival of the devil, says
St. Ephrem ; they are the coffin of innocence and the grave of
modesty; they are nothing less than a circle of which the devil is
the centre, and, they are, therefore, seldom or never indulged in
without sin, says St. Charles Borromeo. How, then, can an honest
girl and an honest young man meet in a ball-room and conjointly
celebrate the devil's feast? How, then, can parents permit their
children, masters and mistresses their servants, to go where their
innocence is in such danger? Fairs are just as little pleasing to
God. God never ordained His days for buying and selling, for
the gratification of avarice and the greed of gain. But alas ! these
fairs are made use of not only for traffic, but often by young
people for forbidden meetings. On the way to them and back
innocence is often buried. St. Jerome justly calls such gatherings
the deathstruggle of innocence and purity.
CONCERNING THE ECCLESIASTICAL YEAE. 3
What rewards are offered for keeping Sunday sacred, and what
punishment incurred by its desecration?
The Old Law {Lev. xxvi.) promised all fortune, well-being, and
all blessing to those who kept holy the Sabbath day ; and all evils
and misfortunes to those who desecrated it. Thus, to show how
much He condemned its profanation, God caused a man to
be stoned to death for gathering wood upon that day. (Num. xv.
32.) The Catholic Church from her very beginning, and in several
councils (Coun. Eh. A. D.313, Paris 829.) has enjoined the keeping
holy of Sundays and holidays, and experience proves in our days
especially, that, as the consequence of the constantly increasing
profanation of Sundays and holidays, that immorality and poverty
are growing greater ; a manifest sign that God never blesses those
who refuse to devote a few days of the year to His honor and
service.
PRAYER FOR ALL SUNDAYS. God, who hast appoint-
ed this day, that during it we may serve Thee and partici-
pate in Thy grace, grant that always on Sundays our faith
may be renewed and our hearts incited to Thy praise and
to the adoration of Thy Majesty; through Jesus Christ, Thy
Son, our Lord. Amen.
What are festivals?
Festivals are days set apart by the Catholic Church, and
observed with certain solemnities, in order to place the mysteries
and graces of God, or the memory of the Saints, before the eyes
of the faithful, that they may be incited to gratitude to God, and
to the veneration and imitation of the Saints. Thus there are
festivals of God, of Christ and of the Saints.
Has the Church the, right to institute festivals and fast-days?
To deny her such right would be to place her below the
Jewish Synagogue, which in acknowledgment of benefits received,
established many festivals, such as the Purim Feast (Esther ix.
26.), the festival in honor of Judith's victory over Holofernes
(Judith, xvi, 31.), the feast of the Dedication of the Temple (Maab.
iv, 52.; John x. 22 J, which our Lord himself celebrated with
them. Should not the Catholic Church therefore celebrate with
equal solemnity the far greater blessings she has received from God?
God Himself through Moses commanded the Jews to celebrate,
and as it were, to immortalize, by the Pasch, their redemption from
Egyptian captivity ; the reception of the Ten Commandments on
Mount Sinai, by the festival of Pentecost, their forty years journey
through the wilderness and their living in huts by the feast of
the Tabernacles. How unjustly, then, would the Church conduct
herself, if she should not commemorate, as the Old Law did, by
the institution of certain festivals in honor of God and His Saints,
4 EXPLANATIONS AND INSTRUCTIONS
those graces of which He has made her partaker, through Christ
and His Saints, since our Lord gave to the Apostles and to the
bishops, their successors, the power to bind and to loose, that is, to
make ordinances, and, as circumstances may require, changes
{Matt, xviii. 18.), for the salvation of the people! Among these
ordinances are festivals and holidays, instituted to assist the
faithful in procuring their salvation. And from this very right of
the Church to institute festivals follows her right to change or
abolish them, at her option, whenever her object of directing
them to the honor of God is no longer reached, and the faithful
in this case would be as much bound to obey her, as when she
established them, for: Who hears not the Church, says
Christ, let him be to thee as the heathen and publican.
{Matt, xviii. 17.)
How are holidays and festivals to be observed?
They are to be observed like Sunday. Besides which we
should endeavor to understand well the mysteries and blessings of
God, the lives and labors of the Saints, on whose account the
festivals have been established, which we can do by hearing Mass
and catechetical instruction, or at home by reading books written
on devotional subjects, in order to induce ourselves to love and
praise God and to imitate the Saints, for these are the objects
the Church has in view in establishing festivals. But, unfortu-
nately, as these objects of theChurch are responded to by but few,
and as, on the contrary, partly on account Of their number, partly
on account of the increasing laxity of the faithful, the holidays
are spent very differently from the way the Church intended, she
has done well in abolishing certain festivals, or transferring them
to Sunday, that they may be, at least, better regarded, and God
not offended by their profanation. However, on these days, which
have been changed or done away with, there is no prohibition
to hear Mass devoutly, but idleness and ill behavior are especially
sinful on these days.
What are fastdays?
Fastdays are those days on which the Church commands us
to mortify the body and offer God a sacrifice of mortification by
abstaining from fleshmeat, or by taking but one full meal in the
day. Those days on which besides the abstinence from meat,
but one full meal is alio wed, are called Fast days of obligation;
those days on which it is only required to abstain from meat, are
called days of abstinence.
Can the Church institute fastdays?
She can, because the Church of Christ, as mother of the faith-
ful, has the power to make all useful and necessary regulations
for the salvation of their souls. In doing so she only follows the
example of our Lord, her head, for He fasted, and of the Apostles
CONCERNING THE ECCLESIASTICAL YEAR. 5
who, even in their day, ordered Christians to abstain from blood
and things strangled (Acts xv. 28.), in order not to prevent the
conversion of the Jews, who, on account of the Old Law, abhorred
the blood and meat of strangled animals, but removed the pro-
hibition when there was no longer danger of hindering the Jews.
"Fasting is no new invention", writes the father of the Church
Basil the Great (f 379 A. D.J, "as many imagine, it is a precious
treasure, which our forefathers preserved long before our days,
and have handed down to us".
Why has the Church instituted fastdays and what is their use?
The Catholic Church, from the very beginning, has looked
upon external fasting, only as an accompaniment and outward
sign of penance. Her object in instituting fastdays, therefore,
was and is, that by fasting the faithful may mortify their flesh
and their evil desires, seek to pacify God, make satisfaction for
their sins, practice obedience to the Church their mother, and
by performing these virtues become more zealous and fervent in
prayer, and in the service of God. Because fasting aids in all this,
as is proved by innumerable texts of Scripture, as well as by
experience. The fathers are full of praise of the usefulness of
fasting, and our Lord predicted that the Church, His spouse,
would fast when He, her bridegroom, should be taken from her.
(Matt. ix. 15.)
What are we to think of those heretics and of those Catholics
who contemn the Church's command to fast?
Those Catholics who contemn the Church's command to fast,
and who therefore transgress it fearlessly, contemn their mother,
the Church, and Christ her founder and her head, who fasted:
give scandal to others, obedient children of the Church, and do
themselves great harm, because they make themselves slaves of the
flesh, subject their souls to the evil desires of the body and so fall
into many sins. They show that they have departed from the spirit
of the early Christians who fasted with great strictness, and that
they are too cowardly to overcome themselves, and offer God the
sacrifice of obedience to His Church. The heretics have the Bible
a gainst them if they assert that the Church's command to fast is
useless and unnecessary: (/fcte.xiii.2, 3.) that Bible on which they
so often call, as well as all Christian antiquity, experience arid
reason. One of the fathers of the Church Basil writes: "Honor
ever the ancient practice of fasting, for it is as old as the first
human creation. We must fast if w r e would return to paradise
from which gluttony expelled us". Every rational reflecting
person must acknowledge, as experience teaches, that bodily
health, and unimpaired soul-power are best preserved and
Loproved by temperance and abstinence, especially from flesh-
meat. By continual fasting it was that many of the old fathers
6 EXPLANATIONS AND INSTRUCTIONS
of the desert preserved vigorous health, lasting beyond the usual
limit of man's age, even lived more than a century in the hot coun-
tries where the time of life is generally shorter than in our climate.
St. Paul, the first hermit, lived one hundred and thirteen years ;
St. Anthony one hundred and five; St. Arsenius one hundred and
twenty; St. John, the silent, one hundred and four; St. Theodosius
abbot, one hundred and five. The Catholic Church here proves
herself a good mother to us, for in this command she regards not
only the spiritual but the corporal welfare of her children. The
words of our Lord: "Not that which goeth into the mouth
defileth a man, but that which cometh out of the
mouth this defileth a man", was meant for the Pharisees
who judged certain kinds of food prohibited by law, or that had
been touched by unclean hands, to be unclean. Had He intended
it to be understood in the way the contemners of fasting assert,
He would have declared intoxication by drinking, even the taking
of poison, to be permitted; certainly food being the gift of God
and therefore good, does not make man a sinner, but disobedience
to the command and inordinate greediness and gluttony make
him such.
Which are the most important fast days?
First, the Great or Forty Days fast (Lent), which will be spoken
of in its proper place; secondly, the Ember-fasts; thirdly, the
Vigils ; fourthly, Fridays and Saturdays throughout the year, as
also the Sundays in Lent, which, however, are only days of ab-
stinence.
By special dispensation the command to abstain from meat on
the Sundays of Lent, to fast and abstain on all Saturdays, and to
fast on all Fridays throughout the year has been removed. All
Fridays throughout the year are days of abstinence, all Fridays in
Adrent, and all Fridays and Saturdays in Lent are days of fasting
and abstinence. The Saturdays in Advent are days of abstinence
but not fas/days of obligation.
What are the Ember-days and why are they instituted?
The Ember-da,} s are the first Wednesday, Friday and Satur-
day at the commencement of each of the four seasons of the year,
set apart as fastdays by the Catholic Church. According to the
testimony of Pope Leo their origin was in the times of the Apostles,
who were inspired by the Holy Ghost to dedicate each season of
the year to God by a few days of penance, and, as it were, to pay
three days interest every three months, on the graces received
from God. The Church has also commanded us to fast at the
beginning of each of the four seasons of the year, because it is at
this time that she ordains the priests and other servants of the
Church, which even the Apostles did with much prayer and fasting.
Thus she desires that during the Ember-days the Christians should
fervently ask of God by prayer, fasting and other good works,
CONCERNING THE ECCLESIASTICAL YEAR. 7
that He would give her worthy pastors and servants, on whom
depend the welfare of the whole Christian flock • she desires that
in the spring Ember- days whe should ask for God's blessing for
the fertility of the earth ; in summer for the preservation of the
fruits of the field, in the fall when the harvest is ripe, and in the
winter when it is brought in, that we should offer to (rod by
fasting and prayer a sacrifice of thanks petitioning Him to assist us,
that we may not use His gifts for our soul's detriment, but that
we may give praise and thanks to Him, the fountain of all good,
and assist our neighbor according to our means.
What are Vigil-fasts?
They are the eves of certain festivals, which the Church has
ordered to be observed as fastdays. • Even the early Christians
prepared themselves by fasting, praying and watching, as signified
by the latin word "Vigil", for the coming festival. Thus to this
day in the Vigil-Mass the priest does not say "Ite Missa est"
(Go ye, Mass is over), but "Benedicamus Domino" (Let vs praise the
Lord), because in olden times when Mass was celebrated at night,
the Christians were invited to continue praising God in Church
until the dawn of the festival ; but this nightwatch the Church
has now abolished, partly on account of the decaying zeal of the
Christians, and partly on account of the abuse of it to be feared,
but has retained the fast, by which to honor God and his Saints,
to obtain their intercession mortifying the flesh according to their
example. "By fasting on the eves of festivals", says St. Bernard,
"we learn that we can enter heaven only through many sufferings".
Why does the Church forbid the use of fleshmeat on Fridays and
Saturdays ?
"The Church", as Pope Innocence says, "forbids the use of
fleshmeat on Fridays because our Lord died on that day, and on
Saturday because on it He rested in the sepulchre, and also that
we may be better prepared by this abstinence for Sunday". In
some dioceses the use of meat is allowed on Saturdays, and so
marked in the calender and every year announced to the people,
and for this dispensation the faithful should fast all the more
conscientiously on Fridays.
Who is bound to fast and who not ?
All Christians over seven years of age, unless for some reason
excused, are required under pain of mortal sin, to abstain from
meat on all days of fasting and abstinence; all those who are over
twenty one years of age are bound to take but one full meal a
day. A severe illness or a dispensation obtained by valid reasons,
and not by fraud or extorted by vain pretences, excuse from the
necessity of abstinence on Fridays : those are dispensed from the
necessity of fasting on one meal on fastdays, who cannot fulfill the
8 EXPLANATIONS AND INSTRUCTIONS &c.
command without great inconvenience such as: those recovering
from sickness, pregnant and nursing women, old and infirm people,
those who are engaged in hard labor, undertaking severe journeys
and the poor who have no full meals : also those who are preven-
ted by the fast from some better work incumbent upon their
office or dictated by Christian charity. These persons mentioned
are excused from fasting in so far that they are permitted to eat
whenever they need food, but must still abstain from the use of
meat unless also dispensed from the command of abstinence. They
should however be sincerely grieved to be unable to unite with
the whole Church in such meritorious work, and should endeavor
to make amends by prayer, alms-deeds, and other good works.
Who sin against fasting ?
First, those who deliberately and without sufficient cause do
not abstain from the use of meat; secondly, those who without any
of the excuses mentioned take more than one full meal in the day;
thirdly, those who eat between the time of meals, although to
drink, or a simple taste of food does not break the fast; fourthly,
those who indulge in long extravagant, and temptingly prepared
dinners, abundant drinking and excessive amusement which are
all opposed to the spirit of penance and mortification. And lastly,
when on a fastday neshmeat and fish are used at the same meal.
/* it not allowable to eat any thing in the evening on fastday si
The early Christians were so rigorous in their penance that
they contented themselves with one temperate meal on fastdays,
and that was generally by bread and water and taken only in the
evening; but as, in the course of time, the penitential zeal declined,
the Church like an indulgent mother permitted, besides the full
meal at noon, a small quantity of food to be taken in the evening,
that is about as much as would make the fourth part of a regular
meal, or not to appear scrupulous, as much as would not cause too
great aggravation, or exhaust the strength necessary for the next
day's labor; but "to wish to feel no aggravation in fasting, is to
wish not to fast at all".
With what intentions should we fast?
First, with the intention of doing penance and punishing the
body for the sins which we have committed by yielding to its evil
desires; secondly, to satisfy God and to unite ourselves with our
Lord in his forty days fast: thirdly, to obtain the strength to lead
a chaste, pure life ; fourthly, to give to the poor that which is
saved by fasting.
NOTE Whatever is necessary 'o be understood further in regard to this
subject, will be found in the instructions on the forty days fast.
INSTRUCTIONS IN REGARD TO THE ADVENT
AND THE TIME OF ADVENT.
What is the meaning of the word Advent, and what do we
T understand by it?
He word Advent signifies Coming, and by it is understood
the visible coming of the Son of God, at two different
times, to this world.
When was (he first coming of Christ?
It was when the Son of God, conceived by the Holy Ghost in
the womb of the most pure Virgin Mary, was born, according to
the flesh, in the fulness of time, and sanctified the world by His
coming for which the patriarchs and prophets had so longed.
(Gen. xlix, 10., Isai. lxiv. 1 , Luke x, 24.)
Since Christ had not yet come how were the just of the Old
Law saved?
Immediately after their sin God revealed to our first parents
{Gen. iii. 15.) that His only begotten Son would become man and
redeem the world. In the hope of this Redeemer and through
His future merits all in the old covenant who participated in His
merits by innocence or by penance, and who died in the grace of
God, were saved, although they were excluded from heaven until
the ascension of Christ.
When will the second coming of Christ take place?
At the end of the world when Christ will come with great
power and majesty to judge both the living and the dead.
What is Advent, and why has the Church instituted it?
Advent is that solemn time, immediately preceding Christmas,
instituted by the Church in order that we should in the first place
meditate on the Incarnation of Christ, the love, patience and hu-
mility which He has shown us, and to prove our gratitude to Him
that He came from the bosom of His heavenly Father into this
valley of tears, to redeem us; secondly, that we may prepare
ourselves by sincere repentance, by fasting, prayer, alms-deeds,
and other works pleasing to God, for the coming of Christ and
His birth in our hearts, and thus participate in the graces which
He has obtained for us ; finally, that He may be merciful to us
when He shall come again as judge of the world. "Watch ye
and pray, for ye know not at what hour the Son of
Man may come". {Matt. xxiv. 42. 44.)
How was Advent formerly observed?
Very differently from now. It then commenced with the feast
of St. Martin, and was observed by the faithful like the Forty Days
10 INSTRUCTIONS IN REGARD TO THE ADVENT &c.
Fast with strict fasting and pious devotional exercises; as even
now the most religious communities fast, and the Church has for-
bidden all noisy amusements, weddings, dancing and concerts
among Christians during Advent. Pope Sylverius ordered that
those who seldom receive Holy Communion should at least do so
on every Sunday in Advent.
Hoic should this solemn time be spent by pious Christians ?
They should recall, during these four weeks, the four thousand
years in which the just under the Old Law expected and desired
the promised Redeemer, think of those days of darkness in which
nearly all the nations were blinded by Satan and drawn into the
most horrible crimes, then to consider their own sins and evil
deeds and purify their souls from them by a worthy reception of
the Sacraments, so that our Lord may come with His grace to dwell
in their hearts and be merciful to them in life and in death.
Further to awaken in the faithful the feelings of repentance so
necessary for the reception of the Saviour in their hearts, the
Church orders that besides the observance of certain fastdays, the
altar shall be draped in violet, that Mass shall be celebrated in
violet vestments, that the organ shall be silent and no Gloria
sung. Unjust to themselves, disobedient to the Church, and
ungrateful, indeed, to God are those Christians and Catholics
who spend this solemn time of grace presented to them, without
any special devotions, without performing any good works, with
no longing for the coming of Christ into their hearts, without
receiving the sacraments, perhaps in foolish, even sometimes in
sinful amusements.
What are Nor ate, High- Masses, and why are they celebrated?
They are the solemn Highmasses celebrated in some coun-
tries in commemoration of the tidings brought to the Blessed
Virgin by the Archangel Gabriel, announcing to her that she was
to become the Mother of God, and derive their name from the
words of the Intro it in the Votive-Mass in honor of our beloved
Lady "Rorate coeli desuper'"; and are also sometimes called
the Angel's High-Mass. They arc celebrated very early in the
morning because the Blessed Virgin preceded our Lord, as the
aurora the rising sun.
PRAYER IN ADVENT. God, who by Thy gracious
advent hast brought joy into this world, grant us, we beseech
Thee, Thy grace to prepare ourselves by sincere penance for
its celebration and for the Last Judgment. Amen.
11
INSTRUCTION FOR THE FIRST SUNDAY
IN ADVENT.
He first Sunday in Advent is the first day of
the Ecclesiastical Year, and the beginning of
the holy season of Advent. The Church com-
mences, on this day, to contemplate the great
longing with which the just of the Old Law
desired the coming of the Redeemer ; on these
days and during the entire season of Advent
she unites her prayers with their sighs in order to awaken in her
children also the desire for the grace of the Redeemer; above
all to move them to do true penance for their sins, because these
are the greatest obstacles in the path of that gracious Advent ;
therefore she sings at the Intro it of the day's Mass: "To Thee,
Lord, have I lifted up my soul. In Thee, my God,
1 put my trust; let me not be ashamed. Neither let
my enemies laugh at me: for none of them that wait
on Thee shall be confounded. Show, Lord, Thy ways
to me and teach meThy paths". {Psalm xxiv. 1— 4.) Glory
be to the Father, and to the Son and to the Holy Ghost; as it
was in the beginning, is now and ever shall be. Amen.
PRAYER OF THE CHURCH. Show forth Thy power,
Lord, and come that we may merit to be delivered by Thy
protection from the imminent danger of our sins, and be
saved by Thee, our Liberator. Who livest and reignest with
God the Father together with the Holy Ghost, God for ever
and ever. Amen.
EPISTLE. (Bomansxiii.il — 14.) Brethren! you know
the time, that it is now the hour for us to rise from sleep.
For now our salvation is nearer than when we believed. The
night is passed and the day is at hand. Let us therefore cast
off the works of darkness and put on the armor of light.
Let us walk honestly, as in the day, not in eating and
drunkenness, not in chambering and impurities, not in con-
tention and envy: but put ye on the Lord Jesus Christ.
What does St. Paul teach us in this epistle ?
After fully explaining the duties of a Christian life to the Ro-
mans who were converted especially by St. Peter, he exhorts them
to hesitate no longer to fulfill them, and seeks to move their
hearts in this time of grace, presented to them by the Christian
regulation.
12 FIRST SUNDAY IN ADVENT.
What is meant here by sleep?
The stupidity and blindness of the soul that, forgetting her
God, is sunk in a luckwarm, effeminate, slothful and lustful life,
which when it is gone, leaves behind nothing more than a dream
had in sleep.
Why does St. Paul say, "salvation is nearer"?
He wishes to impress upon the Romans that they now have
far greater hope of salvation than when they first became Chri-
stians, and that they should secure it by a pious life, because death,
and the moment on w r hich depended their salvation, or eternal
reward, was drawing near. "What is our life", says St. Chryso-
stom, "other than a course, a dangerous course to death, through
death to immortality"?
What is the signification of day and nig lit?
The night signifies the time before Christ, full of darkness, of
infidelity and of injustice; the day represents the present time,
the time of grace and of the gospel light in the Church, in which
Christ enlightens the whole world with the light of the true faith.
What are "the works of darkness?"
All sins, and especially those which are committed in the
dark, and shun the eye of God and man.
What is the "armor of light?"
That faith, virtue and grace, the spiritual armor, with which
we battle against our three enemies, the world, the flesh, and the
devil, and in which we should walk honestly before all men. A
Christian who in baptism has renounced the devil and all his
pomps, dares not live in vice and impurities, but must put on
Christ Jesus, that is, must adorn his soul with the imitation of
Christ's virtues, as with a beautiful garment. This text (verse 13)
moved St. Augustine to fly from all works of uncleanliness in
which he has been involved, and to lead a pure life which he had
before thought is difficult to do.
ASPIRATION. Grant, Lord, that we may rise by
penance from the sleep of our sins, may walk in the light of
Thy grace by the performance of good works , may put on Thee,
and adorn our souls with the imitation of Thy virtues. Amen.
GOSPEL. {Luke xxi. 25—83.) And there shall be
signs in the sun and in the moon, and in the stars: and
upon the earth distress of nations, by reason of the confusion
of the roaring of the sea, and of the waves. Men withering
away for fear, and expectation of what shall come upon the
whole world. For the powers of heavens shall be- moved:
FIRST SUNDAY IN ADVENT.
13
and then they shall see the Son of Man coming in a cloud
with great power and majesty. But when these things begin
to come to pass, look up and lift up your heads: because
your redemption is at hand. And He spoke to them a simili-
tude. See the fig-tree and all the trees: when they now
shoot forth their fruit, you know that summer is nigh. So
you also, when you shall see these things come to pass,
know that the kingdom of God is at hand. Amen, I say to
you, this generation shall not pass away, till all things be
fulfilled. Heaven and earth shall pass away, but my words
shall not pass away.
14 FIRST SUNDAY IN ADVENT.
Why does the Church command the Gospel of the Last Judgment
to he read to day?
To move us to penance, and force us to prepare our souls for
the coming of Christ by placing the terrible coming in the Last
Judgment before our minds. For nothing can, and nothing should
more deter us from sin and urge us on to virtue than the
thought that in this judgment all good and all evil will be made
public, and be either rewarded or punished in the presence of the
whole world.
What signs will precede the Last Judgment?
The sun will be obscured, the stars will lose their light and
disappear in the firmament (Isai. xiii. 10.), and in their place fiery
objects will be seen in the heavens and will fall upon the earth;
lightning and flames will surround the earth and wither up every
thing ; the powers of heaven will be shaken, the elements be dis-
solved and brought to confusion ; the waters of the earth will rise
up and break in upon the land, and their roaring joined with the
howling of the winds, and the beating of the storms, will fill man
with terror and dread. Such evils and distress will come upon
the world that men will wither away from fear not knowing
whither to turn. Even the choirs of angels and the heavenly do-
minations will be terrified, until at last the sign of the Son of
Man, the sign of the cross, will appear in the heavens, the terror
of the sinners who have scorned it, the consolation of the just who
have loved it. {Matt. xxiv. 30.)
Why will all this come to pass?
Because the people have loved the creatures of God inordi-
nately, more than the Creator, and used them only to His dishonor,
He will destroy them in this terrible manner, arming all creatures
for the vengeance of His enemies ( Wisdom v. 8.), and showing by
the manner of their destruction the evils which will fall upon all
sinners. The darkness of the sun will indicate the darkness of
hell, the bloodred moon the anger and wrath of God ; the disap-
pearance and falling of the stars the fall of sinners into the abysses
of hell and their disappearance from earth ; and the madness of
the elements the rage of the beast of hell (Ludw. d. P.). Sinners
will then vainly and too late repent that they have attached their
hearts to things which will end so horribly and that only increase
their torments.
Why through all this does Christ command: "Lift up your heads
for your redemption is at hand"?
These words are spoken to the just who as long as they live
on earth are like prisoners and exiles, but at the Last Judgment
will be taken body and soul into their long desired fatherland, the
kingdom of heaven: into the freedom of the children of God.
FIRST SUNDAY IN ADVENT. 15
These will have reason to raise their heads, now bowed in mourn-
ing and to rejoice.
How will the Last Judgment commence?
By the command of God the angels will sound the trumpets
summoning men from all the four parts of the earth to come to
judgment (Thess. iv. 15.). Then the bodies of the dead, of the
just and of the unjust, will unite with their souls, be brought to
the valley of Jehosophat, and there placed, the just on the right,
the unjust on the left {Matt. xxv. 33.). Then will appear the
angels and also the devils, then Christ Himself will be seen coming
in a cloud in such power and majesty, that the sinners will be
filled with terror, will not dare to look at Him, and will cry to the
mountains to fall upon them and to the hills to cover them up.
{Luke xxiii. 30.)
How will the judgment be held?
The books of conscience closed with this life, upon which all
men are to be judged, will be opened; all good and evil thoughts,
words, deeds and motives, even the most secret known only to God,
will then be as plainly revealed to the whole world as if they were
written on each ones forehead; and by these each one will be
judged, eternally rewarded or eternally punished.
God ! If we must then give an account of every idle word
{Matt. xii. 36), how can we stand in the face of so many sinful
words and actions !
Why will God hold an universal public judgment?
Although immediately after death a special, private judgment
of each soul takes place, God has ordained a public and universal
judgment for the following reasons : First, that it may be shown
clearly to all how just has been His private judgment, and also that
the body which has been the instrument of sin or of virtue, may
share in the soul's punishment or reward; secondly, that the
justice they could by no means obtain in this life, may be given
before the whole world to the oppressed poor, and to persecuted
innocence ; and that the wicked who have abused the righteous,
and yet have been considered honest and good, may be shamed
before all. Thirdly, that the graces and means of salvation
bestowed upon each may be made known; fourthly, that the
blessed providence of God which often permitted the righteous to
suffer evil while the wicked prospered, may be vindicated, and it
be shown, on that day, that His acts are acts of the greatest
wisdom. Fifthly, that the wicked may learn the goodness of God,
not for their comfort or benefit, but their greatest sorrow, that
they may see how He rewards even the slightest work performed
for His love and honor. Finally, that Christ may be exalted before
the wicked on earth, as before the good in heaven, and that His
word's truth may be solemnly made manifest.
16
SECOND SUNDAY IN ADVENT.
ASPIRATION. Just art Thou, God, and just are Thy
judgments. Ah, penetrate my soul with holy fear of them,
that I may be kept always in awe of them, and saved from
evil conduct. Would that I could say with the penitent
St. Jerome: "Whether I eat or drink, and whatever I do, I
seem to hear the awful sound of the trumpet in my ears:
Arise ye dead, and come to judgment".
INSTRUCTION FOR THE SECOND SUNDAY
IN ADVENT.
N this day the Church not only makes mention
in the office of the priest, but also in the
.Mass, of the two different advents of Christ,
that by His gracious first advent we may be
gladdened, and by His terrible last advent at
the. Judgment Day, we maybe impressed with
salutary fear. With this intention she sings
at the Ititroit: "People of Sion, behold, the Lord stall
come to save the nations, and the Lord shall make
the voice of His glory heard in the joy of your heart.
{lsai. xxx. 30.) Give ear, Thou, that rulest Israel,
Thou, that leadest Joseph like a sheep. (Ps. lxxix. 2.)
Glory be to the Father &c.
PRAYER OF THE CHURCH. Stir up our hearts, Lord,
to prepare the way of Thy only begotten Son, that by His
advent we may be made worthy to serve Thee with purified
mind and spirit; who livest aud reignest with God the
Father, in union with the Holy Ghost, God for ever and
ever. Amen.
EPISTLE. (Romans xv. 4—13.) Brethren! For what
things soever were written, were written for our learning:
that through patience and the comfort of the scriptures, we
might have hope. Now the God of patience and of comfort
grant you to be of one mind one towards another, according
to Jesus Christ: that with one mind and with one mouth, you
may glorify God, and the Father of our Lord Jesus Christ.
Wherefore receive one another; as Christ also hath received
you unto the honor of God. For I say that Jesus Christ was
minister of the circumcision for the truth of God, to confirm
the promise made unto the fathers. But that the gentiles are
SECOND SUNDAY IN ADVENT. 17
to glorify God for his mercy, as it is written: Therefore
will I confess to Thee, Lord, among the gentiles,
and will sing to Thy name. And again he saith: Re-
joice, ye gentiles, with His people. And again: Praise
the Lord, all ye gentiles, and magnify Him, all ye
people. And again Isaias saith: There shall be a root
of Jesse; and He that riseth up to rule the gentiles, in
Him the gentiles shall hope. Now the God of hope fill
you with all joy and peace in believing: that you may
abound in hope and in the power of the Holy Ghost.
What does St. Paul teach in this Epistle?
The Jews and Gentiles converted to the Christian faith were
disputing among themselves at Rome, in regard to abstinence
and the use of certain kinds of food, reproaching each other se-
verely ; the Jews boasting over the Gentiles that the Saviour, accord-
ing to promise, was born of their nation, thus claiming him from
the Gentiles, who, in their turn, reproached the Jews for the
hateful ingratitude with which they had crucified Him. To restore
harmony St. Paul shows that each had reason, the Jews and Gen-
tiles alike, to praise God, to whose grace and goodness they owed
all, that each had in Him a Redeemer in whom they could hope
for salvation, and warns them not to deprive themselves of that
hope by contentions among themselves. By these words the
Apostle teaches, also, that we, too, have great reason to praise God
and thank Him, for calling us whose forefathers were heathens to
the Christian faith, and to guard against losing our salvation by
pride, envy,, impurity &c.
Why should we read the scriptures?
That we may know what we are to believe and to do in order to
be saved, as all scripture inspired of God, is profitable to teach,
to reprove, to correct, to instruct in justice {Tim. iii. 16.); that we
may learn from that which Christ has done for us, and the Saints
for Christ, to be patient in our sufferings, and to be consoled and
encouraged in hope by their example. To derive this benefit from
the scriptures they must be read by the light of that spirit through
whose assistance they came into existence, who lives and remains
forever with the Church: that is, the light of the Holy Ghost
must be sought, that their meaning may be read according to the
sense of the Church and not be explained by the reader's own
judgment.
He who reads the Holy Scriptures merely to satisfy his curio-
sity, his enquiring spirit, and his quarrelsome temper, following
his own private judgment in interpreting and explaining the
many obscure passages, subject to so many different renderings,
without considering that only the Holy Ghost, through whose in-
18 SECOND SUNDAY IN ADVENT.
spiration the Bible exists, is and can be its only true and veritable
expounder, that this Holy Ghost is working in the true Church
only, and that this Church alone through the Holy Ghost, whom
Christ has promised, shall remain with her for. all time, can inter-
pret them, he who without reflecting upon this reads the Holy
Scriptures by the light of his own private judgment simply, must,
as experience shows, of necessity diverge from the right path,
become entangled in manifold doubts, and at last, lose the
faith entirely. For this reason the head of the Catholic Church
has most properly limited the reading of the Bible, not, as has been
falsely asserted, unconditionally forbidden it, and allows the
reading of those editions only which are accompanied by notes
and explanations in accordance with tradition and the exposition
of the holy fathers, that the unity of faith may not be disturbed,
and that among Catholics there may not be the terrible bewilder-
ment of the human * intellect which has taken place among the
different heretical sects, who have even declared murder, bigamy
and impurity to be permissable on the authority of the Bible. —
We are to consider, also, that God never commanded the Bible to
be written or read, and that not the readers but the followers of
the word of God, by which is meant those who hear the words of
God in sermons, and keep it, will be saved. *)
Why is God called a God of patience, of consolation, and of hope ?
He is called a God of patience because He looks long on our
sinful life, and awaits our repentance ; of consolation because He
gives us grace to be patient in crosses and afflictions, and so con-
soles us inwardly that we become not faint-hearted ; of hope be-
cause He gives us the virtue of hope, and because He desires to
be Himself the reward we are to expect after this life.
ASPIRATION. God of patience, of consolation and of
hope, fill our hearts with peace and joy, and grant that we
may become perfect in all good, and by faith, hope and
charity attain the promised salvation.
GOSPEL. (Matt. xi. 2—10.) Now when John has heard
in prison the works of Christ : sending two of his disciples he
said to Him: Art thou He that art to come, or look we for
another? And Jesus making answer said to them: Go and
relate to John what you have heard and seen. The blind
see, the lame walk, the lepers are cleansed, the deaf hear,
the dead rise again, the poor have the gospel preached to
*) Further instruction in regard to the doctrine of faith on this subject
will be found in the "Instruction for Easter-Tuesday".
SECOND SUNDAY IN ADVENT.
19
them. And blessed is he that shall not be scandalized in me.
And when they went their way, Jesus began to say to the
multitude concerning John: What went you out into the
desert to see? A reed shaken with the wind? But what went
you out to see? A man clothed in soft garments? Behold
they that are clothed in soft garments are in the houses of
kings. But what went you out to see? A prophet? Yea, I
tell you, and more than a prophet. For this is he of whom
it is written: BehoK I send my angel before thy face,
who shall prepare thy way before thee.
o*
20 SECOND SUNDAY IN ADVENT.
Why was John in prison?
He was in prison and later lost his life, because he had rebuked
king Herod for his adulterous marriage with his brother's wife
{Matt. xiv. 10.). Truth, as the proverb says, is certainly a very
beautiful mother, but she usually bears a very ugly daughter:
Hatred. St. John experienced that speaking the truth very often
arouses hatred and enmity against the speaker.— Let us learn
from him to speak the truth always when duty requires it, even
at the cost of the greatest misfortunes, for if with St. John we
patiently bear persecution, with St. John we shall become martyrs
of truth.
Why did St. John send his disciples to Christ?
That they should learn from Christ, who was already shining
by His doctrines and His miracles, He was really the promised
Messiah, the Saviour of the world, whom they should folio w.
Why does Christ say to the disciples of St. John: "Go and say
to John, the blind see, the lame walk etc."?
That they shoufd by His miracles judge Him to be the Messiah,
because the prophets had predicted that He would work such
miracles {Isai xxxv. 5, 6). "Christ", says St. Cyril, "proved that
He was the Messiah by the grandeur as well as by the number of
His miracles."
Why does Christ add: "And blessed is he who is not scan-
dalized in me"?
Christ used these words in reference to those who would be
scandalized by His poverty, humility and ignominious death on
the cross, and who would, for these reasons, doubt and despise
Him, and cast Him away; though "man", as St. Gregory says,
"owes all the more love to the Lord, his God, the more humilia-
tions He has born for him. "
What was our Lord's object in the questions He asked concerning
St. John?
His object was to remove from St. John, all suspicion of failing
in faith in Him ; to praise, as an example for all preachers, con-
fessors, and superiors, that they might never be deterred by human
respect, or fear of man, or other temporal consideration, from
courageously fulfilling their duties, the perseverance with which
St. John although imprisoned and threatened with death, con-
tinued to fill his office of preacher; and to commend the rigorous
penance shown by his coarse garments and simple food, that we
might learn from his example penance and mortify our bodies.
Why does Christ say that John is "more than a prophet"?
Because St. John was foretold by the prophet Malachy as was
no other prophet ; because of all the prophets he was the only one
who with his own eyes saw Christ and could point His hand to Him,
SECOND SUNDAY IN ADVENT. 21
and was the one to baptize Him: and because like an angel, a
messenger of God, he announced the coming of the Saviour and
prepared the way for the Lord.
How did St. John prepare the way for the Saviour?
By his sermons on penance, and by his own penitential life,
he endeavored to move the hearts of the Jews, that by amending
their lives, they might prepare to receive the grace of the Messiah.
For God will not come with His grace into our hearts if we do not
prepare His way by true repentance.
ASPIRATION. Lord Jesus, by the 'praise Thou didst
accord to Thy forerunner St. John, for his firmness and
austerities, grant us Thy grace to have those confided to our
care instructed in Christian doctrine, and inflame our hearts
with such readiness to imitate his steadfastness and penance,
that we may never do that to please man which may be dis-
pleasing to Thee.
CONSOLATION IN SUFFERING.
"The God of patience and of comfort, the God of hope fill you
with all joy and peace in believiny." {Rom. xv. 5, 13.)
THe fervent and strong believe that each and every thing that
happens to us, comes to us for our own good from God, and that
every evil, of whatever description that befalls us, is by the will or
by the permission of God. "Good things and evil, life and
death, poverty and riches, are from God". (Eccl. xi. 14.)
«If we have received good things at the hand of God",
(Jolt. ii. 10.) said the pious Job in his affliction, "why should
we not receive evil?"
We should have the full persuasion that without the permission
of God not a single hair of our head shall perish (Luke xxi. 18.),
much less can other evil be done to us by man or devil i Job. i. i ; a
steadfast confidence that if we ask Him, God can and will assist us
in our sufferings, if it is good for our salvation that He should do
so. "Can a woman forget her infant, so as not to have
pity on the son of her womb? And if she should forget,
yet will I not forget thee. Behold I have engraven
thee in my hands" Isai. xlix. 15. 16.;; the hope of abundant
reward in the future life which we shall merit by patience in our
sufferings, "For our present tribulation which is momen-
tary ^and light, worketh for us above measure ex-
ceedingly an eternal weight of glory" (ii. Romans iv. 17. »;
the thought that all complaints and murmurs against the dispens-
ation of God are useless, and lead only to shame and harm,
"Who hath resisted Him, and hath had peace"? \Joh.
ix. 4.) the vivid remembrance of our sins for which we have long
2)2
THIRD SUNDAY IN ADVENT.
deserved eternal punishment in hell,— hence the well known saying
of St. Augustine: "Here cut, Lord, here scald and here burn,
but spare me in eternity"; the consideration that no other way
leads to the kingdom of heaven than the way of the cross, which
Christ Himself. His sorrowing mother, and all the saints had to
tread. "Ought not Christ to have suffered these things
and so to enter into His glory?" (^w/^xxiv. 26. i ; "through
many tribulations we must enter the kingdom of God"
(Acts. xiv. 21.); finally, the certainty that sorrows and adversities
are signs of God's love, and of being chosen: "Whom the L ord
loveth He chastiseth, and he scourgeth every son
whom he receiveth"
PRAYER IN SORROW. Oh almighty, kind and merciful
God! who hast said: "Call upon me in the day of trouble,
I will deliver thee, and thou shalt glorify me" (Ps.
xlix. 15.), behold I rely upon Thy word and take refuge with
Thee in my trouble. Give honor to Thy name, therefore, and
reserve me, if it be pleasing to Thee and well for me, that
all may know Thou art our only help. Amen.
INSTRUCTIONS FOR THE THIRD SUNDAY
IN ADVENT.
N this Sunday again, the Church calls on us to
rejoice in the Advent of the Redeemer, and at
the Introit sings: "Rejoice in the Lord
always; again I say rejoice! Let your
modesty be known to all men: the Lord
is nigh. Be not solicitous about any
o thing, but in every thing by prayer
and supplication, with thanksgivings, let your peti-
tions be made known to God (Piiil. iv. 4—6). Lord, Thou
hast blessed Thy land, Thou hast turned away the
captivity of Jacob. {Pi. lxxxiv. 1.) Glory be to the Father &c.
PRAYER OF THE CHURCH. Bend Thine ear, Lord,
we beseech Thee, to our prayers, and enlighten the darkness
of our minds by the grace of Thy visitation. Who livest &c.
EPISTLE. (Phil. iv. 4— 7.) Brethren, rejoice in the Lord
always; again, I say, rejoice. Let your modesty be known to
all men: the Lord is nigh. Be nothing solicitous: but in every
thing by prayer and. supplication, with thanksgivings let
your petitions be made known to God. And the peace of
God, which surpasseth all understanding, keep your hearts
and minds in Christ Jesus.
THIRD SUNDAY IN ADVENT. 23
What is meant by „rejoicing in the Lord?"
By "rejoicing in the Lord" is meant rejoicing in the grace
of the true faith we have received; in the hope of obtaining, by the
grace of God, eternal happiness; in the protection of the most High
under which we stand : and in the persecution for justice's sake in
which Christ Himself exhorts us to rejoice, and in which the Apostle
Paul so gloried, (ii. Cor. vii. 4.)
What else does St. Paul teach in this epistle?
He exhorts us to set to all a good example by a modest and
edifying life, to which we should be directed by the remembrance
of God's presence and His coming to judgment (Chrysostom.?i?>.in
Joann.) ; warns us against solicitude about temporal affairs, advis-
ing us to cast our care on God, who when we entreat Him in our
needs with confidence and humility, grateful for graces received,
will never abandon us.
In what does the „peace of God" consist?
It consists in a good conscience (Ambrose), in which St. Paul
gloried and rejoiced beyond measure, (ii. Cor. i. 12.) This peace
or quietness of the soul consoled all the martyrs and many other
who have suffered for justice's sake. Thus St. Tibertius said to
the tyrant: "We count all pain but little, for our conscience is at
peace". There cannot be imagined a greater joy than that which
proceeds from the peace of a good conscience. It must be expe-
rienced to be understood.
ASPIRATION. The peace of God that surpasseth all
understanding preserve our hearts in Christ Jesus. Amen.
COMFORT AND RELIEF IN SORROW.
„Is any one troubled, let him pray." (James, v. 13.)
THere is no greater or more powerful comfort in sorrow than
in humble and trusting prayer, to complain to God of our wants
and cares, as did the sorrowful Anna, mother of the prophet Sa-
muel (i. Kings. 10), and the pure Susanna when she was falsely
accused of adultery and sentenced to death {Dan. xiii. 35.). So the
pious king Ezechias complained in prayer of the severe oppression
with which he was threatened by Sennacherib (iv. Kings, xix. 14.).
So also king Josophat made his trouble known to God only,
saying: "Because we know not what to do, we can only
turn our eyes to Thee" (ii. Paralip. xx. 13). And they all
received aid and comfort from God. Are you sad and in trouble?
Lift up your soul with David and say: "To Thee I have lifted
up my eyes, who dwellest in heaven! Behold as the
eyes of servants are on the hands of their masters,
as the eyes of the handmaid are on the hands of her
mistress, so are our eyes unto the Lord our God, until
24
THIRD SUNDAY IN ADVENT.
He shall have mercy on us. Have mercy on us, Lord,
have mercy on us". (Ps. cxxii.) "Give joy to the soul
of Thy servant, for to Thee, Lord, I have lifted up
my soul". {Ps. lxxxv. 4.)
GOSPEL. {John, i. 19—28.) And this is the testimony
of John, when the Jews sent from Jerusalem priests and levi-
tes to him, to ask him: Who art thou? And He confessed
and did not deny: and he confessed: I am not the Christ. And
they asked him: What then? Art thou Elias? And he said:
I am not. Art thou the prophet? And he answered: No. They
said therefore unto him: Who art thou, that we may give
an answer to them that sent us? What sayest thou of thy-
THIRD SUNDAY IN ADVENT. 25
self? He said: I am the voice of one crying in the
wilderness. Make straight the way of the Lord, as
said the prophet Isaias. And they that were sent, were of the
Pharisees. And they asked him, and said to him: Why then
doest thou baptize, if thou be not Christ, nor Elias, nor the
prophet*? John answered them, saying: I baptize with water;
but there hath stood one in the midst of you whom you know
not. The same is he that shall come after me, who is pre-
ferred before me, the latchet of whose shoe I am not worthy
to loose. These things were done in Bethania beyond the
Jordan, where John was baptizing.
Why did the Jews send messenyers to St. John to ask him who
he was?
Partly because of their curiosity, when they saw St. John
leading such a pure, angelic and penitential life; partly, as St.
Chrysostom says, out of envy, because St. John preached with
such spiritual force, so baptized and exhorted the people to
penance, that the inhabitants of Jerusalem came to him in great
numbers; partly and principally they were impelled by the pro-
vidence of God to demand publicly of St. John, if he was the
Messiah, and so be directed to the real Messiah, to Christ, that
they might be compelled to acknowledge Him as such, or have
no excuse for rejecting Him.
Why did the Jews ask St. John, if he were not Elias or the prophet?
The Jews falsely believed, that the Redeemer was to come into
this world but once, and then with great glory, and that Elias or
one of the old prophets would come before Him, and prepare His
way, as Malachy (iv. 6.) had prophesied of St. John; so when
St."John said of himself that he was not the Messiah, they asked him,
if then he were not Elias or one of the prophets. But Elias, who
was taken alive from this world in a fiery chariot, will not
reappear until just before the second coming of Christ.
Why did John say, he was not Elias or the prophet?
Because he was not Elias, and, in reality, not a prophet in
the Jew's sense of the word, but more than a prophet, because he
announced that Christ had come, and pointed Him out.
Why does St. John call himself "the voice of one cryiny in
the wilderness" ?
Because in his humility, he desired to acknowledge that he
was only an instrument, through whom the Redeemer announced
to the abandoned and hopeless Jews, the consolation of the Mes-
siah, exhorting them to bear fruits worthy of penance.
26 THIRD SUNDAY IN ADVENT.
How do we bear- fruits of penance ?
We bear fruits of penance, when, after our conversion, we
serve God and justice with the same zeal with which we pre-
viously served the devil and vanity ; when we love God as fer-
vently as we once loved the flesh, — that is, the desires of the
flesh, — and the pleasures of the world; when we give our members
to justice as we once gave them to malice and impurity {Rom. vi.
19.), when the mouth that formerly uttered improprieties, when
the ears that listened to detraction or evil speech, when the eyes
that looked curiously upon improper objects, now rejoice in the
utterance of words pleasing to God, to hear and to see things dear
to Him; when the stomach that was given to the luxury of eating
and drinking, now abstains; when the hands give back what they
have stolen; in a word, when we put off the old* man, who was
corrupted, and put on the new man, who is created in justice and
holiness of truth. (Eph. iv. 22. 24.)
What was the baptism administered by John, and what were its
effects ?
The baptism administered by John was only a baptism of
penance for forgiveness of sins (Luke iii. 3.), and therefore did
not, like the baptism afterwards instituted by Christ, effect the re-
mission of sin ; it merely was taken in connection with the St. John's
sermons, to move to penance, and as an acknowledgment of sin.
What else can be learned from this gospel?
We learn from it to be always sincere especially at the tri-
bunal of penance, and to practice the necessary virtue of humility,
by which St. John confessed the truth openly and without reserve,
in reply of the questions of the Jews, considering himself, as
shown by the words: "the latchet of whose shoe I am not
worthy to loose, as the lowest of Christ's servants, giving us
thereby an example of humility and sincerity, which should induce
us always to speak the truth, and not only not to seek honor but
to give to God all the honor shown us by men.
Have you not far more reason than John, who was such a
great saint, to esteem yourself but little, and to humble yourself
before God and man? My son, says Tobias (iv. 14 ), never suffer
pride to reign in thy mind or in thy words ; for from it all per-
dition took its beginning.
ASPIRATION. Lord, banish from my heart all envy,
all jealousy and pride. Grant me instead to know myself and
Thee, that by the knowledge of my nothingness, my misery
and of my vices, I may always remain unworthy in my own
eyes, and that by the contemplation of Thine infinite per-
fections, I may seek to prize Thee above all, to love and to
EMBER WEDNESDAY IN ADVENT. 27
glorify Thee, to look upon my neighbor as far more perfect
than myself, and love him therefore from my heart. Amen.
EMBER WEDNESDAY IN ADVENT.
LESSON. (Isai. vii. 10 — 15. And the Lord spoke again
to Achaz, saying: Ask thee a sign of the Lord thy God, either
unto the depth of hell, or unto the height above. And Achaz
said: I will not ask and I will not tempt the Lord. And he
said: Hear ye therefore, house of David: Is it a small thing
for ye to be grievous to men, that you are grievous to my God
also 1 ? Therefore the Lord himself shall give you a sign. Behold
a virgin shall conceive, and bear a s jn, and his name shall be
called Emmanuel. He shall eat butter and honey that he
may know to refuse the evil and to choose the good.*)
EXPLANATION OF THE LESSON. In this lesson is con-
tained the important prophecy of the Saviour's birth from a virgin.
War was declared by the kings of Israel and Syria against Achaz,
king of Juda, who at their approach was overpowered with fear,
and thought of seeking aid from the Assyrians instead of looking
to almighty God; and on account of this lack of confidence in the
assistance of God, the prophet Isaiah was sent to announce to
him the destruction of both the opposing kings, and his own pre-
servation, desiring Achaz to prove the truth of his words by de-
manding a sign from God; but he, being given to idolatry, did
not wish to ask a sign from heaven, for he had more faith in the
assistance of the demons and of the Assyrians. Then, because he
had offended God by his refusal, the prophet rebuked him, saying:
The Lord himself will give you (that is, your posterity),
a sign, for a virgin will conceive and bear a son and
he shall be called Emmanuel, that is — God with us. By
these words Isaiah desired to impress upon the king, that as
surely as he should be preserved from his enemies, so surely this
Emmanuel, the Son of the Virgin, the Redeemer of the world,
would appear to redeem the world from Satan's power. — Let us
learn from this lesson always to trust in God, who can deliver us
from all danger, and let us also be grateful to Him who seven
hundred and forty three years before the time, permitted .the
consoling coming of His Son, our Saviour, to be announced.
ASPIRATION. Emmanuel, strong, holy God! Our
Saviour and our Redeemer! be with us always in life and in
death; for if Thou art with us who can be against us?
*) This lesson is read also on the Feast ol the Annunciation of the
Blessed Virgin, and in the Rorate Masses, as is the gospel {Luke i. 26—28)
belonging to this day, which will be found in the second part of this book
in the instruction on the Annunciation.
28 EMBER FRIDAY IN ADVENT.
PRAYER OF THE CHURCH. Grant, we beseech Thee,
Almighty God, that the approaching celebration of our re-
demption may bring us the necessary graces for the present
life, and prepare us for the rewards of eternal happiness,
through our Lord Jesus Christ &c.
EMBER FRIDAY IN ADVENT.
LESSON. {Isai. xi. 1 — 5.) And there shall come forth a
rod out of the root of Jesse, and a flower shall rise up out of
his root. And the spirit of the Lord shall rest upon him, the
spirit of wisdom and of understanding, the spirit of counsel
and of fortitude, the spirit of knowledge and of godliness.
And he shall be filled with the spirit of the fear of the Lord.
He shall not judge according to the sight of the eyes, nor
reprove according to the hearing of the ears. But he shall
judge the poor with justice, and shall reprove with equity
for the meek of the earth: and he shall strike the earth with
the rod of his mouth, and with the breath of his lips he shall
slay the wicked. And justice shall be the girdle of his loins,
and faith the girdle of his reins.
EXPLANATION. In this lesson the Lord announced to the
Jews, through the prophet, the consoling promise that when they
were sufficiently punished and had come to the consciousness of
their own misery, the Saviour would come and bring all things to
order. The rod, spoken of by the prophet, is the Blessed Virgin
who would proceed from the root of Jesse, that is, from the stem
of David, and give birth to the flower: the Saviour, in whom the
Holy Ghost, with His sevenfold gifts would descend: as a reader
of the heart He would judge man not according to his outward
seeming, but his inward intentions: would not natter the sinner,
but with severe words punish his sinful life, and because He is
just and faithful would reward every man without respect of
persons.
Let us be always reminded in all our omissions and commis-
sions, that our Lord sees into our hearts, and judges not only
according to our works, but especially according to" our intentions,
and let us strive to have ever a pure motive in all our acts.
ASPIRATION. Fragrant Flower of the Virgin, Jesus
our Saviour, come and draw us to Thee, that we may walk in
the perfume of Thy anointments, and obtain a merciful
judgment from Thee.
The gospel of this day will be found in the second part of
this book in the instruction on the Visitation of the Blessed Virgin.
EMBER SATURDAY IN ADVENT. 29
PRAYER OF THE CHURCH. Arouse, we beseech Thee,
Lord, Thy power, that we who confidently trust Thy love,
may be delivered from all adversities, who livest and
reignest &c
EMBER SATURDAY IN ADVENT.
EPISTLE, (ii. Thess.ii. 1— 8.) And we beseech you, breth-
ren, by the coming of our Lord Jesus Christ, and of our gath-
ering together unto him, that you be not easily moved
from your mind, nor be frighted neither by spirit, nor by
word, nor by epistle, as sent from us, as if the day of the
Lord were at hand. Let no man deceive you by any means;
for unless there come a revolt first, and the man of sin be
revealed, the son of perdition, who opposeth, and is lifted up
above all that is called God, or that is worshipped, so that
he sitteth in the temple of God, shewing himself as if he were
God. Remember you not that when I was yet with you, I
told you these things? And now you know what withholdeth,
that he may be revealed in his time. For the mystery of
iniquity already worketh: only that he who now holdeth, do
hold, until he be taken out of the way. And then that wicked
one shall be revealed whom the Lord Jesus shall kill with the
spirit of His mouth: and shall destroy with the brightness of
His coming.
EXPLANATION. At the time when St. Paul wrote this
epistle the false report was circulated that the Last Day was at
hand, and Christ was coming to judgment. The Apostle warns the
faithful against trusting this, telling them they should not permit
themselves to be misled, for first the greater part of mankind
would fall away from God, and Antichrist, the son of perdition,
appear, and this not until the gospel was everywhere preached.
The great falling off would be gradual, caused by the heresies
which would arise from time to time, and completed by Antichrist,
whom our Lord, at last, on the Judgment Day would kill with the
breath of his mouth.
Let us learn from this epistle not to be curious concerning the
Last Day and the coming of Christ, but to prepare rather, for the
coining of Jesus into our hearts, that He may be merciful to us
in death, and at the judgment.
ASPIRATION. Ah Jesus! when wilt Thou come and
take my heart wholly into Thy possession, that I may be
forever and ever Thine?
30
FOURTH SUNDAY IN ADVENT.
The gospel of this day icill be found in the instruction on the
Fourth Sunday of Advent.
PRAYER OF THE CHURCH. God, who seeest us af-
flicted through our own wickedness; mercifully grant, that
by Thy coming we may be comforted. Who livest.
INSTRUCTION FOR THE FOURTH SUNDAY
IN ADVENT.
"Dr
the
N this Sunday the Church manifests strongly
her burning desire for the coming of the Re-
deemer, and, in the Introit, places the sighs
of the just of the Old Law upon the lips of the
faithful, again exhorting them through the
gospel of the day, to real penance as the best
preparation for the worthy reception of the
Saviour, therefore she sings at the Introit:
op down dew, ye heavens, from above, and let
clouds rain the just; let the earth be opened and
forth a Saviour!" (Jsai. xlv. 8.) "The heavens show
bud
forth the glory of God, and the firmament declareth
the works of his hands". (Ps. xviii. 1.)
PRAYER OF THE CHURCH. Arouse, we beseech Thee,
Lord, Thy power and come! hasten with Thy powerful
aid; that our redemption which is more and more removed
from us by our sins, may be accelerated by the power of
Thy grace through the excess of Thy mercies. Who livest
and reignest &c.
EPISTLE, (i. Corinth, iv. 1 — 5.) Let a man so account
of us as of the ministers of Christ and the dispensers of the
mysteries of God. Here now it is required among the dispens-
ers that a man be found faithful. But to me it is a very
small thing to be judged by you, or by man's day: but neither
do I judge my own self. For I am not conscious to myself of
anything, yet am I not hereby justified: but he that judgeth
me is the Lord. Therefore judge not before the time, until
the Lord come, who both will bring to light the hidden things
of darkness, and will make manifest the councils of the
hearts : and then shall every man have praise from God.
FOURTH SUNDAY IN ADVENT. 31
Why is this epistle read to-day?
The Church desires by this epistle to impress those who re-
ceived Holy Orders on Ember Saturday with the dignity of their
office, and exhorts them to fill it with becoming fidelity and
sanctity, excelling the laity by piety and virtue as well as by offi-
cial dignity. She wishes again to remind the faithful of the
terrible coming of Christ to judgment, urging them by purifying
their conscience through a contrite confession to receive Christ
at this holy Christmas time, as their Saviour, that they may not
behold Him, in future, as their severe judge.
How should the priest be regarded?
As the servant, house-keeper, and vicar of Christ; as dispenser
of the holy mysteries ; as ambassador of the Most High. (i. Cor.
iv. 1., vi. Cor. v. 20.) For this reason God earnestly commands
honor to the priest {Eccl. vii. 31.), and Christ says of the Apostles
and their successors (Luke x. 16.): Who despiseth you,
despiseth me; and St. Paul writes (i. Tim. v. iv.): Let ffhe
priests who rule well be esteemed worthy of double
honor; especially they who labor in the word and
doctrine.
Can the priest dispense the sacraments according to his own will?
No, he must have power from the Church, and must exercise
his office faithfully, in accordance with the orders of the Church,
and act only as willed by Christ whose house-keeper he is. The
priest dare not give that which is holy to dogs {Matt. vii. 7.),
that is, he is not permitted to give absolution and administer the
sacraments to impenitent, and, therefore, unworthy persons, under
penalty of being damned with them.
Why does St. Paul consider the judgment of men as a small thing?
Because it is usually false, deceived, foolish, and is conse-
quently not worth seeking or caring for, for man often counts as
evil that which is in itself good and pleasing to God, and, on the
contrary, esteems as good that which is evil and damnable, and
displeases God. So, St. Paul says: If I yet pleased men, I
should not be the servant of Christ. (Gal. i. 10.) Oh, how
foolish, and what poor Christians, therefore, are they, who not to
be unpleasant to man, so willingly adopt all silly customs, and
fashions in dress, manners and appearance, making themselves
contemptible to God, the angels and saints, whom to please is the
only true honor and happiness ! Recall the beautiful words of the
Seraphic St. Francis: "Our worth is as we are worth to God, no
more"; and learn from it, to fulfill your duties faithfully and be
indifferent to the world's judgment and its praise.
Why does St. Paul not wish to judge himself?
Because no one, without a special revelation from heaven, can
know if he is just in the sight of God or not, even though his
32 FOURTH SUNDAY IN ADVENT.
conscience may accuse him of nothing, for no one knows whether
he merits the wrath or the love of God. (Eccl. ix. 1.) Thus St. Paul
goes on to say, that though he was not conscious of any wrong,
he did not judge himself to be justified, God only could decide
upon that. Man should, certainly, examine himself as much as is
in his power, to find if he has anything within him displeasing to
God ; but he should not, finding nothing, judge himself more just
than others, but should consider that his mind's eyes may be
dimmed, and fail to see that which God sees, and will reveal to
others at the Judgment Day. So the Pharisees saw no fault in
themselves, and counted themselves saintly perfect, yet our Lord
cursed them.
ASPIRATION. Lord, enter not into judgment with Thy
servant, for in Thy sight no man living can he justified. (Ps.
cxlii. 2.)
GOSPEL. (Luke iii. 1—6.) Now in the fifteenth year
of the reign of Tiberius Cesar, Pontius Pilate being governor
of Judea, and Herod being tetrach of Galilee, and Philip, his
brother, tetrarch of Iturea and the country of Trachonitis,
and Lysanias tetrarch of Abilina, under the high priests
Annas and Caiphas: the word of the Lord was made unto
John, the son of Zachary, in the desert. And he came into
all the country about the Jordan, preaching the baptism of
penance for the remission of sins: as it was written in the
book of the sayings of Isaias the prophet: A voice of one
crying in the wilderness: Prepare ye the way of
the Lord, make straight his paths. Every valley
shall be filled, and every mountain and hill shall
be brought low: and the crooked shall be made
straight, and the rough ways plain. And all flesh
shall see the salvation of God.
Why is the time in which St. John commenced to preach so
minutely described ?
The Evangelist, contrary to his usual custom, describes the
time so minutely, and enumerates so exactly and in their precise
order the religious and civil princes in office, that, in the first
place, it could not be denied that this was truly the time and the
year in which appeared in this world the promised Messiah,
whom John baptized, and the Heavenly Father declared to be
His beloved Son, and because it shows the fulfillment of the pro-
FOURTH SUNDAY IN ADVENT.
33
phccy of the Patriarch Jacob (Gen. xlix. 10.) that when the sceptre
would be taken away from Juda, that is, when the Jews would
have no longer a king from their own tribes, the Saviour would
come.
What is mearil by : The word of the Lor d was made to John?
It means that by an angel sent from God, or by a divine, in-
ward inspiration, John was exhorted to preach penance, and to
announce to the world the coming of the Lord, for which work
he had prepared himself by a penitential, secluded life in inter-
course with God. \Ve may learn from it that we should not intrude
ourselves into office, least of all into a spiritual office, but await
the call from God to it, preparing ourselves by sincere testing of
ourselves in solitude and quiet, by fervent prayer for the necessary
light, by seeking the advice of our spiritual guide, and by a holy life.
34 INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE.
What is meant by: Prepare ye the way of the Lord, make
straight his paths?
It means to make our hearts worthy for the reception, so re-
plete with grace, of Christ, by penance, amendment of the pre-
sent, and the preparation for a pious life. To do this, every valley
should be filled, that is, all faint-heartedness, sloth and cowardice,
all wordly, carnal sentiments should be thrown out of the heart,
and their place filled up with a firm confidence in God, or ardent
desire of eternal goodness, and the exercise of heavenly virtues,
reaching towards God, the highest good ; the mountains and hills
should be brought low, that is, pride, stubborness and am-
bition should be humbled, and the obstinate will be broken. The
crooked shall be made straight, that is, ill gotten goods
should be restituted, hypocrisy and malice, and double dealing be
pushed aside, and all motives be turned to God and His holy will.
And the rough ways shall be made plain, which means,
anger, revenge, and impatience must leave the heart, if the Lamb
of God is to dwell there.
And also it may signify that the Saviour put to shame the pride
of the world, and its false wisdom, by building His Church upon
the Apostles, who, by reason of their poverty and simplicity, may
be considered the low valleys, while the way to heaven, formerly,
because of the lack of grace, so rough and hard to tread, is now
by His grace made smooth and easy.
ASPIRATION. Would that my heart, my Jesus! was well
prepared and smooth for Thee! Effect Thyself, my Saviour,
that which of myself I cannot do. Make me an humble valley,
fill me with Thy grace; turn my crooked and perverted will
to Thy pleasure; change my rough and angry disposition,
throw away and soften in me whatever is in Thy way, that
Thou mayst come to me unimpeded, and Thou alone possess
and rule me forever. Amen.
INSTRUCTION ON THE HOLY SACRAMENT
OF PENANCE.
John preached the baptism of penance for the remission of sins.
(Luke iii. 3 .)
What is penance, and how many kinds of penance are there?
PEnance. says the Roman Catechism {Cat. Horn. d. Pivnit. 54.),
consists in this, that we turn with our whole soul to God,
hate and detest the crimes we have committed, firmly resolving to
amend our life, its evil habits, and corrupt ways, not without hope
that through the mercy of God, we may obtain pardon. This is in-
terior penance and the virtue of penance. The sincere acknowledg-
ment of our sins to a priest and the absolution he accords, is exterior
INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 35
penance and the holy Sacrament of Penance, which Christ insti-
tuted {John xx. 20, 22, 23.), through which the sins of the contrite
penitent, committed after baptism, are remitted.
Which of these is necessary for the forgiveness of sin?
Both are necessary, for unless the conversion of the heart to
God, a true consciousness and sorrow for sin, the firm purpose of
amendment and confidence in God's mercy, precede it, confessing
all our sins to a priest cannot obtain forgiveness for any great or
mortal sin, committed after baptism. At the same time, a really
contrite turning to God, will not, without confession to a priest,
obtain forgiveness, except in the case of a person being prevented,
but ardently desiring to make a confession, and actually doing so,
afterwards, when possible.
Can any one who has committed mortal sin be saved without
penance ?
No, for penance is as necessary to such a one as baptism if he
wishes not to perish: Unless you do penance, says Christ,
you shall all likewise perish. (Luke xiii. 3. 5.)
7* this penance performed all at once?
This penance is necessary every day of our lives : that is, we
must strive from day to day to be heartily sorry for our sins, to
despice them, to eradicate the roots of sin, that is, our passions
and evil inclinations, and by penance and go d works become
more pleasing to God.
How happens it that so many die impenitent?
Because they do not accept and use the many graces (rod
offers them, but nut off their repentance. If such sinners, like the
godless king Antiochus (ii. Mach. ix.), intend to repent on their
deathbed for fear of punishment, they usually find, God, most
justly, will no longer permit them sincerely to repent, for who
will not when he can, cannot when he will. "Who will not listen
at the time of grace " , says St. Gregory, "will not be listened to
in the time of anxiety." And it is to be feared that he who post-
pones penance for his old age, will find justice where he looked
for mercy.
Can all sinners do penance?
With the grace of God all can, even the greatest sinners; for
God calls them as a real father when He says: As I live . . . I
desire not the death of the wicked, but that the wicked
turn from his way and live. Turn ye, turn ye from
your evil ways: and why will ye die, house of Israel?
And the wickedness of the wicked shall not hurt him,
in what day soever he shall turn "[from his wicked-
ness. (E&ech. xxxiii. 11. 12.)
9 *
30 INSTRUCTION ON TIIE HOLY SACRAMENT OF PENANCE.
Do all who go lo confession perform true penance?
Unfortunately, not all who confess; for with confession
all is not accomplished. If there is no deep detestation of sin, its
malice, shame, and evil ; no interior heartsorrow for the offence to
God; if the evil inclinations and had habits are not eradicated;
the ill gotten goods restored, and the calumny repaired ; the occa-
sions of sin avoided ; and if a sincere amendment of life, or, at
least, its earnest purpose does not follow and is not attempted,
then, indeed there cannot be the least shadow of true repentance
there, not even though such persons confessed weekly. And alas!
how many such do we not now see? And why? Because many
think, repentance consists simply in confession, and not in the
amendment of their life. Only those obtain pardon in confession
who are truly penitent, and perform all that is enjoined on them
in confession. It is well, therefore, to read and carefully act
according to the following instructions.
I. ON THE EXAMINATION OF CONSCIENCE.
The foundation of all true repentance, both of the interior and
exterior (see the preceding pa^es), is the vivid knowledge of
our sins. Precisely for want of this knowledge, we see many
blinded by selflove, who are unconscious of the greatest and most
grievous sins, in which they are buried, indeed, do not even regard
them as sins, therefore! not only do not do penance for them, but
do not even confess them, and so are eternally lost. To prevent
this great evil, the Council of Trent {Hess. 14. c. 5.) ordered a
careful examination of conscience before confession, and afterwards
to confess the sins which were discovered by that examination.
Why should we examine our conscience?
Because, as St. Ignatius says, no one can become fully aware
of his own faults, unless God reveals them by a special light; we
should, therefore, first of all, and even every day, ask the Holy
Ghost to enlighten us, and should then reflect upon our thoughts,
desires, words, actions, and omissions of the good we are com-
manded to perform, since our last valid confession, and whether
we have sinned in these respects. To know this, we should let
our conscience, that is, the inner voice which tells us, whutis good
and what is evil, speak freely, without flattering ourselves, or pass-
ing it by negligently; as St. Charles Borromeo says, we should
place before our eyes the Ten Commandments of God (and of the
Church\ and carefully compare our life and our morals with them ;
it is well also to go through the list of the seven deadly sins, to
think over the place where we live, and the persons with whom
we live; the duties of our state of life, the vices to which we are
most inclined, the consequences that were, or might have been
produced upon ourselves or others. At the same time, we slwuld
imagine ourselves standing before the judgment-seat of God, and
INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 37
whatever would cause us fear there, whatever we could not there
answer for, we should look upon as sins, be sorry for, and confess.
Is it a sin not to c.rainine ourselces long anil carefu/tt/ enough ?
Certainly it is a sin for those who live unfaithfully and in
mortal sin, and who seldom confess, to examine their consciences
carelessly, because they expose themselves frivolously to the
danger of leaving out great sins, consequently make an invalid
confession, committing a new and grievous sin.
Those who daily ask God: for enlightenment, and examine
their conscience at least every evening before going to bed, will
easily and properly examine their conscience before going to con-
fession. "Behold, you have a book in which you write your
daily expenses," says St. (hrysostom., "make a book of your con-
science, also, and write there your daily sins. Before you go to
bed, before sleep comes, take your book, your conscience, and
recall your sins, whether of thought, word, or deed. Say then to
your soul: Again, soul, a day is spent, what have we done of
evil or of good? If you have accomplished some good, be grateful
to God ; if evil, resolve to avoid it for the future. Shed tears in
remembrance of your sins; ask forgiveness of God, and then let
your body sleep."
II. ON CONTRITION.
"0 man", cries St. Augustine, "why dost thou weep over the
body whence the soul, and not over the soul whence God has
departed?" The idolatrous Michas {Judges xviii. 23. 24.) com-
plained bitterly, because his idols were taken from him , Esau
grieved greatly over the loss of his birthright and his father's
blessing {Gen. xxvii. 34.), and why should we not be tilled with
sorrow!, because by our sins we have lost God, God's grace, and
heaven ?
What is contrition, and how many kinds of contrition are there?
"Contrition", says the Council of Trent l Sess. 14. c. 4.), "is a
pain of the soul, a detestation of sins committed, and the resolve
to sin no more. If this grief and detestation comes from a tem-
poral injury, shame, or punishment, it is a natural sorrow 7 ; but if
we are sorry for our sins, and detest them, because by them we
have offended God, and have transgressed and dishonored His
holy will, it is a supernatural sorrow; and is imperfect if we are
sorry for having offended God, because He punishes sin by tem-
poral and eternal punishment, and by exclusion fiom heaven, and
perfect if we are sorry. for our sins and detest them, because they
have offended God, the supreme Lord, the best and loveliest Good,
the dearest Father.
Js the natural sorrow sufficient for a good confession ?
It is not, because it proceeds not fiom the love of God, whom
alone we offend by our sins, but from the love or fear of thew r orld.
38 INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE.
Simply a sorrow of the world for our sins because of their temporal
evils, worketh death (ii. Cor. vii. 10.); that is, it causes him who
confesses his sins with only a natural sorrow for them, to commit
a new mortal sin, because a necessary part of the Sacrament of
Penance is wanting.
What other attributes are necessary for a true contrition?
Contrition should, also, be heartfelt, that is, the sinner must
hate and detest his sins, be angry with himself for them, and be
desirous of making all right again; it should be universal, that
is, it must cover all the mortal sins he knows himself to have
committed, without a single exception; it must be sovereign,
that is, he must hate and detest nothing more than a grievous sin,
and this because it so greatly offends God.
What kind of sorrow obtains forgiveness of sin?
That sorrow which proceeds from a perfect love of God, and
which causes the sinner to abominate his sins for God's sake, and
not for fear of temporal or eternal punishment. This perfect con-
trition would even suffice for the forgiveness of sins, if, as for in-
stance, in the case of danger of death, there should be the greatest
desire, but no opportunity to confess to a priest.
But the Holy Catholic Church has declared {Cone. Trid. s. 14.
c. 4.) the imperfect contrition which proceeds from the knowledge
of the shamefulness of sin, or from the fear of eternal punishment
in hell, to be sufficient for a valid reception of the holy Sacrament
of Penance.
Who are those who have reason to fear they have aroused only
a natural sorrow* for their sins, or no sorrow at all?
Those who care little about knowing what true sorrow is;
those who often commit grievous sins, and do not amend their life;
for if these had aroused a true sorrow for sin in their hearts, their
purpose of amendment, and their use of the necessary means for
carrying it out, would be firmer, and, by the grace of God in this
Sacrament, they would be made strong to avoid sin, at least for a
time ; because they do not do this, one can justly doubt whether
they had a true sorrow, whether they have validly received the
Sacrament of Penance and its sanctifying grace; and those are to
tear who are not sorry for their sins, and avoid them, until they
have been brought to shame, mockery, or calamity by them.
How can the sinner attain true sorrow?
The sinner can attain true sorrow by ihe grace of God and his
own cooperation with it. That both are necessary, is shown by the
prophet Jeremias (Jer. xxxi. 18.) who prays: Convert me,
Lord, and I shall be converted; for Thou art the Lord,
myGod. For afterThou didst convert me, I did penance,
and after Thou didst shew unto me. I struck my thigh
(with sorrow). To which God replies: If thou wilt be con-
INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 39
verted, I will convert thee (Jer. xv. 19.). The grace of God
is, therefore, the first and greatest necessity for the sorrow which
converts the heart. It must begin and complete the work of con-
version, but it will do this only when the sinner earnestly and
faithfully cooperates with it. This cooperation is shown in the
following manner {Cone. Trid. sess. vi. c. (>.): After the sinner,
whom God, in whatever way, has admonished that he should be
converted, has ardently implored God for the grace of a true con-
version, has perhaps invoked the intercession of the Mother of
the Saviour, his guardian angel, and the holy penitents, such as
David, Peter, Magdalen, he meditates upon the truth that God is
a just judge, who hates sin, and will punish it in the next world,
in the eternal torments of hell ; having placed this certainty vi-
vidly before his eyes, he reflects whether, by his sins, he has not
himself deserved this punishment, and if by the enlightenment of
God he finds he has, he will also see the danger in which he now
is, that is, that if God should allow him to die impenitent, he
would have to suffer forever in hell ; this fear of eternal punish-
ment forces the sinner to hope in God's mercy, through the
merits of Christ who has atoned for our sins; he recollects that
God has sworn that He wishes not the death of the sinner, and
that our Redeemer said, that He came to call the sinner to repen-
tance, and that there is more joy in heaven over one sinner who
does penance, than over ninety nine just, by which his heart is
moved, and excited to confidence in God; he considers the patience
with which God has so long waited for him, and the goodness
which, during his sinful life, has heaped favors and graces upon
him; he thinks of his creation by the supreme Heavenly Father,
of his redemption by the most precious blood of the Son of God,
of his sanctification in baptism when he became a child of God,
and his heart the dwelling place of the Holy Ghost; he recalls
how often and how paternally God has warned him by good books,
by persons, by his own conscience, how ungratefully he had for-
gotten all these graces and favors, despised and trampled on them
by his sins; he will then hate his sins, and because of love for God
who in spite of them has not cast him off, he will be sorry for
them. But he will not rest here, he will go on to contemplate the
beauty and perfection of God: "Who art Thou, my God", he
cries, "who art Thou who hast loved me with such an unspeakable
love, and lovest me still, ungrateful, abominable sinner, though I
am ! What is all the beauty of this world, of the angels and of the
blessed spirits compared to Thine ! Thou fountain of all beauty, of
allgoodness, of all that is amiable. Thou supreme majesty, Thou
infinite abyss of love and mercy! I for one vain glorious thought,
a short, momentary pleasure, a small, mean gain, could forget,
offend and despise Thee! Could sell, could forfeit heaven, and
eternal joy with Thee ! 0, could I make good those crimes ! Could
I but wash them out with my tears, even with my blood ! " Through
4() 1 NS TKUCTION ONTniE HOLY SACRAMENT OF PENANCE.
such meditations tlie sinner, by the grace of God, will be easily
moved to sorrow. But without such meditations, or toreador
say by heart the formulas of sorrow or contrition in a praycrbook
is to pray, but not to make acts of contrition. This would by no
means suffice, because sorrow consists not in words, but in the
pain and disgust of a contrite heart.
Should we make an act of contrition before confession only?
\Ye should make an act of contrition before confession, and
not only then, but every evening after the examination of con-
science, we should make one together with a firm purpose of
amendment, also immediately after any fault committed, over all
when in danger of death ; for we know not whence and when God
will call us to judgment, or whether we shall then have the grace
to receive the Sacrament of Penance with proper preparation.
III. ON THE PURPOSE OF AMENDMENT.
The purpose of amending our life is as necessary as contrition
for the remission of sin; for how could he obtain forgiveness from
God, who has no intention of ceasing to offend Him ? However, he
who is truly contrite, has also a firm purpose of amendment, for
the will to sin cannot exist with the hatred of sin.
What is necessary for a firm purpose, and how can it be known
if the light purpose is had in going to confession?
A firm purpose of amendment requires: The avoidance of sin,
and especially those in whose society sin is most usually committ-
ed; the flying from all occasions that might bring the danger of
sinning, all persons, places, societies in which we usually sin; and
in bravely fighting ourselves, our evil inclinations and bad habits ;
making use of all means prescribed by the confessor, or made
known to us by God Himself; repairing the injustice and injury
we have done; giving back the injured name of our neighbor,
removing the scandal and enmity we have caused, &c. Of him who
carefully observes these things, we can say that he has a right
purpose.
Who, then, hare no true purpose of amendment ?
Those who do not leave the frivolous persons with whom they
have associated and committed sin; those who do not diligently re-
move the occasions of cursing, swearing carelessly, getting drunk,
and committing secret sins, &c; those who borrow or make debts
which they know they cannot pay, or do not even care to pay;
those who squander away the property of women and children,
letting them suffer want; those who sit day and night in barrooms,
or saloons in the midst of fighting, gambling, vile, filthy conver-
sation, and detraction, taking away the good name of others,
murmuring against spiritual and temporal superiors, etc.; throwing
away precious time, bringing, even compelling others to do the
INSTRUCTION ON THE IN )EY SACRAMENT ( )F 1'ENANCE. 41
same. The saloon-keepers, who for money's sake allure such
wretched people, keep them there, and what is still worse, help to
intoxicate them, participate in their sins. All these, not having
a linn purpose of amendment, are unfit for absolution.
'Uft
IV. ON CONFESSION.
Confession is a contrite acknowledgment of our sins in order
to obtain forgiveness for them, to a priest ordained, in the name
of the Church, by a bishop, and is, on this account, an important
and necessary part of the holy Sacrament of Penance.
Even in the Old Law, a certain kind of confession before a
priest was prescribed, and connected with a sacrifice, called the
sacrifice of Atonement; but the forgiveness of sins was effected
only through faith in the coming Redeemer, towards whom this
sacrifice pointed. (Lev. v. 5, 6. Num. v. 7.; compare Matt. iii. 6.1
In the New Law, Christ gave to the apostles and their suc-
cessors, power to forgive sins, and to retain them (John xx.
21 — 23.), and in doing so made them judges. Without confession
on the part of the sinner, they cannot act as judges, and do justice
in regard to giving punishment and remedies (Cone. Trid. sess.
14. c. 6.). And as the sinner is but seldom able to make an act of
perfect contrition, which obtains the forgiveness of sin without
confession, it was necessary that the most merciful Lord, as the
Roman Catechism says (de pcen. 5. 36.), through the means of
confession to the priest, should care in an easier manner for the
common salvation of man. Confession is, besides, the best means
of bringing man to a knowledge of his sins and of their malice.
Therefore even Adam was expressly obliged to acknowledge his
sins, and in the same way Cain was asked by God concerning his
brother's murder, although God, the Omniscient, knew the sins of
both. Finally, the desire to ease the troubled conscience, seems
born in man. Thus David says of his crime: Because I was
silent, my bones grew old, whilst I cried out all the
day long (Ps. xxxi. 3.); and in the book of Proverbs it is said:
Heh t at hideth his sins, shall not prosper; but he that
shall confess and forsake them, shall obtain mercy.
(Pror. xxviii. 30.) Constant experience in life verifies these words,
and the heretics could not entirely abolish private confession,
though they rejected the Sacrament of Penance.
Is confession a human laic, or human invention?
No, confession is instituted by Christ Himself; for after His
resurrection He appeared to His apostles and disciples, and said
to them: Peace be with you! As the Father hath sent
me, I also send you; that is, the same power to remove sin
from man, and to sanctify him, which the Father hath given me,
I give to you. When he had said this, he breathed on
them,andhesaid tothem:Receive ye the Holy Ghost.
42 INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE.
Whose sins you shall forgive, they are forgiven them;
and whose sins you shall retain, they are retained.
(John xx. 21—24.; compare Malt, xviii. 18.) In these words Christ
evidently gave to the apostles and to the priests, their successors,
the power to forgive sins, or to retain them. But this they can do
only, when the sins are made known to them, are confessed to
them ; and, therefore, Christ when instituting the forgiveness of
sins, instituted and connected with it the acknowledgment, that
is, confession of sins. This regulation of Christ was complied with
by the first Christians in humbleness of heart, as is proved in the
Acts of ihe apostles, where we read: And many (referring to the
Christians at Ephesus), and many of those who believed,
came confessing and declaring their deeds. {Acts. xix.
18.) And the apostle James exhorts his own: Confess there-
fore your sins one to another, and pray one for
another that you may be saved. {St. James v. 16) And as
the work founded by Christ, must stand as long as the world, and
as the apostles and disciples of our Lord died, their successors
necessarily continued the work, and received the same power from
Christ. This is verified by the whole history of His Church. In the
very beginning of Christianity, the faithful confessed to the priest,
with sorrow, all their transgressions, even the smallest and most
secret, after which they received absolution for their sins. " Let
us be sincerely sorry as long as we live," says St. Clement of
Rome, a disciple of St. Paul (A>. 1. ad Cor.}, "for all evil which
we have committed in the flesh, for having once left the world,
there will no longer be any confession and penance for us." Ter-
tullian (217 after Christ) writes of those who hid their sins being
ashamed to confess them : " Can we also hide from the knowledge
of God that which we conceal from a fellow creature?" {Lib. de
^tf>w.r).36.)Origen(-]-254t, after speaking of baptism, says: '"There
is still a severer and more tedious way of obtaining remission of
sin : when the sinner moistens his pillow with tears, and is not
ashamed to confess his sins to the priest of the Lord." {Horn. 3.
in pep.) St. Cyprian (f 258) writes of those Christians who during
the persecutions of his time, had not sinned by plainly denying
the faith: "Yet because they had but thought of doing so, they
make a sorrowful and simple confession to God's priests." (Lib. de
laps.) Basil (-j- A. 1). 379) writes: "Necessarily the sins must be
made plain to those to whom the power of the mysteries is con-
fided, that is, the priests." ( In reg brer. 288.) Many more testi-
monials could be brought from the earliest centuries of Christia-
nity, which make it clear, that Christ Himself instituted confession,
and that the faithful always availed themselves of it as a means of
remission from sin. How would it otherwise have been possible
for a human being, though he were the mightiest prince, to have
imposed, without the special command of Christ, the Son of God,
such a hard command as confession upon all Catholic Christianity,
INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 43
or even to have invented it without the faithful at once revolting
against it; and how possible, besides, that in the oriental Churches
which separated from the true Church in the earliest ages,
private confession to a priest is yet valid as a divine institution,
if it is but a human invention? The Catholic institution of confes-
sion, with which, in the earliest centuries, there was even con-
nected a public confession, before the whole congregation, for
notorious sinners, is as old as the Church itself, as Pope Leo the
Great (7 4G1) proves (/«/>. 136): "The secret, auricular confession
was introduced into the Church as early as the times of the
apostles, or their immediate successors/' It was instituted by
Christ, the God-Man, and instituted for the purpose of enabling
the apostles and the priests, their successors, to remit in the con-
fessional the sins committed after baptism, if the sinner heartily
regrets them, sincerely confesses, and renders satisfaction for
them, or to retain them if he is unworthy of absolution. From
this it is seen that the enemies of the Catholic Church, oppose, in
rejecting confession, the plain expression of the holy Scriptures,
and of entire Christian antiquity, and that it is a detestable ca-
lumny to assert that confession is simply a human invention. The
divine institution of confession always was and is a fountain of
sweetest consolation for sinful man, and thousands have experi-
enced that which is said by the Council of Trent (Sess. 14. c. 3. de
part): "The effect of this Sacrament is reconciliation with God,
followed often times, in pious men and those who devoutly receive
this Sacrament, by peace and happiness of conscience, with deep
consolation of the mind."
What should aid in making confession easier?
The repeated consideration of the manifold benefits arising
from it; that by it forgiveness of all, even of the most grievous
sins, is received, and the eternal guilt and punishment entirely
remitted ; the certainty of having again been made a child of God ;
the sweet consolation and desired peace of conscience; the neces-
sary remedies which a pious and prudent confessor will prescribe
for the cure of the soul's diseases; finally the prayer and exhor-
tation of the priest which will also add to the complete conversion
of the sinner.
What should be done to participate in these bejiefils?
Besides that which has already been said of the examination
of conscience, and especially of sorrow for sin, there must be in
confession a sincere heart opening; that is, a correct and exact
confession not only of all grievous, mortal sins, their kind, circum-
stances and number, without excuses, or veiling or lessening of
them, but also a faithful revelation of all other spiritual affairs,
fears, doubts, and other soul wounds in general ; for a wound which
is not shown to the physician, cannot be healed; those confessors
who are only "mute dogs" {IsaLiyi, 10.), and give absolution
44 INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE
without hesitation, should not be consciously sought after, but,
when possible, we should trust ourselves to learned, pious, and
zealous priests, keep to them as in physical sickness to an expe-
rienced physician, and accept their words as if Christ Himself
had spoken.
How should the false shame which prevents confession be overcome ?
It should be remembered that not a human being, but Christ
Himself sits in the confessional, and that whoever lies to the con-
fessor, seeks to deceive God Himself, who abominates a lie, and
at the Last Day will publicly put such a liar to shame. The con-
fessor takes the place of Christ, and after His example must be
merciful to the sinner if, a sinful man himself, lie hopes to receive
mercy and grace from God. At the same time, no confessor is
allowed to make public the slightest tiling heard in confession,
even if it should cost him his life. It may be considered further
that he who conceals a sin in confession, and thus obtains absolu-
tion by false pretences, receives no remission, but, on the contrary,
commits a new sin. "When man uncovers his sins, God covers
them; when man conceals his sins, God reveals them," says
St. Augustine. Man can be lied to and deceived, but not God, the
Omniscient; and who is ashamed to show his wounds to the phy-
sician ? Why should it be a cause of shame to throw out the poison
of sin by a sincere confession? To sin is shameful only, to
confess sin is not shameful. But if by all these reflections we are
still unable to so overcome ourselves as to confess our sins to this
or that confessor, we can look for one in whom we have confi-
dence, or to whom we are strangers.
V. ON SATISFACTION OR PENANCE AFTER CONFESSION.
Satisfaction or penance after confession consists, in so far as it
belongs to the Sacrament of Penance, in the diligent performance
of all the works of penance imposed upon us by the confessor.
With this, however, a true penitent will not be satisfied; for as in
our times, on account of the weakness and small zeal of Christians,
a light penance is imposed that they may not be deterred from
the reception of the holy Sacraments, a true penitent will volun-
tarily impose penance. upon himself, and, if he does not wish to
fall back, lie must once for all perform penance, and bring forth
fruits worthy of it. [fAike xiii. 3.) God cannot be induced to give
the grace of perseverance, otherwise than by the penance by which
we punish ourselves for the offences committed against Him. The
luxurious flesh will not cease to sin, if it is not continually punished.
Because they omit the voluntary penance it happens that so few
sinners after confession persevere in virtue and keep their pro-
mises and good resolutions. Those who love their souls, should be
careful, besides the exact performance of the penance given in
Confession, to render,- by fasting, prayer, almsdeeds, avoidance of
INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 45
the world, diffidence in themselves, and especially by patient en-
durance of the afflictions and sufferings God imposes "as penance,
to His Majesty as complete satisfaction as possible for their sins,
or endanger their salvation, or risk being forced, in the next
world to perform severe and ever lasting penance.
Is the unbeliever right in asserting that, because Christ on the
cross has already rendered complete satisfaction, man does not
need to render any?
He is entirely wrong. Christ on the cross did indeed render
satisfaction for all the sins of the whole world, and man is not
in the condition to render the indispensable satisfaction for one
single sin, but it does not follow from this that man is not
required to render something. To render satisfaction means to do
something for that which has been committed. Instead of obeying
God, the sinner, by his sins, disobeys God. Satisfaction for diso-
bedience requires perfect obedience from the sinner; but this, be-
cause of his weakness and corruption, no man is able to render,
therefore Christ rendered it for us by His perfect obedience even
unto the death of the cross. But because Christ has been thus
obedient for us, must we not be somewhat obedient, too? or
what is the same, because Christ for love of us has atoned for
our sins by perfect obedience to His Heavenly Father, are we to
do no penance for ourselves? It is precisely by this atonement
made by Christ that we receive the power of rendering satis-
faction. But for this we must, first of all, ask the grace (nrayer)
to restrain our earthly desires (fasting), and by means of active
love i, charity) make ourselves susceptible to this grace. This it is
that St. Paul the Apostle, who calls himself the greatest of sinners,
writes of himself : Who now rejoice in my sufferings for
you, and fill up those things that are wanting for the
sufferings of Christ in my flesh for his body, which
is the Church {Col. L 24); and to the Corinthians he writes :
But I chastise my body and bring it into subjection;
lest perhaps when I have preached to others (meaning:
of penance and conversion), I myself should become cast
away (i. Cor. ix. 27). Christ Himself. did not censure the Ninivi-
tes for their fasting and their penance in sackcloth and ashes, but
used them as an example. {Matt. xii. 27. \ And in the Old Testa-
ment we find that even after remitting the sin, God imposed a
punishment for it. Thus He let the child of King David die, as
punishment for his adultery, even though He had forgiven the sin
(ii. Kings xii. 13, 14.); thus Moses and Aaron, because they once
distrusted God, were not permitted to enter the Promised Land.
{Num. xx. 24 ; Dent, xxxiv. 4.) According to this doctrine of the
Bible, the Catholic Church teaches that though truly on account
of the infinite merits of Christ and in His name, the eternal guilt
and punishment of sin are taken away, in confession, by the abso-
46
INSTRUCTION FOR CHRISTMAS EVE.
lution given by the priest, there remains a temporal punishment,
which the sinner must expiate either in this world or in the next;
for this reason, in the earliest times of the Church certain works
of penance were imposed, which were then very severe, and in
the course of time, owing to the indolence of the faithful, were
very much moderated.
INSTRUCTION FOR CHRISTMAS EVE.
Et us therefore make him a little
chamber, and put a little bed in it for
him, and a table, and a stool, and a
candlestick, that when he cometh to us,
he may abide there". (\vJ{inys,\\. 10.) Such
was the Sammamite woman's regard for the
, prophet Eliseus that she would make such pre-
parations for his entertainment ! Will we do as much for Christ
who is ready to come to us? Take pains, Christian, to occupy
this night in pious thoughts, and aspirations, for the love of God
and for the good of your own soul, making yourself worthy to
receive the graces which He is ready when he comes, to give you.
Think how St. Joseph, and Mary, his holy spouse, who was very
near her time, obedient to the imperial command, and perfectly
submissive to the will of God, journeyed with the greatest incon-
venience to Bethlehem, and when, because of the multitude of
people, they found no place to receive them, they stayed, as God
willed it, in a most miserable stable at the extreme end of the
town. What love does not the Saviour deserve who for love of us
so humbled Himself!
PRAYER OF THE CHURCH. God, who givest ns to
rejoice yearly in the expectation of our redemption, grant,
that Thy only begotten Son, whom we receive with joy as our
Saviour into our hearts, may be seen by us with confidence,
when He shall come into the world as its judge. Through Thy
Son Christ Jesus, our Lord, who livest &c.
INSTRUCTION FOR CHRISTMAS DAY.
I
What is Christmas Day?
T is the day on which Christ Jesus, our Redeemer and our Joy,
. was born of the Blessed Virgin in a stable at Bethlehem.
INSTRUCTION FOR CHRISTMAS DAY. 47
Why is this festival culled "the Holy Night?"
Because this night has been especially blessed and sanctified
by the holy, mysterious birth of the Redeemer of the world.
Why are there three Masses said on this day?
In commemoration of the threefold birth of the Redeemer: of
His birth from all eternity in the bosom of His Heavenly Father;
of His birth in the fulness of time ; and of His spiritual birth in
the hearts of the pious who, by lively faith in Him, receive the
power to become children of God. {John i. 2.)
Why is the first Mass said at midnight?
Because Christ, the true light which came into the world to
enlighten those who stood in darkness and the shadow of death,
that is, of unbelief and of sin {Luke i. 79.), was born at night, and
because the divine birth is incomprehensible to us.
Why is the next Mass said at daybreak , and the third in broad
daylight?
To signify that the birth of Christ, expelling the darkness of
ignorance and infidelity, brought us the clear daylight of the
knowledge of God, and that the spiritual birth of Christ can take
place at any time in the pure soul.
When does this spiritual birth take place?
It takes place when the soul, having been cleansed from all
sin, makes the firm, unalterable resolution to die to the world
and all carnal desires, and arouses in itself the ardent desire
henceforth to live only for Christ, and, by His grace, to practise
all the virtues.
INSTRUCTION ON THE FIRST MASS.
The Introit of this Mass speaks of the eternal birth of
Christ, the Lord. The Lord hath said to me: "Thou art
my Son, this day (that is, from all eternity) I have begotten
thee!" (Ps. ii. 7.) Why have the gentiles raged, and the
people devised vain things? {Ps. ii. 1.) Glory be to the
Father &c.
PRAYER OF THE CHURCH. God, who hast illumined
this most blessed night with the splendor of the true light,
grant that we may enjoy the happiness of that light in
heaven, whose mysterious apparition we have recognized on
earth. Through Jesus Christ, Thy Son, our Lord, who livest&c.
EPISTLE. (Titus ii. 11 — 14.) Dearly Beloved ! The grace
of God our Saviour hath appeared to all men, instructing us
that, denying ungodliness and worldly desires, we should live
48 INSTRUCTION FOB CHRISTMAS DAY.
soberly, and justly, and godly in this world, looking for the
blessed hope, and coming of the glory of the great God and
our Saviour Jesus Christ, who gave himself for us, that he
might redeem us from all iniquity, and might cleanse to
himself a people acceptable, a pursuer of good works.
/;/ ichat special manner has the grace and goodness of God been
manifested to us?
In the incarnation and birth of Christ, His Son, whom, in His
infinite love, He has made like unto us, our brother and our tea-
cher, by whom we have become children of God, and coheirs of
His kingdom.
What does Christ by His Incarnation especially desire to teach us?
That we should put aside all unrighteousness, all infidelity
and injustice, and strive to become like Him, who, except in sin,
has become altogether like unto us. But especially that we re-
press the desires of lust, wealth, and honor, and not rest until we
have uprooted them from our heart.
How do ire lire soberly, jaslly, and godly?
We live soberly, when we fulfil all duties towards oursel-
ves; justly, when we fulfil all duties to our neighbor; and
godly, when we fulfil all duties to God: or, when we seek only
our own salvation, the honor and glory of God, and do to our
neighbors as we would have done to ourselves.
ASPIRATION. Blessed art Thou, newborn Saviour,
who hast descended from on high to teach me the ways of
justice, hast become man and equal to me. In return for
this goodness of Thine, I renounce all evil, all sinful desires,
words, and deeds. In return for Thy loye, I will ever uproot
from my heart all carnal desires, and live always soberly,
justly, and godly; and do Thou by Thy grace strengthen me
in this resolve.
GOSPEL. {Luke ii. 1 — 14.) And it came to pass that in
those days there went out a decree from Cesar Augustus, that
the whole world should be enrolled. This enrolling was
first made by Cyrinus, the governor of Syria. And all went
to be enrolled, every one into his own city. And Joseph also
went up from Galilee out of the city of Nazareth into Judea,
to the city of David, which is called Bethlehem, because he was
of the house and family of David, to be enrolled with Mary,
his espoused wife, who was with child. And it came to pass
INSTRUCTION FOR CHRISTMAS DAY.
49
that when they were there, her days were accomplished that
she should be delivered. And she brought forth her first-born
son, and wrapped him up in swaddling clothes, and laid him
in a manger; because there was no room for them in the inn.
And there were in the same country shepherds watching,
and keeping the nightwatch over their flock. And behold an
angel of the Lord stood by them, and the brightness of God
shone round about them, and they feared with a great fear.
And the angel said to them: Fear not: for behold I bring
you tidings of great joy, that shall be to all the people; for
this day is born to you a Saviour, who is Christ the Lord, in
50 INSTRUCTION FOR CHRISTMAS DAY.
the city of David. And this shall be a sign unto you: you
shall find the infant wrapped in swaddling clothes, and laid in
a manger. And suddenly there was with the angel a multi-
tude of the heavenly army, praising God, and saying: Glory
to God in the highest : and on earth peace to men of good will.
Why, at the time of Augustus, were all the Roman subjects
enrolled ?
This was by special order of God, that Mary and Joseph
should thus be obliged to go to Bethlehem, and it be made known
to all the world, that Jesus was really born in Bethlehem, of the
tribe of Juda and the house of David, that the predictions of the
prophets were fulfilled, and that He was the Messiah. (Mich. v. 2.)
Let us learn from this how the providence of God directs all
things according to His will, and consider the obedience which
Mary rendered to the command of a heathen emperor, or to God
who caused the command.
Why is Christ called the "first born" of Mary?
Because she gave birth to no child before Him ; and as she
had none after Him, He was the only Son of Mary as He was the
only begotten Son of the Heavenly Father.
Why was Christ so poor born in a stable, and laid in a manyer?
To teach, not by words, but by example, that which He after-
wards so often preached, and so forcibly taught: the love of po-
verty, humility, patience, and contempt of the world ; and to put
to shame by this manner of His birth the foolish wisdom of the
world which aims only for honor, pleasures, and riches.
Why was the birth of Christ announced to poor shepherds , and
not to King Herod and the chief priests, §-c. ?
That it might be known that God loves to dwell with poor,
simple, pious, faithful people, such as the shepherds were, and
reveals Himself to those who are small in their own eyes; while
He despises the proud and hands them over to their own spiri-
tual blindness. {Matt. xi. 25.)
Let us learn from this to acquire simplicity and humility, and
despise pride and cunning, that God may reveal Himself to us by
His interior inspirations.
What is meant by the angelic song of praise: "Glory be to
G o d o n h i g h " ?
By this song of praise which the priests usually say in the
holy Mass, the angels meant, that the greatest praise and the
most heartfelt thanks are due to God, for He had sent His Son
into the world; and that those who now had the good will to glo-
INSTRUCTION FOR CHRISTMAS DAY. 51
rify God by all their actions, would receive peace, that is, all
happiness, blessings, and salvation.
Rejoice thou also with the angels over the birth of the Sa-
viour; give thanks to Him, and honor to Him alone, so thou also
wilt be given peace: peace with God, peace with thyself, peace
with airmen. Learn also from the angels, who rejoiced in the
graces which man would receive from the birtli of Christ, to re-
joice and thank God for the favors which He gives thy neighbor,
and by rejoicing participate in them.
INSTRUCTION ON THE SECOND MASS.
In the Introit of this Mass the Church avails herself of the
Prophet Isaias: This day a light shall spread over us,
because the Lord is born to us; He shall be called
Wonderful, God, the Prince of Peace, the Father of
the world to come, of whose kingdom there shall be
no end (hat. ix. 6.). The Lord hath reigned; he is cloth-
ed with beauty; the Lord is clothed with strength,
and hath girded himself. (Ps. xcii. 1.)
PRAYER OF THE CHURCH. Grant us, Almighty God,'
that the new light of Thy word, made flesh, may shine upon
us in its fulness, and that the faith which illumines our
minds, may be resplendent in our works.
EPISTLE. (Titus iii. 4—7.) But when the goodness and
kindness of God our Saviour appeared: not by the works of
justice, which we have done, but according to his mercy, he
saved us, by the laver of regeneration, and renovation of the
Holy Ghost, whom he hath poured forth upon us abundantly
through Jesus Christ our Saviour: that being justified by his
grace, we may be heirs, according to hope of life everlasting.
To whom do we owe our salvation?
Not to ourselves and any good works w r e may have performed,
but entirely to the mercy "of God alone, who from all eternity
decreed our redemption," and sent His only begotten Son into
this world to accomplish it; which redemption is bestow r ed upon
us in baptism, where we are washed from the stain of sin, and by
the rich infusion of the Holy Ghost are born again, heirs of
eternal life.
Why, then, had God no mercy on the fallen angels?
To this question St. John of Damascus replies: "We must
know here that the fall was to the angels, what death is to man ;
for the angels there w r as no repentance after the fall, as for man
there is no repentance after death". (l)e fid. orthod. lib. 2. c. 4.)
4*
52 INSTRUCTION FOR CHRISTMAS DAY.
In eternity there is no available contrition and penance, so God
snowed no mercy to the fallen angels. Let us learn from this,
while there is yet time, to make ourselves by contrition and pe-
nance participators in the mercy of God.
GOSPEL. {Luke ii. 15—20.) And it came to pass, after
the angels departed from them into heaven, the shepherds
said one to another: Let us go over to Bethlehem, and let us
see this word that has come to pass which the Lord hath
shewed to us. And they came with haste: and they found
Mary and Joseph, and the infant lying in the manger. And
seeing, they understood of the word which had been spoken to
them concerning this child. And all that heard wondered:
and at those things that were told them by the shepherds.
But Mary kept all these words, pondering them in her heart.
And the shepherds returned, glorifying and praising God for
all the things they had heard and seen, as it was told unto
them.
INSTRUCTION. I. The shepherds follow at once the voice
of God which calls them to the manger ; they exhort one another
to do so; they seek the Redeemer and happily find Him; they
make Him known to others, and tenderly thank God for the grace
given them.
Let us follow the inspirations of God with ready obedience ;
let us exhort one another to virtue by our good example and
edifying conversation; let us make good use of the knowledge
given us by God, give it to others, and praise God for it.
II. Mary kept all these words, spoken about her Son,
and pondered them in her heart. Let us learn from her
to make food for our souls by careful meditation of the divine
truths that are made known to us : so that we may be preserved
and strengthened in spiritual life.
INSTRUCTION ON THE THIRD MASS.
The Introit of this Mass reminds us of the spiritual birth of
Christ, by which He is spiritually born in us: A child is born
to us; and a son is given to us; and the government
is upon his shoulder; and his name shall be called
Wonderful, Counsellor, (/sal ix. 6.) Sing ye to the Lord
a new canticle; because he hath done wonderful
things. (Ps. xcvii. 1.) Glory be to the Father, &c.
PRAYER OF THE CHURCH. Grant, we beseech Thee,
Almighty God, that we who are bound in the old servitude,
i
INSTRUCTION FOR CHRISTMAS DAY. 53
bearing the yoke of sin, may by the incarnation of Christ Thy
Son, which we celebrate to day, be freed from our bondage,
through the same Jesus Christ, our Lord, &c.
EPISTLE. (Hebr. i. 1—12.) God, who at sundry times
and in divers manners spoke in times past to the fathers by
the prophets, last of all, in these days hath spoken to us by his
Son, whom he hath appointed heir of all things, by whom also
he made the world; who being the brightness of his glory, and
the figure of his substance, and upholding all things by the
word of his power, making purgation of sin, sitteth on the
right hand of Majesty on high: being made so much better
than the angels as he hath inherited a more excellent name
than they. For to which of the angels hath he said at any
time, Thou art my son, to-day have I begotten thee?
And again, I will be to him a father, and he shall
be to me a son. And again when he bringeth in the first
begotten into the world, he saith: And let all the angels
of God adore him. And to the angels indeed he saith: He
that maketh his angels, spirits, and his ministers
a flame of fire. But to the son: Thy throne, God, is
for ever and ever; a sceptre of justice is the sceptre
of thy kingdom. Thou hast loved justice and hated
iniquity; therefore, God, thy God, hath anointed
thee with the oil of gladness above thy fellows. And,
Thou, in the beginning, Lord, didst found the
earth, and the works of thy hands are the heavens.
They shall perish, but thou shalt continue: and they
shall all grow old as a garment. And as a vesture
shalt thou change them, and they shall be changed:
but thou art the selfsame and thy years shall not
fail.
INSTRUCTION. The greatness of Christ Jesus, the dignity
of His divinity and humanity, the love and goodness of His Hea-
venly Father, who has given Him to us as our teacher, could not
be more gloriously described than in this epistle. Learn from it
how much you are obliged, because of this, to serve God, to be
grateful to Him, and to follow after Christ who governs heaven
and earth, and whom the angels serve.
ASPIRATION. I thank Thee, a thousand times,
Heavenly Father, that Thou hast deigned to speak to us
54
INSTRUCTION FOR CHRISTMAS DAY.
through Thy only begotten Son, in whom Thou hast Thine
only pleasure. With my whole heart, Father of Mercy, will
I listen to Him, and be obedient to all His instructions.
GOSPEL. (Johni, 1 — 14.) In the beginning was the
Word, and the Word was with God, and the Word was God.
The same was in the beginning with God. All things were
made by him: and without him was made nothing that was
made. In him was life, and the life was the light of men: and
the light shineth in darkness, and the darkness did not com-
prehend it. There was a man sent from heaven whose name
was John. This man came for a witness, to give testimony of
INSTRUCTION FOR CHRISTMAS DAY. 55
the light, that all men might believe through him. He was
not the light, but was to give testimony of the light. That
was the true light, which enlighteneth every man that cometh
into this world. He was in the world, and the world was made
by him, and the world knew him not. He came unto his own,
and his own received him not. But as many as received him,
he gave them power to be made the sons of God, to them that
believe in his name. Who are born not of the blood, nor of
the will of the flesh, nor of the will of man, but of God. And
the Word was made flesh and dwelt among us (and we saw
his glory, the glory as it were of the only begotten of the
Father), full of grace and truth.
What does St. John mean by the expression the Word?
That the Son of God, who was begotten and brought forth like
a word of the mouth from the Father, but in a manner incompre-
hensible and inscrutable to us, is one with the Father in the di-
vine nature, but different from Him in person; He is also called the
Word of the Father, because through Him the Father has spoken
and made known the divine will. (Hebr. i. 2.; Matt. xvii. 5.)
What is meant by: In the beyinniny was the Word, and
the Word was with God?
That the Son of God already was, when all things had their
beginning, not made or created, but born of the Father from eter-
nity, with whom and in whom He therefore existed from all eter-
nity. St. John here teaches the divinity, the eternity, and the
equality of Christ with the Father.
What is meant by: All thing 9 were made by Him?
That the Son of God, true God with the Father and the Holy
Ghost, has made all things from the angels to the smallest worm.
(Comp. Coloss. i. 16.)
What is meant by: In Him was the life?
It means : The Son of God is the origin and fountain of all the
spiritual life of our soul upon earth, and of the glorious life in
eternity. To give this true life to us, he became man, whereby
we are born again, newly created, as it were, from the death of
sin to the life of grace and righteousness.
Why is this life the liyht of men?
Because this true life of the soul which Christ has obtained
for us and given us, consists in the ever increasing knowledge of
God and his salvation, which knowledge also comes from Christ,
56 INSTRUCTION FOR CHRISTMAS DAY.
either externally through holy words and examples, or inwardly
by divine inspiration.
How did the light shine in darkness?
In this manner, that the Son of God has always given, in dif-
ferent ways, the light of true knowledge to all men, even to the
wicked, and to infidels, and especially so, by His example and
His doctrines, since His incarnation. But the wicked closed their
eyes to the light and perished. And now He gives the necessary
light of knowledge to all men, especially by the preaching of His
holy word, but the hardened sinners throw it from them, because
they wish not to hear of faith, penance, and repentance.
How did St. John the Baptist give testimony of the light?
By announcing the Saviour to the world, and when He
appeared, even pointing Him out.
Who receive Christ?
Those who walk in the light of His grace, cooperate with it,
and so become the children of God.
How are we to understand : The Word was made flesh?
This is not to be understood to mean that the Word, that is, the
Son of God, was changed into human nature, but to mean that He
took upon Himself flesh from the Virgin Mary, and became man,
having therefore two natures inseparably united in Himself: the
divine and the human. So Christ is true God, and at the same
time true man, therefore God- Man. From this it follows, that
Christ in His humanity is less than His Father {John xiv. 28.), but
in His divinity is equal to the Father {John x. 30.), and that there
were in Christ two wills, the human and the divine. His humanity
filled Him with a natural terror of His sufferings, but His divinity
was perfectly united with the will of His Heavenly Father, and
could pray: Not my will, but thine be done.
ASPIRATION. God, our Heavenly Father, who hast
given us, Thy lost people, this night in the form of a child
from the immaculate womb of Mary, Thine only begotten Son
as our mediator and joygiver, we give Thee thanks with heart
and lips, and humbly beseech Thee that Thou wilt never per-
mit us to forget such a grace, and that we may sustain our-
selves by it in all temptations; that we may be ever grateful
to Thee for it, and until death praise, honor, and serve Thee
in sanctity. Amen.
Whence comes the custom of putting cribs in our Churches and
houses at this time?
This custom originated with St. Francis of Assisi who espe-
cially loved and contemplated the poor, newborn child Jesus, and
INSTRUCTION FOR CHRISTMAS DAY. 57
further to increase his love, was accustomed to represent to him-
self in this way the stable and manger at Bethlehem ; and as this
pious practice is calculated to assist exceedingly in the instruction
of the unlearned, especially of children, it was introduced into
many Churches.
THE SOCIETY OF THE HOLY CHILDHOOD FOR THE
SALVATION OF THE HEATHEN CHILDREN.
MAny thousands of the heathen children die every year with-
out baptism, and what is most terrible, a great number
of these unfortunate children die the most miserable death,
and thus perish, soul and body. In the heathen countries, espe-
cially in China, a country that contains more than three hundred
millions of inhabitants, it is the horrible custom for parents, wjjen
they have too many children, or when sickly, weak, or deformed
children are born to them, exposing them on the streets, or throw-
ing them with a weight around the neck into the water. On the
streets the poor little worms die of hunger, or are eaten up by
the dogs and pigs, in the water their flesh becomes the food of
the fishes. Many, especially girls, are picked up by the wicked
heathens, carried home, and so trained that when they grow up,
they may serve vice for money. A multitude of others are
strangled immediately after birth, their bodies thrown into the
water, or into the dirt. No law forbids this horrible custom, no
law punishes it. Often from twenty to thirty thousand of these
unfortunate children are killed in one year. The missionaries,
who preach the gospel to this heathenland, seeking to win them
to Christ, see with terror this cruelty, without being able to pre
vent it. It especially grieves them, to see these little ones die
without baptism. Some of these missionaries wished to take those
left on the streets, to baptize, and to educate them ; to find wo-
men who would privately baptize them, and bring them in from
the street. But how provide for these children, how educate
them? how support the women who gathered up the children?
Money was necessary, but they were poor, and had none. They
turned therefore to Christian Europe, and in touching letters
begged alms for these little unfortunates. Moved by their mis-
fortunes, the pious Bishop Forbin- Janson of Nancy in France in-
stituted the Society of the Holy Childhood of Jesus, invit-
ing all the children of his diocese to form themselves into a
society in the name of the child Jesus, and under the patronage
of the Blessed Virgin, for the benefit of the miserable heathen
children, giving alms out of love for the child Jesus. All children
under twenty one years of age were to belong to it, forming clubs
of twelve among themselves, in honor of the twelve years of
Christ's childhood; each child to give one kreutzer (about one
cent. Tr.) to the society's treasury, one a month, and to say one
58 INSTRUCTION FOR THE SUNDAY AFTER CHRISTMAS.
"Hail Mary" every day with the invocation: "Holy Mary,
pray for us and for the poor children of the heathens .
By means of the money thus collected, the missionaries who
saved the heathen children from spiritual and temporal death,
were to be supported. The society has been in existence since
1841, and has already embraced all Catholic countries; thousands
of pious Christian children give the alms from their own hands to
do a good work by it for the love of the child Jesus and the sal-
vation of the children of the heathen. Adults are admitted as
honorary members, and would it not be well, beloved reader, if
you were to join it, and by prayers and alms aid in saving those
little ones? This would be indeed a good work, for which rich
reward would be given in heaven.
INSTRUCTION FOR THE SUNDAY
AFTER CHRISTMAS.
INtroit. While all things were in quiet silence, and
the night was in the midst of her course, thy al-
mighty Word leapt down from heaven, from thy royal
throne ( Wis. xviii. 14. 15.). The Lord hath reigned; he is
clothed with beauty; the Lord is clothed with strength,
and hath girded himself {Ps. xcii. 1.). Glory be to the
Father &c.
PRAYER OF THE CHURCH. Almighty and eternal God,
govern all our actions according to Thy pleasure, that all we
do, we may do in the name of Thy beloved Son, and thus bear
rich fruit in good works. This grant through the same Christ
our Lord, &c.
EPISTLE. (Galat. iv. 1—7.) Brethren! As long as the
heir is a child, he differeth nothing from a servant, though he
be Lord of all: but is under tutors and governors until the
time appointed by the father: so we also when we were
children, were serving under the elements of this world. But
when the fulness of the time was come, God sent his Son,
made of a woman, made under the law; that he might re-
deem them who were under the law; that we might receive
the adoption of sons. And because you are sons, God hath
sent the Spirit of his Son into your hearts, crying: Abba,
Father! Therefore now he is not a servant, but a son. And
if a son, an heir also through God.
INSTRUCTION FOR THE SUNDAY AFTER CHRISTMAS. 59
EXPLANATION. St. Paul desired to instruct the Galatians,
many of whom still clung to the Mosaic law, that this was no long-
er necessary , because Christ had freed them from its hard bond-
age, which contained merely the rudiments, so to speak, of the
one only saving faith, and had made them children and heirs of
God, at which they should rejoice and congratulate each other.
Ours is an even much greater happiness than the Jews re-
ceived, because we, through our ancestors, were converted by
apostolic messengers of the faith from heathenism to the true,
saving Catholic faith, and by this holy religion tfere changed
from vassals of Satan, into children and heirs of God. What a
great advantage is this ! Must it not be dearer to us than all the
kingdoms of the world? Let us thank the Lord for it, and be
careful not to lose this prerogative of being a child of God, and
heir of heaven, not by sin to give ourselves anew, as voluntary
slaves of Satan.
GOSPEL. (Luke ii. 33 — 40.) At that time: Joseph, and
Mary his mother, were wondering at those things which
were spoken concerning him. And Simeon blessed them, and
said to Mary his mother: Behold, this child is set for the
fall , and for the resurrection of many in Israel , and for a
sign which shall be contradicted: and thy own soul a sword
shall pierce, that out of many hearts thoughts may be re-
vealed. And there was one Anna, a prophetess, the daughter
of Phanuel, of the tribe of Asar; she was far advanced in
years, and had lived with her husband seven years from her
virginity. And she was a widow until fourscore and four
years; who departed not from the temple, by fastings and
prayers serving day and night. Now she at the same hour
coming in, confessed to the Lord; and spoke of him to all
that looked for the redemption of Israel. And after they had
performed all things according to the law of the Lord, they
returned into Galilee to their city Nazareth; and the child
grew and waxed strong, full of wisdom, and the grace of
God was in him.
Why did Mary and Joseph wonder at the things ichich were
spoken of the child Jesus?
They wondered, not because that which was said of the child
Jesus by Simeon, was new to them, for they already knew, why
He was sent from God, but because of the marvellous ways in
60
INSTRUCTION FOR THE SUNDAY AFTER CHRISTMAS.
which God revealed the mysteries of the newborn Saviour to Si-
meon, the shepherds, and to other pious people. :
How is Christ set for the fall of many?
Christ is set for the fall, that is, for the eternal damnation, of
all those who have heard His doctrine, but have not received it,
and those who have received it, but have not lived in accordance
with it. Christ is not the cause of their fall, but they themselves
are the cause, on accomit of their hard-heartedness and voluntary
obduracy. These would not have committed this great sin, if
Christ had not come, preached, and offered them the grace of
knowledge and of conversion. {John xii. 22.)
For whom is Christ the resurrection?
For those who receive faith in Him, and in His doctrines, and
live in accordance with it: these if they persevere, will rise in the
future into eternal life.
INSTRUCTION FOR THE SUNDAY AFTER CHRISTMAS. (Jl
Why is Christ a sign that shall he contradicted?
Because, by His unexampled birth from a virgin, by His life
and death, and especially by His heavenly doctrine, which is en-
tirely opposed to the carnal spirit of this world, Christ became an
object of mockery and blasphemy. Even now, according to the
saying of St. Bernard, Christ is such a sign of contradiction for
many Christians who by their pride constantly contradict His
humility, by their avarice His poverty, by their gluttony His fast-
ing, by their impurity His purity, by their indolence His zeal, &c. ;
denying by their actions that which they profess with their lips,
thus publicly showing that they are Christians but in name, of
whom it is written: Thou hast the name of being alive,
but thou art dead. {Apoc. iii. 1.)
What is meant by : And thy own soul a sword shall pierce?
It means that the greatest grief should cut like a sword
through the inmost parts of the soul, which came to pass, when
Mary heard the calumnies and blasphemies of the Jews against
her Son, and when she saw Him die on the cross between two
thieves. Meditating on this grief of the most loving mother Mary,
St. Bonaventura exclaims: u Never was there grief so great, for
never was there Son so loved ! "
What else do we learn from this gospel?
The widows should learn from Anna, who spent nearly all her
life in the temple, to serve God by prayer and fasting; for a
widow who prays not, but- lives in pleasures, is dead, while she is
living, (i. Tim.v.6.) Parents should learn from it, to be careful, not
only that their children increase in growth and in knowledge, but
much more that by a pious life they advance in grace before God
and man.
ASPIRATION. Jesus, Thou newborn Saviour, do Thou
move our hearts to the fulfilment of Thy precepts that Thou
mayst never be set for our fall; for it would be much better
for us, not to have known the ways of righteousness, than
having known them, to have departed from them.
INSTRUCTION CONCERNING BLESSINGS.
And he blessed them. (Luke \\. 34.)
What is meant by "blessing" ?
A Blessing on the part of God, means the giving to man some
corporal or spiritual grace; a blessing on the part of an
angel or a man, means the expression in prayer of a wish or de-
sire that God would give to some particular person a corporal or
spiritual grace. In the proper sense of the word, only God can
62 INSTRUCTION FOR THE SUNDAY AFTER CHRISTMAS.
give a blessing, because all good of the body and soul comes from
Him; angels and men can only wish and ask of God, that He
would give His gifts.
Have we examples of this in the Bible?
Yes, for the angels blessed Jacob {Gen. xxxii. 26.), and Jacob
blessed his grandson {Gen.xlviii. 15.), Melchisedech blessed Abra-
ham {Gen. xxiv. 60.), and Rebecca was blessed by her brothers.
{Gen. xxvii. 27. xlix.)
Is it well for parents to bless their children?
Yes, for God sometimes fulfils the blessings wished by the
parents, as in the case of Jsaac who blessed Jacob, and Jacob
who blessed his own sons {Gen. xlix.). And, on the contrary, God
lets the curses of parents upon their children be fulfilled, as hi-
story shows. "The father's blessing establisheth the
houses of the children; but the mother's curse rooteth
up the foundation". {Eccl. iii. 11.)
What power has the priest's blessing?
A very great one, because it is given by the priest, the vicar
of Christ on earth, in the name of Jesus, and of the Church found-
ed by Him, in which He has deposited the plenitude of His bless-
ings. The Church expresses this, when the bishop, anointing the
hands of the newly ordained, makes the sign of the cross over
them : " All that they bless, is blessed ; that they consecrate, is
consecrated and sanctified in the name of our Lord Jesus Christ".
The blessing of the priest is to be prized therefore, and a hin-
derance not set to it by a sinful life. The parents should let their
children be blessed by them, when they come to them, as the
children were brought" to Christ that He might lay His hands on
them and bless them. {Matt. xix. 13.) [See the instruction in re-
gard to benedictions, sixth Sunday after Pentecost]
What effects has the blessing of God?
In spiritual life it gives great joy and strength to do right,
and avoid evil ; and in physical life it gives fruitful prosperity in
our business and undertakings. Therefore, all is in the blessing
of God, and he who possesses it, is richer than though he possess-
ed the whole world. So one should endeavor by a pious life to
secure this blessing, for it rests only on the head of the just.
( Prov. x. 6.)
63
INSTRUCTION FOR NEW YEARS DAY.
BWhy is this day so called?
E cause the secular year begins with this day, as the eccle-
siastical year begins with the first Sunday in Advent.
What should be performed on this day f
An offering of the new year should be made to God, asking
for His grace' that it may be commenced and spent in a holy
manner, for the welfare of the soul.
Why do we wish each other a "happy new year"?
Because to wish well to each other, is an act of Christian
love ; but this wish should come from the heart and not merely
from worldly politeness, or we would be like the heathens (Matt.
v. 47.), and receive no other reward than they.
What festival of the Church is celebrated to-day ?
The festival of the Circumcision of our Lord, who, for love
of us, voluntarily subjected Himself to the painful law of the
Old Covenant, that we might be freed from it.
What was the Circumcision?
It was an external sign of the Old Law, by which the people
of that day were numbered among the chosen people of God,
as now they become, by baptism, members of the Church of
Christ.
What is the signification of Circumcision in the moral or spiritual
sense ?
Its signification is the mortification of the senses, of evil
desires, and inclinations. This is even now practised by Chri-
stians, because they promise it in baptism which would be useless
without it; just as little as the Jew is a true Jew by the Cir-
cumcision only, so little is the baptized a true Christian without
a virtuous life. Beg of Christ, therefore, to-day, to give you
the grace to work out the spiritual Circumcision.
PRAYER.
I thank Thee, Lord Jesus, because to-day Thou hast
willed to shed Thy blood for me in the Circumcision for the
first time, and beg Thee, for the sake of that shedding of
Thy blood, to grant that, for the love of Thee, I may cir-
cumcise and mortify my eyes, ears, mouth, and hands, and
all sensual desires, that I may not look, listen, speak, touch,
desire, or do anything wrong. Amen.
[The Introit of the Mass is the same that is said in the third
Mass on Christmas.]
64
INSTRUCTION FOR NEW YEAR'S DAY.
PRAYER OF THE CHURCH. God, who by means of
the fruitful virginity of the Blessed Virgin Mary, hast given
eternal salvation to the world, grant, we beseech Thee, that
we may experience her powerful intercession, through whom
we were made worthy to receive the Author of Life, Jesus
Christ, Thy Son, our Lord, who livest and reignest , &c.
[The Epistle is the same that is said in the first Mass on Christmas.]
GOSPEL. (Luke ii. 21.) And after eight days were ac-
complished that the child should be circumcised, his name
was called Jesus, which was called by the angel, before he
was conceived in the womb.
INSTRUCTION FOR NEW YEAR'S DAY. 65
Why did Jesus submit to be circumcised?
That He might show His ^reat love for us, which caused Him,
even at the very beginning of His life , to shed His blood for us,
to wash us by it from all our sins; and to teach us obedience to
the commandments of God and His Church, by voluntarily sub-
jecting Himself, although He was not in the least bound by it to
the Jewish law, which ordered that every male-child should be
circumcised on the eighth day after its birth. {Lev. xii. 3.)
Why was He named Jesus ?
Because Jesus means the same as Redeemer and Saviour, and
He had come to redeem and save the world [Matt. i. 21.\ and
this is the holiest, most venerable, and most powerful name, by
which we can be saved.
What power has this name ?
The greatest power, for it repels all attacks of the wicked
enemy, as Jesus Himself says {Mark xvi. 17.). And so great is
the efficacy of this most holy name that even those who are not
righteous, can drive out devils by using it {Matt. vii. 22.). It has
power to cure physical pains and evils, as when used by the apost-
les {Acts ii\. 3-7.), and as Christ promised, could be done by
all the faithful {Mark. xvi. 17.). St. Bernard calls the name of
Jesus a "Medicine"; and St. Chrysostom says, "This name cures
all ills; it gives succor in all the ailments of the soul, in tempta-
tions, in faint-heartedness, in sorrow, and in all evil desires, &c."
"Let him who cannot excite contrition in his heart for the sins
he has committed, think of the loving, meek, and suffering Jesus,
invoke His holy name with fervor and confidence, and he will
feel his heart touched and made better", says St. Laurent Justi-
nianus. It overcomes and dispels the temptations of the enemy :
"When we fight against Satan in the name of Jesus", says the
martyr St. Justin, "Jesus fights for us, in us, and with us, and the
enemies must fly as soon as they hear the name of Jesus". It pre-
pares and secures us help and blessings in all corporal and spiri-
tual necessities, because nothing is impossible to him who asks in
the name of Jesus, und whatever tends to his salvation, will be
given him {John xiv. 13.). Therefore it is useful above all things,
to invoke this holy name in all dangers of body and soul, in
doubtful thoughts, in great temptations, especially in temptations
against holy chastity, and still more so when one has fallen into
sin, from which he desires to be delivered; for this name is like
oil (Cant. i. 2.) which cures, which nourishes, and which illumines.
How must this name he pronounced to experience its power?
With lively faith, with steadfast, unshaken confidence, with
deepest reverence and devotion, for in the name of Jesus
every knee should bow, of those that are in heaven,
on earth, and under the earth. (Philipp. ii. 10.) What
(J6 INSTRUCTION FOR NEW YEAR'S DAY. .
wickedness, then, is theirs who habitually pronounce this name
carelessly and irreverently, upon every occasion! Such a habit is
certainly an abortion of hell ; for what the damned and the devils
are eternally doing, he imitates who abuses this name.
Why does this name so seldom manifest Us power in our days?
Because Christian faith is becoming ever weaker, confidence
less, while complete submission to the will of God is wanting. As
faith grows more vivid among people, confidence stronger, and
submission to God more sincere, so will the power of this most
sacred name manifest itself in more wonderful and consoling
aspects.
PRAYER TO JESUS IN DIFFERENT DIFFICULTIES.
Jesus! Thou Consolation of the afflicted! Thy name is
indeed diffused like oil; for Thou dost illumine those who sit
in darkness and in the shadow of death; Thou dost disperse
the blindness of the soul and dost cure its ills; Thou givest
food and drink to those who hunger and thirst after justice.
Be also, Jesus! my Saviour, the physician of my soul, the
healer of its wounds. Jesus! Succor of those who are in
need, be my protector in temptations! Jesus! Father of
the poor, do Thou nourish me! Jesus! Joy of the angels,
do Thou comfort me! Jesus! my only hope and refuge,
be my helper in the hour of death , for there is given us no
other name beneath the sun by which we may be saved, but
Thy most blessed name Jesus !
EXHORTATION. St. Paul says: "All whatsoever you
do in word or in work, all things do ye in the name of
the Lord Jesus Christ". (Colos. hi. 17.). We should, there-
fore, follow the example of the saints, and continually say, or, at
least, think: "For love of Thee, Jesus, I rise; for love of Thee
I lie down; for love of Thee I eat, drink, and enjoy myself; for
love of Thee I work, speak, or am silent". In tliis way we will
accustom ourselves to do all in the name of Jesus, by which we
will obtain that all will pass easily, or at least meritoriously.
PRAYER FOR NEW YEAR'S DAY.
God, Heavenly Father, Father of Mercy, God of all
Consolation! we thank Thee that from our birth to this day,
Thou hast so well preserved us, and hast protected us in so
many dangers; we beseech Thee, through the merits of Thy
beloved Son, and by His sacred blood which He shed for us
on this day in His circumcision, to forgive us all the sins
which, during the past year, we have committed against
INSTRUCTION FOR THE SUNDAY FOLLOWING NEW YEAR'S DAY. (J 7
Thy commandments, by which we have aroused Thy indig-
nation and wrath against ourselves. Preserve us in the com-*
ing year and always from all sins , and from all misfortunes
of body and soul. Grant that from this day to the encTof
our life, all our senses, thoughts, words, and works, which
we here dedicate to Thee for all time, may be directed in
accordance with Thy will, and we may finally die in the
true Catholic faith, and enjoy with Thee in Thy kingdom a
joyful new year, that shall know no end. Amen.
INSTRUCTION FOR THE SUNDAY
FOLLOWING NEW YEAR'S DAY.
[The lntroit, the Prayer of the Church, and the Epistle, are
the same that are said on the Sunday after Christmas./
GOSPEL. (Matt. ii. 19 — 23.) But when Herod was
dead, behold, an angel of the Lord appeared in sleep to Jo-
seph in Egypt, saying: Arise, and take the child and his mo-
ther, and go into the Land of Israel. For they are dead that
sought the life of the child. Who arose, and took the child
and his mother, and came into the Land of Israel. But
hearing that Archelaus reigned in Judea in the room of
Herod, his father, he was afraid. to go thither: and being
warned in sleep, retired into the quarters of Galilee. And
coming, he dwelt in a city called Nazareth: that it might
be fulfilled which was said by the prophets: that he shall
be called a Nazarite.
INSTRUCTION. In this we see how wonderfully God deals
with His own. He indeed permits them to be persecuted and
oppressed, but never to be suppressed, and in longer or shorter
times He gives them many consolations. Jesus was forced to fly
into Egypt to escape the persecution of Herod, because God did
not desire to save Him by a visible miracle, but in the natural
manner. He lives in misery in Egypt, but for no longer time
than God wills, who having put His enemies to shame, and taken
them out of His way, calls Him back and leaves Him to pass His
youth in quietness and peace. The conduct of God to His Son,
and the care He has for Him, should be a consolation for the just;
they must be happy if God deals with them as with Him ; they
K*
(J8 INSTRUCTION FOR THE SUNDAY FOLLOWING NEW YEAR'S DAY.
will certainly, like Christ, be made to suffer no more than God
permits, and their sufferings will be ever accompanied by conso-
lations, and the misery last but a short time. St. Joseph avoided
the Land of Judea, because he feared that Archelaus would suc-
ceed to Herod's cruelty, as he had to his government. A N a z a-
rite means, a low person, a despised person. Jesus was so call-
ed, because He grew up at Nazareth, and spent the greater part
of His life in this city, which was held in such contempt by the
Jews that they could not believe, any thing good could come out
of Nazareth. {John 1. 40.)
69
INSTRUCTION FOR THE FESTIVAL OF THE
EPIPHANY.
What is this festival?
His festival is set apart for the solemn
commemoration of the coming of the three
wise men, kings, from the East, guided by a
miraculous star which God has caused to ap-
pear to them, to Bethlehem, where they
found Christ in the stable, adored, honored,
"* and offered gifts to Him.
Why is this day called Epiphania Domini, or Apparition of
the Lord?
Because the Church wishes to present the three important
times in the life of Christ, when He made His divinity known to
man: the coming of the wise men from the East, to whom He
revealed Himself as the Son of God to the gentiles; His baptism
in the Jordan, when He revealed Himself to the Jews, and His
first miracle at the marriage in Cana, by which He revealed Him-
self to His disciples.
In joy the Church sings to-day in the Introit of the Mass:
Behold, the sovereign comes, the Lord, and in his
hand is the kingdom, power, and sovereignty. Give to
the king thy judgment, God, and to the king's son
thy justice. (A. lxxi. 1.) Glory be to the Father, &c
PRAYER OF THE CHURCH. God, who on this day
didst reveal Thyself to the gentiles, led by a star to Thee,
mercifully grant, that we who know Thee now by faith,
may be led to behold Thy glory face to face. Through the
same Jesus Christ, our Lord, &c.
LESSON. (Isaias lx. 1 — 6.) Arise, be enlightened,
Jerusalem, for thy light is come, and the glory of thy Lord
is risen upon thee. For behold, darkness shall cover the
earth, and a mist the people: but the Lord shall arise upon
thee, and his glory shall be seen upon thee. And the genti-
les shall walk in thy light, and kings in the brightness of
thy rising. Lift up thy eyes round about, and see: all these
are gathered together, they are come to thee, thy sons shall
come from afar, and tlry daughters shall rise up at thy side.
Then shalt thou see and abound, and thy heart shall wonder
and be enlarged, when the multitude of the sea shall be
70 INSTRUCTION FOR THE FESTIVAL OF THE EPIPHANY.
converted to thee, the strength of the gentiles shall come to
thee. The multitude of camels shall cover thee, the drome-
daries of Madian and Epha: all they from Saba shall come,
bringing gold and frankincense, and shewing forth praise to
the Lord.
EXPLANATION. The Prophet Isaias in this epistle predicts
that the light of the Lord, Avhich is Christ, will rise over Jerusa-
lem, the prototype of the Church, and that the gentiles who knew
nothing of the true God, would come to walk in that light which
Christ, by His doctrine and holy life, would cause to shine, and
that numberless nations, from all parts of the world, would as-
semble as her children to adore the one true God. The fulfilment
of this prophecy commenced with the adoration of the magi, who
are to be regarded as the first Christian converts from the genti-
les; the Church, therefore, very properly celebrates this day
with great solemnity. We ought also to share in the joy of the
Church, because our ancestors were gentiles, and like the three
wise men were called to the true faith. Let us exclaim with
Isaias: Give praise, ye heavens, and rejoice,
earth: ye mountains give praise, with jubilation: be-
cause the Lord hath comforted his people, and will
have mercy on his poor ones. (hat. xlix. 13.)
GOSPEL. (Matt. ii. 1 — 12.) When Jesus therefore was
born in Bethlehem of Juda , in the days of King Herod , be-
hold, there came wise men from the East to Jerusalem,
saying: Where is he that is born King of the Jews? For we
have seen his star in the East, and have come to adore him.
And King Herod hearing this, was troubled, and all Jerusa-
lem with him. And assembling together all the chief priests
and the scribes of the people, he inquired of them where
Christ should be born. But they said to him: In Bethlehem
of Juda. For so it is written by the prophet: And thou
Bethlehem the Land of Juda art not the least among
the princes of Juda; for out of thee shall come
forth the captain that shall rule my people Israel.
Then Herod privately calling the wise men, learned diligently
of them the time of the star which appeared to them: and
sending them into Bethlehem, said: Go and diligently inquire
after the child; and when you have found him, bring me
word again, that I also may come and adore him. Who hav-
INSTRUCTION FOlt THE FESTIVAL OF THE EPIPHANY
71
ing heard the king, went their way; and behold , the star
which they had seen in the East, went before thein, until it
came and stood over where the child was. And seeing the
star, they rejoiced with exceeding great joy. And entering
into the house, they saw the child with Mary his mother,
and falling down they adored him: and opening their trea-
sures, they offered him gifts: gold, frankincense, and myrrh.
And having received an answer in sleep that they should
not return to Herod, they went back another way into their
own country.
72 INSTRUCTION FOR THE FESTIVAL OF THE EPIPHANY.
What caused the three kings to undertake so severe a journey ?
A star which God permitted to appear in their land, at the
sight of which they were inwardly enlightened, so that they at
once recognized its signification. Let us" learn from these kings
who so readily responded to the inspiration of God, by immedia-
tely undertaking so difficult a journey, also to respond at once to
the inspirations of God, and seek the Saviour without delay ; and
from their zeal, and the fearlessness with which they asked of
Herod where the Messiah would be found, we should learn to
seek and practise, without fear of men, whatever is necessary for
our salvation.
Why did Herod fear, and all Jerusalem with him?
Because Herod, a proud, imperious, cruel, and therefore su-
spicious king, was afraid, when he heard of a new-born king, that
he would be driven from the throne, and brought to punishment
for his vices. A bad conscience is always ill at ease, and never at
rest. There is no peace for the wicked, saith the Lord
God. (Isai. lvii. 21.) Jerusalem, that is, the inhabitants of Jeru-
salem, feared because many of them were attached to Herod, and
others, especially the chief priests and the scribes, because they
feared they would be punished for their secret crimes, when the
Messiah would come, of whom they knew that He would judge
the poor with justice, and with the breath of his
mouth (would) slay the wicked. (Isai. xi. 4.)
Why did Herod call together the chief priests and the scribes?
Partly to find from them where the Messiah was to be born,
partly and principally because God so directed it, that Herod and
the chief priests, knowing the time and place of the Messiah's
birth, would have no excuse for their infidelity. In the same way
God often gives us the plainest understanding of the most whole-
some truths, which we follow as little as the Jews who had suffi-
cient knowledge of the Messiah, indeed, even showed the way to
the three kings, but made no use of it for themselves, and were
therefore cast away.
Why did Herod say, he wished to adore the child?
This he did out of wicked hypocrisy and cunning. He had no
other intention than that of putting Jesus to death, and therefore
affected piety to find out exactly the time and place of His birth.
Thus do those soul-murderers who desire the fall of an innocent
person; they dare not show themselves as wolves, that is, they
dare not, at once, let their evil intentions be suspected, and
so they put on sheep's clothing, feign piety and devotion, until
they creep into the heart from which, by flattery, and irony about
religion and virtue, and by presents, they have expelled the sense
of shame, and the fear of God, and then they murder the soul.
INSTRUCTION FOR THE FESTIVAL OF THE EPIPHANY. 73
Why did the kings adore Christ kneeling?
Because by the light received from God, they saw God Him-
self in the little child in the stable at Bethlehem, although they
saw nothing glorious, nothing but poverty surrounding the child
Jesus and His virgin mother. How do these gentile kings shame
those lukewarm Catholics, who conduct themselves with such
irreverence towards their God, present in the Blessed Sacrament,
not even bending their knees before Him !
Why did the kings offer gold, frankincense, and myrrh?
Because it was the ancient Eastern custom, never to appear
without presents before a prince or king, the three kings, as the
holy fathers universally teach, enlightened by the Holy Ghost,
desired by their presents to honor Christ as God, king, and as
man. Of this the venerable Beda writes: "The first of the kings,
named Melchior, offered gold to Christ the Lord and king ; the
second, named Kaspar, frankincense to the divinity of Christ;
and the third, Balthasar, myrrh, by which was expressed that
Christ, the Son of man, must die."
How can we bring similar offerings to Christ?
We offer gold to Him, when we love Him from our whole
heart, and out of love for Him, present Him our will, which is
our most precious treasure, by perfect obedience and continual
selfdenial, at the same time assisting the poor with alms in His
name. Frankincense we burn for Him, when we devoutly
and ardently pray to Him, especially when we meditate upon His
omnipotence, love, goodness, justice, and mercy. We offer Him
myrrh, when we avoid carnal desires, mortify our evil inclina-
tions and passions, even though it be as bitter as the fruit of
myrrh to do so, and strive for purity of body and soul.
Why did the kings return by another way to their own country ?
This they did by command of God, who revealed to them in
a dream the evil intentions of Herod, and thus they did not act
as this malicious man desired. From this we should learn to obey
God rather than man, that we must be obedient to His directions,
even if we do not understand them ; so the three kings obeyed,
although they could not see, as they had just adored His only
begotten Son as almighty God and king, how God could command
them to fly from Herod; and we, after we are once converted,
must take a very different way from that we walked before. "Our
fatherland is paradise, heaven," writes St. Gregory. " We have
departed from it by pride, disobedience, abuse of visible things,
therefore it is needed that we return to it by obedience, contempt
of the world, by taming the desires of the flesh. We return to
our own country by another road. By forbidden joys have we
left the joys of paradise, by the pains of penance we return to it."
74
INSTRUCTION FOR THE FIRST SUNDAY AFTER EPIPHANY.
ASPIRATION. Give me, divine Saviour, the faith of
those Eastern kings. Enlighten my understanding with the
light which enlightened theirs, and move my heart, so that
I may in future follow this light, and sincerely seek Thee
who hast first sought me. Grant, also, that I may really
find Thee, with the wise men may adore Thee in spirit and
in truth , and bring to Thee the gold of love , the frankin-
cense of prayer, and the myrrh of penance and mortification,
that, having here offered Thee the sacrifice of my faith, I
may adore Thee in glory. Amen.
INSTRUCTION FOR THE FIRST SUNDAY
AFTER EPIPHANY.
N the Introit of this Mass the Church ex-
horts us in these words to a joyous adoration
of Christ: I saw on an elevated throne
a man sitting, whom a multitude of
angels adored, singing together: Be-
hold Him, the name of whose glory
^ is eternal {Dan. 7.) Sing joyfully to
God, all the earth; serve ye the Lord with gladness.
(P*. xcix. 2.) Glory be to te Father, &c. Thus in the Mass all
seeks to fill us with joyful obedience to God and His holy com-
mandments.
PRAYER OF THE CHURCH. Lord, let the desires
of Thy suppliant people be pleasing to Thee , and by Thy
heavenly goodness effect that they may plainly see what
they should do, and have strength to perform that which
they see. Through our Lord Jesus Christ, &c.
EPISTLE. {Romans xii. 1 — 5.) Brethren: I beseech you,
therefore, by the mercy of God, that you present your bodies
a living sacrifice, holy, pleasing unto God, your reasonable
service. And be not conformed to this world, but be reform-
ed in the newness of your mind , ! that you may prove what
is the good, and the acceptable, and perfect will of God. For
I say, by the grace that is given me, to all that are among
you, not to be more wise than it behooveth to be wise , but
to be wise unto sobriety, and according as God hath divided
INSTRUCTION FOR THE FIRST SUNDAY AFTFR EIPHANY. 75
to every one the measure of faith. For as in one body we
have many members, but all the members have not the
same office, so we, being many, are one body in Christ, and
every one members of one another.
EXPLANATION. The apostle entreats, even conjures us by
all the mercies which God has shown us, to bring Him a liv-
ing sacrifice, that is, one dead to the carnal desires, but alive
to all virtue; a holy, that is, pure, immaculate; God pleasing,
that is, a sacrifice intended for His glory only; not a dead sa-
crifice as the Jews offered by killing animals, nor, as the gen-
tiles by polluting their bodies, an unholy one. This living, holy, God
pleasing sacrifice, we should offer in our body; but this does not
exclude the sacrifice of our spirit, because all our actions, the
corporal as well as spiritual, should be directed to God, the end
for which we were created. We should in body as well as in spi-
rit, offer God a living, holy sacrifice, which we do, when all our
works are performed solely in His honor , and so are sanctified ;
when we mortify our carnal desires, for example : our eating and
drinking, and all impure desires; subdue our five senses: the
sense of sight, of hearing, of speaking, &c. ; if we overcome the spirit
of pride, anger, impatience, and not suffer ourselves to be dis-
tracted during prayer, Church service, and have before God,
as had David, a contrite heart, which is the most pleasing sa-
crifice in His eyes, and which He never despises. In this way
we render a reasonable service, and are, as St. Peter says (i. Peter
2. 9.), a kingly priesthood, because we govern like kings
over our evil inclinations, and offer with body and soul a con-
tinual sacrifice to God. The apostle further exhorts us not to
become like the world, that is, that we do not follow the cor-
rupt manners and principles of the evil children of the world ;
not to desire those things at which the world aims: not to love
that which the world loves; not to act as the world acts; but
rather constantly seek to change our entire disposition, and make
it anew by combatting our corrupted, evil inclinations, and re-
placing them with the opposite ones. "We must cease to be the
old worldly man, and become a new heavenly man, whose life
is in heaven; and to be such, we must carefully seek to know
in all things what is pleasing to God, and therefore perfect and
good. This is the necessary science to which St. Paul alludes,
when he says, We should not wish to know more than is pro-
per. All the arts and sciences will not help us to gain heaven,
if we do not strive to learn thoroughly what faith teaches, and
to know what God demands ; and having even progressed far in
this God pleasing science, we should not boldly think more of
ourselves than is right, and not violate charity by contempt of
others less instructed ; for God gives to every one, in some mea-
sure, the gift of faith. This gift of faith we should use in order
76
INSTRUCTION FOR THE FIRST SUNDAY AFTER EPIPHANY.
to more and more glorify the body of Christ, His Church, whose
members we are, and to increase the number of her members.
ASPIRATION. Grant, Jesus, that by mortification,
humility, and contrition, I may offer my body and my soul
as a living, holy, and pleasing sacrifice to Thee, and that I
may never defile them by impurities.
GOSPEL. (Luke ii. 42—52.) And when he was twelve
years old, they went up to Jerusalem according to the cu-
stom of the feast; and having fulfilled the days when they
returned, the child Jesus remained in Jerusalem, and his
parents knew it not. And thinking he was in the company,
INSTRUCTION FOR THE FIRST SUNDAY AFTER EPIPHANY. 77
they came a day's journey, and sought him among their
kinsfolks and acquaintance. And not finding him \ they re-
turned into Jerusalem, seeking him. And it came to pass,
that after three days they found him in the temple sitt-
ing in the midst of the doctors , hearing them , and asking
them questions. And all that heard him, were astonished
at his wisdom and his answers. And seeing him, they won-
dered. And his mother said to him: Son, why hast thou
done so to us*? Behold, thy father and I have sought thee
sorrowing. And he said to them: How is it that you sought
me? Did you not know that I must be about my father's
business? And they understood not the word that he spoke
unto them. And he went down with them, and came to Na-
zareth, and was subject to them. And his mother kept all
these words in her heart. And Jesus advanced in wisdom,
and age, and grace with God and man.
Why did our Saviour yo with His parents to Jerusalem to the
temple ?
Because God Himself by Moses {Dent. xvi. 16.) commanded
that all the male Israelites should appear, three times a year on
certain festivals, and oifer sacrifice before Him in the temple ; Je-
sus fulfilled this commandment to set us an example that we,
according to the will of the holy Catholic Church, should willingly
and devoutly be present at the services of the Church on Sundays
and holidays of obligation, and not be kept away by bad weather,
bad roads, or by other trivial excuses, when Jesus did not shun a
three day's journey to the temple.
Why does the gospel say "as usual"?
That we may understand that, like Mary and Joseph, we
should keep the ecclesiastical festivals and usages exactly, and
how proper it is that true Catholics should live by them. As Mary
and Joseph took the child Jesus with them, parents should learn
to require of their children, at an early age, to take part in
prayer, attend school and Church, and see that they conduct
themselves quietly and reverently while there.
Why did the child Jesus remain in Jerusalem ?
Because of His love of prayer and communion with His Hea-
venly Father, and to show even then some rays of His divinity,
by which to let it be known that He had come for the glory of
His Father, and to procure our salvation. This should be our
chief object, also.
78 INSTRUCTION FOR THE FIRST SUNDAY AFTER EPIPHANY.
Why did Mary and Joseph so diligently search for Jesus?
Because they were fearful that they would lose Jesus, whom
they loved so unspeakably. We should learn from this, how care-
ful we should be, not to lose Jesus by sin, or having lost Him,
how anxiously we should seek by penance to find Him again. By
the search and inquiries of the parents of Jesus, those parents are
taught and made ashamed who care less for the education of their
children than for their temporal advantages, and pay no attention
whether they are in good or in bad company, whether they are
learning things that are useful or not, indeed, for the sake of some
temporal advantage, for example, or for support, even permit
their children sinful intimacy with evil minded persons. From
these parents God, one day, with sternest justice, will demand
the sOuls of their children.
Why was our Saviour found in the temple with the doctors,
listening to them, and asking them questions?
That we might be shown that we ought to seek the knowledge
necessary for our salvation, and so attend carefully to the sermons
and instructions on Christian doctrine ; we should by no means
be ashamed to ask questions of our pastors, when we are in
doubt, and should listen to their answers. Was Christ, the Eternal
Wisdom, ashamed to ask questions and to answer? Why should
we ignorant people hesitate to do it? It is much to be regretted that
persons who have many important things concerning their spiri-
tual welfare on their minds, from pride and false shame, would
rather go to perdition than ask advice, solely for fear of showing
their ignorance.
Why did Mary say: Son, why hast thou done so to us?
Those words were forced from her by pain at the absence of
her Son, whom she loved above all things, and not by indignation,
for He was blameless. But Mary's conduct should teach parents
to remember their duty to care for their children, and punish
them when they do wrong.
MORAL INSTRUCTION ON THE VIRTUE OF OBEDIENCE.
He was subject to them. {Luke ii. 51.)
FRom this all Christians should learn to be obedient to the
commandments of God, of the Church, and of their pannts.
God with obedience or disobedience to His commandments, has
united life or death, blessing or curses, and shows in the Bible
(i. Kings xv. 22.), that obedience pleases Him more than sacrifices
or the fat of rams ; that He despises disobedience as He does
witchcraft and idolatry. We must be obedient to the Church, be-
cause Christ Himself with His holy Spirit lives in her, and go-
verns her, and has said: Who hears not the Church, let
INSTRUCTION FOR THE FIRST SUNDAY AFTER EPIPHANY 79
him be to thee a heathen and a publican, therefore,
shut out from eternal life. We must be obedient to our parents,
because they stand to us in place of God, and we owe to them,
under Him, our life and many benefits. Those children have rea-
son to be afraid who do not assist their parents, when they are
old, poor, and helpless, are even ashamed of them, since even
Christ Jesus, the God-Man, was obedient and subject in all things
to His poor mother, and to an humble mechanic who was only
His fosterfather. Cursed be he who honoureth not his
father and mother (Dent, xxvii. 16.); how much more cursed
those who despise, deride, and abandon their parents? Their eyes
will one day be picked out by ravens (Prov. xxx. 17.). And if God
commanded obstinate and disobedient children to be stoned (Deut.
xxi. 20.), what do those not deserve who even strike their pa-
rents, or otherwise lay hands upon them ?
How did Jesus increase in age, wisdom, and grace?
As He increased in age, He showed new effects of the wisdom
and grace with which He was fijled, and so teaches us to advance
farther and farther in the path of virtue, for each age has its pe-
culiar virtues and duties , which we should strive to fulfil , that
we may attain to the perfection of the next.
ASPIRATION. Most amiable Jesus! who in the twelfth
year of Thy age, didst permit Thyself to be found in the
temple by Thy parents, and, as an example for us, wast
humbly obedient to them, grant that we may diligently
serve the important affair of our salvation , willingly carry
the yoke of Thy law from our youth, and be always obedient
to the laws of Thy Church, to our parents, and superiors.
Prevent uneducated youth from growing up recklessly and
impertinently to a scandalous life. Give parents wisdom and
grace to educate their children according to Thy will in all
virtue. Grant to us all, that we may never lose Thee by sin,
or if we have lost Thee, to anxiously seek Thee, happily find
Thee, and with Thy grace more and more increase in wisdom
and in virtue. Amen.
TRUE PIETY.
Theg found Him in the temple. (Luke\\. 6.4.)
VEry many people deceive themselves in regard to true
piety, because their imagination represents it to them, ac-
cording to the effect produced by their passions or disposition of
mind. He who fasts willingly, believes, if he only fasts often, that
he is pious, though in his heart he nourishes a secret hatred, and
80 INSTRUCTION FOR THE FIRST SUNDAY AFTER EPIPHANY.
while he fears to wet the tip of his tongue with wine, even with
water, lest he should not live temperately enough, yet finds plea-
sure in detraction and slander, that unquenchable thirst for the
blood of his neighbor. Another, because he is accustomed daily
to recite a long string of prayers, esteems himself pious, though he
overflows afterwards with haughty, bitter, offensive language,
hurting people at home and abroad. One keeps his purse open for
the poor, but keeps his heart ever closed to the love of his enemy,
whom he will not forgive; another forgives his enemy with all
his heart, but will not pay his creditors, until forced by law to do
so. All these think themselves pious, and are perhaps so regard-
ed by the world, but in truth they are anything rather than
pious. Then, in what does true piety consist? It consists in the
perfect love of God, or to speak more accurately, it is the perfect
love of God itself. This love is called the beautiful love, because
it is the adornment of the soul, and attracts to itself with compla-
cency the eyes of the Divine Majesty. When it strengthens us to
do good, it is called the strong love ; when it causes us to do that
good quickly, carefully, and repeatedly, it is called piety. The
ostrich has wings, it is true, but never uses them for flying; the
chickens fly heavily and not high ; but the eagles, the doves, and
the swallows, fly high and swiftly, and do not easily tire. The sin-
ners are but earth people, they creep upon the ground; the just,
who are still imperfect, rise, it is true, towards heaven, but sel-
dom, and then but slowly and heavily. But some there are, true,
pious souls, who like the doves and the eagles soar high on
strong, swift wings to God. In a word, piety is nothing else than
a certain active, swift energy of the spirit, with which the strong
love in us, or we with it, perform, as far as it is possible to us, all
good. As the strong love urges us to keep God's commandments,
the perfect love, that is, piety, urges us to keep them carefully
and with nil possible zeal. No one is just or pious who does not
keep all, without exception, of God's commandments; for to be
just we must possess the strong love, and to be pious we must
possess besides an active, lively attention to all the good that can
possibly be done by us. Thus St. Francis de Sales writes in his
Philothea, from which it is seen that true piety consists not in
special devotions, or the practice of special good works, but in
the zealous, earnest, continuous obedience to the commandments,
and performance of duty for the love of God.
81
INSTRUCTION FOR THE SECOND SUNDAY
AFTER EPIPHANY.
N the Intro it of this day's Mass the Church
calls upon all creatures to thank God for the
Incarnation of His only begotten Son. Let
all the earth adore Thee, and sing to
Thee; let it sing a psalm to Thy name.
{Ps. lxv. 4.) Shout with joy all the earth,
ML- sing ye a psalm to His name, give
glory to His praise. {Ps. lxv. 1.) Glory be to the Father, &c.
PRAYER OF THE CHURCH. Almighty and eternal
God! Heaven and earth stand under Thy great direction.
Bless our days with Thy peace! Behold Thy people bowed to
the dust, awaiting the merciful grant of this petition,
through Jesus Christ our Lord, &c.
EPISTLE. (Bomans xii. 6—16.) Brethren: We have
different gifts, according to the grace that is given us: either
prophecy, to be used according to the rule of faith, or mini-
stry in ministering, or he that teacheth in doctrine, he that
exhorteth in exhorting, he that giveth with simplicity, he
that ruleth with carefulness, he that sheweth mercy with
cheerfulness. Let love be without dissimulation. Hating that
which is evil, cleaving to that which is good. Loving one
another with the charity of brotherhood, with honour pre-
venting one another. In carefulness not slothful. In spirit
fervent. Serving the Lord. Rejoicing in hope. Patient in tri-
bulation. Instant in prayer. Communicating to the necessi-
ties of the saints. Pursuing hospitality. Bless them that
persecute you: bless and curse not. Rejoice with them that
rejoice, weep with them that weep. Being of one mind, one
towards another. Not minding high things, but consenting
to the humble. Be not wise in your own conceits.
EXPLANATION. St. Paul here exhorts every Christian to
make good use of God's gifts ; if one receives an office, he must
see well to it, that he fills it in such a manner that he can, one
day, stand before God. He especially exhorts to brotherly love
which we should practise by charitable works, such as, receiv-
ing strangers hospitably, giving alms to those who are in need,
and to those who by misfortune or injustice have lost their pro-
82 INSTRUCTION FOR THE SECOND SUNDAY AFTER EPIPHANY.
perty; lie commands us, at the same time, to joy in the welfare
of our neighbor, and to take his misfortunes to heart, as we re-
joice at our own good fortune, or are grieved at our misfortune.
How is brotherly love best preserved?
Brotherly love, by which we love our neighbor as our own
brother, is especially preserved by the virtue of humility, by
which we esteem our neighbor above ourselves, consider his good
qualities only, bear his defects patiently, and always meet him in
a friendly, respectful, and indulgent manner. This humility thus
causes us to live always in peace with our fellowmen, while among
the proud, where each wants to be higher than the rest, there is
continual strife and dissatisfaction. {Prov. xiii. 10.)
MORAL INSTRUCTION FOR SUPERIORS.
THose have to expect a severe sentence from God, who merely
for temporal gain, seek profitable offices, and thrust them-
selves into them, whether fit for them or not; and when capable
care very little whether or not they fulfil the duties required by
their office, even perhaps making the fulfilment of them depend
upon bribes. Of such God makes terrible complaint: Thy prin-
ces (judges) are faithless, companions of thieves:
they all love bribes, they run after rewards; they'
judge not for the fatherless; and the widow's cause
comes not into them. {Isai. i. 23.) But horribly and speedily
will God appear to you; for a most severe judgment shall
be for them that bear rule. (Wisd. vi. 6.)
ASPIRATION. Grant us, Lord, Thy grace, that, ac-
cording to Thy will, we may follow the instructions of
St. Paul in regard to humility and love, have compassion
upon all suffering from need, esteem ourselves as nothing,
and descend to the lowest, that we may, one day, be elevated
with them in heaven.
GOSPEL. (John ii. 1 — 11.) And the third day there
was a marriage in Cana of Galilee; and the mother of Jesus
was there. And Jesus also was invited with his disciples, to
the marriage. And the wine failing, the mother of Jesus
saith to him: They have no wine. And Jesus saith to her:
Woman, what is it to me and to thee? My hour is not yet
come. His mother saith to the waiters: Whatsoever he shall
say to you, do ye. Now there were set there six waterpots of
stone, according to the manner of the purifying of the Jews,
INSTRUCTION FOR THE SECOND SUNDAY AFTER EPIPHANY.
83
containing two or three measures apiece. Jesus said to
them: Fill the waterpots with water. And they filled them
up to the brim. And Jesus saith: Draw out now, and carry
to the chief steward of the feast. And they carried it. And
when the chief steward had tasted the water made wine,
and knew not whence it was, but the waiters knew who
had drawn the water, the chief steward calleth the bride-
groom, and saith to him: Every man at first setteth forth
good wine, and when men have well drunk, then that which
is worse. But thou hast kept the good wine until now. This
6*
84 INSTRUCTION FOR THE SECOND SUNDAY AFTER EPIPHANY.
beginning of miracles did Jesus in Cana of Galilee: and he
manifested his glory, and his disciples believed in him.
Why did Christ go with His mother to this marriage?
That He might honor this humble and God fearing couple
who, with faithful hearts had invited Him and His mother to
their wedding; that He might give us, by deigning to be pre-
sent at the marriage of these poor people, an example of humi-
lity; that by changing the water into wine, He might come to
their assistance in their poverty, and save their good name; to
reveal His dignity as the Messiah to His disciples by this mi-
racle; and to sanctify by His presence the marriages that are
formed with proper modesty.
Alas! how few marriages of our time could Jesus honor
with His presence, because He is invited neither by fervent
prayer, nor by the chaste life of the couple: He is excluded,
rather, by the frequent immorality of the married couple and
their guests.
Why was Mary interested in this newly married couple?
Because she is merciful and the Mother of Mercy, and wil-
lingly assists all the poor or afflicted, who fear God. From this
incident St. Bonaventura judges of the many graces which we
can hope for through Mary (that is, through her intercession.
Tr.), now that she reigns in heaven; "for", he says, "if Mary
while yet on earth, was so compassionate, how much more so
is she now reigning in heaven ! " and he gives the reason when
adding: "Mary now that she sees the face of God, knows our
necessities far better than when she was on earth, and that in
proportion to the increase of her compassion, has increased her
power to aid us." Ah! why do we not take refuge in all our
necessities with this most merciful mother, who, unasked, is so
anxious for the wretched?
Why did Christ say to Mary: Woman, what is it to me and
to thee?
This seemingly harsh reply of Christ was no reproach, for
Mary had made her request only in love and mercy, and Christ
praises even those happy ones who are merciful, but He wished
to show that in the performance of divine work, only the di-
vine will should have force. .He thus meant to say: "In this
thou, mother, art not my mother, because I received from thee
my humanity, not my divinity, which alone performs miracles,
and this only by the will of my Heavenly Father. In accordance
with this will, I will do that which thou dost ask, when the
hour designed by God shall come." Though the hour had not
come, He yet granted His mother's wish, who knew that her
divine Son refused none of her requests, and so she said to the
INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY. 85
servants: Whatsoever He shall say to you, do ye. Behold the
great power of Mary's intercession ! Neglect not therefore to take
refuge with this most powerful mother !
What are we taught by the words : My hour has not yet come?
These words teach us, that we should in all things await God's
appointed time, and in things belonging to God and His honor,
should act only by divine direction, without any human motives.
What does the lack of wine signify?
In the spiritual sense the lack of wine may be understood to
signify the lack of love between married people, which happens
mostly in the case of those who enter this state with impure
motives, for the sake of riches, beauty of person, so, or who have
before marriage kept up sinful intercourse. For these it only
remains to ask God for forgiveness of their sins, to bear the hard-
ships of married life in the spirit of penance, and^ to change the
wrong motives they had before marriage, so will God supply the
lack of wine, that is, the lack of true love, and change the waters
of misery into the wine of patient affection.
Why did Christ command them to take the wine to the steward?
That the steward, whose office required him to be attentive to
the conduct of the guests, and to know the quality of the wine,
should give his judgment in regard to the excellence of this, and
be able to testify to the miracle before all the guests.
ASPIRATION. my most merciful Jesus! I would ra-
ther drink in this world the sour wine of misery than the
sweet wine of pleasure, that in heaven I may taste the per-
fect wine of eternal joy.
INSTRUCTION ON THE HOLY SACRAMENT
OF MATRIMONY.
MWhat is Matrimony?
Atrimony is the perfect, unlimited union and connection of
two free persons of different sex {Cor. vii. 3. 4.), that the
association between man and woman may be advanced by the hope
of mutual assistance, that supported each by the other, they may
more easily bear the burdens of life, and the weakness of age;
and by the procreation of children they may leave not heirs to
temporal estates, but rather to raise preservers of the true faith
and religion {Tob.vi. 16, 17, 22.); that it may be a means of pre-
venting sins of the flesh. {Cor. i. 72., Cat. rom. de malr. 313, 14.)
Who instituted Matrimony?
God Himself, the Creator of all tilings, instituted it, and ordered
the manner in which it should be kept [Gen. i. 2(5, 27., and ii. 18,
21—24.). He Himself brought to man the helpmate, whom he had
8 (J INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY.
formed from his side, that she who came from his heart, might
never depart from his heart, but cling to him in the indissoluble
bond of love. To this original divine institution Christ refers (Mutt.
xix. 4—6.), and the Church declares the bond of marriage per-
petual and indissoluble.
Is Matrimony a Sacrament?
Yes; according to the testimony of the fathers, the Church has
held it such from the times of the apostles, which she could not
do, had Christ not raised it to the dignity of a Sacrament. St. Paul
even calls it a great Sacrament, because it is symbolical of the
perpetual union of Christ with His Church; and the Council of
Trent declares: "If any one says, that Matrimony is not really and
truly one of the seven Sacraments of the Church instituted by
Christ, but an invention of men, that imparts no grace, let him be
anathema." (Cone- Tricl. Sess. 24. c. 1.)
What graces does this Sacrament impart?
The grace of preserving matrimonial fidelity inviolate; the
grace of educating children as Christians; of patiently enduring
the unavoidable difficulties of married life, and of living peaceably
with each other. For all this married people greatly need the
grace of God, and without it they can scarcely fulfil their duties
at all, to the great detriment of their own and their children's
salvation.
What is the external sign of grace in the Sacrament of Matrimony?
The union of two single persons in Matrimony which, accord-
ing to the regulations of the Council of Trent {Cone. Trid. Sess. 24.
c. 1.), must not be formed privately, but publicly in the face of
the Church, that is, before the pastor, or, with his permission,
by another priest, in the presence of two witnesses.
What preparations are to be made to receive the grace of this
Sacrament?
The first and best preparation is a pure and pious life, joined
to the invocation of the Holy Ghost that we may know, Avhether
or not we are called to this state of life. Next, the parents and
the father -confessor should be asked for advice, and that the
choice is not made because of wealth, beauty, or station, but be-
cause of true Christian sentiment and education. The third and
nearest preparation is, to purify the conscience, if it has not
already been done, by a good general confession, and the reception
of the most holy Sacrament of the Altar. Before their marriage
the young coupie should ask their parents' blessing, should hear
the marriage Mass with the greatest devotion, with the intention
of obtaining God's grace to begin their new state of life well, and
finally, they should commend themselves with confidence to the
protection of the Blessed Virgin Mary and her spouse St. Joseph.
INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY. $7
Why are there so many unhappy marriages?
Because so many people prepare the way to marriage by sins
and vices, continue to sin without interruption, and without true
amendment until marriage; therefore always confess unworthily,
even perhaps before the very wedding. Besides this, many enter
the married life only on account of carnal intentions, or other
earthly motives ; often they do not in the least think to ask God
for His grace; on their marriage day without any proper prepa-
ration for such an important, sacred act, they go to Church even
in immorality, and afterwards celebrate their wedding with but
little modesty. Is it any wonder, that such married people receive
no blessing, no grace, when they render themselves so unworthy,
so unfit for it?
Why did God institute married life ?
That children might be brought up honestly and as Christians,
and that they should be especially educated in matters of faith ;
that married people should sustain each the other in the diffi-
culties of life , and mutually exhort themselves to a pious life ;
that the sin of impurity might be avoided. For they who in
such manner receive matrimony as to shut out God from
themselves, and from their mind, and to give themselves
to their lust, as the horse and mule which have not un-
derstanding, over them the devil hath power. {Tob.Yi. 17.)
With was intentions should the married state he entered?
With such intentions as had the young Tobias and his bride
Sara, who before the marriage ceremony, both ardently prayed
God for His grace, and took their wedding breakfast in the fear
of the Lord {Tod. xiv. 15.). Hence God was with them with His
blessing until death. If all young couples would so enter the mar-
riage state, it would certainly be holy, God pleasing, and blessed
for them, and the words of St. Paul, spoken to wives, would come
true for them: Yet she shall be saved by bearing children,
if she continue in faith, and love, and sanctification
with sobriety, (i. Tim. ii. 15.)
Why are those engaged to be married, published three times
in Church?
That those things such as affinity, clandestine marriages, or
public dishonesty which are impediments to the marriage of the
persons, and would render it invalid, may be known in time.
Therefore any one who is aware of such impediments, is bound
to make them known to the pastor.
Why is the marriage performed in the presence of a priest?
Because the Catholic Church expressly declares, that those
marriages which are not performed in presence of a priest , or,
with his permission, by another priest, and without witnesses,
are null and void (Sess. xxiv. c. 1.); and because the blessing of
88 INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY.
the priest, which he imparts in the name of the Church, gives
the couple, if they are in a state of grace, strength, power and
grace to be faithful to each other, to endure all trials patiently,
and be safe from all the influences of the evil enemy.
Why do they join hands before the priest and two witnesses?
By this they bind themselves before God and His Church to
remain true to each other, and to be ready to assist each other
in all adversities, for which reason the priest winds the stole
around their hands*), the bridegroom puts a ring on the bride's
finger which exhorts her to inviolate fidelity, for which purpose
the priest signs and seals this holy union with the unbloody Sa-
crifice of the New Law.
Can the bond of marriage be dissolved in the Catholic Church ?
A valid marriage, contracted with the free consent of each of
the parties, can according to the plain doctrine of the holy Scrip-
tures, the constant teaching and practice of the Church, be dis-
solved only by the death of one of the parties. If the pope or a
bishop, for important reasons, gives a divorce, this is only from
bed and board, and neither can marry again while the other
lives, without committing a grievous sin. (Such a second marriage
would not be valid at all. Trans.) How pure and holy do the
doctrine and practice of the Catholic Church show themselves to
be in this, the most important and the most sacred of all human
relations, preserving its inviolability and sanctity; while, on the
contrary, by means of the wanton doctrine of the heretics, which
for trivial reasons entirely dissolves the marriage contract, this
sacred union is made the deepest ignominy of mankind, and the
playball of human passions and caprice !
What is thought of mixed marriages, or marriages between
Catholics and Protestants?
The Catholic Church has always condemned such marriages,
because of the great dangers for the Catholic party and for the
children, which unavoidably spring from them. Such marriages
promote religious indifference, by which the spiritual life of the
soul is destroyed ; they put an end to domestic peace, cause mutual
aversion, quarrels, and confusion; they give scandal to the ser-
vants; they interfere with the education of the children, even
render it purely impossible, and they frequently lead to apostacy
and despair. But the Catholic Church especially condemns those
mixed marriages, in which either all or a number of the children
are brought up in heresy, and she can never look upon those as
her children and give them her blessing, who do not fear to with-
draw themselves and their own children from the only saving
faith, and expose them to the danger of eternal ruin. Therefore,
*) This ceremony of the stole is not mentioned in the Ritual, and is
simply a custom of some parts of Europe. Trans.
INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY. gcj
those Catholics who enter the matrimonial union with heretics,
and permit their children to be brought up in heresy, although
the marriage, if lawfully contracted, is valid, commit a mortal
sin, and if, at the same time, they receive the holy Sacraments of
Penance and of the Altar, commit also a terrible sacrilege.
What should the newly married couple do immediately after the
ceremony is performed?
They should kneel down and thank God for the graces received
in this holy Sacrament, in these words: "Ratify, we beseech
Thee, Lord, that which by Thy grace Thou hast
wrought in us, that we may keep that which in Thy pre-
sence we have promised unto the day of our Lord Jesus
Christ." And that they may keep it, they should remember the
duties placed before them by the priest in their marriage bless-
ing, and the exhortations given by him, which are taken from
the epistle of St. Paul to the Ephesians (Eph. v. 29. 31.), wherein
he instructs married people how they should comport themselves
to each other, and recalls to them as an example the union of
Christ with His Church, and His love for her. To the husbands
he says, that they should love their wives as Christ loved His
Church, for which He even gave Himself up to death, from which
is seen, that men should assist their wives even unto death, in all
need, and not treat them as servants. To the wives St. Paul says,
that they as the weaker should be in all reasonable things obe-
dient to their husbands as the Church is obedient to Christ; for
as Christ is the head of the Church, so is the husband the head
of the wife. Experience proves, there is no better way for women
to win the hearts of their husbands than by amiable obedience
and ready love, while, on the contrary, a querulous, imperative
deportment robs them of their husbands' affections, and even
causes them to be regarded with aversion. St. Paul says further,
that husbands should love their wives (and consequently wives
their husbands) as their own bodies, because married people are,
as it were, one. They shall be two in one flesh; no man
ever hated his own flesh, but nourisheth and cherisheth
it, as also Christ doth the Church. {Eph. v. 29. 31.) How un-
justly and barbarously do those, then, act, who, instead of loving
one another, caring for one another, rather hate and outrage each
other, and by detraction cause the loss of their property, and
steal away their honor! These do not consider that he who hates
and disgraces his life's partner, hates and disgraces himself; while
he, according to St. Paul's words, who loves her, loves himself. If
married people would remain in constant love and unity, it is
most necessary that they should patiently bear with each other's
infirmities, wrongs, and defects, exhort one another with mildness
and affection, keep their adversities, trials, and sufferings as much
as possible to themselves, and complain only to God, in prayer,
90 INSTRUCTION FOR THE FEAST OF THE HOLY NAME OF JESUS.
who alone can aid them. By impatience, quarrels, and complaints
the cross becomes only heavier and the evil worse. Finally, not
only on their wedding day but often through life, they should
earnestly consider, that they have not entered the married state
that they may inordinately serve the pleasures of the body, but
to have children, according to the will of God, who will one day
inhabit heaven; for, said the angel to Tobias: For they who in
such manner receive matrimony, as to shut out God
from themselves and from their mind, and to give them-
selves to their lust as the horse and mule, which have
not understanding, over them the devil hath power.
{Tob.vi. 17.)
PRAYER. Most merciful Jesus! who to reveal us Thy
power and to honor married life, didst work Thy first miracle
at the wedding in Cana, by changing water into wine:
grant, we beseech Thee, that Thy faithful may keep ever
sacred and inviolate the holy Sacrament of Matrimony, and
that they may so live in it truthfully, with the fear of the
Lord, that they may not put an obstacle in the way of ob-
taining heaven for themselves, and for their children.
INSTRUCTION FOR THE FEAST OF THE
HOLY NAME OF JESUS.
[Second Sunday after Epiphany.]
Who instituted this festival?
j§g^ Ope Innocent xiii. who, in the year 1721 , com-
manded that the most holy name of Jesus should
be festively honored throughout the Catholic
world, although, a few centuries before this, St.
Bernard, with the sanction of the Apostolic See,
had established the solemn veneration of this
most holy name, in his order.
In the Introit of this day's Mas?, the Church thus shows
the glory of this name: "In the name of Jesus every knee
should bow of those that are in heaven, on eartli, and
under the earth; and every tongue should confess that
the Lord Jesus Christ is in the glory of God the Father."
(Phil.ii. 10. 11.) "Lord, our God, how admirable is Thy
name in the whole earth!" (Ps. vii. 1.) Glory be to the
Father, etc.
PRAYER OF THE CHURCH. God, who didst design
Thy only begotten Son for the Redeemer of mankind, and
INSTRUCTION FOR THE FEAST OF THE HOLY NAME OF JESUS. yj
commanded the name of Jesus to be given Him, mercifully
grant, that we may, one day, be made worthy to behold His
face in heaven whose holy name we honor on earth. Through
the same Jesus Christ, &c.
LESSON. (Acts. iv. 8—13.) Then Peter, filled with the
Holy Ghost, said to them : Ye princes of the people and an-
cients, hear: If we this day are examined concerning the
good deed done to this infirm man, by what means he hath
been made whole, be it known to you all, and to all the
people of Israel, that by the name of our Lord Jesus Christ of
Nazareth , whom you crucified , whom God has raised from
the dead, even by him this man standeth before you whole.
This is the stone which was rejected by you the
builders, which is become the head of the corner:
neither is there salvation in any other. For there is no
other name under heaven given to men whereby we must
be saved.
EXPLANATION. This lesson speaks of the omnipotence of
the name of Jesus, through which not only are miracles per-
formed, but on which alone our salvation depends. For Jesus
alone can give us redemption and happiness; He alone under
heaven has been given to man by God, that through Him hap-
piness could be reached; He alone can break the fetters of error
and sin in which all mankind, every human being, lies captured.
He alone is the truth, He alone, as the Son of God, has power to
give perfect satisfaction for sin, and to make us truly good; and
the good alone can be saved. Cling, therefore, ever faithfully and
firmly to Jesus, and depart not from Him ; without Him you can
accomplish nothing ; with Him, through Him you can accomplish
all things.
[For the gospel of this day, see the gospel of New- Year's day.]
REMARKS OF ST. BERNARD ON THE SWEET NAME
OF JESUS.
THe holy name of Jesus produces holy thoughts in us, fills the
soul with noble sentiments, strengthens virtue, lets good works
bloom, and nourishes pure affections. All nourishment leaves our
soul dry, if it contains not that penetrating oil, the name Jesus.
When you take up your pen, write the name Jesus: you may
make books, but if the name of Jesus is not in them, you are
without strength and flavor for me; you may speak, or you may
reply, but if the name of Jesus sounds not from your lips, you
are without unction and without charm. Yes, it must be owned :
92
INSTRUCTION FOR THE THIRD SUNDAY AFTER EPIPHANY.
Jesus is honey in our mouth, light in our eyes, a flame in our
heart. This name is the cure for all the ills of the soul. Art thou
troubled? think but of Jesus, speak but the name of Jesus, the
clouds disperse, and peace descends anew from heaven.*) Hast
thou fallen into sin? and doest thou fear the net of death? invoke
the name of Jesus, and soon wilt thou feel life returning. No
obduracy of the soul, no weakness, no coldness, resists this holy
name; no heart is so closed that it is not moved, and opens not
in tears, to the name of Christ Jesus. Art thou surrounded by
sorrow and danger? invoke the name of Jesus, and thy fears will
vanish. Never yet was human being in urgent need, and on the
point of perishing, who invoked this helpgiving name, and was
not powerfully sustained. It was given us ior the cure of all our
ills; it softens the impetuosity of anger, the fire of concupiscence,
the movements of pride, the smart of our wounds, the thirst of
avarice, the sensual passions, and the desires of low pleasures. If
we call it to our minds, the very name of Jesus brings before us
the most meek and humble heart of Jesus, and gives us a new
knowledge of the most loving and tender compassion that ever yet
was seen. The name of Jesus Christ, the purest and holiest, the
noblest and most indulgent of men, of the God-Man, of sanctity
itself, the name of all blessings and of all virtues! To think of
Jesus is to think of the infinite great God, who, while He has
given His life as an example to ours, has also given us the needful
understanding and energy, and the assistance necessary to enable
us to follow and imitate Him, in our thoughts and inclinations,
and in our words and actions. If the name of Jesus reaches the
depths of our heart, it leaves heavenly virtue there. We say,
therefore, with our great master, St. Paul, the Apostle: If any
man love not our Lord Jesus Christ, let him be ana-
thema, (i. Cor. xvi. 22.)
INSTRUCTION FOR THE THIRD SUNDAY
AFTER EPIPHANY.
He Intro it of the day's Mass says : "Adore
the Lord, all you his angels. Sion heard
his voice, and rejoiced; and the daugh-
ters of Juda exulted. The Lord hath
reigned, let the earth rejoice, let many
islands be glad {Ps. xcvi. 1.) Glory be to
the Father, etc.
*) St. Bernardine says the same: "Does grief bow us heavily, then we
but the more loudly call on Jesus."
INSTRUCTION FOR THE THIRD SUNDAY AFTER EPIPHANY. t)3
PRAYER OF THE CHURCH. Almighty and eternal
God! look mercifully on our weakness, and extend the right
hand of Thy majesty for our protection. Through our Lord
Jesus Christ, &c.
EPISTLE. (Bom. xii. 16 — 21.) Brethren: Be not wise in
your own conceits. To no man rendering evil for evil. Pro-
viding good things not only in the sight of God, but also in
the sight of all men. If it be possible, as much as in you,
having peace with all men. Not revenging yourselves, my
dearly beloved, but give place unto wrath. For it is written :
Revenge to me : I will repay, saith the Lord. But if thy
enemy be hungry, give him to eat : if he thirst, give him
to drink. For doing this, thou shalt heap coals of fire upon
his head. Be not overcome by evil, but overcome evil by
good.
When are we overcome by evil?
When we wish to take revenge. "Revenge is no sign of cour-
age," says St. Ambrose, "but rather of weakness and cowardice.
As it is the sign of a very weak stomach, to be unable to digest
its food, so it is the mark of a very weak mind, to be unable to
bear a harsh word." „Are you impatient," says the same saint,
„you are overcome; are you patient, you have overcome."
What should we do, if our reputation is injured?
We should leave its revenge, or its defence and protection to
God, who has retained that for Himself. "But as a good name,"
says St. Francis de Sales, "is the main support of human society,
and as without it we could not be useful to that society, but even
hurtful to it, on account of the scandal, Ave should feel bound, for
love of our neighbor, to aim after a good reputation, and to pre-
serve it." We should not be too sensitive about this, however, for
too great sensitiveness makes one obstinate, excentric, and in-
tolerable, and only excites the malice of the detracters all the
more. The silence and contempt with which we meet a slander or
an injustice, is generally a more efficacious antidote than sensiti-
veness, anger, or revenge. The contempt for a slander at once
disperses it all, but anger shows a weakplace, and gives the accu-
sation an appearance of probability. If this does not suffice, and
the slander continues, let us persevere in humility, and lay our
honor and our soul into the hands of God, and they will be more
speedily cared for than in any other manner.
How do ice "heap coals of fire on the head of our enemy?"
When we return good to him, for the sake of God, and seeing
how well me mean towards him, the flush of shame reddens his
94 INSTRUCTION FOR THE THIRD SUNDAY AFTER EPIPHANY.
face for the wrongs he has done us. St. Augustine explains the
words also in this manner: "By giving food and drink or doing
other kindnesses to your enemy, you will heap coals, not of anger,
but of love, upon his head, which will inflame him to return love
for love." Learn, therefore, from the example of Christ and His
saints not to allow yourself to be overcome by evil, but do good
to those that hate and persecute you.
ASPIRATION. Ah, that I might, according to the words
of St. Paul, so act that I might be a child of the Heavenly
Father, who lets His sun shine on the just and the unjust !
GOSPEL. (Matt. viii. 1 — 13.) At that time: When
Jesus was come down from the mountain, great multitudes
INSTRUCTION FOR THE THIRD SUNDAY AFTER EPIPHANY. 95
followed him. And behold, a leper came and adored him,
saying : Lord, if thou wilt, thou canst make me clean. And
Jesus stretching forth his hand, said : I will, be thou made
clean. And forthwith his leprosy was cleansed. And Jesus
saith to him : See thou, tell no man : but go shew thyself to
the priest, and offer the gift which Moses commanded for
a testimony unto them. And when he had come into Caphar-
naum, there came to him a centurion, beseeching him, and
saying: Lord, my servant lieth at home sick of the palsy,
and is grievously tormented. And Jesus saith to him : I will
come and heal him. And the centurion making answer said :
Lord, I am not worthy that thou shouldst enter under my
roof; but only say the word, and my servant shall be healed.
For I also am a man subject to authority, having under me
soldiers, and I say to this, Go, and he goeth, and to another,
Come, and he cometh, and to my servant, Do this, and he
doeth it. And Jesus hearing this, marvelled; and said to them
that followed him : Amen, I say to you, I have not found so
great faith in Israel. And I say to you, that many shall
come from the East and the West, and shall sit down with
Abraham, and Isaac, and Jacob in the kingdom of heaven :
but the children of the kingdom shall be cast out into the
exterior darkness: there shall be weeping and gnashing of
teeth. And Jesus said to the centurion : Go, and as thou
hast believed* so be it done to thee. And the servant was
healed at the same hour.
Why did the leper say : "Lord, if Thou wilt, Thou canst
make me clean?"
He thus showed his faith that Christ, the Redeemer promised
to the world, being the true God, could make him well. From
this we learn to have confidence in the omnipotence of God, who
is a helper in all need (Ps. cvi. 6. 13. 19.), and to leave all to the
divine will of God, in such words as these : "Lord, if it be pleasing
to Thee, and well for me, grant me this or that."
Why did Jesus extend His hand to touch the leper ?
To show that He was above the law which forbade the touch-
ing of a leper for fear of infection, which could not apply to
Jesus; to reveal the health-giving, curative power of His flesh,
% INSTRUCTION FOR THE THIRD SUNDAY AFTER EPIPHANY.
which dispelled leprosy by the simple touch of His hand; to give
us an example of humility and of love to the poor sick, that we
may learn from Him to have no aversion to the infirm, but lov-
ingly to assist the unfortunate sick, for the sake of Jesus, who
took upon Himself the leprosy of our sins, whom the saints have
so faithfully imitated in their tender care of the most disgusting-
diseases. Oh, how hard it will be for those to stand before the
Tribunal of God at the Last Day, who cannot even bear to look
at the poor and sick!
Why did Christ command the leper to tell no man?
To instruct us that we should not trumpet around our good
works in order to obtain frivolous praise {Matt. vi. 1 .), by which
we deprive ourselves of their heavenly reward.
Why did Christ send the healed leper to the priest?
That he might observe the law, which required all the healed
lepers to show themselves to the priests, to offer a sacrifice, to be
examined and pronounced clean; that the priest if he beheld the
miracle of the sudden cure of the leper, might know Him who
had wrought the cure, to be the Messiah ; and finally, to teach us
that we must honor the priests because of their high position,
even when they do not live in a manner worthy of their dignity,
as was the case with the Jewish priests.
What is taught by the centurion's care for his serrant?
That masters should take care of their sick servants, see that
they are attended to in their illness, and above all that they are
provided with the Sacraments. It is unchristian, yes, even cruel
and barbarous, to drive from the house a poor, sick servant, or to
leave him lying in his distress without assistance or care.
Why did Christ say: J will come, and heal him?
Because of His humility, by which He, although God and Lord
of Lords, did not hesitate to visit a sick servant. Christ's humility
in this, shames many persons of position who think themselves
too exalted to move hand or foot for a poor servant.
Why did the centurion say : Lord, J am not worthy that Thou
shouldst enter under my roof?
Because he recognised Christ's divinity and his own nothing-
ness, and therefore regarded himself as unworthy to receive Him
in his house.
From this we learn to humble ourselves, especially when, in
holy Communion, we receive Christ into our hearts, for which
purpose the priest in its administration generally uses the cen-
turion's words, to exhort those who are about to receive, to
humility.
ON RESIGNATION TO THE WILL OF GOD. 97
Why did he add: But only say the word, and my servant
shall be healed?
" By this he publicly manifested his faith in Christ's divinity
and omnipotence, of whom he believed that, though absent, He
could heal the servant, with a word.
If a gentile centurion had such faith in Christ, and such con-
fidence in His power, should we Christians not be ashamed that
we are of such little faith, and so distrustful of God?
What is meant by this: Many shall come from the East and
the West, and shall sit down with Abraham, and Isaac,
and Jacob in the kinydom of heaven; but the children of
the kingdom shall be cast out?
This was said by Christ in reference to the obdurate Jews, who
would not believe in Him, nor accept His doctrine. Many pagans
who live near the rising and the setting sun, will receive the
gospel, live in accordance with it, and will enjoy heavenly bliss
with the patriarchs Abraham, Isaac, and Jacob, who were the
most ardent friends of God, while the Jews, God's chosen people,
who as such, possessed the first claim to heaven, will, because of
their unbelief and other sins, be cast into outer darkness, that is,
into the deepest abyss of hell, where there will be weeping and
gnashing of teeth.
Thus will it be with those Christians who do not live in ac-
cordance with their faith. Therefore, fear lest you, for want of
cooperation with God's grace, be eternally rejected, while others
who have faithfully cooperated with it, will enter in your place
into the kingdom of heaven.
ASPIRATION. Jesus, rich in consolations! grant me
the leper's faith and confidence, that in all things I may rely
upon Thine omnipotence, and may resign myself to Thy di-
vine will, and may ever honor Thy priests. Grant me, also,
most humble Jesus! the centurion's humility, that, for
Thy sake, I may compassionately assist my neighbor, and
by doing so, render myself worthy of Thy grace and mercy.
T
ON RESIGNATION TO THE WILL OF GOD.
Lord, if thou wilt. (Matt. viii. 2.)
Hose who in good as in evil fortune are perfectly resigned
to the will of God, or conform their will to His, and accept
whatever He sends them with joy and thanks, possess heaven, as
St. Chrysostom says, while yet upon earth. Those who have gained
this resignation, are saddened by no adversity, because they are
satisfied with all that God, their best Father, sends them, be it
honor or disgrace, wealth or poverty, life or death. All happens
98 INSTRUCTION FOR MASTERS AND SERVANTS.
as they will, because they know no will but God's, and He does
as the} r will, because they desire nothing but that which He does
and wills. God does the will of those that fear Him (Ps.
cxliv. 19.). In the lives of the old fathers, we find the following:
The fields and vineyards belonging to one farmer, were much
more fertile and yielding than were his neighbors'. They asked
how it happened, and he said: they should not wonder at it, be-
cause he always had the weather he wished. At this they won-
dered more than ever: How could that be? "I never wish for
other weather," he replied, "than God wishes; and because I
wish as He wishes, He gives me the fruits I wisfc." This sub-
mission to the divine Will is also the cause of that constant peace
and undimned joy of the saints of God, with which their hearts
have owerflowed here below, even in the midst of the greatest
sufferings and afflictions. Who would not aspire to so happy a
state? We will attain to it, if we believe that nothing in this
world can happen to us except by the will and through the di-
rection of God, sin and guilt excepted, for God can never be the
cause of them. This the Holy Ghost inculcates by the mouth of
the wiseman: Good things and evil, life and death, po-
verty and riches, are from God (Eccl. xi. 14.), that is, are
permitted or sent by God ; that all that comes from God, is for
the best, for God doeth all things well. (Mark. vii. 37.)
Whoever keeps these two fundamental truths always in mind,
will certainly be ever contented with the will of God, and always
consoled ; he will taste while yet on earth the undisturbed peace
of mind and foretaste of happiness which the saints had while
here, and which they now eternally enjoy in heaven, because of
the union of their will with the divine.
INSTRUCTION FOR MASTERS AND SERVANTS.
THe master of a house should be careful to have not only obe-
dient, faithful, willing, and industrious servants in his home,
as had the centurion in the gospel, but still more pious and god-
fearing ones, for God richly blesses the master because of pious
servants. Thus God blessed Laban on account of the pious Jacob
(Gen. xxx. 30.), and the house of Potiphar because of the just
Joseph (Gen. xxxix. 5.). Thus the master should look to the morals
and Christian conduct of his servants, and not suffer unrighteous
ones in his house, for he must, after this life, give an account
before the Tribunal of God, and he makes himself unworthy of
the blessing of God, and even of the most terrible punishment by
retaining such. For will God not punish those masters and mistres-
ses who suffer those under them to seek the dangerous occasions
of sin, keep sinful company, go about at night, and lead scanda-
lous lives? Will not God, one day, demand the souls of servants
from their masters? The same punishment which will befall those
INSTRUCTION FOR THE FOURTH SUNDAY AFTER EPIPHANY. 99
who deny their faith, will rest upon the careless masters and
mistresses, for St. Paul, the Apostle, writes: For if any man
have not care of his own, and especially of those of his
house, he hath denied his faith, and is worse than an
infidel, (i. Tim. v. 8.)
Servants should learn from the centurion's servants who obeyed
his single word, that they also should willingly, industriously, and
quickly do every thing ordered by their masters, unless it be
something not lawful or sinful. They should recollect that what-
ever they do for their masters, is done for God Himself. Servants,
obey in all things your masters according to the flesh,
not serving to the eye, as pleasing men, but in simpli-
city of heart, fearing God. Whatsoever you do, do it
from the heart, as to the Lord, and not to men, know-
ing that you shall receive of the Lord the reward of
inheritance. Serve ye the Lord Christ. (CW,iii. 22—24.)
INSTRUCTION FOR THE FOURTH SUNDAY
AFTER EPIPHANY.
[The Introit of the Mass as on the preceding Sunday /
PRAYER OF THE CHURCH. God, who knowest that
exposed to so many dangers, we through human weakness
cannot stand, give us strength of mind and body, that by
Thy aid we may overcome that which, on account of our
sins, we may be called on to endure. Through the same
Jesus Christ, our Lord, &c.
EPISTLE. {Romans xiii. 8 — 10.) Brethren: Owe no man
anything, but to love one another. For he that loveth his
neighbor, hath fulfilled the law. For: "Thou shalt not com-
mit adultery : Thou shalt not kill : Thou shalt not steal :
Thou shalt not bear false witness: Thou shalt not covet 1 ':
and if there be any other commandment, it is comprised in
these words: "Thou shalt love thy neighbor as thyself. 11 The
love of our neighbor worketh no evil. Love therefore is the
fulfilling of the law.
What is meant by St. Paul's words: Who loves his neighbor,
Shath fulfilled the law?
T. Augustine says in reference to this, that he who loves his
neighbor, fulfils not only the first, but also the second tablet
of the law. The reason is, that the love of our neighbor contains
and presupposes the love of God as its fountain and foundation.
100 INSTRUCTION FOR THE FOURTH SUNDAY AFTER EPIPHANY.
For the neighbor must be loved on account of God; for the
neighbor cannot be loved with true love, if God is not loved first,
and at the same time. On this account, the holy Evangelist St.
John gave, in his old age, among his instructions the exhortation:
Little children, love one another. And when asked why,
he answered: Because it is the command of the Lord, and
it is enough that it should be fulfilled. Therefore in this
love of the neighbor which comes from the love of God and is
contained in it, consists the fulfilment of the whole law. {Matt.
xxii. 40.)
GOSPEL. (Matt. viii. 23—27.) At that time: When
Jesus entered into a boat, his disciples followed him : and
behold, a great tempest arose in the sea, so that the boat
INSTRUCTION FOR THE FOURTH SUNDAY AFTER EPIPHANY. 101
was covered with waves, but he was asleep. And they came
to him, and awakened him, and said : Lord, save us, we
perish. And Jesus saith to thern : Why are ye fearful, ye
of little faith? Then rising up, he commanded the winds
and the sea, and there came a great calm. But the men
wondered, saying: What manner of man is this, for the
winds and the sea obey him l ?
Why did Christ sleep in the boat?
To test His disciples' faith and trust; to exercise them in
enduring the persecutions which would come to them later; to
teach us that we should not waver in the storms of temptations.
So St. Augustine writes: "Christ slept, and because of the danger
the disciples were confused. Why? Christ slept. Even so thy
heart becomes confused, unquiet thy ship, when the waves of
temptation break over it? Why? Thy faith sleeps. Then shouldst
thou awaken Christ in thy heart; then will thy faith be awak-
ened, quieted thy conscience, calm thy ship."
Why did Christ reproach His disciples when they awakened Him
and asked for help?
Because of their little faith and trust; for if they firmly be-
lieved Him to be true God, they would necessarily believe He
could aid them sleeping as well as waking.
Nothing so displeases God as doubt of His powerful assistance.
Cursed be the man that trusteth in man, and maketh
flesh (mortal man) his arm (aid), and whose heart depart-
ethfrom the Lord. Blessed be the man that trusteth in
the Lord, and the Lord shall be his confidence. (Jerem.
xvii. 5. 7.) God sometimes permits storms to come about us, such
as poverty, persecution, sickness, so that we may have occasion
to put our confidence in Him alone. Of this St. Bernard very
beautifully says: "When the world rages, when the wicked be-
come furious, when the flesh turns against the spirit, I will hope
in Him. Who has trusted Him, and been brought to shame?"
We should therefore trust in God only, and take refuge with Him,
invoking Him as did the disciples: Lord, save us, we perish;
or cry out with David: Arise, why sleepest thou, Lord?
Arise, and cast us not off to the end. (Ps. xliii. 23.)
Why did Jesus stand up and command the sea to be still?
To show His readiness to aid us, and His omnipotence to
which all things were subject. Thus the people who saw this mi-
racle, wondered and said : What manner of man is this, for the
winds and the sea obey Him?
We daily see in all creatures the wonders of the omnipotence,
of the wisdom, and the goodness of God, and yet we are not
102 0N THE PROVIDENCE OF GOD.
touched ; we continue cold and indifferent to God. The reason is,
that we look upon all with the eyes of the body and not with
the eyes of the soul ; that is, we do not seek to ascend by medi-
tation to the Creator, and to judge from the manifold beauty and
usefulness of created things the goodness and the wisdom of God.
The saints rejoiced in all the works of the Lord ; a flower, a little
worm of the earth would move the heart of St. Francis of Sales,
the Seraph, to wonderment and the love of God; they ascended,
as on a ladder, from the contemplation of creatures to Him, who
gives to every thing life, motion, and existence. If we were to
follow their example, we would certainly love God more, and
more ardently desire Him ; if we do not, we live like irrational
men, we who were certainly created only to know and to love God.
ASPIRATION. Grant us, best Jesus ! in all our needs,
a great confidence in Thy divine assistance, and do not allow
us to become faint-hearted; let Thy assistance come to us in
the many dangers to which we are exposed; command the
turbulent winds and waves of persecution to be still, and
give peace and calmness to Thy Church which Thou hast re-
deemed with Thy precious blood, that we may serve Thee in
sanctity and justice, and arrive safely at the desired haven
of eternal happiness. Amen.
ON THE PROVIDENCE OF GOD.
But he was asleep. {Matt. viii. 24.)
I T is an article of faith in the holy Catholic Church, that God
X. has not only created the world, but that He sustains and
governs it ; this preservation and ruling of the whole world and
of each individual creature in it, is called Providence. There
are people who think, that God is too great a Lord, to busy Him-
self about the care of this world, that to do so is beneath His
majesty; it was enough for Him to create the world (and they
hardly believe He has done this), and, for the rest, He leaves it
to itself, or to fate, enjoys His own happiness, and, as it were,
sleeps in regard to us. Thus think some, but only the unwise and
unrighteous. For what manner of God would He be, who is of
the nature, these imagine? Either He will not, or cannot have
aught to do with creation. Can He not? then He is neither all-
wise nor almighty. Will He not? then He is not good; and if He
knows nothing of the world, then He is not omniscient.
If we once believe that God created the world (and what
rational man can doubt it?), then we must also believe He rules
and sustains it. Can any work of art, however well constructed
and arranged, subsist without some one to take charge and watch
over it? Would not the greatest of all masterpieces, the world,
ON THE PEOV1DENCE OF GOD. 103
therefore, come to the greatest confusion and fall back into its
original nothingness, if God who had taken it from that nothing-
ness, did not take care of its further order and existence? It is
indeed true that the ways of God's providence or the ways and
means of His government, are often so concealed that, when con-
sidering some events, one is persuaded to admit a necessary fate,
an accident, the course of nature, the ill will of the devil or man,
as the fundamental cause. Yet in all this the providence of God
is not denied. In regard to God nothing does or can happen ac-
cidentally, not the smallest thing occurs without the knowledge,
permission, or direction of God. Not one sparrow shall fall
on the ground without your Father; hut the very hairs
of your head are numbered. (Matt. x. 29. 30.) Chance, fate,
and luck are but the phantoms of insane or wicked men, which
even the more rational heathens have rejected, and the course
of nature is but the constant, uninterrupted. a T lwise, and bountiful
preservation and government, through God, of creation. The
perverted will of men or of the devil, is but the instrument which
God, in His allwise intention, uses to effect the good, for He
knows how to produce good from the evil He permits, and, there-
fore, as St. Augustine says, "permits the evil that the good may
not be left undone." The holy Scriptures give testimony in almost
every page of this manner of God's acting. If we peruse the hi-
story of our first parents, of Abraham, of Joseph in Egypt, of
Moses, of the people of Israel, of Job, Ruth, David, Tobias, Esther,
Judith, and others, we will easily everywhere see the plainest
signs of the wisest providence, the best and most careful absolute
pow r er, by virtue of which God knows how to direct all things
according to His desire, and for the best good of His chosen ones.
The gospel of this day is also a proof of this. Why did Christ go
into the boat? Why did a storm arise? Why was He as ] eep?
Did all this occur by accident? No, it came about designedly by
direction of Christ, that His omnipotence might be seen, and the
faith and confidence of His disciples be strengthened.
Thus it is certain that God foresees, directs, and governs all ;
as Scripture, reason, and daily experience prove. Would we but
pay more attention to many events of our lives, we would cert-
ainly plainly notice the providence of God, and give ourselves up
to His guidance and dispensations. The Lord ruleth me, and
I shall want for nothing, says David. (Ps. xxii. 1.) And we
also, we shall want for nothing if w r e resign ourselves to God's
will, and are contented with His dispensations in our regard;
while, on the contrary, if we oppose His will, we shall fall into
misfortune and error. For God must rule over us with goodness,
or with sternness. He is no sleeping God. Behold! He shall
neither slumber nor sleep that keepeth Israel. (Ps.cxxA.)
104
INSTRUCTION FOR THE FIFTH SUNDAY
AFTER EPIPHANY.
[For the Introit of this day, see the Introit in the Mass of the
third Sunday after Epiphany.]
On this Sunday mention is made of the practice of the Chris-
tian virtues, and of God's sufferance of the wicked upon earth,
that by them the just may be exercised in patience.
PRAYER OF THE CHURCH. Guard Thy family with
Thy eternal mercy, we beseech Thee, Lord, that, as it sets
its hope on Thy heavenly grace alone, it may always find
security in Thy protection. Through our Lord Jesus Christ, &c.
EPISTLE. {Col. iii. 12—17.) Brethren: Put ye on, there-
fore , as the elect of God , holy, and beloved, the bowels of
mercy, benignity, humility, modesty, patience : bearing with
one another, and forgiving one another, if any have a com-
plaint against another. Even as the Lord hath forgiven you,
so you also. But above all these things have charity, which
is the bond of perfection : and let the peace of Christ rejoice
in your hearts, wherein also you are called in one body: and
be ye thankful. Let the word of Christ dwell in you abun-
dantly, in all wisdom : teaching and admonishing one ano-
ther in psalms, hymns, and spiritual canticles, singing in
grace in your hearts to God. All whatsoever you do in word
or in work, all things do ye in the name of the Lord Jesus
Christ, giving thanks to God and the Father by Him.
Why does St. Paul call charity the bond of perfection?
Because charity comprises in itself, and links together all the
virtues in which perfection consists. For whoever truly loves
God and his neighbor, is also good, merciful, humble, modest,
patiently bears the weakness of his neighbor, willingly forgives
offences, in a word, practises all virtues for the sake of charity,
without which there is no true virtue.
When does the peace of God rejoice in our hearts ?
When we have learned to conquer our evil inclinations, pas-
sions, and desires, and have replaced them in oiir hearts by order
and quiet. This peace then, like a queen, keeps all the wishes of
the soul in harmony, and causes us to enjoy constant peace with
our neighbor, and thus serve Christ in concord, as the members
of one body serve the head. The best means of preserving this
INSTRUCTION OF THE FIFTH SUNDAY AFTER EPIPHANY.. 105
peace, are an earnest attention to the word of God, and mutual
imparting of pious exhortations and admonitions, and singing of
hymns, psalms, and spiritual canticles.
Why should we do all in the name of Jesus ?
Because only then can our works have real worth in the sight
of God, and be pleasing to Him, when they are performed for
love of Jesus, in His honor, in accordance with His spirit and
will. Therefore the apostle admonishes us that we should do all,
eat, drink, sleep, work, &c, in the name of Jesus, and so honor
God, the Heavenly Father, and show our gratitude to Him. Oh,
how grieved on their deathbed will they be who have neglected
to offer God their daily work by a good intention, when they
will see, too late, how devoid they are of meritorious deeds, and,
on the contrary, how will they rejoice whose consciences testify,
that in all their actions they had in view only the will and the
honor of God! Would that this might be taken to heart especially
by those who have to earn their bread with difficulty and in dis
tress, that they might always unite their hardships and trials
with the sufferings and merits of Jesus, offering them to the
Heavenly Father, and thus imitating Christ, who had no other
motive than the will and the glory of His Heavenly Father.
ASPIRATION. God of love, of patience, and of mercy,
turn our hearts to the sincere love of our neighbor, and
grant, that whatever we do in thoughts, words, and actions,
we may do in the name of our Lord Jesus Christ, and
through Him render thanks to Thee.
ON THE CHOIR OR CHURCH SINGING.
Admonish one another in psalms, hymns , and spiritual
canticles , singiny in yrace in your hearts to God.
^^ {Col. iii. 16.)
He custom of singing in the Church-choir*) has its founda-
JL tion as far back as the Old Testament, when, by the ar-
rangement of David, Solomon, and Ezechias, the psalms and other
sacred canticles were sung by the priests and levites. This custom
the Catholic Church has preserved, after the precepts of the
apostles (i. Cor. xiv. 26.; Eph. v. 19.), and the example of Jesus
who, after they had eaten the pasch, intoned a hymn of praise
with His apostles (Matt. xxvi. 30.), that Christians on earth, like
the angels and saints in heaven (Apoc. v. 8. 9., xiv. 3.), who un-
ceasingly sing His praises, might at certain hours of the day, at
least, give praise and thanks to God. In the earliest times of the
*) The choir is usually a gallery in the Church in which the singers are
stationed; the place in which the clergy sing or recite their office, is also
called the choir.
106 INSTRUCTION FOR THE FIFTH SUNDAY AFTER EPIPHANY.
Church, the Christians sang hymns of praise and tkanksgiving,
during the holy Sacrifice and other devotional services, often
continuing them throughout the whole night; in which case the
choir-singers probably sang in certain order, and according to a
settled agreement This singing, in time, ceased to be general,
became confined to the choir, which was accompanied, later, by
instruments, as incited by David who calls to the praise of the
Lord with trumpets, with timbrels, with pleasant psaltery and
harps. (Ps. cl. 3. 4., lxxx. 3. 4.) In many Churches, however, the
praiseworthy habit of all the faithful singing together during the
service, is retained, and if this is done with pure, godpleasing
hearts, and true devotion, it is, as St. Basil says, "a heavenly oc-
cupation, a spiritual burnt offering; it enlightens the spirit, raises
towards heaven, leads man to communion with God, makes the
soul rejoice, ends idle talk, puts away laughter, reminds us of
the judgment, reconciles enemies. Where the singing of songs
resounds from the contrite heart, there God with the angels is
present."
GOSPEL. (Matt xiii. 24— 30.) At that time: Jesus
proposed another parable to them, saying: The kingdom of
heaven is likened to a man, who sowed good seed in his field.
But while men were asleep, his enemy came and oversowed
cockle among the wheat, and went his way. And when the
blade was sprung up, and had brought forth fruit, then ap-
peared also the cockle, and the servants of the good man of
the house coming, said to him : Sir, didst thou not sow good
seed in thy field ? whence then hath it cockle ? And he said
to them : An enemy hath clone this. And the servants said
to him : Wilt thou that we go and gather it up ? And he
said : No, lest perhaps gathering up the cockle, you root up
the wheat also together with it. Suffer both to grow until
the harvest, and in the time of the harvest I will say to the
reapers: Gather up first the cockle, and bind it into bundles
to burn, but the wheat gather ye into my barn.
What is understood by the kingdom of heaven?
The Church of God, or the collection of all orthodox Chris-
tians on earth, destined for heaven.
What is meant by the good seed, and by the cockle?
The good seed, as Christ Himself says {Matt. xiii. 38.),
signifies the children of the kingdom, that is, the true Christians,
the living members of the Church, also the word of God, which
INSTRUCTION FOR THE FIFTH SUNDAY AFTER EPIPHANY. 107
makes us children of God. The cockle means the children of
iniquity, of the devil {John iii. 8.), that is, those who do evil; also
every wrong, false doctrine which leads men to evil.
Who sows the good seed?
The good seed is sown by Jesus, the Son of Man, not only
directly, but also through His apostles, and the priests, their
successors; the evil seed is sown by the devil, or by wicked men
whom he uses as his tools. '
Who are the men teho were asleep?
Those superiors in the Church, those bishops and pastors,
who take no care of their flock, and do not warn them against
seduction, when the devil comes and by wicked men sows the
cockle of erroneous doctrine and of crime; and those men who
108 ON INCLINATION TO EVIL.
are careless and neglect to hear the word of God and holy Mass?
to practise prayer, and avail themselves of the holy Sacraments,
so, in whose souls the devil sows the seeds of bad thoughts, evil
imaginings and desires, from which spring, later, the cockle of
pride, impurity, anger, envy, avarice, &c.
Why does God not allow the cockle, that is, the tricked people,
to be rooted out and destroyed?
Because of His patience and long suffering towards the sinner
to whom He gives time for repentance, and because of His love
for the just from whom He would not, by weeding out the un-
just, take away the occasion of practising virtue and gathering
up merits for themselves ; for because of the unjust, the just have
numerous opportunities to exercise patience, humility, &c.
When is the time of the harvest?
The day of the last judgment when the reapers, that is, the
angels, will go out and separate the wicked from the just, and
throw the wicked into the furnace of fire, while the just will be
taken into everlasting joy. (Malt. xiii. 49.)
PRAYER. faithful Jesus, Thou greatest lover of our
souls, who hast sown the good seed of Thy divine word in
our hearts, that it may bear rich fruit for eternal life, grant
that this seed may live and be productive in us; protect us
from our evil enemy, that he may not oversow his erroneous
and false doctrine in our hearts, and corrupt the good; keep
us from the sleep of sin, and from indolence in the good,
that we may remain always vigilant and armed against the
temptations of the world, the flesh, and the devil, overcome
them manfully, and die a happy death. Amen.
ON INCLINATION TO EVIL.
Whence comes the cockle? (Matt.xiii. 29.)
I Whence comes the inclination to evil in man?
T is the sad consequence of original sin, that is, of that sin,
which our first parents, by their disobedience, committed in
paradise, and which we have inherited as their descendants. This
inclination to evil remains even in those who have been baptized,
although original sin with its guilt and eternal punishment, is
taken away in baptism", but it is no sin as long as man does not
voluntarily yield to it. [Cat. Bom. Part. ii. c. 2. §. 43.)
Why, the sin being removed, does the inclination remain?
To humble us, to make us see our weakness, our great mi-
sery, that we may turn to God as our best and mightiest Father,
as did St. Paul when he was much annoyed by the devil of the
INSTRUCTION FOR THE SIXTH SUNDAY AFTER EPIPHANY. 109
flesh (ii. Cor. xii. 7. 8.); that the glory of God and the power of
Christ should be manifested in us, which except for our weakness
could not be ; that we might have occasion to fight and to con-
quer, and not become idle. A soldier cannot battle without op-
position, nor win victory and the crown without a contest. Nor
can we win the heavenly crown, if no occasion is given us, by
temptations, for fight and for victory. "That which tires the com-
batant," says St. Bernard, "crowns the conqueror." Finally, the
inclination remains, that we may learn to endure, in all meek-
ness, the faults and infirmities of others and to watch ourselves,
lest we fall into the same temptations.
INSTRUCTION FOR THE SIXTH SUNDAY
AFTER EPIPHANY.
[For the Introit of this day's Mass, see the Introit of the third
Sunday after Epiphany. J
PRAYER OF THE CHURCH. Grant, we beseech Thee,
Almighty God, that we may always consider that which is
reasonable, and in words and in actions do only that which
is pleasing to Thee. Through our Lord Jesus Christ, &c.
EPISTLE, (i. Thess. i. 2—10.) Brethren: We give thanks
to God always for you all : making a remembrance of you in
our prayers without ceasing; being mindful of the work of
your faith, and labour, and charity, and of the enduring of
the hope of our Lord Jesus Christ, before God and our Father:
knowing, brethren beloved of God, your election: for our
gospel hath not been unto you in word only, but in power
also, and in the Holy Ghost, and in much fulness, as you
know what manner of men we have been among you for
your sakes. And you became followers of us and of the Lord:
receiving the word in much tribulation, with joy of the Holy
Ghost: so that you were made a pattern to all who believe
in Macedonia and Achaia. For from you were spread abroad
the word of the Lord ,, not only in Macedonia and Achaia,
but also in every place your faith, which is towards God, is
gone forth, so that we need not to speak anything. For
they themselves relate of us, what manner of entering in we
had unto you; and how you turned to God from idols, to
serve the living and true God, and to wait for his Son from
HO INSTRUCTION FOR THE SIXTH SUNDAY AFTER EPIPHANY.
heaven (whom he raised up from the dead), Jesus, who hath
redeemed us from the wrath to come.
EXPLANATION. The apostle here gives God thanks in
prayer for those inhabitants of Thessalonia, who have been con-
verted to Christianity by his words, and gives them to understand
his joy at their Christian life, which they prove by their good
works and their perseverance, even through all trials, in expec-
tation of eternal reward through Christ. He assures them also
of their salvation (election), because God had caused the preach-
ing of His gospel, which they so willingly received, to produce
such extraordinary fruit in them. He praises them not only for
having listened to the gospel and abandoned idolatry, but for
having directed their life in accordance with the faith, and be-
come a model to distant nations, for the report of their faith had
spread far, and everywhere their zealous reception of the gospel
was spoken of. Would that the same could be said of us Christians !
GOSPEL. {Matt. xiii. 31 — 35.) At that time: Jesus pro-
posed another parable unto them, saying: The kingdom of
heaven is like to a grain of mustard-seed, which a man took
and sowed in his field: which is the least indeed of all seeds:
but when it is grown up, it is greater than all herbs, and
becometh a tree, so that the birds of the air come and dwell
in the branches thereof. Another parable he spoke to them:
The kingdom of heaven is like to leaven, which a woman
took and hid in three measures of. meal, until the whole was
leavened. All these things Jesus spoke in parables to the
multitudes; and without parables he did not speak to them,
that it might be fulfilled which was spoken by the prophet,
saying: I will open my mouth in parables, I will utter
things hidden from the foundation of the world.
What is here understood by the kingdom of heaven?
The Church and the doctrine of Christ, that lead to heaven.
Why is the Church compared to a grain of mustard-seed?
Because there is a great likeness between them. The mustard-
seed, though so small, grows in Palestine so high and so rapidly,
that it becomes a broad tree, in which birds can build their nests.
And small, like the mustard-seed, was the beginning of Christ's
Church; but it soon spread so widely that numberless people,
even great philosophers and princes, came to find peace and pro-
tection under her branches.
INSTRUCTION FOR THE SIXTH SUNDAY AFTER EPIPHANY. \\\
Why is Christ's doctrine compared to leaven?
Because like the leaven, which quickly penetrates the flower,
and makes it palatable bread, the doctrine of Christ, spreading
with surprising swiftness over the then known three parts of the
globe, gave the gentiles a taste for divine things and for heavenly
wisdom. Thus Christ's doctrine penetrates him who receives it,
sanctifies all his thoughts, words, and deeds, and makes him
pleasing to God.
What are the principal causes of the spreading of Christ's Church
and doctrine?
The omnipotence of God and the miracles which He so fre-
quently wrought for their propagation; the sublimity of the
doctrine itself, the divine origin of which becomes evident to
112 INSTRUCTION FOR THE SIXTH SUNDAY AFTER EPIPHANY.
careful examination and industrious practice; the courageous
faith, and the pure, moral life of the early Christians, which led
many pagan minds towards it, and moved them to accept the
doctrine of Christ; and the persecution of Christianity, for, as
Tertullian says: "The blood of the martyrs was the seed from
which the Christians grew." The false doctrine of Mahomet, the
erroneous teachings of Luther, Calvin, and older and newer he-
retics have, it is true, also spread quickly, far and wide ; but this
is not to be wondered at, for it is easy to lead people to a doctrine
that encourages sensuality, and to which they are carried by
their evil inclinations themselves, as was the case with the doc-
trine of the impostor Mahomet, and three hundred years ago
with the heresy of Luther; but to spread a doctrine which de-
mands the subduing of the carnal, earthly inclinations, and to
bend the will to the yoke of obedience to faith, something more
than human eloquence is required! Thus Thomas More, the Chan-
cellor of England, who gave his blood for the true doctrine of
Christ, wrote to Luther, who was boasting of the rapid increase
of his sect, that: "it was easy to descend, and seducing the people
to a bad life was nothing more marvellous than that a heavy
stone should fall of its own accord to the ground ;" and Melanch-
ton, a friend of Luther, in answer to his mother's question,
whether she should remain a Catholic or receive Luther's doc-
trine, wrote : " In this religion it is easy to live, in the Catholic it
is easy to die."
Why did Christ always speak in parables?
That His teaching might by being simple, be so much more
easily understood, and better remembered. He who is called upon
to teach others, should, as did Christ, always speak to them ac-
cording to their ability to understand, and by no means seek his
own honor, but the honor of God, and the benefit of those who
hear him.
PRAYER. most benign Jesus ! How much do we give
Thee thanks that Thou hast permitted us to be born in Thy
holy Church, and instructed in Thy holy doctrine, which,
like the mustard-seed, has grown a large tree, spreading
over the whole earth. Grant that under the shadow of this
tree, in Thy holy Church, we may ever rest securely, cling
to her faithfully, and penetrated, as by leaven, with her
doctrine, may bring Thee pleasant fruits of faith and virtue.
Amen.
113
INSTRUCTION FOR SEPTUAGESIMA
SUNDAY.
Why is this Sunday called "Septuayesima"?
Ecause in accordance with the words of the
First Council of Orleans, some pious Christian
congregations in the earliest ages of the Church,
especially the clergy, began to fast seventy days
before Easter, on this Sunday, which was there
fore called "Septuagesima" — the seventieth day.
The same is the case with the Sundays follow-
ing, which are called Sexagesima, Quinquagesima, Quadragesima,'
because some Christians commenced to fast sixty days, others
fifty, others forty days before Easter, until finally, to make it
properly uniform, Popes Gregory and Gelasius arranged that all
Christians should fast forty days before Easter, commencing with
Ash-Wednesday.
Why, from this day until Easter, does the Church omit from her
service all joyful canticles, allelujas, and the Gloria in e.rce/sis, $c?
To gradually prepare the minds of the faithful for the serious
time of penance and sorrow, for sins committed, and for the actual
fast. So the priest appears on the altar in violet, the color of
penance, and half of the altar is covered with a violet curtain. 'To
arouse our sorrow for our sins, and the need of repentance, the
Church at the Introit cries, in the name of all mankind, with
David: "The sorrows of death surrounded me, the sor-
rows of hell encompassed me. In my affliction I called
upon the Lord, and he heard my voice from his holy
temple." (Ps. xvii. 5-9.) I will love thee, Lord, my
strength; the Lord is my firmament, my refuge, my de-
liverer. (Ps. xvii. 2—3.) Glory be to the Father, $&.
PRAYER OF THE CHURCH. Mercifully hear, we be-
seech Thee, Lord, the cry of Thy people, that for the
glory of Thy name, we who are justly afflicted for our sins,
may through the fulness of Thy mercy be saved from all
punishment. Through our Lord, Jesus Christ, &c.
EPISTLE, (i. Cor. ix. 24—27., and x. 1 — 5.) Brethren:
Know you not that they that run in the race, all run in-
deed, but one receiveth the prize? So run that you may
obtain. And every one that striveth for the mastery, re-
fraineth himself from all things : and they indeed that they
may receive a corruptible crown: but we an incorruptible
114 INSTRUCTION FOR SEPTUAGESIMA SUNDAY.
one. I therefore so run, not as at an uncertainty: I so fight,
not as one beating the air: but I chastise my body, and
bring it into subjection : lest perhaps, when I have preached
to others, I myself should become a castaway. For I would
not have you ignorant, brethren, that our fathers were all
under the cloud, and all passed through the sea. And all in
Moses were baptized in the cloud, and in the sea: and did
all eat the same spiritual food, and all drank the same spi-
ritual drink: (and they drank of the spiritual rock that
followed them, and the rock was Christ). But with the most
of them God was not well pleased.
EXPLANATION. Besides having exhorted us to penance in
the Introit of the Mass, the Church desires to indicate to us, by
the reading of this epistle, the effort we should make to reach
the kingdom of heaven by the narrow path {Malt. vii. 13.) of pe-
nance and mortification, whither only those enter who use force.
(Matt. 12.) This St. Paul illustrates by three different examples.
By the example of those who in a race run to one point, or in
a prize-fight practise and prepare themselves for the victor's
reward by the strongest exercise, and by the strictest abstinence
from everything that might weaken the physical powers. If to
win a laurel-crown that passes away, these will subject them-
selves to the severest trials and deprivations, how much more
should we, for the sake of the heavenly crown of eternal hap-
piness, abstain from those improper desires, by which the soul is
weakened, and practise those holy virtues, such as prayer, love
of God and our neighbor, patience, to which the crown is pro-
mised ! Next, by his own example, bringing himself before them
as one running a race, and fighting for an eternal crown, but not
as one running blindly he knows not where, or fighting as one
who strikes not his antagonist, but the air; but, on the contrary,
with his eyes firmly fixed on the eternal crown, certain to be his
who lives by the precepts of the gospel, who chastises his spirit
and his body, as a valiant champion, with a strong hand, that is,
by severest mortification, fasting, and prayer. If St. Paul, not-
withstanding the extraordinary graces which he received, thought
it necessary to chastise his body that he might not be cast away,
how does the sinner expect to be saved, living a soft and luxu-
rious life, without penance and mortification? St. Paul's third
example is that of the Jews who all perished on their journey to
the Promised Land, even though God had granted them so many
graces; for He shielded them from their enemies by a cloud which
made light for them at night, and a cooling shade by day; He
led them, dryfooted, through the sea; He caused manna to fall
from heaven to be their food, and water to gush from the rock
INSTRUCTION FOR SEPTUAGESIMA SUNDAY. H5
for their drink. These physical benefits which God bestowed
upon the Jews in the wilderness had a spiritual meaning for them;
for the cloud and the sea in which Moses spiritually baptized them
(not in reality, only as in a picture), had reference to the baptism
Christ instituted, which enlightens the soul, tames the concu-
piscence of the flesh, and purities from sin ; the manna was a type
of the most holy Sacrament of the Altar, the soul's true bread
from heaven; the water from the rock, the blood flowing from
Christ's wound in the side ; and yet with all these physical graces,
which God gave them, and with all the spiritual graces they were
to receive by faith from the coming Redeemer, of the six hundred
thousand men who left Egypt, only two, Joshua and Caleb, en-
tered the Promised Land. Why? Because they were so fickle,
murmured so often against God, and so desired the pleasures of
the flesh. How much, then, have we need to fear that we may be
excluded from the truly happy Land, Heaven, if we do not con-
tinuously struggle for it, by penance and mortification !
ASPIRATION. Assist me, Jesus, with Thy grace that,
following St. Paul's example, I may be anxious, by the con-
stant pious practice of virtue and prayer, to arrive at per-
fection and to enter heaven.
GOSPEL. {Matt. xx. 1 — 16.) At that time: Jesus said to
his disciples this parable : The kingdom of heaven is like to
a householder, who went out early in the morning to hire
laborers into his vineyard. And having agreed with the la-
borers for a penny a day , he sent them into his vineyard.
And going out about the third hour, he saw others standing
in the market-place idle. And he said to them : Go you also
into my vineyard, and I will give you what shall be just.
And they went their way. And again he went out about the
sixth and the ninth hour, and did in like manner. But about
the eleventh hour he went out and found others standing,
and he saith to them : Why stand you there all the day idle?
They said to him: Because no man has hired us. He saith to
them : Go you also into my vineyard. And when evening was
come, the Lord of the vineyard saith to the steward : Call
the laborers and pay them their hire, beginning from the
last even to the first. When therefore they were come, that
came about the eleventh hour, they received every man a
penny. But when the first also came, they thought that they
8*
116
INSTRUCTION FOR SEPTUAGESIMA SUNDAY.
should receive more: and they also received every man a,
penny. And receiving it, they murmured against the master
of the house, saying: These last have worked but one hour,
and thou hast made them equal to us that have borne the
burden of the day and the heats. But he answering one of
them, said: Friend, I have done thee no wrong: didst thou
not agree with me for a penny? Take what is thine, and go
thy way: I will also give to this last as to thee. Or, is it
not lawful for me to do what I will? Is thy eye evil, because
I am good? So shall the last be first, and the first last. For
many are called, but few chosen.
INSTRUCTION FOR SEPTUAGESIMA SUNDAY. \\1
In this parable, what is to be understood by the householder, the
vineyard, the laborers, and the penny?
The householder represents God, who in different ages of the
world, in the days of Adam, Noah, Abraham, Moses, and finally
in the days of Christ and the apostles, has sought to call men as
workmen into His vineyard, the true Church, that they might
labor there industriously, and receive the penny of eternal glory.
How and when does God call people ?
By inward inspiration, by preachers, confessors, spiritual
books, and conversations, etc., in flourishing youth and in ad-
vanced age, which periods of life may be understood by the dif-
ferent hours of the day.
What is meant by workiny in the vineyard?
It means laboring, fighting, suffering for God and His honor,
for our own and other's salvation. As in a vineyard we spade,
dig, root out weeds, cut off the useless and noxious, manure,
plant, and bind up, so in the spiritual vineyard of our soul we
must, by frequent meditation on death, hell, and by examination
of conscience, dig up the evil inclinations by their roots, and by
true repentance the weeds of vice, and cut away, by mortification,
especially by prayer and fasting, the ever springing concupiscen-
ces; by the recollection of our sins, we must humble ourselves,
and amend our life; in place of the bad habits we must plant the
opposite virtues, and bind our unsteady will to the trellis of the
fear of God and of His judgment, that we may continue firm.
How is a vice or bad habit to be rooted up?
It requires so much labor to root up a vice, that it is needed
that a great hatred of it should be aroused , that the greatest
desire to destroy it, should be created, and that God should be
entreated for His grace, without which nothing can be accom-
plished ; it is useful also to read some spiritual book which speaks
against the vice, as for instance against anger, impurity, &c. ; that
the Sacraments of Penance and Of holy Communion should be
often received, and that some particular saint, who had the same
vice, but by the grace of God rooted it up, should be honored,
as Mary Magdalen and St: Augustine who each had the habit of
impurity, but with the help of God resisted and destroyed it in
themselves; there should be fasting, almsdeeds, or other good
works, performed for the same object, and it is of great impor-
tance, every necessity, that the conscience should be carefully
examined in regard to it.
Who are slandiny idle in the market-place?
In the market-place, that is the world, they are standing idle
who, however much business they perform, do not work for God
and for their own salvation; for the only necessary employment
I !
: i
118 INSTRUCTION FOR SEPTUAGESIMA SUNDAY.
is the service of God and the working out of our salvation. There
are three ways of being idle: doing nothing whatever; doing evil;
doing other things than the duties demanded by the position in
life and its office requires, or if this work is done without a good
intention, or not from the lo.ve of God. This threefold idleness
deprives us of our salvation, as the servant loses his wages if he
works not at all, or not according to the will of his master. We
are all servants of God, and we, none of us, can say with the
laborers in the vineyard that no man has hired us; for God, when
He created us, hired us at high wages, and we must serve Him
at all times and constantly, as He cares for us at all times and
constantly; and if, in the gospel, the householder reproaches the
workmen, whom no man had hired, for their idleness, what will
God, one day, say to those Christians whom He hired for the
work in His vineyard, the Church, if they have remained idle?
Why do the last comers receive as much as those who worked
all day?
Because God rewards not the time or length of the work, but
the industry and diligence employed in virtue. It may indeed
happen, that many a one who has served God but for a short
time, excels in merits another who has lived long, but has not
labored as diligently. ( Wis. iv.)
What is signified by the murmurs of the earliest workmen when the
wages were paid?
As the Jews were properly the first who were called by God,
Christ intended to indicate that they, who were displeased that
the gentiles, the last called, should one day receive the same
reward with them in heaven, would find fault and murmur, which
they afterwards did. But it will not be so in heaven; there envy,
malevolence, and murmurs will find no place. On the contrary,
the saints who long served God, wonder at the goodness of God
to the converted sinners, and those who have served Him for but
a short time, for these also there will be the same penny, that is,
the vision, the enjoyment, and possession of God and His king-
dom. Only in the heavenly glory there will be a difference, be-
cause the divine lips have assured us, that each one shall be
rewarded according to his works. The murmurs of the workmen
and the answer of the householder, serve to teach us, that we
should not murmur against the merciful proceedings of God
towards our neighbor, nor envy him; for envy and jealousy are
abominable vices, hated by God, yes, devilish. Through the
envy of Satan, death hath come into the world. (Ms.ii.24.)
The envious, therefore, imitate Lucifer, but they hurt only them-
selves, because they are consumed by their envy. "Envy," says
St. Basil, "is an institution of the serpent, an invention of the
devils, an obstacle to piety, a road to hell, the depriver of the
heavenly kingdom."
INSTRUCTION FOR SEXAGESIMA SUNDAY. H<J
How is to be understood : The first shall be last, and the
last shall be first?
This is again to be understood, property, of the Jews; for they
were the first to be called, but will be the last in number, as in
time, because they responded not to Christ's invitation and His
doctrine, and will enter the Church only at the end of the world;
while, on the contrary, the gentiles, who were not called until
after the Jews, are still called, and will be the first in number as
in merit, because the greater part responded and are still res-
ponding to the call. Christ, indeed, called all the Jews, but few
of them answered, and so few were chosen. — Would that this
might not also come true with Christians whom God has also
called, and whom He wishes, as far as in Him lies, to save (i. Tim.
ii. 4.); of whom, alas! very few live in accordance with their vo-
cation to work in the vineyard of the Lord, and, consequently, do
not receive the penny of eternal bliss.
PRAYER. most benignant God, who, out of pure
grace, without any merit of ours, hast called us, Thy un-
worthy servants, to the true faith, into the vineyard of the
holy Catholic Church, and dost require us to work in it for
the sanctifi cation of our souls, grant, we beseech Thee, that
we may never be idle, but be found always faithful work-
men, and that that which in past- years we have failed to
do, we may make up for in future by greater zeal and per-
severing industry, and, the work being done, may receive
the promised reward in heaven, through Jesus Christ, Thy
Son, our Lord, &c.
INSTRUCTION FOR SEXAGESIMA SUNDAY.
N the Introit of this day's Mass, the Church
brings before us one who seeks to be loosed
from his sins, and calls on God for help and
assistance. Arise, why sleepest thou,
Lord? Arise, and cast us not off to the
end. Why turnest thou thy face away
> and forgettest our want and our trouble?
for our soul is humbled down to the dust, our belly
cleaveth to the earth. (Ps. xliii. 23. 26.) Glory be to the
Father, &c.
PRAYER OF THE CHURCH. God, who seest that we
confide in no action of our own, let us find grace with Thee,
[20 INSTRUCTION FOR SEXAGESIMA SUNDAY.
and grant us by the intercession of St. Paul, the Teacher
of Nations, that we may be preserved from all adversities.
Through our Lord Jesus Christ, &c.
EPISTLE, (ii. Cor. xi. 19—33.; xii. 1—9.) Bretheen: You
gladly suffer the foolish : whereas yourselves are wise. For
you suffer if a man bring you into bondage, if a man devour
you, if a man take from you, if a man be lifted up, if a
man strike you on the face. I speak according to dishonor,
as if we had been weak in this part. Wherein any man dares
(I speak foolishly), I dare also. They are Hebrews: so am I.
They are Israelits : so am I. They are the seed of Abraham :
so am I. They are ministers of Christ (I speak as one less
wise), lam more: in many more labors, in prisons more
frequently, in stripes above measure, in deaths often. Of the
Jews five times did I receive forty stripes, save one. Thrice
was I beaten with rods, once was I stoned, thrice I suffered
shipwreck, a night and a day I was in the depth of the sea ;
in journeying often, in perils of waters, in perils of robbers,
in perils from my own nation, in perils from the gentiles, in
perils in the city, in perils in the wilderness, in perils in the
sea, in perils from false brethren, in labor and painfulness,
in many watchings, in hunger and thirst, in many fastings,
in cold and nakedness. Besides those things which are with-
out: my daily instance, the solicitude for all the Churches.
Who is weak, and I am not weak? Who is scandalized, and
I am not on fire ? If I must needs glory : I will glory of the
things that concern my infirmity. The God and Father of
our Lord Jesus Christ, who is blessed forever, knoweth that
I lie not. At Damascus the governor of the nation under
Aretas the king guarded the city of the Damascenes to ap-
prehend me. And through a window in a basket was I let
down by the wall, and so escaped his hands. If I must glory
(it is not expedient indeed) : but I will come to the visions
and revelations of the Lord. I know a man in Christ above
fourteen years ago, (whether in the body I know not, or out
of the body , I know not , God knoweth) , such a one rapt
even to the third heaven. And I know such a man (whether
in the body, or out of the body, I know not : God knoweth) :
that he was caught up into paradise, and heard secret words,
which it is not granted to man to utter. For such a one will
INSTRUCTION FOR SEXAGESIMA SUNDAY. 121
I glory : but for myself I will glory in nothing, but in my
infirmities. For even if I should have a mind of glory, I shall
not be foolish: for I will say the truth. But I forbear, lest any
man should think of me above that which he seeth in me,
or anything he heareth from me. And lest the greatness of
the revelations should lift me up, there was given me a sting
of my flesh, an angel of Satan, to buffet me. For which thing
thrice I besought the Lord, that it might depart from me,
and he said to me: My grace is sufficient for thee; for power
is made perfect in infirmity. Gladly therefore will I glory in
my infirmities, that the power of Christ may dwell in me.
Why is St. Paul mentioned in the' Mass of this day, and why is this
epistle read?
Because, in Rome, the Station or Church service is held, on
this day, in the Church of St. Paul, and because the Church con-
tinues to encourage us to work according to the example given
by St. Paul who, with the grace of God, accomplished and suf-
fered so much; also because we should labor for the honor of
God, and the salvation of our souls, and as faithfully cooperate
with the grace of God.
Why, in the beginning of this epistle, does St. Paul say so much in
his own praise?
Not out of ambition for honor and glory, but to honor God,
and for the love and advantage of the Corinthians, who allowed
themselves to be deceived by mercenary impostors, and false
prophets, who beguiled them out of their goods. That he might
make public the craftiness of those deceivers who assumed the
appearance of the true apostles, as Satan the form of a good angel.
To shame these, and remove the obstacles they had placed in
the way of the gospel, St. Paul was obliged to reveal to the Co-
rinthians the things he had performed and endured in propagat-
ing the holy gospel.— By trials and sufferings is the true apostle
known; the false apostles, the hirelings, as Christ calls them, only
care for their own bodies, for temporal advantages, not for the
salvation of souls. We see this examplified in Our days by the
heretical missionaries who, when there is suffering, when there
is martyrdom, take to flight, for their eyes are directed only to
the present life and a large income, while the Catholic missiona-
ries rejoice if, for Christ s sake, and for the salvation of souls,
they are permitted to suffer, and made worthy to endure the cruel
death of the martyr.
Who is it of whom St. Paid relates such mar r els?
Of himself, but from humility and modesty he does not say
so; fourteen years before, forty four years after the birth of
122
INSTRUCTION FOR SEXAGESIMA SUNDAY.
Christ, St. Paul was wrapt to tJie third heaven, that is, to the
abode of happy spirits; but to preserve him in humility God per-
mitted Satan to use the concupiscence of the flesh, which is like
a sting in the body of man, as a temptation to the apostle, and
continually tormented him with it.
ASPIRATION. Give me the grace, God, in these evil
days of the ever increasing uprising of false doctrines and
delusions, to persevere in holding to Thy gospel, which in
the holy Catholic Church remains unadulterated, that I may
not allow myself to be drawn from it, neither by the charms
of the world, nor by its mockery and reproaches.
INSTRUCTION FOR SEXAGESIMA SUNDAY. 123
GOSPEL. (Luke viii. 4 — 15.) At that time: When a very
great multitude was gathered together and hastened out of
the cities unto him, he spoke by a similitude: The sower
went out to sow his seed. And as he sowed, some fell by the
wayside, and it was trodden down, and the fowls of the air
devoured it. And other some fell upon a rock; and as soon
as it was sprung up, it withered away, because it had no
moisture. And other some fell among thorns, and the thorns
growing up with it, choked it. And other some fell upon
good ground, and being sprung up, yielded fruit an hundred-
fold. Saying these things, he cried out : He that hath ears to
hear, let him hear. And his disciples asked him what this
parable might be. To whom he said: To }T)u it is given to
know the mystery of the kingdom of God : but to the rest in
parables, that seeing they may not see, and hearing they
may not understand. Now the parable is this : The seed is
the word of God. And they by the wayside, are they that
hear: then the devil cometh, and taketh the word out of
their heart, lest believing they should be saved. Now they
upon the rock, are they who when they hear, receive the
word with joy: and these have no roots, who believe for a
while, and in time of temptation fall away. And that which
fell among thorns, are they who have heard, and going their
way, are choked with the cares, and riches, and pleasures of
this life, and yield no fruit. But that on the good ground,
are they who in a good and perfect heart, hearing the word,
keep it, and bring forth fruit in patience.
Why is the word of God compared to a seed?
Because from the word of God germinates the fruit of good
works, as from good seed grows good fruit; as it is impossible,
therefore, for an unsown field to produce good fruit, so is it im-
possible for man without the seed of God's word to produce good
fruits of the spirit.
Why, in the parable, does Christ cry out: He that hath ears to
hear, let him hear?
Because of the importance and necessity of the doctrine which
was contained in the parable. For to hear the word of God is an
absolute necessity for salvation, as the Apostle indicates: How
124 0N TIIE STRENGTH OF GOD'S WORD.
shall they believe in him (Jesus) of whom they have
not heard? (Rom.x. 14.) And Jesus praises those happy ones
who hear the word of God and keep it {Luke xi. 28.) And on this
subject St. Augustine says: "Be assured, my brethren, that as
the body becomes weakened by want and hunger, and wastes to
a mere shadow, so the soul that is not nourished by the word of
God, becomes shrunken, worthless, and unfit for any good work."
Whence comes so much evil cockle, when the seed of God's word is
so abundantly sown?
Because, as Christ says, the seed falls now by the wayside,
now upon a rock, now among thorns, seldom upon good soil, this
is to say, those who hear the word of God are as a highway, over
which many distracted thoughts are travelling which tread down
the scattered seed, or, like fowls of the air devour it, or they are
like rocks, hardened by their prejudices or repeated crimes, so
that the divine word cannot take root; or, again, they are so
overgrown by the thorns of worldly cares, the constant desire
for wealth and riches and sensual delights, that even if they re-
ceive the seed, it is unable to grow and bear fruit.
TON THE STRENGTH OF GOD'S WORD.
He word of God is compared, by the Prophet Jeremias, to
a hammer which crushes hearts as hard as rocks, and to a
fire that dries up the swamps of vice, and consumes the inve-
terate evil habits. {Jer. xxiii. 29.) The Psalmist compares it to
thunder that makes all tremble, a storm -wind that bends and
breaks the cedars of Libanon, that is, proud and obstinate spirits;
a light that dispels the darkness of ignorance; and a remedy
that cures sin. {Ps. xxviii. 3. 5., cxviii., cv., and cxxix.. 11.) St. Paul
compares it to a sword that divides the body from the soul, that
is, the carnal desires from the spirit {Hebr. iv. 12.); the Apostle
James to a mirror in which man sees his stains and his wrongs.
{Jam. i. 23.) The Prophet Isaias to a precious rain that moistens
the soil of the soul and fertilizes it {Isai. Iv. 10. 11.); and Jesus
Himself compares it to a seed that when it falls on good ground,
brings forth fruit an hundredfold. {Lukevm. 8.) One single grain
of this divine seed produced the most marvellous fruits of sanctity
in St. Augustine, St. Anthony the Great, in St. Nicholas of Tolen-
tino, and others ; for St. Augustine was converted by the words :
"Let us walk honestly as in the day: not in rioting and
drunkenness, not in chambering and impurities, not in
contention and envy." {Horn. xiii. 13.) St. Anthony by the
words: "If thou wilt be perfect, go, sell what thou hast,
and give to the poor, and thou shalt have treasure in
heaven; and, come, follow me." {Matt. xxi. 15.) Nicholas of
Tolentino was brought to Christian perfection by the words:
"Love not the world, nor those things which are in the
world." (i. John ii. 15.)
ON THE STRENGTH OF GOD'S WORD. 125
How should we prepare ourselves to be benefitted by the word
of God?
We must be good, well tilled soil, that is, we must have a
heart that loves truth, desires to learn, and humbly and sincerely
seeks salvation; we must listen to the word of God with due pre-
paration and attention, keep the divine truths we have heard, in
our heart, frequently consider, and strive to fulfil them.
What should be done before the sermon?
We should endeavor to purify our conscience, for, as St. Chry-
sostom demands: "Who would pour precious juice into a vessel
that is not clean, without first washing it?" We should, there-
fore, at least cleanse our hearts by an ardent sorrow for our
sins, because the spirit of truth enters not into the sinful soul
( WU. i. 4.) ; we should ask the Holy Ghost for the necessary en-
lightenment, for little or no fruit can be obtained from a sermon
if it is not united with prayer; w T e should listen to the sermon
with a good motive, that is, with a view to hearing some thing
edifying and instinctive; if we listen to a sermon only from cu-
riosity, the desire to hear something new, to criticize the preacher,
or to see and to be seen, we are like the Pharisees who for such
and similar motives went to hear Christ, and derived no benefit
therefrom. 'As a straight sword goes not into a crooked sheath,
so the word of God enters not into a heart that is filled with im-
proper motives;" we should strive to direct our minds rightly,
that is, to dispel all temporal thoughts, all needless distraction,
otherwise the wholesome words would fall but upon the ears,
would not penetrate the heart, and the words of Christ be ful-
filled: They have ears, and hear not.
Now should we comport ourselres during the sermon?
We should listen to the sermon with earnest, reverent atten-
tion, for God speaks to us through the preachers, and Christ says
to them: Who hears you, hears me. {Luke x. 6.) We must
listen to the preachers, therefore, not as to men, but as to God's
ambassadors, for every preacher can say with St. Paul: We are
ambassadors for Christ, God, as it were, exhorting by
us. (ii. Cor. v. 20.) "If," says St. Chrysostom, "when the letter of a
king is read, the greatest quiet and attention prevail, that noth-
ing the king's letter contains, may be lost, how much more should
we listen with reverence and perfect silence to the word of God?"
The word of God is, and ever will be, a divine seed, which, when
properly received, produces precious fruit, by whomsoever sowed ;
for in the sowing it matters not who sows, but what soil is sowed.
Be careful, also, that you do not apply that which is said, to others,
but take it to yourself, or the sermon will be of no benefit for
you. Are you free from those vices which the preacher decries
and against which he battles? then, thank God, but do not despice
j 26 ON THE STRENGTH OF GOD'S WORD.
others who are perhaps laboring under them, rather pray, that
they may be released and you preserved from falling into them.
Keep also from sleeping, talking, and other extravagances, and
remember, that whoever is of God, also willingly hears
his word. {John vim 47.)
What should be done after the sermon?
We should then strive to put into action the good we have
heard, for God justifies not those who hear the law, but those
who keep it {Rom. ii. 13.), and those who hear the word of God
and do not conform their lives to it, are like the man who looks
in the glass, and having looked in the glass goes away and pre-
sently forgets what manner of man he is. {Jam. i. 23. 24.) To
practise that which has been heard, it is above all necessary,
that it should be kept constantly in mind, and thoughtfully con-
sidered. St. Bernard says: "Preserve the word of God as you
would your body's meat, for it is a life giving bread, and the food
of your soul." Happy those, says Christ, who keep it. Receive it,
therefore, into your soul's interior, and let it reach your morals,
and your actions.
That food which cannot be digested, or is at once thrown
out, is useless ; the food should be well masticated, retained, and
by the digestive powers worked up into good blood. So, not only
on the day, but often during the week, that which was heard in
the sermon, should be thought of, whether it has already been, or
if it can and will be now put into practice. Speak of it to others,
thus will much idle talk be saved, many souls with the grace of
God roused to good, and enlightened in regard to the evil they
had not before seen in themselves, and kept from it; let us hoar
others speak of the sermon, and especially should heads of fami-
lies require their children and domestics to tell about it; let us
also particularly entreat God to give us grace, that we may be
enabled to practise the precepts given us.
PRAYER. How much am I shamed, my God, that the
seed of Thy divine word, which Thou hast sowed so often
and so abundantly in my heart, has brought forth so little
fruit! Ah! have mercy on me, and so change my heart, that
it may become good soil, in which Thy word may take root,
grow without hinderance, and finally bring forth fruits of
salvation. Amen.
127
INSTRUCTION FOR QUINQUAGESIMA
SUNDAY.
lie Intro it of this day's Mass is the sigh of
an afflicted, but in God confiding soul: Be
thou unto me a God, a protector, and
a house of refuge to save me, for thou
art my strength, and my refuge; and
for thy name's sake thou wilt lead me,
**> and nourish me. {Ps. xxx. 34.) In thee,
Lord, have I hoped, let me never be confounded; de-
liver me in thy justice and rescue me. (Ps. xxx. 2.)
PRAYER OF THE CHURCH. Hear our prayer, we be-
seech Thee, Lord, that being freed from the claims of our
sins, we may be preserved from all adversity. Through our
Lord, &c.
EPISTLE, (i. Cor. xiii. 1 — 13.) Brethren: If I speak with
the tongues of men and of angels , and have not charity, I
am become as sounding brass, or a tinkling cymbal. And if I
should have prophecy, and should know all mysteries, and
all knowledge, and if I should have all faith, so that I could
remove mountains, and have not charity, I am nothing. And
if I should distribute all my goods to feed the poor, and if I
should deliver my body to be burned, and have not charity,
it proflteth me nothing. Charity is patient, is kind : Charity
envieth not, dealeth not perversely: it is not puffed up, it is
not ambitious, seeketh not her own, is not provoked to
anger, thinketh no evil, rejoiceth not in iniquity, but rejo-
iceth with the truth : beareth all things, believeth all things,
hopeth all things, endureth all things. Charity never falleth
away: whether prophecies shall be made void, or tongues
shall cease, or knowledge shall be destroyed. For we know
in part, and we prophesy in part. But when that which is
perfect is come, that which is in part shall be done away.
When I was a child, I spoke as a child, I understoQd as a
child, I thought as a child. But when I became a man, I
put away the things of a child. We now see through a glass
in a dark manner; but then face to face. Now I know in
part : but then I shall know, even as I am known. And now
128 INSTRUCTION FOR QUINQUAGESIMA SUNDAY.
there remain faith, hope, charity,. these three: but the great-
est of these is charity.
EXPLANATION. In this epistle St. Paul speaks of the ne-
cessity, the excellence, and the nature of true charity. He says,
that all natural and supernatural gifts, all good works, even mar-
tyrdom, do not avail to salvation, if they are not united and
animated by the love of God ; because that love alone can render
our works pleasing to Him. Therefore, though ever so much good
is accomplished, so many alms given, prayers, fasting, and good
deeds performed but not for love of God, or while not in the
state of grace, no reward in heaven can be hoped for. Strive
then, Christian soul, to lead always a pious life in love, and to
remain always in a state of grace.
Can faith alone, as the reformers assert, render man just,
and save him?
Faith alone, however strong, though it could move mount-
ains, without love, that is, without good works performed for
love of God and our neighbor, can never justify or save us. For,
when St. Paul says, that man is justified by faith without
works {Rom iii. 28.; xi. 6.; Jiph.n.S.), he means to refer to those
works which were done by command of the law of Moses, and
which, as they were external rnd without true charity, were of
no avail; he did not refer to those works which are performed in
a state of grace with a living, love-inspired faith. Thus the same
apostle writes to the Galatians (Gat. v. 6.), that faith only
availeth which worketh by charity; to Titus {Tit. iii. 8.) -
It is a faithful saying: and these things I will have thee
affirm to the faithful constantly: that they, who be-
lieve in God, may be careful to excel in good works.
These things are good and profitable unto men; and he
exhorts the Colossians {Colos. i. 10.) to be fruitful in every
good work. This St. James confirms who writes {Jamesii. 17.24.):
So faith if it have not works, is dead in itself; by
works man is justified and not by faith only. That this
is the true doctrine of Christ, is evident from His own words,
when He says: "Every tree that yieldeth not good fruit,
shall be cut down, and shall be cast into the fire." (Matt.
vii. 19.) At the day of judgment Christ will demand good works
of all men {Matt. xxv. 35.), and will not judge them only accord-
ing to their faith, but by their good works, which true faith must
always produce. {Apoc. xx. 12.; Ecd. xxxii. 24.) Would Christ
and His 5 apostles demand good works, if faith alone would suffice?
"The devils also believe and tremble" (JamesW. 19.), they
believe, but they are not saved, and their faith but increases their
torments. Therefore, the assertion that faith without good works
is sufficient for justification and salvation, is plainly against the
INSTRUCTION FOR QUINQUAGESIMA SUNDAY. 129
doctrine of Christ and His Church, and must of necessity lead
man to the greatest debaucheries, as is shown by the unhappy
separation of the sixteenth century.
Are good icorks performed while in a stale of mortal sin available?
Good works performed while in a state of mortal sin, avail
nothing in regard to eternal life, writes St. Lawrence Justinian,
but aid in moderating the punishment imposed for disobedience
and the transgression of God's commandments. They give tem-
poral goods, such as honor, long life, health, earthly happiness,
etc. ; they prevent from falling deeper into sin, and prepare the
heart for the reception of grace; so the pious Gerson writes: "Do
as much good as you can even though in the state of mortal sin,
that God may give light to your heart."
ASPIRATION. God of love, pour the spirit of true
charity into my heart, that, as taught by St. Paul, I may
endeavor to be always in a state of grace, that all my works
may be pleasing to Thee, and meritorious for me.
GOSPEL. {Luke xviii. 31 — 43.) At that time: Jesus
took to him the twelve, and said to them: Behold, we go up
to Jerusalem, and all things shall be accomplished which
were written by the prophets concerning the Son of Man.
For he shall be delivered to the gentiles, and shall be mocked,
and scourged, and spit upon: and after they have scourged
him, they will put him to death, and the third day he shall
rise again. And they understood none of these things, and
this word was hid from them, and they understood not the
things that were said. Now it came to pass, that when he
drew nigh to Jericho, a certain blind man sat by the way-
side, begging. And when he heard the multitude passing by,
he asked what this meant. And they told him, that Jesus
of Nazareth was passing by. And he cried out, saying : Jesus,
Son of David, have mercy on me. And they that went be-
fore, rebuked him, that he should hold his peace. But he
cried out much more : Son of David, have mercy on me. And
Jesus standing, commanded him to be brought unto him.
And when he was come near, he asked him, saying: What
wilt thou that I do to thee? But he said: Lord, that I may
see. And Jesus said to him: Receive thy sight: thy faith
130
INSTRUCTION FOR QUINQUAGESIMA SUNDAY.
hath made thee whole. And immediately he saw, and fol-
lowed him, glorifying God. And all the people, when they
saw it, gave praise to Clod.
Why did Christ so often foretell His passion to His disciples?
Because of His great desire to suffer for us, for we speak
often of that which we desire; aud because He wished, that His
disciples when they shou d see Him, later, treated as a criminal
and martyred, would not think evil of Him, or imagine them-
selves deceived, hut remember, that He had foretold all, minutely,
that all happened of His own will, and hence they would not be
cast down.
INSTRUCTION FOR QUINQUAGESIMA SUNDAY. , 131
Did not the disciples understand anything of that which He told
of His future sufferings?
They may, certainly, have well understood He was to suffer,
for which reason Peter tried to keep Him from it {Matt. xvi. 22.);
but they did not comprehend why or for what He would suffer,
or how He would rise again. All this the Holy Ghost gave them
to understand, after it had come to pass. {John xvi. 26.) The light
of the Holy Ghost is of so much value, that without it even the
clearest doctrines taught by faith, are not understood.
Why here, as in other places, does Christ speak of Himself as the
Son of Man?
He wished to show, in the Jews' way of speaking, He was also
man, a descendant of Adam, that we should be humble, and not
look for high titles.
Why did the blind man call Christ the So?i of David?
Because, like all the Jews, he believed that the Messiah, ac-
cording to humanity, would be of the house of David, as was
promised. (Ps. cxxxi. 11.)
Why did Christ ask the blind man: What wilt thou that 1 do
to thee?
This He asked, not because He was unaware of the blind
man's wish, but to enable him to better show his faith and hope,
that through Christ he would receive his sight; and that He
might show us how He loves to do good to us, and how it pleases
Him if we trustfully place our wants before Him. We should learn
from this blind man who would not be restrained by the passing
crowd, in his ardent and reiterated request, not to pay attention,
in the work we have commenced, to human respect, or human
judgment, but to persevere, and not allow ourselves to be led
astray by the world's mockery or contempt. We should also learn
to thank God, and faithfully cling to Him, if He has once opened
the eyes of our mind, and healed our spiritual blindness, which is
far more deplorable than physical blindness, for nothing can be
more miserable than not to see and understand God, ourselves,
what is necessary for our salvation, and what is pernicious to it.
Why is this gospel read on this Sunday?
The Church wishes to remind us of the painful passion and
death of Jesus, and so impress us by the contemplation, that we
may avoid and despise the wicked, heathenish amusements of the
carnival, sinful pleasures which the Church has always condemned,
because they come from dark paganism, and, to detain the people
from them, commands, that during the three days of the carnival
the Blessed Sacrament shall be exposed for public adoration,
sermons given, and the faithful exhorted, to have recou se at
this time to the Sacraments of Penance and of the Altar, with the
9*
I
132 INSTRUCTION FOR LENT.
reception of which Pope Clement xiiii. (Breve, 23. June 1765)
connects a plenary indulgence. A true Catholic will conform to
the desire of his holy Church, considering the words St. Augustine
spoke, at this time, to the faithful, "The heathens (as also the
worldly people of our days) shout songs of love and merriment,
but you should delight in the preaching of the word of God ; they
rush to the dramatic plays, but you should hasten to Church;
they are intoxicated, but you should be sober and fast."
PRAYER. most benign Jesus ! who didst so desire to
suffer for us, grant, that we may willingly suffer for love of
Thee; that we may hate and fly from the detestable pleas-
ures of the world and the flesh, and practise penance and
mortification, that by so doing we may merit to be released
from our soul-blindness, to love Thee more and more ard-
ently, and finally possess Thee forever.
INSTRUCTION FOR LENT.
A Who instituted Lent?
Ccording to the fathers of the Church, Justinus and Ire-
naeus, the fast before Easter was instituted and sanctified
by Christ Himself; according to the saints Leo and Jerome, the
holy apostles ordained it after Jesus' example.
Why is the fast required, and why for forty days before Easter?
In imitation of Christ's forty days' fast for us; to participate
in the fasting and sufferings of Christ, by voluntary mortification,
as did St. Paul, who sought thus to fill up what was wanting of
the sufferings of Christ {Col. i. 24.); that we may subject our
flesh to the spirit, and mortify our evil desires; that we may
lead a pure life, and thus prepare for the holy festival of Easter,
and the reception of the divine Lamb, Jesus; and, finally, that
we may render God satisfaction for our sins, and do penance, as
Pope Gregory says, by one short fast, lasting for only the tenth
part of a year, for the sins of one whole year.
Was fas tiny observed in old limes as well as in the present?
Yes, but much more strictly; for the people then not only
abstained from meat, as now, but also from all that which is con-
nected with it, such as: eggs, butter, cheese, Ac, even from wine
and fish, although this was not the general command of the
Church; they fasted all day, and only ate in the evening after
vespers, in remembrance of which, vespers are now said before
dinner-time, because the Church, as a kind mother, now permits
the supper to be changed into a dinner, and also allows something
INSTRUCTION FOR ASH- WEDNESDAY. 133
to be taken in the evening, that the body may not be too much
weakened, and unfitted for labor.
How much does this ancient custom shame the Christians of
to-day who think the fast in our times too strict! "But," asks St.
Ambrose, "what sort of Christians are they? Christ, who never
sinned, fasted for our sins, and we will not fast lor our own great
and numerous sins?"
How should the holy season of Lent be spent ?
As according to the teaching of St. Leo, the main thing in
fasting is not the abstinence from food, which is unavailing!? kept
from the body, if the mind is not at the same time withdrawn
from wickedness, we should strive during Lent, not only to be
temperate in eating and drinking, but especially to lead a modest
life, sanctifying the days by persevering prayer and devoutly at-
tending church.
PRAYER FOR THE BEGINNING OF LENT.
Almighty God! I unite myself at the beginning of this
holy season of penance with the Church militant, endeavor-
ing to make these really days of sorrow for my sins and
crucifixion of the sensual man. Lord Jesus! in union with
Thy fasting and passion, I offer Thee my fasting in obedience
to the Church, for Thy honor, and in thanksgiving for the
many favors I have received, in satisfaction for mine and
others' sins, and that I may receive the grace to avoid such
and such a sin, and to practise such and such a virtue.
INSTRUCTION FOR ASH-WEDNESDAY.
BWhy is this day thus named?
Ecause on this day the Church blesses ashes, and places
them on the heads of her faithful children, with the words:
"Remember, man, thou art dust, and unto dust thou shalt return."
Why is this done?
St. Charles Borromeo gives us the following reasons for this
practice: that the faithful may be moved to the heart's sincere
humility; that the heavenly blessing may descend upon them, by
which they, being really penitent, will weep with their whole
j qui for their sins, remembering how earth was cursed because
of sin, and we thus have all to retnrn to the dust of earth; that
strength to do true penance may be given the, body; and that
our soul may be endowed with divine force to persevere in
penance.
134 INSTRUCTION FOR ASH- WEDNESDAY.
With such thoughts let the ashes be put upon your head,
while you ask in all humility and with a contrite heart, for God's
mercy and grace.
Does it please God, that for such reasons, ashes should be put
upon our heads?
It does, for God Himself commanded the Israelits to put ashes
on themselves for a sign of repentance. (Jer. xxv. "4.) Thus did
David (Ps. ci. 10.) who even strewed ashes on his bread; the Ni-
nivites (Jonas iii. 5.), Judith (Jud. ix.), Mardochai (Esth. iv.), Job
(Job xlii. 6.), &c. The Christians of the earliest times followed this
practice as often as they did public penance for their sins.
Why from this day until the end of Lent, are the altars draped
in violet?
Because, as has been already said, the holy season of Lent is
a time of sorrow and penance for sin, and the Church desires
externally to demonstrate, by the violet with which she drapes
the altar, by the violet vestments worn by the priests, and by the
cessation of the organ and festive singing, that we in quiet mourn-
ing are bewailing our sins ; and to still further impress the spirit
of penance upon us, there is usually only a simple crucifix or a
picture from Christ's passion, left visible upon the altar, and de-
voutly gazing it, the heart is generally prepared for contrition.
In the Introit of this day's Mass the Church uses the fol-
lowing words by which to make known her zeal for penance, and
to move God to mercy: Thou, o Lord, hast mercy on all,
and hatest none of those things, which thou hast cre-
ated; thou winkest at the sins of men, to draw them to
repentance, and thou pardonest them; because thou art
the Lord our God. (Wis. xi. 24. 25.) Have mercy on me,
God, have mercy on me; for my soul trusteth in thee.
(Ps. lvi. 2.) Glory be to the Father, &c.
PRAYER OF THE CHURCH. Grant, o Lord, that Thy
faithful may enter on this solemn fast with suitable piety,
and go through it for the benefit of their salvation. Through
Jesus Christ, our Lord, &c.
LESSON. (Joel ii. 12— 19.) Thus saith the Lord: Be
converted to me with all your heart, in fasting, in weeping,
and in mourning. And rend your hearts, and not your gar-
ments, and turn to the Lord your God: for he is gracious
and merciful, patient and rich in mercy, and ready to repent
of the evil. Who knoweth but he will return, and forgive,
and leave a blessing behind him, sacrifice and libation to
the Lord your God? Blow the trumpet in Sion, sanctify a
fast, call a solemn assembly, gather together the people,
INSTRUCTION FOR ASH WEDNESDAY. 135
sanctify the Church, assemble the ancients, gather together
the little ones and them that suck at the breasts: let the
bridegroom go forth from his bed, and the bride out of the
bride-chamber. Between the porch and the altar the priests,
the Lord's ministers, shall weep and shall say: Spare, OLord,
spare thy people : and give not thine inheritance to reproach,
that the heathens should rule over them. Why should they
say among the nations: Where is their God? The Lord hath
been zealous for his land, and hath spared his people. And
the Lord answered and said to his people : Behold, I will send
you corn, and wine, and oil, you shall be filled with them :
and I will no more make you a reproach among the nations :
saith the Lord Almighty.
EXPLANATION. The Prophet Joel exhorts the Jews to
sorrow and penance for their sins, that they might evade the ex-
pected judgment to be sent by God upon the city of Jerusalem.
He required of them to show their repentance not merely by
rending their garments, a sign of mourning with the Jews, but
by a truly contrite heart. By this lesson from the prophet, the
Church wishes, we should see plainly what qualities our penance
should possess, if we desire reconciliation with God, forgiveness
of our sins, and delivrance at the Last Day, which qualities are
not merely abstinence from food and amusements, but the prac-
tice of real mortification of our evil inclinations, thus becoming
with our whole heart converted to God.
GOSPEL. (Matt. vi. 16— 21.) At that time: Jesus said
to his disciples : When you fast be not as the hypocrites, sad.
For they disfigure their faces, that they may appear to men
to fast. Amen I say to you, they have received their reward.
But thou, when thou fastest, anoint thy head, and wash thy
face: that thou appear not to men to fast, but to thy Father,
who is in secret: and thy Father, who seeth in secret, will
reward thee. Lay not up for yourselves treasures on earth :
where the rust and moth consume, and where thieves break
through and steal. But lay up for yourselves treasures in
heaven: where neither rust nor moth doth consume, and
where thieves do no break through, nor steal. For where thy
treasure is, there is thy heart also.
EXPLANATION. Jesus forbids us to look for the praises of
men, when performing good works, of which the fast is one, and
136 THURSDAY AFTER ASH- WEDNESDAY.
that which is still worse, to do good, as the Pharisees, from hy-
pocrisy. He also warns us against avarice and the desire for
temporal riches, urging us to employ our temporal goods, in
giving alms, and doing works of charity, thus laying up treasures
of meritorious deeds in heaven, which are there rewarded and
will last there forever. "What folly," says St. Chrysostom, "to
leave our goods where we cannot stay, instead of sending them
before us where we are going— to heaven!"
THURSDAY AFTEK ASH- WEDNESDAY.
LESSON. (Isai. xxxviii. 1 — 6.) In those days Ezechias
was sick even to death, and Isaias the son of Amos the pro-
phet came unto him, and said to him: Thus saith the Lord:
Take order with thy house for thou shalt die, and not. live.
And Ezechias turned his face towards the wall, and prayed
to the Lord, and said: I beseech thee, Lord, remember
how I have walked before thee in truth, and with a perfect
heart, and have done that which is good in thy sight. And
Ezechias wept with great weeping. And the word of the Lord
came to Isaias, saying : Go and say to Ezechias : Thus eaith
the Lord the God of David thy father: I have heard thy
prayer, and I have seen thy tears, behold, I will add to thy
days fifteen years : And I will deliver thee and this city out
of the hands of the king of the Assyrians, and I will protect
it, saith the Lord Almighty.
EXPLANATION. In the fourteenth year of his reign, death,
by the command of the Lord, was announced by the Prophet
Isaias to Ezechias, King of Juda, and he, no longer young, turned
confidently to God, and asked that his life might be prolonged,
which was granted.
The Church by this exhorts us, by a pious life and by fervent
prayer to be ready for death, that we may receive, if not the pro-
longation of our temporal life, eternal life.
GOSPEL. (Matt. viii. 5—13.)
I See this gospel, commencing with the words: "And when he had
entered into Caphamaum" and its explanation in the instruction
for the third Sunday after Epiphany.]
PETITION. Teach me, Lord, to love my neighbor, as
did this centurion, and grant me Thy grace, that I may
imitate his great humility, and always as confidently as he
believe in Thee, and trust Thy power and goodness.
137
FRIDAY AFTER ASH- WEDNESDAY.
LESSON. (Isai. lviii. 1—9.) Thus saith the Lord God:
Cry, cease not, lift up thy voice like a trumpet, and shew
my people their wicked doings, and the house of Jacob their
sins. For they seek me from day to day, and desire to know
my ways, as a nation that hath done justice, and hath not
forsaken the judgment of their God: they ask of me the judg-
ments of justice: they are willing to approach to God. Why
have we fasted, and thou hast not regarded: why have we
humbled our souls, and thou hast not taken notice I Behold,
in the day of your fast, your own will is found, and you
exact of all your debtors. Behold, you fast for debates and
strife, and strike with the fist wickedly. Do not fast as you
have done until this day, to make your cry to be heard on
high. Is this such a fast, as I have chosen: for a man to
afflict his soul for a day? is this it, to wind his head about
like a circle, and to spread sackcloth and ashes? wilt thou
call this a fast, and a day acceptable to the Lord ? Is not
this rather the fast that I have chosen? loose the bands of
wickedness, undo the bundles that oppress, let them that
are broken go free, and break asunder every burden. Deal
thy bread to the hungry, and bring the needy and the har-
bourless into thy house: when thou shalt see one naked,
cover him, and despise not thy own flesh. Then shall thy
light break forth as the morning, and thy health shall spee-
dily arise, and thy justice shall go before thy face, and the
glory of the Lord shall gather thee up. Then shalt thou call,
and the Lord shall hear: thou shalt cry, and he shall say;
Here I am, for I the Lord thy God am merciful.
EXPLANATION. Of the true fast such as God, through the
prophet, demands, St. Bernard writes: "If only the tickling of
the palate has sinned, let it fast, it is enough ; but since all the
members of the body have sinned as well, why should they not
also fast? The eye should, therefore, abstain from all vain and
curious sights; the ears from listening to idle talk and tales; the
tongue from all detraction and frivolous words; but far more let
the soul abstain from all sin and evil pleasures. Without this fast
the Lord reproves all others, as it is written: Behold, on the
day of your fast, your own will is found, that is, you fast
as it pleases you, not as God requires."
1 38 SATURDAY AFTER ASH- WEDNESDAY.
GOSPEL. {Matt, v. 43—48.; vi. 1—4.) At that time:
Jesus said to his disciples: You have heard that it hath
been said: Thou shalt love thy neighbor, and hate thy enemy.
But I say to you, love your enemies, do good to them that
hate you: and pray for them that persecute and calumniate
you: that you may be the children of your Father who is in
heaven, who maketh his sun to rise upon the good and bad,
and raineth upon the just and the unjust. For if you love
them that love you, what reward shall you have % do not
even the publicans the samel And if you salute your breth-
ren only, what do you do more ? do not also the heathens the
same ? Be you therefore perfect, as also your heavenly Father
is perfect. Take heed that you do not your justice before
men, to be seen by them : otherwise you shall not have a
reward of your Father who is in heaven. Therefore when
thou dost an alms deed, sound not a trumpet before thee, as
the Irypocrites do in the synagogues and in the streets, that
they may be honoured by men. Amen I say to you they
have received their reward. But when thou dost alms, let
not thy left hand know what thy right hand doth. That thy
alms may be in secret, and thy Father who seeth in secret,
will repay thee.
EXPLANATION. In regard to the loving of our enemies
which Christ so emphatically enforces in this day's gospel, St.
Chrysostom gives nine degrees or steps, when he says: "The first
degree in loving your enemy is, that you do not begin the enmity;
the second, that you do not continue it in the same way, after it
has begun ; the third, that you repay not like for like, but that
you yield; the fourth, that you advance yourself to bear the in-
sult \ the fifth, that you yourself offer more than the offender
demands; the sixth, that you do not hate him by whom you suf-
fer; the seventh, that you love him who offends you; the eighth,
that you willingly bestow benefits upon him; the ninth, that you
even pray to God for your enemy. Do this and you will follow
Jesus, who even on the cross loved His enemies and prayed for
them."
SATURDAY AFTER ASH-WEDNESDAY.
LESSON. (Isai. lviii. 9 — 14.) Thus saith the Lord God:
If thou wilt take away the chain out of the midst of thee,
SATURDAY AFTER ASH-WEDNESDAY. 189
and cease to stretch out the finger, and to speak that which
is good for nothing. When thou shalt pour out thy soul to
the hungry, and shalt satisfy the afflicted soul, then shall
thy light rise up in darkness, and thy darkness shall be as
the noonday. And the Lord will give thee rest continually,
and will fill thy soul with brightness, and deliver thy bones,
and thou shalt be like a watered garden, and like a fountain
of water, whose waters shall not fail. And the places that
have been desolate for ages, shall be built in thee: thou shalt
raise up the foundations of generation and generation: and
thou shalt be called the repairer of the fences, turning the
paths into rest. If thou turn away thy foot from the sabbath,
from doing thy own will in my holy day, and call the sab-
bath delightful, and the holy of the Lord glorious, and glorify
him, while thou dost not thy own ways, and thy own will
is not found, to speak a word : Then shalt thou be delighted
in the Lord, and I will lift thee up above the high places of
the earth, and will feed thee with the inheritance of Jacob
thy father. For the mouth of the Lord hath spoken it.
EXPLANATION. In this lesson God promises peace and
happiness to those who keep from usury, which is understood by
the chain, by which the rich bind the poor, and who are peaceful,
practise silence, and aid the poor in their needs; He likewise
promises abundance of blessing to those who celebrate the Lord's
festivals with due devotion and sanctity.
Let us learn from these words to be at peace with all men,
to subdue our tongues, to exercise mercy towards those in want,
and to celebrate the days of the Lord with sacred joy, and deep
reverence, that glorious reward may be ours here and hereafter.
GOSPEL. {Mark. vi. 47—56.) At that time: When it
was late, the ship was in the midst of the sea, and himself
alone on the land. And seeing them labouring in rowing (for
the wind was against them) and about the fourth watch of
the night he cometh to them walking upon the sea, and he
would have passed by them. But they seeing him walking
upon the sea, thought it was an apparition, and they cried
out. For they all saw him, and were troubled. And imme-
diately he spoke* with them, and said to them : Have a good
heart, it is I, fear ye not. And he went up to them into the
ship, and the wind ceased. And they were far more aston-
140 INSTRUCTION FOR THE FIRST SUNDAY IN LENT.
ished within themselves : for they understood not concerning
the loaves : for their heart was blinded. And when they had
passed over, they came into the land of Genesareth, and set
to the shore. And when they were gone out of the ship, im-
mediately they knew him; and running through that whole
country, they began to carry about in beds those that were
sick, where they heard he was. And whithersoever he ent-
ered, into towns, or into villages, or cities, they laid the sick
in the streets, and besought him that they might touch but
the hem of his garment: and as many as touched him, were
made whole.
EXPLANATION. Three things we have to consider in this
gospel: The omnipotence of Jesus, the impotence of man; the
apostles and disciples had been the whole night on the sea, unable
to reach the shore; in the morning, at the fourth watch of the
night, Jesus is seen coming, walking on the waves, the wind
ceases, and the ship speeds to the shore; — and the blindness of
the disciples, who, the day before, had seen Jesus feed many
thousands of men with a few loaves of bread, and yet could no*t
see, that the Lord, omnipotent in all things, could also walk upon
the waves of the sea.
From this we learn the need we have of God's assistance and
of His light, and let us often cry in our wants and temptations:
"Send us light and strength, Lord, that we may happily reach
the shore of the heavenly fatherland!''
INSTRUCTION FOR THE FIRST SUNDAY IN
LENT, called INVOGABIT.
THis Sunday is called Invocabit, because the Intro it of
the Mass begins with this word, which is taken from the
ninetieth psalm, wherein we are urged to confidence in God, who
willingly hears the prayer of the penitent: He shall cry to me,
and I will hear him: I will deliver him and I will glo-
rify him: I will fill him with length of days. {Ps. lxc.
15. 16.) He that dwelleth in the aid of the Most High,
shall abide under the protection of the God of heaven.
(Ps. lxc. 1 ) Glory be to the Father, &c.
PRAYER OF THE CHURCH. God, wo dost purify Thy
Church by the annual observance of Lent; grant, that what
INSTRUCTION FOR THE FIRST SUNDAY IN LENT. X41
Thy children strive to obtain of Thee by abstinence, they
may secure by good works. Through our Lord, &c.
EPISTLE, (ii. Cor. vi. 1 — 10.) Brethren: We exhort you,
that you receive not the grace of God in vain. For he saith :
"In an acceptable time have I heard thee; and in the day of
salvation have I helped thee." Behold, now is the acceptable
time: behold, now is the day of salvation. Giving no offence
to any man, that our ministry be not blamed : but in all
things let us exhibit ourselves as the ministers of God, in
much patience, in tribulation, in necessities, in distresses, in
stripes, in prison, in seditions, in labours, in watchings, in
fastings, in chastity, in knowledge, in long-suffering, in
sweetness, in the Holy Ghost, in charity unfeigned, in the
word of truth, in the power of God ; by the armour of justice
on the right-hand, and on the left: by honour, and dishonour:
by evil report, and good report: as deceivers, and yet true:
as unknown, and yet known: as dying, and behold we live:
as chastised, and not killed: as sorrowful, yet always rejoic-
ing: as needy, yet enriching many: as having nothing, and
possessing all things.
EXPLANATION. The Church very appropriately has read
on this day this epistle of St. Paul, in which he exhorts the Chris-
tians to make use of the time of grace. A special time of grace
is Lent, in which everything invites to conversion and penance,
a time, therefore, in which God is ready to make rich bestowal
of His graces. As St. Ansehn says, those do not use the grace
who do not cooperate with it. Let us, therefore, follow St. Paul's
example, and earnestly practise those virtues he places before us,
and especially those of temperance, patience, chastity, liberality,
love of God and of our neighbor. Let us arm ourselves with the
arms of justice at the right and the left, that is, let us strive to
be humble in prosperity, in adversity trustful of God's help. Let
us be never led from the path of virtue, by mockery, contempt,
nor by persecution, by torments, or death.
ASPIRATION. Grant, Jesus, that we may always
faithfully cooperate with Thy graces, and well employ the
time Thou hast again given for our salvation.
GOSPEL. {Matt. iv. 1 — 11.) At that time: Jesus was
led by the spirit into the desert, to be tempted by the devil.
And when he had fasted forty days and forty nights, he was
afterwards hungry. And the tempter coming, said to him:
142
INSTRUCTION FOR THE FIRST SUNDAY IN LENT.
If thou ! be the Son of God, command that these stones be
made bread. But he answered and said: It is written, "Not
by bread alone doth, man live, but by every word that pro-
ceedeth out of the mouth of God." Then the devil took him
into the holy city, and set him upon a pinnacle of the temple,
and said to him : If thou be the Son of God, cast thyself
clown; for it is written: "He hath given his angels charge
over thee, and in their hands shall they bear thee up, lest
perhaps thou dash thy foot against a stone." Jesus said to
him: It is written again, "Thou shalt not tempt the Lord thy
God." Again the devil took him up into a very high mount-
INSTRUCTION FOR THE FIRST SUNDAY IN LENT. 143
ain, and shewed him all the kingdoms of the world, and the
glory of them, and said to him: All these will I give thee,
if thou wilt fall down and adore me. Then Jesus said to him :
Begone, Satan: for it is written: "The Lord thy God shalt
thou adore, and him only shalt thou serve.'" Then the devil
left him; and behold, angels came and ministered to him.
INSTRUCTION. I. Christ went into the desert by inspiration
of the Holy Ghost to prepare by fasting and prayer, for His mis-
sion of preacher, and to endure the temptations of Satan, that, as
St. Paul says, He might be one tempted in all things like as
we are, without sin, and so become for us a Highpriest who
knew how to have compassion on our infirmities {llebr. iv.
15.), and to show us by His own example, how we should, armed
with the word of God, as with a sword, overcome the tempter.
(Eph.Yi. 17.) — Let us, therefore, courageously follow Christ to
the combat against all temptations, with His assistance it will not
be hard to conquer them. He has certainly taught us to overcome
the hardest ones : the lust of the eyes, of the flesh, and the pride of
life, and if we overcome these, it will be easy to conquer the rest
II. If Christ, the only Son of God, permitted Himself to be
tempted by Satan, even, taken up a high mountain, and to the
pinnacle of the temple, it should not appear strange to us, that
we are assailed by many temptations, or that we should find in
the lives of so many saints, that the evil spirit tormented them
by various images of terror and vexation. This we find in the hi-
story of the pious Job, where we also find at the same time, that
the evil spirit cannot bend a hair of our head without God's
permission.
III. From the coming of the angels to minister to Christ, after
He had conquered Satan, we see that all who bravely resist
temptations, will enjoy the assistance and consolations of the be-
loved angels.
DOCTRINAL AND MORAL INSTRUCTION ON
TEMPTATIONS.
To be tempted by the devil. (Matl.iv. 1.)
A What is a temptation?
Temptation is either a trial for instruction and exercise in
virtue, or a deception and incitement to sin. In the
first sense God tempts man, in the second the devil, the world
or bad people, and the flesh, by evil thoughts, feelings, words,
or works.
Through what are we principally tempted?
By our own evil concupiscence and inclination to sin which
adhere to us through original sin (Jam. i. 14.), on account of which
144 INSTRUCTION FOR THE FIRST SUNDAY IN LENT.
it is said, that the flesh lusteth against the spirit. {Gal.
v. 17.)
Does the devil also tempt us?
He does, and is therefore called, in this day's gospel, the
tempter. St. Peter teaches us this, having himself experienced
it: Be sober and watch, because your adversary, the
devil, as a roaring lion, goeth about, seeking whom he
may devour, (i. Peter v. 8.) Not all temptations are to be as-
cribed to the devil, however, but often come from our own cor-
rupted nature, our own incautiousness, or looseness of our senses,
by which we expose ourselves to the danger of falling into sin.
How does the devil tempt us to sin?
In a twofold manner: He incites the concupiscence of man
to those sins to which he sees him inclined, and then seeks so to
blind and confuse his imagination, that he neither reflects, nor
properly sees the temporal injury, disgrace, and derision, nor the
shamefulness of sin and its eternal punishment, but throws him-
self into it. Thus the devil seduced Eve, our first mother, and
thus he tempted Christ, with whom he could not, of course, suc-
ceed, for He was incapable of sin. He tempts bad people to per-
secute us, or to tempt us by their wicked vanities, as he did with
the friends of Job.
Can the devil force us to evil?
He cannot; "for as a chained dog," says St. Augustine, "can
bite none but those who go near him, so the devil cannot harm
with his temptations those who do not consent to them. Like the
dog he can bark at you, but cannot bite you against your will."
Not by force but by persuasion Satan strives to injure, he does
not force our consent, but entreats it. Seek, therefore, to subdue
your passions and your senses, especially your eyes, and you will
either remain free from all temptations, or easily overcome them.
Does God also tempt us ?
God does indeed tempt us, but not to sin, as St. James ex-
pressly teaches. {Jam. i. 13.) God either Himself proves us by
sufferings and adversities, or He permits the temptations of the
devil or evil minded people to come upon us, to give us oppor-
tunity to practise the virtues of love, patience, obedience, etc.
Thus He said to the Jews through Moses: The Lord, your
God, trieth you, that it may appear, whether you love
him with all your heart and with all your soul, or not.
(I)eut. xiii. 3.)
Does God permit us to be tempted by man also?
He does, and for the same reasons. Thus He permitted the
chaste Joseph to be tempted by Potiphar's wife {Gen. xxxix. 7.);
Job by his wife and his friends. {Job ii. 9.) But He never permits
us to be tempted beyond our strength, but gives us always suf-
MONDAY IN THE FIRST WEEK OF LENT. 145
ficient grace to overcome and even gain benefit from the tempta-
tion, (i. Cor. x. 13.)
Are the temptations pernicious and bad?
No; tliey are useful and necessary, rather. "Hard is the
fight," St. Bernard writes, "but meritorious, for although it is
accompanied by suffering, it is followed by the crown" (Apoc. ii.
12.); and Origen says {Libr. Num.}, "As meat becomes corrupt
without salt, so does the soul without temptations." Temptations,
then, are only injurious when consent is given, and we suffer our-
selves to be overcome by them.
When is consent giren to temptations?
No sooner than we consciously and voluntarily decide to do
the evil to which we are tempted; so long as we resist it, and
feel an aversion for it, so long we do not consent, and commit
no sin.
What are the best means of overcoming temptations?
Humility is one; for thus answered St. Anthony, when he saw
the whole earth covered with snares, and was asked, "Who will
escape?" "The humble;" he who knows his own frailty, distrusts
himself, and relies only on God, who resists the proud and gives
His grace to the humble (Jam. iv. 6.); other means are: the fervent
invocation of the Mother of God, of our holy guardian angel, and
patron saints; the pronouncing of the holy name of Jesus, making
the sign of the cross, sprinkling holy water; the remembrance of
the presence of God, who knows our most secret thoughts, and
before whom we are indeed ashamed to think or do that which
would cause us shame in the presence of an honorable person;
frequent meditation on death, hell, and eternal joys; flying from
all those persons and places by whom and in which we are ge-
nerally tempted; fervent prayers, especially socalled ejaculations
as: "Lord, save me, I perishf Lord, hasten to help me!" finally,
the sincere acknowledgment of our temptations at the tribunal of
penance, which is a remedy especially advised by pious spiritual
teachers.
PRAYER. Lord Jesus! who spent forty days in the
desert without food or drink, and didst permit Thyself, be-
sides, to be tempted by the evil spirit, give me, I beseech
Thee by that holy fast, the grace to combat, during this
holy season of Lent, under Thy protection, against intem-
perance, and to resist the suggestions of Satan, that I may
win the crown of eternal life. Amen.
MONDAY IN THE FIRST WEEK OF LENT.
LESSON. (Msek. ssxW. 11—16.) Thus saith the Lord
God: Behold, I myself will seek my sheep, and will visit them.
10
146 MONDAY IN THE FIRST WEEK OF LENT.
As the shepherd visiteth his flock, in the day when he shall
be in the midst of his sheep that were scattered: so will I
visit my sheep, and will deliver them out of all the places
where they have been scattered in the cloudy and dark day.
And I will bring theni out from the peoples, and will gather
them out of the countries, and will bring them to their own
land: and I will feed them in the mountains of Israel, by the
rivers, and in all the habitations of the land: I will feed
them in the most fruitful pastures, and their pastures shall
be in the high mountairs of Israel: there shall they rest on
the green grass, and be fed in fat pastures upon the mount-
ains of Israel. I will feed my sheep : and I will cause them
to lie down, saith the Lord God. I will seek that which was
lost: and that which was driven away, I will bring again:
and I will bind up that which was broken, and I will
strengthen that which was weak, and that which was fat
and strong, I will preserve: and I will feed them in judgment,
saith the Lord Almighty.
EXPLANATION. After these words to the Jews, to whom
God promised, that He would free them from Babylonian capti-
vity, and then pasture and protect them like a good pastor, the
prophet describes, in a higher sense, the time when all nations
will be united under one shepherd, namely Christ Jesus, in one
sheep fold. These words may be applied, at the same time, to a
soul, that by a true conversion lias been released by the Good
Shepherd Jesus, who has everywhere followed it, from the power
of Satan, and is now carefully nourished, by Him, by His word
and His blessed Sacraments, and filled with heavenly consolations.
Christian, who, perhaps, hast strayed away by sin from
Jesus, the Good Shepherd, hasten back to Him in sorrow; with
joy He will receive you, and present you His love!
GOSPEL. (Matt. xxv. 31 — 46.) At that time: Jesus said
to his disciples: When the Son of Man shall come in his ma-
jesty, and all the angels with him, then shall he sit upon
the seat of his majesty. And all nations shall be gathered
together before him, and he shall separate them one from
another, as the shepherd separateth the sheep from the goats:
and he shall set the sheep on his right hand, but the goats
on his left. Then shall the king say to them that shall be on
his right hand: Come, ye blessed of my Father, possess the
kingdom prepared for you from the foundation of the world.
TUESDAY IN THE FIRST WEEK OF LENT. 147
For I was hungry, and you gave me to eat: I was thirsty,
and you gave me to drink : I was a stranger, and you took
me in: naked, and you clothed me: sick, and you visited me:
I was in prison, and you came to me. Then shall the just
answer him, saying: Lord, when did we see thee hungry,
and feed thee: thirsty, and gave thee drink? And when did
we see thee a stranger, and took thee in: or naked, and
clothed thee ? Or when did we see thee sick or in prison, and
came to thee ? And the king answering, shall say to them :
Amen I say to you, as long as you have done it to one of
these my least brethren, you did it to me. Then shall he say
to them also that shall be on his left hand : Depart from me,
you cursed, into everlasting fire which was prepared for the
devil and his angels. For I was hungry, and you gave me
not to eat; I was thirsty, and you gave me not to drink. I
was a stranger, and you took me not in: naked, and you
clothed me not: sick, and in prison, and you did not visit
me. Then shall they also answer him, saying : Lord, when
did we see thee hungry, or thirsty, or a stranger, or naked,
or sick, or in prison and did not minister to thee '? Then he
shall answer them, saying: Amen I say to you, as long as
you did it not to one of these least ones, neither did you it
to me. And these shall go into everlasting punishment , but
the just into life everlasting.
EXPLANATION. From the words of this gospel we see how
imperative it is upon us to be charitable to the poor, since Jesus
gives such great reward to the charitable, and so severely pu-
nishes the uncharitable. Why.? To this St. Francis the Seraph
replies: "In the poor Christ reveals Himself to us as in a mirror;
as often, therefore, as a poor or feeble person meets you, re-
member the poverty and weakness Christ took upon Himself for
us, and revere in him Christ Himself, who says: As long as
you did it to one of these least in my name, you did it
to me."
TUESDAY IN THE FIRST WEEK OF LENT.
LESSON. (Isai. lv. 6 — 11.) In those days: Isaias the pro-
phet spake, saying: Seek ye the Lord, while he may be found:
call upon him, while lie is near. Let the wicked forsake his
148 TUESDAY IN THE FIRST WEEK OF LENT.
way, and the unjust man his thoughts, and let him return
to the Lord, and he will have mercy on him, and to our God,
for he is bountiful to forgive. For my thoughts are not your
thoughts: nor your ways my ways, saith the Lord. For as
the heavens are exalted above the earth, so are my ways
exalted above your ways, and my thoughts above your
thoughts. And as the rain and the snow come down from
heaven, and return no more thither, but soak the earth and
water it, and make it to spring, and give seed to the sower,
and bread to the eater : so shall my word be which shall go
forth from my mouth : it shall not return to me void, but it
shall do whatsoever I please, and shall prosper in the things
for which I sent it, saith the Lord Almighty.
EXPLANATION. The prophet here exhorts the sinner to
use the time of grace, for real conversion, when God is so wil-
lingly ready to receive him. He should not permit himself to be
kept back, neither by the number nor the enormity of his sins ;
for greater than all his sins is the mercy of God. — Consider St.
Bernard's words on this text: Seek the Lord, while he may be
found: "Three reasons there are that render fruitless the search
for the Lord,— not to seek Him at the proper time, in the proper
manner, and there where He can be found. The proper time is in
this life, for with death the search is ended, the door is locked;
the proper manner is to seek with ardent desire and with perse
verance ; the right place is in meditating on the life, passion, and
death of Jesus, and His glory in heaven. Seek the Lord in time,
therefore, seek Him with all zeal, in prayer and contemplation.
GOSPEL. (Matt. xxi. 10— 17.) At that time: When he
was come into Jerusalem, the whole city was moved, saying:
Who is this? And the people said: This is Jesus the prophet,
from Nazareth of Galilee. And Jesus went into the temple
of God, and cast out all them that sold and bought in the
temple, and overthrew the tables of the money-changers, and
the chairs of them that sold doves : and he saith to them : Tt
is written, "My house shall be called the house of prayer;
but you have made it a den of thieves." And there came to
him the blind and the lame in the temple: and he healed
them. And the chief priests and scribes seeing the wonderful
things that he did, and the children crying in the temple,
and saying: "Hosanna to the son of David,' 1 were moved
WEDNESDAY IN THE FIRST WEEK OF LENT. 14»J
with indignation, and said to him: Hearest thon what these
say? And Jesus said to them: Yea, have you never read:
"Out of the mouths of infants and of sucklings thou hast
perfected praise? 11 And leaving them, he went out of the city
into Bethania, and remained there.
EXPLANATION. The spirit of usury induced many Jews to
trade even in the vestibu'e of the temple. Condemning this dis-
graceful disorder, Jesus with divine force turned out the buyers
and sellers. If Jesus thus condemned and punished those who
desecrated the entrance of the temple, how will He scorn and
punish those Christians who desecrate the Church, the house in
which Jesus is present in the blessed Sacrament, by talking, laugh-
ing, and other misdemeanors? Always conduct yourself, there-
fore, with reverence in the house of God, and consider that even
the angels prostrate before the eyes of God, cover their faces,
adoring the Lord of heaven and earth.
WEDNESDAY IN THE FIRST WEEK OF LENT.
[Emberday.J
LESSON, (iii. Kinr/sxix. 3 — 8.) In those days: Elias came
into Bersabee of Juda, and left his servant there. And he
went forward one day's journey into the desert. And when
he was there, and sat under a juniper tree, he requested for
his soul that he might die, and said: It is enough for me,
Lord, take away my soul: for I am no better than my fa-
thers. And he cast himself down, and slept in the shadow of
the juniper tree: and behold, an angel of the Lord touched
him and said to him : Arise and eat. And he looked, and
behold, there was at his head a hearth-cake and a vessel of
water: and he ate and drank, and he fell asleep again. And
the angel of the Lord came again the second time and
touched him, and said to him: Arise, eat: for thou hast yet
a great way to go. And he arose, and ate, and drank, and
walked in the strength of that food forty days and forty
nights, unto the mount of God.
EXPLANATION. The Prophet Elias had caused the death
of the idolatrous priests of Baal at the brook Cison, in the Land
of Juda, after he had demonstrated to them, by a great miracle,
the worship of the one true God. This was announced to the
impious Queen Jezabel, who then threatened Elias with death.
Elias fled to the desert, but God did not abandon His servant,
and sent him food, strengthened by which Elias walked forty
150 WEDNESDAY IN THE FIRST WEEK OF LENT.
days and forty nights to Mount Horeb, where God appeared to
him, and gave him important messages. The holy fathers regard
the juniper tree, under which Elias rested, as prefiguring the
cross of Christ, under the shadow of which there is rest for all
who suffer; the food by which Elias was strengthened, was a
type of holy Communion by which we are strengthened on the
road to heaven, and the forty days and forty nights which Elias
passed without food are a figure of Christ's forty days fast.
GOSPEL. (Matt. xii. 38—50.) At that time: Some of the
Scribes and Pharisees answered him, saying: Master, we
would see a sign from thee. Who answering said to them:
An evil and adulterous generation seeketh for a sign; and a
sign shall not be given it, but the sign of Jonas the prophet.
For as Jonas was in the whale's belly three days and three
nights : so shall the Son of Man be in the heart of the earth
three days and three nights. The men of Ninive shall rise in
judgment with this generation, and shall condemn it; be-
cause they did penance at the preaching of Jonas. And be-
hold a greater than Jonas here. The queen of the south shall
rise in judgment with this generation, and shall condemn it:
because she came from the ends of the earth to hear the
wisdom of Solomon, and behold a greater than Solomon here.
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. As he was yet
speaking to the multitudes, behold, his mother and his breth-
ren stood without, seeking to speak to him. And one said unto
him, Behold, thy mother and thy brethren stand without,
seeking thee. But he answering him that told him, said: Who
is my mother, and who are my brethren ? and stretching forth
his hand towards his disciples, he said : Behold my mother and
my brethren. For whosoever shall do the will of my Father
that is in heaven; he is my brother and sister, and mother.
THURSDAY IN THE FIRST WEEK OF LENT. \ f,l
EXPLANATION. All signs and miracles which Christ the
Lord wrought, were confirmed only by His resurrection. Had
Christ not risen, all His miracles would have been without avail.
For this reason He drew the attention of the Pharisees to His re-
surrection, which was already prefigured by the Prophet Jonas,
who was three days inside the whale, and on the third day came
forth from it unharmed. The inhabitants of Ninive repented,
through the preaching of the Prophet Jonas without asking for a
miracle. What will become of us if we do not repent, we who
know of so many miracles of our Lord and His apostles, and have
received so many graces from Him ! But our repentance must be
real, for terrible is his condition who carelessly relapses into the
old grievous sins. Not one, but seven devils will possess him.
By a firm, animated faith, we are in a spiritual manner made a
brother or sister of Christ, and if by our example and our words
we cause the love of Christ to be born in the heart of our neigh-
bor, so that he fulfils the will of the Heavenly Father, we are
also spiritually made the mother of Christ. Ah, what dignity is
his who believes in Jesus, and loves Him above all!
THURSDAY IN THE FIRST WEEK OF LENT.
LESSON. (Ezek. xviii. 1 — 9.) In those bays: The word of
the Lord came to me, saying: What is the meaning that you
use among you this parable as a proverb in the land of Israel,
saying: The fathers have eaten sour grapes, and the teeth of
the children are set on edge? As I live, saith the Lord God,
this parable shall be no more to you a proverb in Israel.
Behold, all souls are mine : as the soul of the father, so also
the soul of the son is mine : the soul that sinneth, the same
shall die. And if a man be just, and do judgment and jus-
tice, and hath not eaten upon the mountains, nor lifted up
his eyes to the idols of the house of Israel, and hath not de-
filed his neighbour's wife, nor come near to a menstruous
woman: and hath not wronged any man, but hath restored
the pledge to the debtor, hath taken nothing awa}^ by vio-
lence : hath given his bread to the hungry, and hath covered
the naked with a garment : hath not lent upon usury, nor
taken any increase: hath withdrawn his hand from iniquity,
and hath executed true judgment between man and man:
hath walked in my commandments and kept my judgments,
to do according to the truth: he is just, he shall surely live,
saith the Lord God.
152
THURSDAY IN THE iTEST WEEK OF LENT.
EXPLANATION. As the Jews had complained to God, at
different times, that they were made to suffer for the sins of their
forefathers, God, by the prophet, told them their complaints were
unfounded, for He loved and judged all men, the father as the
son, and punished the sinner only. It is indeed frequently stated
in the holy Scriptures, that God visits the sins of parents upon
the children, but this is the case only with those who, born with
their parents' evil inclinations, do not resist, but imitate the bad
habits of their parents. Live in accordance with God's will, and
you will never have reason to complain of Him.
GOSPEL. {Matt. xv. 21 — 28.) At that time: Jesus went
from thence, and departed into the coasts of Tyre and Sidon.
And behold a woman of Canaan who came out of those
FRIDAY IN THE FIRST WEEK OF LENT. 153
coasts, crying out, said to him. Have mercy on me, Lord,
thou Son of David, my daughter is grievously troubled by a
devil. Who answered her not a word. And his disciples came
and besought him, saying: Send her away, for she crieth
after us : and he answering, said : I was not sent but to the
sheep that are lost of the house of Israel. But she came and
adored him, saying: Lord, help me. Who answering said: It
is not good to take the bread of the children, and to cast it
to the dogs. But she said, Yea, Lord; for the whelps also
eat of the crumbs that fall from the table of their masters.
Then Jesus answering, said to her: woman, great is thy
faith: be it done to thee as thou wilt: and her daughter was
cured from that hour.
EXPLANATION. How true it is as the prophet says: "God
at all times hears the desires of the poor." The distressed mother
ceased not to implore Jesus' help, and she was heard. St. Augu-
stine beautifully says of this: "The continued sighs of a desiring
and longing heart, are sweet music unto Christ;" and St. Chry-
sostom: "Whether or not we receive that for which we ask, let
us ever persevere in prayer; if we receive, we are thankful; are
we refused, we remain patient. For if God refuses anything, it is
the same as if He had granted us something. For we know not
what is for our benefit, only God knows it."
FRIDAY IN THE FIRST WEEK OF LENT.
[Emberday.J
LESSON. {Ezek. xviii. 20—28.) Thus saith the Lord: The
soul that sinneth, the same shall die: the son shall not bear
the iniquity of the father, and the father shall not bear the
iniquity of the son: the justice of the just shall be upon him,
and the wickedness of the wicked shall be upon him. But if
the wicked do penance for all his sins, which he hath com-
mitted, and keep all my commandments, and do judgment
and justice : living he shall live, and shall not die. 1 will not
remember all his iniquities that he hath done: in his justice
which he hath wrought, he shall live. Is it my will that a
sinner should die, saith the Lord God, and not that he should
be converted from his ways, and live? But if the just man
turn himself away from his justice, and do iniquity accord-
ing to all the abominations, which the wicked man useth to
154 FRIDAY IN THE FIRST WEEK OP LENT.
work, shall he live? All his justices which he hath done, shall
not be remembered : in the prevarication, by which he hath
prevaricated, and in his sin, which he hath committed, in
them he shall die. And you have said : The way of the Lord
is not right. Hear ye, therefore, house of Israel : is it my
way that is not right, and are not rather your ways per-
verse'? For when the just turneth himself away from his
justice, and committeth iniquity, he shall die therein: in the
injustice that he hath wrought, he shall die. And when the
wicked turneth himself away from his wickedness, which he
hath wrought, and doeth judgment and justice, he shall save
his soul alive. Because he considereth and turneth away
himself, from all his iniquities, which he hath wrought, he
shall surely live, and not die, saith the Lord Almighty.
EXPLANATION. How consoling are the words of the Lord
for every one, even for the greatest sinner, if he only sincerely
returns to God, and abandons the way of sin! How dreadful, on
the contrary, are they for him who postpones his conversion from
day to day, and will "finally die in his sins ! Despair not, then,
sinner, only follow instantly the call to repentance; "God pardons,
yes, forgets all thy sins !"
GOSPEL. {John v. 1 — 15.) At that time: There was a
festival of the Jews, and Jesus went up to Jerusalem. Now
there is at Jerusalem a pond, called Probatica, which in
Hebrew is named Bethsaida, having five porches. In these
lay a great multitude of sick, of blind, of lame, and of with-
ered, waiting for the moving of the water. And the angel of
the Lord descended at certain times into the pond; and the
water was moved. And he that went down first into the
pond after the motion of the water, was made whole of
whatsoever infirmity he lay under. And there was a certain
man there, that had been eight and thirty years under his
infirmity. Him when Jesus had seen lying, and knew that
he had been now a long time, he saith to him : Wilt thou be
made whole? The infirm man answered him: Sir, 1 have no
man, when the water is troubled, to put me into the pond.
For whilst I am coming, another goeth down before me.
Jesus saith to him: Arise, take up thy bed, and walk. And
immediately the man was made whole: and he took up his
SATURDAY IN THE FIRST WEEK OF LENT. 155
bed and walked. And it was the Sabbath that day. The Jews
therefore said to him that was cured : It is the Sabbath, it is
not lawful for thee to take up thy bed. He answered them:
He that made me whole, he said to me: Take up thy bed,
and walk. They asked him therefore : Who is that man that
said to thee: Take up thy bed, and walk? But he that was
healed, knew not who it was. For Jesus went aside from the
multitude standing in the place. Afterwards Je^us findeth
him in the temple, and saith to him : Behold, thou art made
whole: sin no more, lest some worse thing happen to thee.
The man went his way, and told the Jews that it was Jesus
that had made him whole.
EXPLANATION. At a certain, but unknown time, an angel
came clown and moved the water in the sheep-pond, by which
that patient, and he only, who first descended into it, was healed
of his infirmity. The sheep-pond is a figure of the holy Sacrament
of Penance. When God moves your heart by His grace to sorrow
for your sins, then hasten at once to the tribunal of penance,
where not one, but all who come, find healing at all times. But
take to heart the exhortation of Jesus: "Sin no more, lest
some worse thing happen to thee."
SATURDAY IN THE FIRST WEEK OF LENT.
[Emberday.]
EPISTLE, (i. Thess.v. 11—23.) Brethren: We beseech
you, rebuke the unquiet, comfort the feebleminded, support
the weak, be patient towards all men. See that none render
evil for evil to any man : but ever follow that which is good
towards each other, and towards all men. Always rejoice.
Pray without ceasing. Jn all things give thanks : for this is
the will of God in Christ Jesus concerning you all. Extinguish
not the spirit. Despise not prophecies. But prove all things:
hold fast that which is good. From all appearance of evil
refrain yourselves. And may the God of peace himself sanctify
3 r ou in all things: that your whole spirit and soul, and body
may be preserved blameless in the coming of our Lord Christ
Jesus.
EXPLANATION. Among other admonitions the apostle ex-
horts us not to extinguish by sin, levity, and a distracted life the
spirit in ourselves, that is, the graces, the inspirations, and the
15G
INSTRUCTION FOR THE SECOND SUNDAY IN LENT.
enlightenment of the Holy Ghost; and tells us, that we should
not despise prophecies, that is, the gift of expounding the Scrip-
tures, preaching the mysteries of faith, but rather examine if they
agree with the teachings of the Church. Let us in all things follow
the inspirations of the Holy Ghost, and the teachings of our holy
Church, and we will never go wrong, but confidently look for the
day of Christ's coming in judgment.
[For the gospel and its explanation see instruction for to-morrow.]
INSTRUCTION FOR THE SECOND SUNDAY
IN LENT. (REMINISCERE.)
He Introit of this day's Mass, which begins
with the word Reminiscere, from which
this Sunday derives its name, is the prayer of
a soul begging God's assistance, that she may
sin no more: "Remember, o Lord, thy
bowels of compassion: and thy mercies
that are from the beginning of the
world. Let not our enemies ever rule over us: deliver
us, God of Israel, from all our distress. To thee,
Lord, have I lifted up my soul; in thee, my God, I put
my trust; let me not be ashamed." (Ps. xxiv r ) Glory be to
the Father, &c.
PRAYER OF THE CHURCH. God, who seest how de-
stitute we are of all strength, preserve us both within and
without, that our bodies may be free from all adversity, and
our souls purified from all evil thoughts. Through our Lord ., &c.
EPISTLE, (i. Thess. iv. 1— 7.) Brethren: We pray and
beseech you in the Lord Jesus, that as you have received of
us, how you ought to walk and to please God, so also you
would walk, that you may abound the more. For you know
what precepts I have given to you by the Lord Jesus. P^or
this is the will of God, your sanctification : that you should
abstain from fornication, that every one of you should know
how to possess his vessel in sanctification and honour : not
in the passion of lust, like the Gentiles that know not God :
and that no man over-reach, nor circumvent his brother in
business : because the Lord is the avenger of all these things,
as we have told you before, and have testified. For God hath
not called us, unto uncleanness, but unto sanctification.
INSTRUCTION FOR THE SECOND SUNDAY IN LENT.
157
EXPLANATION. From these words we see, that the great
Teacher of Nations as carefully showed the Christian congrega-
tions the sanctity of their calling, as he labored to lead them from
the blindness and abominations of heathenism.
ASPIRATION. Grant, Clod, that I may live honestly,
chastely, and holily, in accordance with my vocation, and go
not after earthly and carnal pleasures, as the heathens who
know Thee not.
GOSPEL. (Mm. xvii. 1—9.) At that time: Jesus taketli
unto him Peter and James, and John his brother, and bring-
eth them up into a high mountain apart: and he was trans-
figured before them. And his face did shine as the sun: and
1 58 INSTRUCTION FOE THE SECOND SUNDAY IN LENT.
his garments became white as snow. And behold there ap-
peared to them Moses and Elias talking with him. Then
Peter answering, said to Jesus : Lord, it is good for us to be
here: if thou wilt, let us make here three tabernacles, one
for thee, and one for Moses, and one for Elias. And as he was
yet speaking, behold, a bright cloud overshadowed them. And
lo a voice out of the cloud, saying: This is my beloved Son,
in whom I am well pleased: hear ye him. And the disciples
hearing, fell upon their face, and were very much afraid.
And Jesus came and touched them: and said to them: Arise,
and be not afraid. And when they lifted up their eyes, they
saw no one, but only Jesus. And as they came down from
the mountain, Jesus charged them, saying: Tell the vision to
no man, till the Son of Man shall be risen from the dead.
Why was Christ transfiyured in presence of His apostles, on Mount
Tabor?
To permit them to see the glorious majesty of His divinity; to
guard them from doubts when they should afterwards see Him
die on Mount Calvary ; to encourage because of the future glory
the disciples, and with them all the faithful, to be patient in all
crosses and afflictions, for the bodies of the just at the resurrection
will be made like the glorified body of Christ. {Phil. iii. 21.)
Why did Moses and Elias appear there?
That they might testify, that Jesus was really the Saviour,
announced by the law and the prophets, and that the law and the
prophets received fulfilment in Him. The law was represented
by Moses, the prophets by Klias.
Why did Peter wish to build three tabernacles there?
The delightful sweetness of the apparition in which Jesus
made him participator, so enraptured him, that he knew not
what he said, not considering that glory cannot be attained with-
out labor, the crown without fight, joy without crosses and
afflictions.
ASPIRATION. Draw us, Jesus, to Thee, that by the
contemplation of the sacred joys awaiting us, we may, by
Thy grace, be not defeated in the spiritual contest, by the
conqueror, and carry off the unfading crown of victory.
159
MONDAY IN THE SECOND WEEK OF LENT.
LESSON. (Ban. ix. 15—19.) In those days: Daniel prayed
to the Lord, saying : Lord our God, who hast brought forth
thy people out of the land of Egypt with a strong hand and
made thee a name as at this day: we have sinned, we have
committed iniquity, Lord, against all thy justice : let thy
wrath and thy indignation he turned away, I beseech thee,
from thy city Jerusalem, and from thy holy mountain. For
by reason of our sins, and the iniquities of our fathers, Je-
rusalem and thy people are a reproach to all that are round
about us. Now therefore, our God, hear the supplication
of thy servant, and his prayers: and shew thy face upon thy
sanctuary which is desolate, for thy own sake. Incline, my
God, thy ear, and hear: open thy eyes, and see our desola-
tion, and the city upon which thy name is called: for it is
not for our justifications that we present our prayers before
thy face, but for the multitude of thy tender mercies. Lord
hear: Lord, be appeased: hearken and do: delay not for
thy own sake, my God: because thy name is invocated
upon thy city, and upon thy people, Lord our God.
EXPLANATION. Under the reign of King Joachim in punish-
ment for their wickedness, the Jews with their king were led
into the Babylonian captivity, and Jerusalem and the temple
destroyed. Daniel, also, though a faithful follower of the divine
law, was among the captives. Because of his wisdom, he was
raised to great dignities by King Nabuchodonosor, but he could
not forget the destruction of the temple, of Jerusalem, and the
sad condition of the Jews. But the Jews were to remain seventy
years in painful servitude, before they could return to their own
country. For the restoration of the city and temple, and for the
speedy return of his people, it is that the prophet cries to God in
this lesson; by which we are taught, at the same time, to entreat
God for redemption from the servitude of sin, and for the resto-
ration of the immaculate purity of our soul, destroyed by sin.
GOSPEL. ( John viii. 21^-29.) At that time : Jesus said
to the multitude of the Jews: I go and you shall seek me,
and you shall die in your sin. Whither 1 go, you cannot come.
The Jews therefore said: Will he kill himself, . because he
said: Whither T go, you cannot come? And he said to them:
You are from beneath, I am from above. You are of this
•160 TUESDAY IN THE SECOND WEEK OF LENT.
world, I am not of this world. Therefore I say 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 art thou ? Jesus said to them : The beginning, who also
speak 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, the same I speak in, the world. Now they un-
derstood not that he called God his Father. Jesus therefore
said to them: When you shall have lifted up the Son of Man,
then shall you know that I am he, and that I do nothing of
myself, but as the Father has taught me, these things I
speak. And he that sent me, is with me, and he hath not left
me alone : for I do always the things that please him.
EXPLANATION. Christ here tells the Jews, who, out of
hatred, intended to put Him to death, and were lying in wait for
an opportunity to do so, that where He was going, they could not
come, that is, to His Father in heaven, because they were from
beneath, that is, earthly minded, taken up with the riches and
pleasures of this world only, and, therefore, did not believe, that
He had come from heaven to redeem the world, and so they die
in their sins. — Let us learn from this how needful it is, that we
should despise the world, for the friendship of this world is the
enmity of God, and whoever is a friend of this world, becomes an
enemy of God (Jam.iv. 4.), loses his living faith, and dies in his sins.
TUESDAY IN THE SECOND WEEK OF LENT.
LESSON, (iii. Kings xviii. 8—16.) In those days: The
word of the Lord came to Elias the Thesbite, saying: Arise,
and go to Sarephta a city of the Sidonians, and dwell there :
for I have commanded a widow woman there to feed thee.
He arose, and went to Sarephta. And when he was come to
the gate of the city, he saw the widow woman gathering
sticks, and he called her, and said to her. Give me a little
water in a vessel, that I may drink. And when she was going
to fetch it, he called after her, saying: Bring me, also, I
beseech thee, a morsel of bread in thy hand. And she an-
swered: As the Lord thy God liveth, I have no bread, but
only a, handful of meal in a pot, and a little oil in a cruse:
behold, I am gathering two sticks, that I may go in and dress
it for me and my son, that we may eat it, and die. And Elias
TUESDAY IN THE SECOND WEEK OF LENT. \Q\
said to her: Fear not, but go, and do as thou hast said: but
first make for me of the same meal a little hearth cake, and
bring it to me : and after make for thyself and thy son. For
thus saith the Lord the God of Israel: The pot of meal shall
not waste, nor the cruse of oil be diminished, until the day
wherein the Lord will give rain upon the face of the earth.
She went, and did according to the word of Elias : and he
ate, and she, and her house : and from that day the pot of
meal wasted not, and the cruse of oil was not diminished,
according to the word of the Lord, which he spoke in the
hand of Elias.
EXPLANATION. In this lesson the Church calls our atten-
tion , by the example of the widow of Sarephta who was willing
to share her last morsel with God's servant, Elias, to the pleasure
it gives God to see charity shown the poor, which He rewards
even in this world. "Almsgiving," says St. Chrysostom, "is the
most profitable profession ; and St. John, Archbishop of Alexan-
dria, who on account of his charity to the poor received the name
of "Almsgiver", often said: "The more I give to the poor, the
more and the greater do I receive from God." Do this likewise,
and thou wilt find, that even now the hand of the Lord is not
shortened.
GOSPEL. (Matt. xiii. 1 — 12.) At that time: Jesus spoke
to the multitudes and to his disciples, saying, the Scribes
and the Pharisees have sitten on the chair of Moses. All
things therefore, whatsoever they shall say to you, observe
and do: but according to their works do ye not: for they say,
and do not. For they bind heavy and insupportable burdens :
and lay them on men's shoulders : but with a finger of their
own they will not move them. And all these works they do
to be seen of men. For they make their phylacteries broad
and enlarge their fringes. And they love the first places at
feasts, and the first chairs in the synagogues, and salutations
in the market-place, and to be called by men Rabbi. But be
not you called Rabbi. For one is your master and all you
are brethren. And call none your father upon earth: for one
is your father, who is in heaven. Neither be ye called mas-
ters: for one is your master, Christ. He that is the greatest
among you, shall be your servant. And whosoever shall exalt
11
162 WEDNESDAY IN THE SECOND WEEK OF LENT.
himself, shall be humbled: and he that shall humble himself,
shall be exalted.
EXPLANATION. Christ warns us against the hypocrisy and
ambition of the Pharisees who not seeing how miserable they
were, sought only to be honored and praised. — Fly from vain
glory, ambition, and hypocrisy, for "all a man's virtues and ex-
cellent qualities, if he is bloated with pride and vanity, have only
the appearance of good without inward value," says St. Francis
de Sales {Phil. iii. 4.), and St. Gregory says, " All that we do, is
lost, if it is not founded on humility;" and St. Bernard, "Narrow
is the door of heaven, and only the small can pass through it,"
that is, only those who, like children, walk simply and humbly.
WEDNESDAY IN THE SECOND WEEK OF LENT.
LESSON. {Esther xiii. 8—17.) In those days: Mardochai
besought the Lord, remembering all his works, and said:
Lord, Lord, almighty King, for all things are in thy power,
and there is none that can resist thy will, if thou determine
to save Israel. Thou hast made heaven and earth, and all
things that are under the cope of heaven. Thou art Lord of
all, and there is none that can resist thy majesty. Thou
knowest all things, and thou knowest that it was not out of
pride and contempt, or any desire of glory, that I refused to
worship the proud Aman (for I would willingly and readily
for the salvation of Israel have kissed even the steps of his
feet :) but I feared, lest I should transfer the honour of my
God to a man, and lest I should adore any one except my
God. And now, Lord, King, God of Abraham, have
mercy on thy people, because our enemies resolve to destroy
us, and extinguish thy inheritance. Despise not thy portion
which thou hast redeemed for thyself out of Egypt. Hear
my supplication, and be merciful to thy lot and inheritance,
and turn our mourning into joy, that we may live and praise
thy name, Lord, and shut not the mouths of them that
sing to thee, Lord our God.
EXPLANATION. Aman, one of the favorites of the Persian
King Assuerus, aspired in his pride and conceit to divine honors.
Mardochai, a Jew and fosterfather of Queen Esther, refused them
to him, because they are due only to God. In revenge Aman
sought to destroy all the Jews, and bring Mardochai to the gal-
lows, which he had already erected for him. In this strait Mar-
dochai prayed to God, and his prayer was heard. Aman himself,
WEDNESDAY IN THE SECOND WEEK OF LENT. 163
when his evil intentions became known, was hung on the very
gallows he had prepared for Mardochai. — Consider the effect of
Mardochai's prayer, and on the truth that God ruins the proud
{Luke i. 52.), and that he who diggeth a pit for his neighbor, ge-
nerally falls in it himself. *$
GOSPEL. (Matt. xx. 17—28.) At that time: Jesus going
up to Jerusalem, took the twelve disciples apart, and said
to them: Behold, we go up to Jerusalem, and the Son of Man
shall be betrayed to the chief priests and the scribes, and
they shall condemn him to death, and shall deliver him to
the Gentiles to be mocked, and to be scourged, and to be
crucified, and the third day he shall rise again. Then came
to him the mother of the sons of Zebedee with her sons,
adoring and asking something of him. Who said to her:
What wilt thou ? She saith to him : Say that these my two
sons may sit, the one on thy right hand, and the other on
thy left, in thy kingdom. And Jesus answering, and said:
You know not what you ask. Can you drink the chalice that
I shall drink ? They say to him : We can. He saith to them :
Of my chalice indeed you shall drink : but to sit on my right
hand or left hand, is not mine to give to you, but to them
for whom it is prepared by my Father. And the ten hearing
it, were moved with indignation against the two brethren.
But Jesus called them to him, and said: You know that the
princes of the Gentile, lord it over them: and they that are
the greater, exercise power upon them. It shall not be so
among you, but whosoever will be the greater among you,
let him be your minister: and he that will be first among
you, shall be your servant. Even as the Son of Man is not
come to be ministered unto, but to minister, and to give his
life a redemption for many.
EXPLANATION. I. For the last time the Saviour goes to
Jerusalem, and, on His way, announces His death on the cross to
the twelve apostles. Of this St. Chrysostom says: "The salvation
of men is all in the death of Christ, and there is nothing for which
we should thank God more than for the death of His Son. There-
fore, Christ took the twelve apostles aside, and told them of the
mystery of His death, that this precious treasure might be en-
IP
164 THURSDAY IN THE SECOND WEEK OF LENT.
closed in the best hearts, that is, in the hearts of the apostles,"
that they might give it to all men.
II. To the ambitious request of the mother of James andJohn,
Jesus replied, that they must indeed suffer, but to sit on His right
hand He could^iot give. Of this St. Remigius and St. Bede write:
"It is not suitable for me to give them the place on my right
hand, because you are ambitious. This place is prepared for the
humble. If you are humble, it is also ready for you." See how
necessary is humility, for even martyrdom is not rewarded
without it.
THURSDAY IN THE SECOND WEEK OF LENT.
LESSON". (Jer. xvii. 5—10.) Thus saith the Lord: Cursed
be the man that trusteth in man, and maketh flesh his arm,
and whose heart departeth from the Lord. For he shall be
like tamarick in the desert, and he shall not see when good
shall come: but he- shall dwell in dryness in the desert, in a
salt land and not inhabited. Blessed be the man that trusteth
in the Lord, and the Lord shall be his confidence. And he
shall be as a tree that is planted by the waters, and spreadeth
out its roots towards moisture: and it shall not fear when
the heat cometh. And the leaf thereof shall be green, and in
the time of drought it shall not be solicitous, neither shall
it cease at any time to bring forth fruit. The heart is per-
verse above all things, and unsearchable, who can know it?
I am the Lord that search the heart, and prove the reins;
who give to every one according to his way, and according
to the fruit of his devices, saith the Lord Almigthy.
INSTRUCTION. In a threefold way the curse of God is
manifested in him who trusts Him not: God, angels, and saints
abandon him ; all divine grace and assistance in good works are
withdrawn from him; all the merit of his w r ork is taken away,
and all his actions and performances will bring no good fruit.—
Never place your confidence, therefore, in miserable, fickle man,
but in the omnipotent, eternal God, and you will always receive
assistance.
GOSPEL. (Luke xvi. 19 — 31.) At that time: Jesus said
to the Pharisees: There was a certain rich man, who was
clothed in purple and fine linen: and feasted sumptuously
every day. And there was a certain beggar, named Lazarus,
who lay at his gate, full of sores, desiring to be fed with the
crumbs that fell from the rich man's table, and no one did
FRIDAY IN THE SECOND WEEK OF LENT. 165
give him, moreover the dogs came and licked his sores. And
it came to pass that the beggar died, and was carried by
the angels into Abraham's bosom. And the rich man also
died, and he was buried in hell. And lifting up his eyes,
when he was in torments, he saw Abraham afar off, and
Lazarus in his bosom. And he cried, and said: Father Abra-
ham, have mercy on me, and send Lazarus that he may dip
the tip of his finger in water, to cool my tongue, for I am
tormented in this flame. And Abraham said to him: Son,
remember that thou didst receive good things in thy life-
time, and likewise Lazarus evil things': but now he is com-
forted, and thou art tormented. And besides all this, between
us and you there is fixed a great chaos: so that they who
would pass from hence to you, cannot, nor from thence come
hither. And he said: Then father, 1 beseech thee that thou
wouldst send him to my father's house. For I have five
brethren, that he may testify unto them, lest they also come
into- this place of torments. And Abraham said to him: They
have Moses and the prophets: let them hear them. But he
said: No, Father Abraham, but if any one went to them
from the dead, they will do penance. And he said to him:
If they hear not Moses and the prophets, neither will they
believe, if one rise again from the dead.
EXPLANATION. Christ, in this parable, teaches that those
who make bad use of earthly riches, and only abuse them by vain
luxuries, will be deprived of eternal good and punished with
eternal torments, while those, who following Christ's example,
lead a poor, toilsome, but virtuous life, will be eternally rewarded.
"It is difficult, even impossible," writes St. Jerome, "for those
who here enjoy present riches, should enjoy eternal ones in fu-
ture; impossible for one here to fill his stomach, and in the next
world his soul, passing over from earthly pleasures to heavenly
joys, receiving honor on earth and honor also in heaven."
FRIDAY IN THE SECOND WEEK OF LENT.
LESSON. {Gen. xxxvii. 6—22.) In those days: Joseph said
to his brethren: Hear my dream which I have dreamed: I
thought, we were binding sheaves in the field: and my sheaf
166 FKIDAY IN THE SECOND WEEK OF LENT.
arose as it were, and stood, and your sheaves standing about
bowed down before my sheaf. His brethren answered: Shalt
thou be our king? or shall we be subject to thy dominion?
Therefore this matter of his dreams and words ministered
nourishment to their envy and hatred. He dreamed also
another dream which he told his brethren, saying: I saw in
a dream, as it were the sun, and the moon, and eleven stars,
worshipping me. And when he had told this to his father,
and brethren, his father rebuked him, and said: What mean-
eth this dream that thou hast dreamed? shall I and thy
mother, and thy brethren, worship thee upon the earth? His
brethren therefore envied him: but his father considered the
thing with himself. And when his brethren abode in Sichem,
feeding their father's flocks, Israel said to him: Thy brethren
feed the sheep in Sichem: come, I will send thee to them.
And when he answered: I am ready: he said to him: Go,
and see if all things be well with thy brethren, and the
cattle: and bring me word again what is doing. So being
sent from the vale of Hebron, he came to Sichem. And a
man found him there wandering in the field, and asked him
what he sought. But he answered: I seek my brethren: tell
me where they feed their flocks. And the man said to him:
They are departed from this place: for I heard them say: let
us go to Dothain. And Joseph went forward after his breth-
ren, and found them in Dothain. And when they saw him
afar off, before he came nigh them, they thought to kill him:
and said one to another: Behold, the dreamer cometh, come
let us kill him, and cast him into some old pit; and we will
say: some evil beast hath devoured him; and then it shall
appear what his dreams avail him. And Ruben hearing this,
endeavoured to deliver him out of their hands, and said: Do
not take away his life, nor shed his blood : but cast him into
this pit that is in the wilderness, and keep your hands harm-
less: now he said this, being desirous to deliver him out of
their hands and restore him to his father.
INSTRUCTION. This history shows us to what great crimes
men may be led by envy. "Envy," says St. Cyprian, "is the root
of all evil, the foundation of war, the seed of crime," and St.
Chrysostom, "The envious are worse than wild beasts, and equal
to the devils, even still worse than they ; for the devils injure
neither themselves nor their kind, while the envious honor not
FRIDAY IN THE SECOND WEEK OF LENT. 167
the ties of nature, nor spare even themselves." The Christian,
therefore, should guard and take care against nothing more than
the snares of envy.
INSTRUCTION ON THE VICE OF ENVY, AND THE
CURE FOR IT.
ENvy is either a pain, a kind of sadness because of another's
prosperity, or joy at his misfortunes. He is envious who is
inwardly disturbed, grieved, and sad, if his neighbor possesses
more, is more honored, or gains more than he, or who rejoices if
his neighbor is injured, if shame falls upon him, or if he loses his
reputation. Envy' is felt towards those who occupy a higher posi-
tion, because the envious one cannot become their equal ; towards
those of inferior condition, because he fears they will become
equal to him; and to his equals, because he possesses no more
than they. Such envy had Saul on account 01 David, the Phari-
sees of Christ.
Envy is one of the most detestable of vices, because it is so
frequently found on earth, and because none so destroys indivi-
dual happiness, as well as the welfare of whole nations. Its con-
sequences are often enmity, vengeance, murder. It at once opposes
the love of our neighbor, and is therefore hated by God.
To exterminate the roots of this vice as soon as they germi-
nate in the heart, it is well to consider often:
I. that envious people are like the devil whom our good works
make dissatisfied, and who feels the greatest pain at them be-
cause of the eternal reward promised, which we can obtain, for
he has lost it and can never regain it. "Would that God," writes
St. Augustine, "turn away the pest of envy out of all Christian
souls, for envy is a diabolical crime, the only one of which the
devil is in an unforgiving manner properly guilty, because as a
fallen spirit, he feels the most furious envy of man who remains
standing;"
II. that nothing is gained by envy, but the envious one im-
bitters his own life; the peace of heart abandons him, whether
he sees his neighbor in prosperity or in adversity;
III. that the envious loses the benefit of all his neighbor's
good works, because he has no love for him, and is not in the
state of grace. The envious becomes constantly poorer and more
corrupt the more his neighbor increases in good works. This St.
Gregory indicates, when he says: "Love, by its love, has a share
in the ^ood deeds of its neighbor, but envy turns them, by its
hatred, into so many heart sores ;"
IV. that envy devours the heart, consumes the body, tortures
the spirit and frightens away all joy from the soul. The Scriptures
call envy the rottenness of the bones (Prov. xiv. 30.) ; some fathers
168 FRIDAY IN THE SECOND WEEK OF LENT.
of the Church call it the judge and executioner of man, because
the envious destroys himself by his own selftorments ; finally,
V. that envy is generally born from the mother of all sins:
Pride. The proud cannot endure, that any one of higher standing
should be made his equal or possess more than he, so envy springs
up in his heart towards those who excel him, who gain or possess
more than he. Strive, therefore, to practise the virtue of humi-
lity, and consider that God regards not the dignity, nor the
wealth, or honor of man, but the humble, meek, and loving heart,
which he makes still richer with His blessings.
ASPIRATION. Jesus who wast made to suffer so much
by the envy of the Pharisees, grant, that I may despise this
vice, and always love my neighbor, thus imitating Thee who
didst shed Thy blood for love of us.
GOSPEL. {Matt. xxi. 33—46.) At that time Jesus spoke
to the multitude of the Jews, and to the chief priests this
parable: There was a householder who planted a vineyard,
and made a hedge round about it, and dug in it a press, and
built a tower, and let it out to husbandmen: and went into
a strange country. And when the time of the fruits drew
nigh, he sent his servants to the husbandmen, that they
might receive the fruits thereof. And the husbandmen lay-
ing hands on his servants, beat one, and killed another, and
stoned another. Again he sent other servants more than the
former: and they did to them in like manner. And last of
all he sent them his Son, saying: They will reverence my
Son: But when the husbandmen seeing the Son, they said
among themselves: This is the heir, come, let us kill him,
and we shall have his inheritance. And taking him they
cast him forth out of the vineyard, and killed him. When
therefore the lord of the vineyard shall come, what will he
do to those husbandmen? They say to him: He will bring
those evil men to an evil end: and will let out his vineyard
to other husbandmen, that shall render him the fruit in due
season. Jesus saith to them: Have you never read in the
Scriptures: "The stone which the builders rejected, the same
is become the head of the corner? By the Lord this hath
been done, and it is wonderful in our eyes.' 1 Therefore I say
SATURDAY IN THE SECOND WEEK OF LENT. \ 69
to you, the kingdom of God shall be taken from you, and
shall be given to a nation yielding the fruits thereof. And
whosoever shall fall on this stone, shall be broken : but on
whomsoever it shall fall, it shall grind him to powder. And
when the chief priests and pharisees had heard his parables,
they knew that he spoke of them. And seeking to lay hands
on him, they feared the multitude: because they held him
as a prophet.
EXPLANATION. The householder in this parable, is God;
the vineyard is the Church before and after Christ; the hedge
the protection of God's providence and His angels; the winepress
is the word of God, which exhorts man to good ; the tower the
earthly protection of the superiors; the husbandmen, who are
the priests, the kings, the judges, and the learned; the going
away of the householder represents the invisibility of God; the
time of the fruits, that is, of good works, should always be at
hand, because we should be always serving God, and producing
the fruit of good works; the servants are the prophets, the
apostles; the son Christ Jesus, whom the Jews crucified, and
whom sinners and the enemies of Christianity still crucify. The
kingdom of God was, therefore, taken away from the Jews, and
will be taken from sinners and Christ's enemies, because they
despise and persecute the Lord, and by their sins crucify Him
anew. Woe to you, if you acknowledge not the truth, and if you
bring not forth good fruits !
SATURDAY IN THE SECOND WEEK OF LENT.
LESSON. (Gen. xxvii. 6 — 40.) In those days: Rebecca said
to her son Jacob: I heard thy father talking with Esau thy
brother, and saying to him: Bring me of thy hunting, and
make me meats that I may eat, and bless thee in the sight
of the Lord, before I die. Now therefore, my son, follow my
counsel: and go thy way to thy flock, bring me two kids of
the best, that I may make of them meat for thy father,
such as he gladly eateth: which when thou hast brought in,
and he hath eaten, he may bless thee before he die. And he
answered her: Thou knowest that Esau my brother is a hairy
man, and I am smooth: if my father shall feel me, and per-
ceive it, I fear lest he will think, I would have mocked him,
and I shall bring upon me a curse instead of a blessing. And
his mother said to him : Upon me be this curse , my son :
170 SATURDAY IN THE SECOND WEEK OF LENT.
only hear thou my voice, and go, fetch me the things which
I have said. He went, and brought, and gave them to his
mother. She dressed meat such as she knew his father liked.
And she put on him very good garments of Esau, which she
had at home with her: and the little skins of the kids she
put about his hands, and covered the bare of his neck. And
she gave him the savoury meat, and delivered him bread
that she had baked. Which when he had carried in, he said:
My father? But he answered: I hear. Who art thou my son?
And Jacob said: I am Esau thy first-born: I have done as
thou didst command me, arise, sit and eat of my venison,
that thy soul may bless me. And Isaac said to his son: How
couldst thou find it so quickly, my son? He answered: It
was the will of God that what I sought came quickly in my
way. And Isaac said: Come hither, that I may feel thee my
son, and may prove whether thou be my son Esau or no: He
came near to his father, and when he had felt him, Isaac
said: The voice indeed is the voice of Jacob, but the hands,
are the hands of Esau. And he knew him not, because his
hairy hands made him like to the elder. Then blessing him,
he said: Art thou my son Esau? He answered: I am. Then
he said: Bring me the meats of thy hunting, my son, that
my soul may bless thee. And when they were brought and
he had eaten, he offered him wine also, which after he had
drunk, he said to him: Come near me, and give me a kiss,
my son. He came near, and kissed him. And immediately
as he smelled the fragrant smell of his garments, blessing
him, he said: Behold, the smell of my son is as the smell of a
plentiful field, which the Lord hath blessed. God give thee
of the dew of heaven, and of the fatness of the earth, abun-
dance of corn and wine. And let peoples serve thee, and
tribes worship thee: be thou lord of thy brethren, and let
thy mother's children bow down before thee. Cursed be he
that curseth thee : and let him that blesseth thee, be filled
with blessings. Isaac had scarce ended his words, when, Jacob
being now gone out abroad, Esau came, and brought in to
his father meats made of what he had taken in hunting,
saying: Arise, my father, and eat of thy son's venison: that
thy soul may bless me. And Isaac said to him: Why! who
art thou? He answered: I am thy first-born son Esau. Isaac
SATURDAY IN THE SECOND WEEK OF LENT. 171
was struck with fear, and astonished exceedingly: and won-
dering beyond what can be believed, said : Who is he that
even now brought me venison that he had taken, and I ate
of all before thou earnest? and I have blessed him, and he
shall be blessed. Esau having heard his father's words, roared
out with a great cry: and being in a consternation, said:
Bless me also, my father. And he said: Thy brother came
deceitfully and got thy blessing. But he said again: Rightly
is his name called Jacob: for he hath supplanted me lo this
second time: my first birth-right he took away before, and
now this second time he hath stolen away my blessing. And
again he said to his father: Hast thou not reserved me also
a blessing? Isaac answered: I have appointed him thy lord,
and have made all his brethren his servants: I have esta-
blished him with corn and oil, and after this, what shall I
do more for thee my son? And Esau said to him: Hast thou
only one blessing, father? I beseech thee, bless me also. And
when he wept with a loud cry, Isaac being moved, said to
him: In the fat of the earth, and in the dew of heaven from
above shall thy blessing be.
INSTRUCTION. The two sons of Isaac so esteemed their
father's blessing, that one of them even strove to gain it by a
fraud, and the other wept and lamented in grief at losing it. Let
us not disregard the blessing of our parents, because, as the Bible
says, it builds houses for the children, while their curse uproots
their foundations. (Eccl. iii. 11.) If the holy Patriarch Jacob sin-
ned by a lie, we must bear in mind, that we are not to imagine
ourselves secure, and that we should never let ourselves be led
into even the smallest sin to gain any good however great.
GOSPEL. (Luke xv. 11 — 32.) At that time: Jesus spoke
to the Scribes and Pharisees this parable: A certain man
had two sons: and the younger of them said to his father:
Father, give me the portion of substance that falleth to me.
And he divided unto them his substance. And not many
days after, the younger son gathering all together, went
abroad into a far country: and there wasted his substance
with living riotously. And after he had spent all, there came
a mighty famine in that country, and he began to be in want.
And he went and cleaved to one of the citizens of that coun-
try. And he sent him into his farm to feed swine. And he
172 SATURDAY IN THE SECOND WEEK OF LENT.
would fain have filled his belly with the husks the swine did
eat: and no man gave unto him. And returning to himself
he said: How many hired servants in my father's house
abound with bread, and I here perish with hunger? I will
arise, and will go to my father, and say to him : Father, I
have sinned against heaven, and before thee: I am not now
worthy to be called thy son: make me as one of thy hired
servants. And rising up he came to his father. And when he
was yet a great way off, his father saw him, and was moved
with compassion, and running to him fell upon his neck and
kissed him. And the son said to him: Father, I have sinned
against heaven, and before thee, I am not now worthy to
be called thy son. But the father said to his servants : Bring
forth quickly the first robe, and put it on him, and put a
ring on his hand, and shoes on his feet: and bring hither the
fatted calf, and kill it, and let us eat, and make merry: be-
cause this my son was dead, and is now come to life again:
was lost, and is found. And they began to be merry. Now
his eldest son was in the field: and when he came and drew
nigh to the house, he heard music and dancing: and he cal-
led one of the servants, and asked what these things meant.
And he said to him: Thy brother is come, and thy father
hath killed the fatted calf, because he hath received him
safe. And he was angry, and would not go in. His father
therefore coming out began to entreat him. And he an-
swering, said to his father : Behold, for so many years do I
serve thee, and I have never transgressed thy commandments,
and yet thou hast never given me a kid to make merry
with my friends: but as soon as this thy son is come, who
hath devoured his substance with harlots, thou hast killed
for him the fatted calf. But he said to him: Son, thou art
always with me, and all I have is thine. But it was fit, we
should make merry and be glad, for this thy brother was
dead, and is come to life again; he was lost and is found.
EXPLANATION. This parable was spoken principally for
the Pharisees, who reproached our Saviour's loving behavior
INSTRUCTION FOR THE THIRD SUNDAY IN LENT.
173
towards publicans and sinners, at the same time it is a trust-
worthy testimony, for all sinners, to the willingness of God, the
best Father, to receive at all times, and with most compassionate
love, every one, even the greatest sinner, who truly repents, for-
giving and forgetting all his misdeeds. "The food of the Heavenly
Father is our salvation," says St. Ambrose, "and His joy is our
redemption from our sins." Should not this unspeakable love and
goodness of God move you to conversion, when, like the prodigal
son, you have seen it?
INSTRUCTION FOR THE THIRD SUNDAY IN
LENT, called OCULI.
He Introit of this day's Mass, which begins
with the word Oculi, is the prayer of a soul
imploring deliverance from the snares of the
devil: My eyes are ever towards the
Lord: for he shall pluck my feet out
of the snare: look thou upon me, and
» have mercy on me; for I am alone and
poor. To thee, Lord, have I lifted up my soul: in thee,
my God, I put my trust, let me not be ashamed. (Ps.
xxiv.) Glory be to the Father, &c.
PRAYER OF THE CHURCH. Be attentive, we beseech
Thee, Almighty God, to the prayers of Thy servants: and
stretch forth the arm of Thy divine majesty in our defence.
Through Jesus Christ, our Lord, &c.
EPISTLE. {Ephes. v. 1—9.) Brethren: Be ye therefore
followers of God, as most dear children, and walk in love,
as Christ also loved us, and hath delivered himself for us,
an oblation and a sacrifice to God, for an odour of sweetness.
But fornication and all uncleannes, or covetousness, let it
not so much as be named among you, as becometh saints,
or obscenity, or foolish talking, or scurrility, which is to no
purpose : but rather giving of thanks. For know ye this and
understand, that no fornicator, or unclean, or covetous per-
son, (which is serving of idols) hath inheritance in the king-
dom of Christ and of God. Let no man deceive you with vain
words. For because of these things cometh the anger of God
upon the children of unbelief. Be ye not therefore partakers
with them. For you were heretofore darkness, but now light
174 INSTRUCTION FOR THE THIRD SUNDAY IN LENT.
in the Lord. Walk ye as children of the light. — For the fruit
of the light is in all goodness, and justice, and truth.
EXPLANATION. The apostle requires us to imitate God, as
good children their father, in well doing and in well wishing; be-
sides which he declares that all covetousness, fornication, all
disgraceful talk and equivocal jokes should he banished from
Christian meetings, even that such things should not be so much
as mentioned among us ; because these vices unfailingly deprive
us of heaven. He also admonishes us, not to let ourselves be de-
ceived by the seducing words of those who seek to make these
vices appear small, nothing more than pardonable human weak-
nesses ; those who speak thus, are the children of darkness and
of the devil, and bring down the wrath of God upon themselves,
and all who assent to their words. A Christian, a child of light,
that is, of faith, should regard as a sin that which faith and con-
science tell him, is such, and must live by the line they place, and
not by the rash judgment of the wicked. Should any one seek to
lead you away, ask yourself, my Christian, whether you would
dare appear with such a deed before the judgment seat of God.
Listen to the voice of your conscience, and let it decide, whether
that which you are expected to do, is good or bad, lawful or
unlawful.
ASPIRATION. Place Thy fear, God, before my mouth,
that I may utter no vain, careless, much less improper and
scandalous words, which may be the occasion of sin to my
neighbor. Strengthen me, that I may not be deceived by
nattering words, and become faithless to Thee.
GOSPEL. (Luke xi. 14 — 28.) At that time: Jesus was
casting out a devil, and the same was dumb, and when he
had cast out the devil, the dumb spoke: and the multitude
were in admiration at it. But some of them said : he casteth
out devils, by Belzebub the prince of devils. And others
tempting, asked of him a sign from heaven. But he seeing
their thoughts, said to them: Every kingdom divided against
itself, shall be brought to desolation, and house upon house
shall fall. And if Satan also be divided against himself, how
shall his kingdom stand, because you say, that through Bel-
zebub I cast out devils? Now if I cast out devils by Belze-
bub: by whom do your children cast them out? Therefore
they shall be your judges. But if I by the finger of God cast
out devils: doubtless the kingdom of God is come upon you.
INSTRUCTION FOR THE THIRD SUNDAY IN LENT.
175
When a strong man armed keepeth his court, those things
are in peace which he possesseth. But if a stronger than he
come upon him and overcome him, he will take away all his
armour wherein he trusted, and will distribute his spoils.
He that is not with me, is against me: and he that gathereth
not with me, scattereth. When the unclean spirit is gone
out of a man, he walketh through places without water,
seeking rest: and not finding, he saith: I will return into my
house whence I came out. And when he is come, he findeth
it swept and garnished. Then he goeth and taketh with him
seven other spirits more wicked than himself, and entering
176 INSTRUCTION FOR THE THIRD SUNDAY IN LEN.T.
in, they dwell there. And the last state of that man becometh
worse than the first. And it came to pass, as he spoke these
things, a certain woman from the crowd lifting up her voice,
said to him: Blessed is the womb that bore thee, and the
paps that gave thee suck. But he said: Yea, rather, blessed
are they who hear the word of God, and keep it.
Can the devil really possess a man?
It is the faith of the Catholic Church, that the evil spirit most
perniciously influences man in a twofold manner: by enticing his
soul to sin, and then influencing his body which he often entirely
or partially possesses, manifesting himself through it by madness,
convulsions, insanity, <fcc. Many texts of Scripture, and the writ-
ings of the fathers, speak of this possession. St. Cyprian writes :
"We can expel the swarms of impure spirits, who for theruin
of the soul, enter into the bodies of men, and compel them
to acknowledge tbemselves, by the force of powerful words." Pos-
session takes place partly by the permission of God for a trial,
and partly as a punishment for sins committed (i. Cor. v. 5.), and
the Church from her head, Jesus, who expelled so many devils,
has received the power of casting them out as He did. (Mark xvi.
17.; Acts v. 16., viii. 6. 7., xvi. 18., $c.) She however warns her
ministers, the priests, who by their ordination have received the
power to expel the evil spirits, to distinguish carefully between
possession and natural sickness, that they may not be deceived
{Bit. Bom. §. 3. §. 5—10.), and the faithful should guard against
looking upon every unusual, unhealthy appearance as an influence
of Satan, and should give no ear to impostors, but in order not
to be deceived, should turn to an experienced physician or to
their pastor.
What is understood by a dumb devil?
The literal meaning of this is the evil enemy, who sometimes
so torments those whom he possesses, that they lose the power
of speech; in a spiritual sense, we may understand it to mean
the shame which the devil takes away from the sinner, when he
commits the sin, but gives back again, as false shame, before
confession, so that he conceals the sin, and thereby commits a
greater one.
How does Christ now cast out dumb devils?
By His grace with which He inwardly enlightens the sinner,
so that he becomes keenly aware, that the sins which he has
concealed in confession, will one day be known to the whole world,
and encourages him to overcome his false shame. — "Be not a-
shamed to confess to one man," says St. Augustine, "that which
you were not ashamed to do with one, perhaps, with many."
INSTRUCTION FOR THE THIRD SUNDAY IN LENT. 177
Consider these words of the same saint: "Sincere confession sub-
dues vice, conquers the evil one, shuts the door of hell, and opens
the gates of paradise."
How did Christ prove, that He did not cast out devils by Beelzebub?
By showing that the kingdom of the devil could not stand, if
one evil spirit were cast out by another; that they thus re-
proached their own sons, who also cast out devils, and had not
been accused of doing so by power from Beelzebub ; by His own
life and works which were in direct opposition to the devil, and
by which the devil's works were destroyed.— There is no better
defence against calumny than an innocent life, and those who are
slandered, find no better consolation than the thought of Christ,
who, in spite of His sanctity and His miracles, was not secure
against calumniation.
What is meant by the finyer of God?
The power of God, by which Christ expelled the evil spirits,
and proved Himself God, and the promised Rede mer, who com-
menced the kingdom of God on earth.
Who is the strony man armed?
The evil one is so called, because he still retains the power
and intellect of the angels, and, practised by long experience,
seeks in different ways, urged by continual hatred of God and
man, to injure men, if God permits.
How is the devil armed?
With the evil desires of men, with the perishable riches,
honors, and pleasures of this world, with which he entices us to
evil, deceives us, and throws us into eternal fire.
Who is the strony er one who took away the devil's armor?
Christ the Lord, who came into this world, that He might
destroy the works and the kingdom of the devil {John iii. 8.), to
expel the prince of darkness {John xii. 31.), and to redeem us from
his power. "The devil," says St. Anthony, "is like a dragon
caught by the Lord with the fishing-hook of the cross, tied with
a halter, like a beast of burden, chained like a fugitive slave, and
his lips pierced through with a ring, so that he may not devour
one of the faithful. Now he sighs, like a miserable sparrow,
caught by Christ and turned to derision, and thrown under the
feet of the Christians. He who flattered himself, that he would
possess the whole orbit of the earth, behold, he has to yield !"
Why does Christ say : He who is not with me, is ayainst me?
These words were intended in the first place for the Phari-
sees, who did not acknowledge Christ as the Messiah, would not
fight with Him against Satan's power, but rather held the people
back from reaching unity of faith through love of Christ. Like
the Pharisees, all heretical teachers who, by their false doctrines,
12
178 INSTRUCTION FOR THE THIRD SUNDAY IN LENT.
draw the faithful from communion with Christ and His Church,
are similar to the devil, the father of heresy and of lies. May all
those, therefore, who think they can serve at the same time Christ
and the world, consider that between truth and falsehood, between
Christ and the world, there is no middle path; that Christ re-
quires decision, either with Him, or against Him, either with and
through Him happy, or without Him eternally lost.
Who are understood by the dry places through which the evil spirit
wanders and finds no rest ?
"The dry places without water," says St. Gregory, "are the
hearts of the just, who by the force of penance have drained
away the dampness of carnal desires." In such places the evil one
indeed finds no rest, because there his malice finds no sympathy,
and his wicked will no satisfaction.
Why does the evil spirit say: I will return into my house?
Because he is only contented there where he is welcomed and
received: with those who have, it is true, purified their heart by
confession, and driven Satan from it, but laboring not to amend,
lose the grace of the Sacraments by sin, and thus devoid of virtue
and grace, offer a beautiful and pleasant dwelling to the devil.
Why is it said: The last state becometh worse than
the first?
Because a relapse generally draws more sins with it, and so
it is said: the devil will return with seven other spirits more
wicked than himself, by which may be understood the seven
deadly sins, because after a relapse into sin return to God be-
comes more difficult, as a repeated return of the same sickness
makes it harder to regain health ; because by repetition sin easily
becomes a habit and renders conversion almost impossible; be-
cause repeated relapses are followed by blindness of intellect,
hardness of heart, and then-eternal damnation.
Why did the woman lift up her voice?
This was by the inspiration of the Holy Ghost to shame the
Pharisees, who, blinded by pride, neither professed nor acknow-
ledged the divinity of Christ, whilst this humble woman not only
confessed Jesus as God, but praised her who carried Him, whom
heaven and earth cannot contain, under her heart. Consider the
great dignity of the blessed Virgin, Mother of the Son of God,
and hear her praises from the holy fathers. St. Cyril thus salutes
her: "Praise to thee, blessed Mother of God: for thou art vir-
ginity itself, the scepter of the true faith !" and St. Chrysostom :
''Hail, o Mother, the throne, the glory, the heaven of the Church!"
St. Ephrem: "Hail, only hope of the fathers, herald of the apost-
les, glory of the martyrs, joy of the saints, and crown of the
virgins, because of thy vast glory, and inaccessible light!"
MONDAY IN THE THIRD WEEK OF LENT. 179
Why did Christ praise those happy ones who hear the word of God
and keep it?
Because, as has been already said, it is not enough for salva-
tion to hear the word of God," but it must also be fulfilled in
action. Because Mary, the tender Mother of Jesus, did this most
perfectly, Christ praised her as more happy in it, than in having
conceived, borne, and nursed Him.
SUPPLICATION. Lord Jesus! true Light of the world,
enlighten the eyes of my soul, that I may never be induced
by the evil one to conceal a sin, from false shame, in the
confessional, that on the day of general judgment my sins
may not be published to the whole world. Strengthen me,
Jesus, that I may resist the arms of the devil by a penitent
life, and especially by scorning the fear of man and worldly
considerations, and guard against lapsing into sin, that I
may not be lost, but through Thy merits may be delivered
from all dangers and obtain heaven.
MONDAY IN THE THIRD WEEK OF LENT.
LESSON, (iv. Kings v. 1 — 15.) In those days: Naaman,
general of the army of the King of Syria, was a great man
with his master, and honorable : for by him the Lord gave
deliverance to Syria: and he was a valiant man and rich,
but a leper. Now there had gone out robbers from Syria,
and had led away captive out of the land of Israel a little
maid, and she waited upon Naaman's wife. And she said to
her mistress : I wish my master had been with the prophet
that is in Samaria: he would certainly have healed him of
the leprosy which he hath. Then Naaman went in to his
lord, and told him, saying: Thus and thus saith the girl,
that came from the land of Israel. And the King of Syria
said to him: Go, and I will send a letter to the King of
Israel. And he departed, and took with him ten talents of
silver, and six thousand pieces of gold, and ten changes of
raiment, and brought the letter to the King of Israel, in these
words : When thou shalt receive this letter, know that I have
sent to thee Naaman my servant, that thou mayest heal
him of his leprosy. And when the King of Israel had read
the letter, he rent his garments, and said: Am I God, to be
able to kill and to give life, that this man hath sent to me.
to heal a man of his leprosy? mark, and see how he seeketh
12 s1
180 MONDAY IN THE THIRD WEEK OF LENT.
occasions against me. And when Eliseus the man of God had
heard this, to wit, that the King of Israel had rent his
garments, he sent to him, saying: Why hast thou rent thy
garments? let him come to me and let him know that there
is a prophet in Israel. So Naaman came with his horses and
chariots, and stood at the door of the house of Eliseus: and
Eliseus sent a messenger to him, saying: Go and wash seven
times in the Jordan, and thy flesh shall recover health, and
thou shalt be clean. Naaman was angry, and went away,
saying : I thought he would have come out to me, and stand-
ing would have invoked the name of the Lord his God, and
touched with his hand the place of the leprosy, and healed
me. Are not the Abana, and the Pharphar, rivers of Da-
mascus, better than all the waters of Israel, that I may
wash in them, and be made clean? So as he turned, and
was going away with indignation, his servants came to him,
and said to him: Father, if the prophet had bid thee do
some great thing, surely thou shouldst have done it: how
much rather what he now hath said to thee: Wash, and
thou shalt be clean? Then he went down, and washed in the
Jordan seven times, according to the word of the man of
God, and his flesh was restored, like the flesh of a little
child, and was made clean. And returning to the man of
God with all his train, he came and stood before him, and
said: In truth I know there is no other God in all the earth,
but only in Israel.
INSTRUCTION. The bath, which, as required by the Prophet
Eliseus, the leper Naaman took in the river Jordan, and by which
he was cleansed, is a type of the holy Sacraments of Penance and
Baptism, "by which," as St. Ambrose says, "the leprosy of the
soul, sin, is removed." Make frequent use of the holy Sacrament
of Penance, that your soul may become always cleaner and more
agreeable to God.
GOSPEL. (Lukeir. 23 — 30.) At that time: Jesus said
to the Pharisees: Doubtless you will say to me this simili-
tude: Physician heal thyself: as great things as we have
heard done in Capharnaum, do also here in thy own country.
And he said: Amen I say to you, that no prophet is accepted
in his own country. In truth I say to you, there were many
widows in the days of Elias in Israel, when heaven was shut
TUESDAY IN THE THIRD WEEK OF LENT. 181
up three years and six months: when there was a great fa-
mine throughout all the land; and to none of them was
Elias sent, but to Sarephta of Sidon to a widow woman. And
there were many lepers in Israel in the time of Eliseus the
prophet : and none of them was cleansed but Naaman the
Syrian. And all they in the synagogue, hearing these things,
were filled with anger. And they rose up and thrust him
out of the city : and they brought him to the brow of the
hill, whereon their city was built, that they might cast him
down headlong. But he passing through the midst of them,
went his way.
EXPLANATION. The Nazarenes despised our Saviour be-
cause of His humble birth, but when they learned of His miracles,
they asked that He would also heal the sick and injured of His
native place. But He refused their request, because they were
without faith.— See from this how important it is, if you desire
not to be given up by God, as were the Nazarenes, but to be
aided by Him, that you should have an active faith, which i$ a
gift of God, for which you should daily pray, and which you should
each day renew.
TUESDAY IN THE THIRD WEEK OF LENT.
LESSON, (iv. Kings iv. 1 — 7.) In those days: A certain
woman of the wives of the prophets cried to Eliseus, saying :
Thy servant my husband is dead, and thou knowest that thy
servant was one that feared God, and behold, the creditor is
come to take away my two sons to serve him. And Eliseus
said to her: What wilt thou have me do for thee? Tell me
what hast thou in thy house? And she answered: I thy
handmaid have nothing in my house but a little oil, to an-
oint me. And he said to her: Go, borrow of all thy neigh-
bours empty vessels not a few. And go in, and shut thy
door, when thou art within, with thy sons: and pour out
thereof into all those vessels; and when they are full, take
them away. So the woman went, and shut the door upon
her, and upon her sons; they brought her the vessels, and
she poured in. And when the vessels were full, she said to
her son : Bring me yet a vessel. And he answered : I have
no more. And the oil stood. And she came and told the man
182 TUESDAY IN THE THIRD WEEK OF LENT.
of God. And he said: Go, sell the oil, and pay the creditor:
and thou and thy sons live of the rest.
INSTRUCTION. As Eliseus the Prophet, by increasing her
small quantity of oil, aided the widow to pay her debts, so Jesus,
says St. Augustine, the true Eliseus, by His grace and mercy,
and with the oil of love, aids the Church to pay the debt of sin.—
Use this grace as a child of the Church, to liquidate your debt of
sin, by sorrow for them, and by beseeching Him because of the
love and merits of His Son, to cancel your debt. To Mary Mag-
dalen much was forgiven, because she loved much.
GOSPEL. (Matt, xviii. 15—22.) At that time: Jesus
said to his disciples: If thy brother shall offend against thee,
go and rebuke him between thee and him alone. If he shall
hear thee, thou shalt gain thy brother. But if he will not
hear thee, take with thee one or two more: that in the
mouth of two or three witnesses every word may stand. And
if he will not hear them, tell the Church. And if he will not
hear the Church, let him be to thee as the heathen and
publican. Amen I say to you, whatsoever you shall bind
upon earth, shall be bound also in heaven; and whatsoever
you shall loose upon earth, shall be loosed also in heaven.
Again, I say to you, that if two of you shall consent upon
earth, concerning any thing whatsoever they shall ask, it
shall be done to them by my Father who is in heaven. For
where there are two or three gathered together in my name;
there am I in the midst of them. Then came Peter unto him
and said: Lord, how often shall my brother offend against
me, and I forgive him? till seven times? Jesus saith to him:
I say not to thee till seven times; but till seventy times
seven times.
EXPLANATION. In the fraternal correction of your neigh-
bor, when he has scandalized you by some wrong act, there are,
as Jesus teaches, four degrees or steaps to be observed: First,
speak to him gently before no other eyes than his and your own;
secondly, if he will not listen to this, take with you two or three
well disposed, impartial witnesses, that they may unite with you
in warning and exhorting him ; thirdly, if still he will not listen,
refer it to the pastors, the bishops, and priests of the Church,
that they may interfere and remove the scandal; fourthly, it he
will not hear even these, then let him be excluded from the com-
WEDNESDAY IN THE THIRD WEEK OF LENT. 183
munion of the faithful, which Jesus leaves with the pastors of
the Church to do, for to them He gives the power to bind and to
loose. Such a one must then be avoided, and no communication
held with him, but he is to be prayed for, that God may open his
eyes. For prayer, especially when one voice mingles with another
in praying for the same thing, if several persons unite in it, is
always heard by the Heavenly Father. To the words of Jesus,
that we should seventy times seven times forgive one who has
offended us, "I venture to add," says St. Augustine, "if your
brother has offended you seventy eight, even a hundred times,
forgive him; yes, forgive him as often as he offends you; for if
Christ found thousands of sins, and yet forgives them all, so do
you also not refuse mercy."
WEDNESDAY IN THE THIRD WEEK OF LENT.
LESSON. (Exod. xx. 12—24.) Thus saith the Lord God:
Honour thy father and thy mother, that thou may est be
long lived upon the land which the Lord thy God will give
thee. Thou shalt not kill. Thou shalt not commit adultery.
Thou shalt not steal. Thou shalt not bear false witness
against thy neighbour. Thou shalt not covet thy neighbour's
nouse, neither shalt thou desire his wife, nor his servant,
nor his hand-maid, nor his ox, nor his ass, nor any thing
that is his. And all the people saw the voices and the fla-
mes, and the sound of the trumpet, and the mount smok-
ing: and being terrified and struck with fear, they stood
afar off, saying to Moses: Speak thou to us, and we will
hear: let not the Lord speak to us, lest we die. And Moses
said to the people: Fear not; for God is come to prove you,
and that the dread of him might be in you, and you should
not sin. And the people stood afar off. But Moses went to
the dark cloud wherein God was. And the Lord said to
Moses : Thus shalt thou say to the children of Israel : You
have seen that I have spoken to you from heaven. You shall
not make gods of silver, nor shall you make to yourselves
gods of gold. You shall make an altar of earth unto me, and
you shall offer upon it your holocausts and peace-offerings,
your sheep and oxen, in every place where the memory of
my name shall be.
EXPLANATION. God gave the commandments, which are
written in the heart of every human being {Rom. ii. xv.), to the
Jews in thunder and lightning, that, as they were a hardened
184 WEDNESDAY IN THE THIRD WEEK OF LENT.
people, they might be urged by fear to keep them. But the true
Christian keeps the commandments for love of God, for Christ
says: "Who keeps my commandments, he it is, that loves me"
(Mm xiv. 21.); and St. Augustine writes: "He who has my com-
mandments in his memory, and keeps them on his way; who has
them in his words, and keeps them in his deeds; who so has
them, that he hears them and keeps them; so that he fulfils
them and perseveres in them, he it is that loves me." Say never,
that you love God, if you keep not His commandments.
GOSPEL. (Matt. xv. 1 — 20.) At that time: The Scribes
and Pharisees came from Jerusalem to Jesus, and saying to
him: Why do thy disciples transgress the tradition of the
ancients'? For they wash not their hands when they eat
bread. But he answering, said to them: Why do you also
transgress the commandment of God for your tradition ? For
God said: "Honour thy father and mother:" and, "he that
shall curse father or mother, let him die the death." But
you say: Whosoever shall say to his father or mother, The
gift whatsoever proceedeth from me, shall profit thee. And
he shall not honour his father or mother: and you have made
void the commandment of God for your tradition. Hypocrites,
well has Isaias prophesied of you, saying: "This people
honoureth me with their lips, but their heart is far from me.
And in vain do they worship me, teaching doctrines and
commandments of men." And having called together the
multitudes unto him, he said to them: Hear ye and under-
stand. Not that which goeth into the mouth, defileth a man:
but what cometh out of the mouth, this defileth a man.
Then came his disciples, and said to him : Dost thou know
that the Pharisees, when they heard this word, were scan-
dalized? But he answering, said: Every plant which my
heavenly Father hath not planted, shall be rooted up. Let
them alone: they are blind, and leaders of the blind. And if
the blind lead the blind, both fall into the pit. And Peter
answering, said to him: Expound to us this parable. But he
said : Are you also yet without understanding ? Do you not
understand, that whatsoever entereth into the mouth, goeth
into the belly, and is cast out into the privy? But the things
THUESDAY IN THE THIRD WEEK OF LENT. 185
which proceed out of the mouth, come forth from the heart,
and those things defile a man. For out of the heart come
forth evil thoughts, murders, adulteries, fornications, thefts,
false testimonies, blasphemies. These are the things that
defile a man. But to eat with unwashed hands, doth not de-
file a man.
INSTRUCTION. Unbelievers, and also lukewarm Catholics,
reproach the Church among other things for imposing upon the
faithful commands not made by Christ, such as abstinence from
meat on fastdays, quoting the words: Not that which goeth
into the mouth, defileth a man. It is true, no food taken in
moderation and with the pure intention of strengthening and pre-
serving physical strength, defiles a man, but the interior bad
disposition, the disobedience to the Church which Christ has com-
manded us to hear, this denies a man, and makes him commit sin.
Be obedient to your holy Church which, directed by the Holy
Spirit of God, as a good mother, seeks always what is best for you.
THURSDAY IN THE THIRD WEEK OF LENT.
LESSON". (Jer. vii. 1—7.) In those days^ The word that
came to Jeremias from the Lord, saying: Stand in the gate
of the house of the Lord, and proclaim there this word, and
say: Hear ye the word of the Lord, all ye men of Juda, that
enter in at these gates, to adore the Lord. Thus saith the
Lord of hosts, the God of Israel: Make your ways and your
doings good; and I will dwell with you in this place. Trust
not in lying words , saying : The temple of the Lord , the
temple of the Lord, it is the temple of the Lord. For if you
will order well your ways and your doings; if you will exe-
cute judgment between a man and his neighbour, if you
oppress not the stranger, the fatherless and the widow, and
shed not innocent blood in this place, and walk not after
strange gods to your- own hurt: I will dwell with you in this
place; in the land which I gave to your fathers from the
beginning and for evermore, saith the Lord Almighty.
EXPLANATION. The Jews believed themselves pleasing to
God, because they had in Jerusalem the temple of the true God,
and kept the rules, prescribed for the external service of the
temple. This mistake is removed by the prophet who, by the com-
mand of God, shows them, that he only finds favor in the eyes of
God, who unites with this outward observance, the intention of
186
THURSDAY IN THE THIRD WEEK OF LENT.
pleasing God only, and practises works of justice and mercy.
Thus many Catholics observe everything belonging to the ex-
ternal worship and the customs of the Church, but at the same
time pay no attention to real conversion of the heart. Therefore,
being a member of the Church, and showing yourself outwardly
such, will not make you holy and save you, but you must live
piously and sacredly according to the spirit of the Church.
GOSPEL. {Luke iv. 38 — 44.) At that time: Jesus rising
up out of the synagogue, went into Simon's house. And
Simon's wife's mother was taken with a great fever, and
they besought him for her. And standing over her, he com-
manded the fever, and it left her. And immediately rising,
FRIDAY IN THE THIRD WEEK OF LENT. 187
she ministered to them. And when the sun was down, all
they that had any sick with divers diseases, brought them
to him. But he laying his hands on every one of them, healed
them. And devils went out from many, crying out and say-
ing: Thou art the Son of God. And he rebuking them, suf-
fered them not to speak, for they knew that he was Christ.
And when it was day, going out he went into a desert place;
and the multitude sought him, and came to him ; and they
prayed him that he should not depart from them. To whom
he said: To other cities I must preach the kingdom of God:
for therefore am I sent. And he was preaching in the syna-
gogues of Galilee.
INSTRUCTION. By the fever of St. Peter's mother in law,
which Christ cured, St. Ambrose understands the fever-heat of
impure lust. If you, my Christian, suffer from this dangerous fever,
bring Christ into the house of your soul, that is, receive Him
often in holy Communion, for holy Communion is the crown of the
elect, the wine from which the virgins spring. {Zach. ix.) The
virginal flesh of the Lord extinguishes the heat of lust, and en-
kindles the fire of the pure love of God; this the Scriptures teach,
and daily experience proves.
FRIDAY IN THE THIRD WEEK OF LENT.
LESSON. {Num. xx. 2 — 13.) In those days: The children
of Israel came together against Moses and Aaron ; and mak-
ing a sedition, they said : Give us water to drink. And Moses
and Aaron leaving the multitude, went into the tabernacle
of the covenant, and fell flat upon the ground, and cried to
the Lord and said: Lord God, hear the cry of this people,
and open to them thy treasure, a fountain of living water,
that being satisfied, they may cease to murmur. And the
glory of the Lord appeared over them. And the Lord spoke
to Moses, saying: Take the rod and assemble the people
together, thou and Aaron thy brother, and speak to the rock
before them, and it shall yield waters. And when thou hast
brought forth water out of the rock, all the multitude and
their cattle shall drink. Moses therefore took the rod, which
was before the Lord, as he had commanded him, and having
gathered together the multitude before the rock, he said to
them : Hear, ye rebellious and incredulous : can we bring you
18g FRIDAY IN THE THIRD WEEK OF LENT.
forth water out of this rock ? And when Moses had lifted up
his hand, and struck the rock twice with the rod, there came
forth water in great abundance, so that the people and their
cattle drank. And the Lord said to Moses and Aaron : Be-
cause you have not believed me, to sanctify me before the
children of Israel, you shall not bring these people into the
land which I will give them. This is the water of contra-
diction, where the children of Israel strove with words against
the Lord, and he was sanctified in them.
INSTRUCTION. Great and innumerable were the graces God
had already given to the people of Israel, and small their grati-
tude for them. How many graces for body and soul, God has also
given you, and where are the thanks you owe Him? Will you be
worse than the beasts who have not reason? "Whose face," says
St. Ambrose, "will not flush, that he has not thanked his bene-
factor, when he sees, that even the animals fly from the name of
the ungrateful?
GOSPEL. {John iv. 5 — 42.) At that time: Jesus came
to a city of Samaria which is called Sichar; near the land
which Jacob gave to his son Joseph. Now Jacob's well was
there. Jesus therefore being wearied with his journey, sat
thus on the well. It was about the sixth hour. There cometh
a woman of Samaria to draw water. Jesus saith to her:
Give me to drink. (For his disciples were gone into the city
to buy meats.) Then that Samaritan woman saith to him :
How dost thou, being a Jew, ask of me to drink, who am a
Samaritan woman 1 ? For the Jews do not communicate with
the Samaritans. Jesus answered, and said to her : If thou
didst know the gift of God, and who he is that saith to thee,
Give me to drink, thou perhaps wouldst have asked of him,
and he would have given thee living water. The woman saith
to him: Sir, thou hast nothing wherein to draw, and the well
is deep: from whence then hast thou living water? Art thou
greater than our father Jacob, who gave us the well, and
drank thereof himself, and his children, and his cattle? Jesus
answered and said to her: Whosoever drinketh of this water,
shall thirst again: but he that shall drink of the water that
I shall give him, shall not thirst for ever. But the water
FRIDAY IN THE THIRD WEEK OF LENT. 189
that I shall give him, shall become in him a fountain of
water springing up into life everlasting. The woman saith
to him : Sir, give me this water, that I may not thirst, nor
come hither to draw. Jesus saith to her: Go, call thy hus-
band, and come hither. The woman answered, and said: I
have no husband. Jesus saith to her: Thou hast said well,
I have no husband: for thou hast had five husbands: and he
whom thou now hast, is not thy husband. This thou hast
said truly. The woman saith to him : Sir, I perceive that
thou art a prophet. Our fathers adored on this mountain,
and you say, that at Jerusalem is the place where men must
adore. Jesus saith to her: Woman, believe me, the hour
cometh, when you shall neither on this mountain, nor in Je-
rusalem, adore the Father. You adore that which you know
not; we adore that which we know: for salvation is of the
Jews. But the hour cometh, and now is, when the true ad-
orers shall adore the Father in spirit and in truth. For the
Father also seeketh such to adore him. God is a spirit, and
they that adore him, must adore him in spirit and in truth.
The woman saith to him : I know that the Messias cometh
(who is called Christ), therefore when he is come, he will tell
us all things. Jesus saith to her: I am he, who am speaking
with thee. And immediately his disciples came : and they
wondered that he talked with the woman. Yet no man said:
What seekest thou, or why talkest thou with her? The
woman therefore left her water-pot, and went her way into
the city, and saith to the men there: Come, and see a man
who hath told me all things whatsoever I have done. Is not
he the Christ? They went therefore out of the city, and
came unto him. In the mean time the disciples prayed him,
saying : Rabbi, eat. But he said to them : I have meat to
eat which you know not of. The disciples therefore said one
to another: Hath any man brought him to eat? Jesus saith
to them: My meat is to do the will of him that sent me, that
I may perfect his work. Do not you say, there are yet four
months, and then the harvest cometh? Behold, I say to you,
190 SATUEDAY IN THE THIRD WEEK OF LENT.
lift up your eyes, and see the countries, for they are white
already to harvest. And he that reapeth, receiveth wages,
and gathereth fruit unto life everlasting : that both he that
soweth, and he that reapeth, may rejoice together. For in
this is that saying true: that it is one man that soweth, and
it is another that reapeth. I have sent you to reap that in
which you did not labour: others have laboured, and you
have entered into their labours. Now of that city many of
the Samaritans believed in him, for the word of the woman
giving testimony : he told me all things whatsoever I have
done. So when the Samaritans were come to him, they de-
sired him that he would tarry there. And he abode there
two days. And many more believed in him because of his
own word. And they said to the woman : We now believe,
not for thy saying: for we ourselves have seen him, and know
that he is indeed the Saviour of the world.
EXPLANATION. The living water which Jesus says, quenches
the thirst forever, is the stream of grace, continually flowing
through the Sacraments of the Church, from the inexhaustible
merits of Christ, which purifies from sin, puts out the fire of evil
desires, quiets the thirst for eternal joys, and renders our will
fertile in the performance of good works. As often as we receive
the holy Sacraments with lively faith in Jesus, and with the
ardent desire fo.- His graces, so often do we drink from this
stream, to which we are invited by the Church also, in these
words: "Come and draw water with joy, out of the Savi-
our's fountain." {Isai xii. 13.) When saying that God is a
spirit, who must therefore be adored in spirit and in truth, Jesus
rebukes the Jews who, as has been already observed, directed
their attention only to the external ceremonies and customs of
the Church, and forgot the true conversion of their hearts, as
well as the Samaritans who built a temple on Mount Garizim,
arbitrarily arranged their form of worship, and frequently mixed
it with heathen superstition. The will of His Father, to redeem
and sanctify man, was the food of Jesus. So you also let your
nourishment be the will of God, who requires of you to love Him
with all your heart, and to keep His commandments.
SATURDAY IN THE THIRD WEEK OF LENT.
LESSON. (Dan. xiii. 1 — 62.) In those days: There was a
man that dwelt in Babylon, and his name was Joakim : and
SATURDAY IN THE THIRD WEEK OF LENT. 191
he took a wife whose name was Susanna, the daughter of
Helcias, a very beautiful woman, and one that feared God.
For her parents being just, had instructed their daughter
according to the law of Moses. Now Joakim was very rich,
and had an orchard near his house; and the Jews resorted
to him, because he was the most honourable of them all.
And there were two of the ancients of the people, appointed
judges that year, of whom the Lord said : Iniquity came out
from Babylon from the ancient judges, that seemed to govern
the people. These men frequented the house of Joakim, and
all that had any matters of judgment, came to them. And
when the people departed away at noon, Susanna went in,
and walked in her husband's orchard. And the old men saw
her going in every day, and walking: and they were in-
flamed with lust towards her: and they perverted their own
mind, and turned away their eyes that they might not look
unto heaven, nor remember just judgments. So they were
both wounded with the love of her, yet they did not make
known their grief one to the other : for they were ashamed
to declare to one another their lust, being desirous to have
to do with her : and they watched carefully every day to see
her. And one said to the other: Let us now go home, for it
is dinner time. So going out, they departed one from another.
And turning back again, they came both to the same place :
and asking one another the cause, they acknowledged their
lust: and then they agreed together upon a time when they
might find her alone. And it fell out, as they watched a fit
day, she went in on a time, as yesterday and the day before,
with two maids only, and was desirous to wash herself in
the orchard : for it was hot weather. And there was nobody
there, but the two old men that had hid themselves and
were considering her. So she said to the maids: Bring me
oil, and washing balls, and shut the doors of the orchard,
that I may wash me. And they did as she bade them: and
they shut the doors of the orchard, and went out by a back
door to fetch what she had commanded them, and they knew
not that the elders were hid within. Now when the maids
were gone forth, the two elders arose, and ran to her, and
said: Behold, the doors of the orchard are shut, and nobody
seeth us, and we are in love with thee, wherefore consent to
192 SATURDAY IN THD THIRD WEEK OF LENT.
us, and lie with us. But if thou wilt not, we will bear
witness against thee, that a young man was with thee, and
therefore thou didst send away thy maids from thee. Susanna
sighed, and said: I am straitened on every side: for if I do
this thing, it is death to me : and if I do it not, I shall not
escape your hands. But it is better for me to fall into your
hands without doing it, than to sin in the sight of the Lord.
With that Susanna cried out with a loud voice: and the
elders also cried out against her. And one of them ran to the
door of the orchard, and opened it. So when the servants of
the house heard the cry in the orchard, they rushed in by
the back door to see what was the matter. But after the old
men had spoken, the servants were greatly ashamed, for
never had there been any such word said of Susanna. And
on the next day, when the people were come to Joakim her
husband, the two elders also came, full of their wicked de-
vice against Susanna, to put her to death. And they said
before the people : Send to Susanna, daughter of Helcias, the
wife of Joakim. And they presently sent. And she came with
her parents, and children, and all her kindred. Now Susanna
was exceeding delicate, and beautiful to behold. But those
wicked men commanded that her face should be uncovered
(for she was covered), that so at least they might be satisfied
with her beauty. Therefore her friends and all her acquain-
tance wept. But the two elders, rising up in the midst of
the people, laid their hands upon her head. And she weep-
ing looked up to heaven, for her heart had confidence in the
Lord. And the elders said: As we walked in the orchard
alone, this woman came in with two maids, and shut the
doors of the orchard, and sent away the maids from her.
Then a young man that was there hid, came to her, and lay
with her. But we that were in the corner of the orchard,
seeing this wickedness, ran up to them, and we saw them lie
together.- And as for him we could not take him, because he
was stronger than we, and opening the doors he leaped out,
but having taken this woman, we asked who the young man
was, but she would not tell us : of this thing we are wit-
nesses. The multitude believed them, as being the elders and
judges of the people, and they condemned her to death. Then
Susanna cried out with a loud voice, and said: eternal
SATURDAY IN THE THIRD WEEK OF LENT. 193
God, who knowest hidden things, who knowest all things
before they come to pass, thou knowest that they have borne
false witness against me: and behold, I must die, whereas I
have done none of these things, which these men have mali-
ciously forged against me. And the Lord heard her voice.
And when she was led to be put to death, the Lord raised
up the holy spirit of a young boy, whose name was Daniel:
and he cried out with a loud voice: I am clear from the
blood of this woman. Then all the people turning towards
him, said: What meaneth this word that thou hast spoken 1 ?
But he standing in the midst of them, said: Are ye so foolish,
ye children of Israel, that without examination or knowledge
of the truth , ye have condemned a daughter of Israel ?
Return to judgment, for they have borne false witness
against her. So all the people turned again in haste, and
the old men said to him: Come and sit thou down among
us, and shew it us: seeing God hath given thee the honor
of old age. And Daniel said to the people: Separate these
two far from one another, and I will examine them. So when
they were put asunder one from the other, he called one of
them and said to him: thou that art grown old in evil
days, now are thy sins come out which thou hast committed
before : in judging unjust judgments, oppressing the inno-
cent, and letting the guilty go free, whereas the Lord saith :
the innocent and the just thou shalt not kill. Now then, if
thou sawest her, tell me under what tree thou sawest them
conversing together. He said : under a mastick tree. And
Daniel said : Well hast thou lied against thy own head : for
behold, the angel of God having received the sentence of him,
shall cut thee in two. And having put him aside, he com-
manded that the other should come, and he said to him :
thou seed of Chanaan, and not of Juda, beauty hath de-
ceived thee and lust hath perverted thy heart: thus did you
do as to the daughters of Israel, and they for fear conversed
with you; but a daughter of Juda would not abide your
wickedness. Now, therefore, tell me under what tree didst
thou take them conversing together? And he answered:
under a holm tree. And Daniel said to him : Well hast thou
also lied against thy own head; for the angel of the Lord
waiteth with a sword to cut thee in two, and to destroy thee.
13
194 SATURDAY EN THE THIRD WEEK OF LENT.
With that all the assembly cried out with a loud voice, and
they blessed God, who saveth them that trust in him. And
they rose up against the two elders (for Daniel had con-
victed them of false witness by their own mouth) and they
did to them as they had maliciously dealt against their
neighbor, to fulfil the law of Moses : and they put them to
death, and innocent blood was saved in that day.
INSTRUCTION. All the impious who walk as did these two
lustinflamed judges, say: Who seeth me? Darkness com-
passeth me about, and the walls cover me, and no man
seeth me: whom do I fear? The Most High will not
remember my sins (Eccl. xxiii. 25. 26.), and St. Bernard an-
swers them: "Be it so, no man sees you, not one. You are seen
by the evil angel; you are seen by the good angel. You are seen
by Him who is greater than good or evil angel, God. You are
seen by the accuser, the multitude of witnesses see you; the judge
Himself at whose judgment-seat you will one day stand, sees you;
to be willing to do wrong under His eyes, is as insane as it is
terrible to fall into the hands of the living God." Take these
words earnestly to heart, Christian, and like Susanna let not
the fear of God ever depart from your heart, for it is ever better
to lose all, even life, than a single soul by one grievous sin.
GOSPEL. ( John viii. 1 — 11.) At that time: Jesus went
to mount Olivet. And early in the morning he came again
into the temple, and all the people came to him, and sitting
down he taught them. And the Scribes and Pharisees bring
unto him a woman taken in adultery; and they set her in
the midst, and said to him : Master, this woman was even
now taken in adultery. Now Moses in the law commanded
us to stone such a one. But what sayest thou? And this
they said tempting him, that they might accuse him. But
Jesus bowing himself down, wrote with his finger on the
ground. When therefore they continued asking him, he lifted
up himself, and said to them: He that is without sin among
you, let him first cast a stone at her. And again stooping
down, he wrote on the ground. But they hearing this, went
out one by one, beginning at the eldest, and Jesus alone
remained, and the woman standing in the midst. Then Jesus
lifting up himself, said to her: Woman, where are they that
accused thee? Hath no man condemned thee? Who said: No
INSTRUCTION FOR THE FOURTH SUNDAY IN LENT. 195
man, Lord. And Jesus said: Neither will I condemn thee.
Go, and now sin no more.
EXPLANATION. In the preceding lesson the example of a
pious, chaste woman, whom God wonderfully rescued from the
hands of her malicious enemies, is placed before us: in the gospel
is shown a great, but penitent sinner, whom Christ rescued from
eternal death by forgiving her sins. how merciful is Jesus, and
how unmerciful are the Christians, who, like the Pharisees, con-
demn every sinner at once, not considering, they themselves are
sinners and in need of mercy, and the greatest of sinners even, if
he truly repents, may become the greatest of saints. "What does
God more hate and abominate," says St. Dorotheus, "than rash
judgments, as all our forefathers declare? Indeed, they counted
nothing worse, nothing more hateful, than the condemnation of
one's neighbor." Remember, Christian, that to Him only
belongs judgment, to whom the Father has given all judgment, to
the Son of God, and do not forget the words of the Apostle : H e
that thinketh himself to stand, let him take heed, lest
he fall. (i. Cor.x. 12.)
INSTRUCTION FOR THE FOURTH SUNDAY
IN LENT. (L^TARE.)
THe Introit of this day's Mass which begins with the word
Laetare, is as follows: Rejoice, Jerusalem, and meet
together all you who love her; rejoice exceedingly, you
who have been in sorrow, that you may leap for joy,
and be satiated with comfort from her breast. (Isai. lxvii.
10. 11.) I rejoiced at the things that were said to me:
we will go into the house of the Lord. (Ps. cxxi.) Glory be
to the Father, &c.
PRAYER OF THE CHURCH. Grant, we beseech Thee,
Almighty God, that we, who are justly afflicted according
to our demerits, may be relieved by Thy comforting grace.
Through, &c.
EPISTLE. (Gal iv. 22—31.) Brethken: It is written
that Abraham had two sons : the one by a bond- woman, and
the other by a free-woman. But he who was of the bond-
woman, was born according to the flesh: but he by the free-
woman, was by promise. Which things are said by an alle-
gory. For these are the two testaments. The one from
Mount Sina, engendering unto bondage; which is Agar: foi-
ls*
1% INSTRUCTION FOR THE FOURTH SUNDAY IN LENT.
Sina is a mountain in Arabia, which hath affinity to that
Jerusalem which now is, and is in bondage with her children.
But that Jerusalem, which is above, is free; which is our
mother. For it is written: "Rejoice, thou barren, that bear-
est not: break forth and cry, thou that travailest not: for
many are the children of the desolate, more than of her that
hath a husband." Now we, brethren, as Isaac was, are the
children of promise. But as then, he that was born accord-
ing to the flesh, persecuted him that was after the spirit : so
also it is now. But what saith the scripture? "Cast out the
bond-woman and her son: for the son of the bond-woman
shall not be heir with the son of the free-woman.'" So then,
brethren, we are not children of the bond-woman, but of the
free, by the freedom wherewith Christ hath made us free.
EXPLANATION. It was the common custom, in the days of
the patriarchs, among the nations, for a man to have more than
one wife. This was permitted by God, partly because they and
their descendants would hardly have been satisfied with one mar-
riage {Matt. xix. 8.), partly because bigamy was a means of promot-
ing the increase of the people of Israel, "typical of the future in-
crease of the children of God. Thus Abraham had two wives,
who had each a son; of these Ismael was born to Abraham from
his bond-woman Agar, in the natural way ; the other, Isaac, the
son of the free wife Sara, was born in a supernatural manner ac-
cording to the promise {Gen. xviii. 11. 14.), that she although
aged would, by the grace of God, give birth to a son. These two
women with their sons were types, as St. Paul says, of the two
Testaments : Agar the bond-woman, the Old, Sara, the free wo-
man, the New Testament; the son of Agar, the Jews, the son of
Sara, the Christians; for the Jews, like Ismael, are descendants
of Abraham by natural descent, but the Christians, like Isaac, by
grace. The Old Testament gave birth only to servants ; for the
Jews, the Jewish Church, obeyed the commandments of God only
from fear of punishment, and hope of temporal reward; the New
Testament, the Jerusalem from above, that is, the Christian
Church, gives birth to children, who willingly and from love obey
God's commandments. And although the Christian Church, the
New Jerusalem, chosen from heathenism, was in the beginning
barren, as Sara, she gives birth, by the grace of God and through
His apostles, to more children than the Jewish Church, so long
the Church of God, that is, more were converted to Christianity
from the gentiles than from the Jews, who even hated and per-
secuted the Christians, as did Ismael his brother Isaac. For their
hardness of heart they were cast out by God, like Agar and her
son; that is, after the destruction of Jerusalem the Jews were
INSTRUCTION FOR THE FOURTH SUNDAY IN LENT.
197
dispersed to all parts of the world. Let us, therefore, give God
thanks, that through Jesus we have become the free children of
God, who from love fulfil His holy will, by which we will be saved.
ASPIRATION. Give me the grace, Jesus, that by
prayer and fasting, and patience in all adversities and per-
secutions, I may be made less unworthy of Thy passion, and
like to Thee, that I may not, one day, as an ill behaved
child be cast out by Thee, but become worthy of Thy divine
promise and Thy eternal 'consolation in the heavenly Jeru-
salem.
mm
GOSPEL. (John vi. 1 — 15.) At that time: Jesus went
over the sea of Galilee, which is that of Tiberias : and a
198 INSTRUCTION FOR THE FOURTH SUNDAY IN LENT.
great multitude followed him, because they saw the miracles
which he did on them that were diseased. Jesus therefore
went up into a mountain, and there he sat with his disciples.
Now the pasch, the festival day of the Jews, was near at
hand. When Jesus therefore had lifted up his eyes, and seen
that a very great multitude cometh to him, he said to Phi-
lip : Whence shall we buy bread that these may eat ? And
this he said to try him : for he himself knew what he would
do. Philip answered him: Two hundred penny-worth of
bread is not sufficient for them, that every one may take a
little. One of his disciples, Andrew, the brother of Simon
Peter, saith to him: There is a boy here' that hath five bar-
ley loaves, and two fishes; but what are they among so
many ? Then Jesus said : Make the men sit down. Now there
was much grass in the place. The men therefore sat down,
in number about five thousand. And Jesus took the loaves ;
and when he had given thanks, he distributed to them that
were sat down. In like manner also of the fishes, as much
as they would, and when they were filled, he said to his dis-
ciples : Gather up the fragments that remain, lest they be
lost. They gathered up therefore, and filled twelve baskets
with the fragments of the five barley loaves, which remained
over and above to them that had eaten. Now these men,
when they had seen what a miracle Jesus had done, said:
This is of a truth the prophet that is to come into the world.
Jesus therefore when he knew that they would come to take
him by force and make him king, fled again into the moun-
tain himself alone.
Why did Christ try St. Philip?
To test his faith and trnst; to instruct us that before seeking
supernatural means, we should first look for natural ways of
providing; that the miracle of the multiplying of the loaves should
be more marvellous to the people from their having seen there
was no provision there ; and that we may learn to trust in God,
who is a helper in due time in tribulation. (Ps. ix. 10.)
Of what signs did Christ make use in this miracle, and why?
According to St. Matthew (xiv. 19.) He lifted up His eyes to
heaven, by which He showed, that all good gifts come from above,
INSTRUCTION FOR THE FOURTH SUNDAY IN LENT. iyy
and that it is God who opens His hands and fills us with all bless-
ings; He gave thanks, thus teaching us to give God thanks for
all His blessings. "The table," says St. Chrysostom, "that is met
and is left with prayer, will never know want, but the more richly
yield its gifts." He blessed the bread, showing us that the divine
blessing increases all.
Why did Christ require them to gather up the fragments that
were left?
That they should not be stepped upon and destroyed; that
the greatness of the miracle should be evidenced by the quantity
of the fragments; and that we might learn to honor the gifts of
God, even the most insignificant, and if we do not ourselves need
them, to save them for the poor.
Why did Christ, after this miracle, fly from the people?
Because after this miracle the people recognized the Messiah
in Him, and would have made Him king, and He wished to teach
us, that we should fly from praise and honor, and in all our actions
should seek not our own glory, but God's.
CONSOLATION IN POVERTY.
THis gospel which relates the provision Christ unasked makes
for those who follow and listen to Him, is indeed consoling
for the poor. God, from the world's beginning, has always cared
for His own. For the aid and comfort of His chosen people in
time of famine, God sent Joseph, the son of the Patriarch Jacob,
in advance into Egypt (Gen. xlv. 5.); for forty years He fed the
children of Israel in the desert with bread from heaven (Deut.
viii.) ; He fed the Prophet Elias by a raven (iii. Kings xviii. 6.) ;
and thought of Daniel in the lions' den. [Dan. xiv. 37.) And in
the New Testament God shows His merciful care for His own,
because in their sorest need, by angel, man, or animal, He fed
them in marvellous ways, as we see also frequentlyjn the lives of
the saints. Truly has David therefore said : God forsakes not the
just (I have been young and am now old; and I have not
seen the just forsaken, nor his seed seeking bread (Ps.
xxxvi. 25.), that is, one who sincerely serves Him, and who, as
Christ commands, seeks before all the kingdom of God
and His justice. (Luke xiii. 31.) But those who do not this,
need not promise themselves much from God, for he who aban-
dons God, will be abandoned by God, who provides only for His
own true children. Strive to be a good child, and you will have
God for your father, and with King David can cast the care
upon the Lord, and He will sustain thee. At the same time
to receive help, you must not think it enough for you to pray
and trust in God, He demands that you should use your strength
to work, for if any man will not work, neither let him eat.
(ii. Thess. iii. 10.)
: ;
200 MONDAY IN THE FOURTH WEEK OF LENT.
ASPIRATION. In Thy omnipotence and goodness alone,
my God, I put my trust, firmly believing that if I fear
Thee, serve Thee faithfully, and avoid evil, I shall not be
abandoned in poverty, but receive many good things. Amen.
INSTRUCTION ON PREPARATION FOR EASTER.
Now the pasch, the festival day of the Jews, was near
at hand. (John vi. 4.)
IF we would sing a joyful Alleluia with the Church on the
festival of Easter, we must fulfil her desire, and prepare our-
selves for its worthy celebration. Therefore, Ave should shun
improper, noisy meetings, and go often into solitude to pray,
especially to meditate on the bitter sufferings of the Savior, for
when man is alone, God speaks to his heart (Osee ii. 14.);
we should carefully examine our conscience, and consider how
we stand before God, for upon this day shall be the ex-
piation for you, and the cleansing from all your sins:
you shall be cleansed before the Lord: for it is a Sab-
bath of rest, and you shall afflict your souls, that is, by
fasting, watching, and praying prepare them. (Lev. xvi. 30 — 31.)
From now until Easter we should fast more strictly, give more
alms to the poor if we are able, or if poor ourselves, bear our
poverty more patiently, offering it to Christ in union with His
poverty, His hunger and thirst, &c. ; we should make a sincere
and contrite confession, and purify our heart from the old leaven
of iniquity, that we may keep the Easter meal with Christ in the
unleavened bread of purity and truth, (i. Cor. v. 7. 8.) For this
end we should incite ourselves to holy desires, to rise spiritually
with Christ from sin, which is the death of the soul.
MONDAY IN THE FOURTH WEEK OF LENT.
LESSON, (iii. Kings i. 16 — 28.) In those days: Two
women that were harlots, came to king Solomon, and stood
before him: and one of them said: I beseech thee, my Lord,
1 and this woman dwelt in one house, and I was delivered
of a child with her in the chamber. And the third day after
that I was delivered, she also was delivered; and we were
together and no other person with us in the house, only we
two. And this woman's child died in the night. For in her
sleep she overlaid him. And rising in the dead time of the
night, she took my child from my side, while thy handmaid
was asleep, and laid it in her bosom: and laid her dead child
in my bosom. And when I rose in the morning to give my
MONDAY IN THE FOURTH WEEK OF LENT. 201
child suck, behold, it was dead ; but considering him more
diligently when it Was clear day, I found that it was not
mine which I bore. And the other woman answered: It is
not so as thou sayest, but thy child is dead, and mine is
alive. On the contrary she said: Thou liest: for my child
liveth, and thy child is dead. And in this manner they strove
before the king. Then said the king: The one saith, my
child is alive, and thy child is dead. And the other an-
swer eth, Nay, but thy child is dead, and mine liveth. The
king therefore said: Bring me a sword. And when they had
brought a sword before the king: Divide, said he, the living
child in two, and give half to the one, and half to the other.
But the woman, whose child was alive, said to the king (for
her bowels were moved upon her child), I beseech thee, my
Lord, give her the child alive and do not kill it. But the
other said : Let it be neither mine nor thine, but divide it.
The king answered and said: Give the living child to this
woman, and let it not be killed, for she is the mother thereof.
And all Israel heard the judgment which the king had judged,
and they feared the king, seeing that the wisdom of God
was in him to do judgment.
INSTRUCTION. When a sinful life is led, one sin usually
gives rise to another. Thus one of these wretched women was
not afraid to lie impudently, and to propose the death of her
companion's child, not thinking that we can lie to man, but cannot
deceive God. Guard, Christian, against the first step to sin,
and consider that the fear of the Lord is the beginning of
wisdom (Prov. i. 7.), the foundation of a pious, godly life.
GOSPEL. (John il 13—25.) At that time: 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 over-
threw. And he said to them that sold doves: Take these
things hence, and make not the house of my Father a house
of traffic. And his disciples remembered that it was written:
"The zeal of thy house hath eaten me up.' 1 Then the Jews
202 TUESDAY IN THE FOURTH WEEK OF LENT.
answered, and said to him: What sign dost thou shew us
seeing^thou dost these things'? Jesus answered, and said to
them: Destroy this temple, and in three days I will raise it
up. The Jews then said : Six and forty years was this temple
in building, and wilt thou raise it in three days? But he
spoke of the temple of his body. When therefore he was
risen again from the dead, his disciples remembered that he
had said this, and they believed the scripture, and the word
that Jesus had said. Now when he was at Jerusalem, at the
pasch, upon the festival day, many believed in his name see-
ing his signs which he did. But Jesus did not trust himself
to them, because he knew all men, and because he needed
not that any should give testimony of man, for he knew
what was in man.
INSTRUCTION. Like Jesus we also should be eaten up by
zeal for the house of God, that is, we should endeavor always to
appear in Church, before the face of God, with a heart purified
from all worldly, revengeful, envious, proud, and sensual thoughts;
giving ourselves to God with all reverence in devotion, aiding
with all our power to keep the house of God always neat, and the
necessary decorations for the services properly provided. What-
ever is done with good motives for the adornment of the Church,
is done for Christ Himself, who, day and night, dwells there, in
the most Blessed Sacrament of the Altar.
TUESDAY IN THE FOURTH WEEK OF LENT.
LESSON. (Exod, xxxii. 7 — 14.) In those days: The Lord
spoke to Moses, saying: Go, get thee down: thy people, which
thou hast brought out of the land of Egypt, has sinned.
They have quickly strayed from the way which thou didst
shew them, and they have made to themselves a molten calf,
and have adored it, and sacrificing victims to it, have said:
These are thy gods, Israel, that have brought thee out of
the land of Egypt. And again the Lord said to Moses : I see
that this people is stiff-necked: let me alone, that my wrath
may be kindled against them, and that I may destroy them,
and 1 will make of thee a great nation. But Moses besought
the Lord his God, saying: Why, Lord, is thy indignation
enkindled against thy people, whom thou hast brought out
of the land of Egypt, with great power, and with a mighty
TUESDAY IN THE FOURTH WEEK OF LENT. 203
hand ? Let not the Egyptians say, I beseech thee : He craftily
brought them out, that he might kill them in the mount-
ains, and destroy them from the earth : let thy anger cease,
and be appeased upon the wickedness of thy people. Re-
member Abraham, Isaac, and Israel, thy servants, to whom
thou sworest by thy own self, saying: I will multiply your
seed as the stars of heaven : and this whole land that I have
spoken of, I will give to your seed, and you shall possess it
for ever. And the Lord was appeased from doing the evil
which he had spoken against his people.
INSTRUCTION. This lesson caused St. Ambrose to marvel
at the great meekness of Moses who, forgetting all the wrongs
done to him by the people of Israel, declined God's offer to make
him the leader of another great people, and so fervently prayed
for the Israelites, that they loved him for his meekness more than
they wondered at his great deeds. Practise always this virtue,
Christian, to which Jesus Himself invites us: Learn from
me, because I am meek, and, Blessed are the meek, for
they shall possess the land, that is, they shall win the hearts
of their fellow men.
GOSPEL. {John vii. 14 — 31.) At that time: About the
midst of the feast, Jesus went up into the temple and taught.
And the Jews wondered, saying: How doth this man know
letters, having never learned? Jesus answered them, and
said : My doctrine is not mine, but his that sent me. If any
man will do the will of him, he shall know of the doctrine
whether it be of God, or whether I speak of myself. He that
speaketh of himself, seeketh his own glory: but he that
seeketh the glory of him that sent him, he is true, and there
is no injustice in him. Did not Moses give you the law? and
yet none of you keepeth the law. Why seek you to kill me ?
The multitude answered and said: Thou hast a devil: Who
seeketh to kill thee ? Jesus answered, and said to them : One
work I have done: and you all wonder: therefore Moses gave
you circumcision : (not because it is of Moses , but of the
fathers,) and on the Sabbath-day you circumcise a man. If
a man receive circumcision on the Sabbath-day, that the
law of Moses may not be broken; are you angry at me, be-
cause I have healed the whole man on the Sabbath-day?
204 WEDNESDAY IN THE FOURTH WEEK OF LENT.
Judge not according to the appearance, but judge just judg-
ment. Some therefore of Jerusalem said: Is not this he
whom they seek to kill ? And behold, he speaketh openly, and
they say nothing to him. Have the rulers known for a truth
that this is the Christ 1 But we know this man whence he
is ; but when the Christ cometh, no man knoweth whence
he is. Jesus therefore cried out in the temple, teaching and
saying: You both know me, and you know whence I am:
and I am not come of myself; but he that sent me is true,
whom you know not, I know him, because I am from him,
and he hath sent me. They sought therefore to apprehend
him: and no man laid hands on him, because his hour was
not yet come. But of the people many believed in him.
EXPLANATION. He who has always faithfully followed it,
has always experienced in himself the truth of Jesus' words, that
His doctrine is from God, for it alone contents the desire of the
soul for knowledge, peace, and happiness. The Savior further
proves the divinity of His doctrine by saying, He sought not His
own glory, but His Father's. All the inventors of error's new
doctrines are usually impelled by the spirit of pride, seeking only
their own glory, thus plainly showing that the Spirit of God
works not with them. Had the Jews but taken these words of
Christ to heart, they would not have judged Him so unjustly, nor
have reproached Him for healing the sick on the Sabbath, since
they even circumcised on that day. But hatred, prejudice, and
envy blinded the Jews, so that they did not recognize Christ's
divine mission, and even sought to kill Him. how happy is the
man who believes in Jesus, and walks by His doctrine, sweet
peace is his here, and nameless glory there!
WEDNESDAY IN THE FOURTH WEEK OF LENT.
LESSON. {Isai. i. 16—19.) Thus saith the Lord God:
Wash yourselves, be clean, take away the evil of your de-
vices from my eyes: cease to do perversely, learn to do well:
seek judgment, relieve the oppressed, judge for the father-
less, defend the widow. And then come, and accuse me,
saith the Lord : if your sins be as the scarlet, they shall be
made as white as snow : and if they be red as crimson, they
shall be white as wool. If you be willing, and will hearken
to me, you shall eat the good things of the land, saith the
Lord Almighty.
WEDNESDAY IN THE FOURTH WEEK OF LENT.
205
EXPLANATION. In this lesson God by the prophet plainly
shows, that He forgives and forgets all the sins of the man who
firmly resolves to depart from his perverse ways, to purify his
heart, and turn penitently to God. Grace and forgiveness follow
only the sincere change of heart. This should be borne in mind
by all those who think, that all is accomplished when the forms
of sorrow are complied with without devotion, and a careless re-
lation of the sins in confession, like the Jews who fancied, that
by frequently washing their hands, they would be pure.
GOSPEL. (John ix. 1 — 38.) At that time: Jesus passing
by, saw a man that was blind from his birth; and his dis-
ciples asked him: Rabbi, who hath sinned, this man, or his
parents, that he should be born blind? Jesus answered:
206 WEDNESDAY IN THE FOURTH WEEK OF LENT.
Neither hath this man sinned, nor his parents; but that the
works of God should be made manifest in him. I must work
the works of him that sent me, whilst it is day : the night
cometh when no man can work. As long as I am in the
world, I am the light of the world. When he had said these
things, he spat on the ground, and made clay of the spittle,
and spread the clay upon his eyes, and said to him: Go,
wash in the pool of Siloe, which is interpreted, Sent. He
went his way therefore, and washed, and he came seeing.
The neighbors therefore, and they who had seen him before,
that he was a beggar, said : Is not this he that sat and beg-
ged? Some said: This is he. But others said: No, but he is
like him. But he said: I am he. They said therefore to him:
How were thine eyes opened? He answered: That man that
is called Jesus, made clay, and anointed mine eyes, and said
to me : Go to the poo] of Siloe, and wash. And I went, I
washed, and I see. And they said to him: Where is he? He
saith : I know not. They bring him that had been blind to
the Pharisees. Now it was the Sabbath, when Jesus made
the clay, and opened his eyes. Again therefore the Pharisees
asked him how he had received his sight. But he said to
them: He put clay upon my eyes, and I washed, and I see.
Some therefore of the Pharisees said : This man is not of God
who keepeth not the Sabbath. But others said: How can a
man that is a sinner, do such miracles ? And there was a di-
vision among them. They say therefore to the blind man
again: What sayest thou of him that hath opened thy eyes?
And he said : He is a prophet. The Jews then did not be-
lieve concerning him, that he had been blind, and had re-
ceived his sight, until they called the parents of kim that had
received his sight, and asked them, saying: Is this your son,
who you say was born blind? How then doth he now see?
His parents answered them, and said: We know that this is
our son, and that he was born blind : but how he now seeth,
we know not: or who hath opened his eyes, we know not: ask
himself; he is of age; let him speak for himself. These things
WEDNESDAY IN THE FOURTH WEEK OP LENT. 207
his parents said, because they feared the Jews : for the Jews
had already agreed among themselves, that if any man
should confess him to be Christ, he should be put out of the
synagogue. Therefore did his parents say: He is of age, ask
him. They therefore called the man again that had been
blind, and said to him: Give glory to God, We know that
this man is a sinner. He said then to them: If he be a sin-
ner, I know not: one thing I know, that whereas I was blind,
now I see. Then they said to him: What did he to thee?
How did he open thy eyes? He answered them: I have told
you already, and you have heard: why would you hear it
again: will you also become his disciples? They reviled him,
therefore, and said: Be thou his disciple; but we are the
disciples of Moses. We know that God spoke to Moses: but
as to this man, we know not from whence he is. The man
answered, and said to them: Why, herein is a wonderful
thing, that you know not from whence he is, and he hath
opened my eyes. Now we know that God doth not hear sin-
ners ; but if a man be a server of God, and doth his will, him
he heareth. From the beginning of the world it hath not
been heard, that any man hath opened the eyes of one born
blind. Unless this man were of God, he could not do any
thing. They answered, and said to him : Thou wast wholly
born in sins, and dost thou teach us? And they cast him out.
Jesus heard that they had cast him out; and when he had
found him, he said to him: Dost thou believe in the Son of
God? He answered, and said: Who is he, Lord, that I may
believe in him? And Jesus said to him: Thou hast both seen
him : and it is he that talketh with thee. And he said : I be-
lieve, Lord. And falling down, he adored him.
EXPLANATION. It was the universal opinion of the Jews,
that bodily disease was the consequence of the sins either of the
sufferer or of his parents; although this is often, it is not always
the truth, as in the case of this blind man, in whom Christ was to
manifest His divine power and His mission to save man. The day
in which Christ was to do the work of His Father, was the day
of His life on earth ; in the night, after death, no one can longer
do anything meritorious for the honor of God and for the salvation
208 THURSDAY IN THE FOURTH WEEK OF LENT.
of his own soul. The healing of the blind man showed Jesus to be
the light of the world, which dispels physical and spiritual dark-
ness; for with light to his eyes, the poor beggar received the
light of faith in Christ, as well. For the Pharisees their eyes were
not opened, pride kept them closed. In their sight Jesus was a
sinner, and because they could in no other way deny the miracle,
they made the loveless declaration, that Grod hears not the
prayers of a sinner, and this, when God never casts away the
repenting prayer of the sinner, and when Christ was sinless and
could not be accused of a sin.-- Learn from this, Christian, to
scorn the terrible malice of sin, and to emulate the poor blind
man, who so readily received the light of faith, and from the
profession of which he could be deterred by no persecution on
the part of Christ' enemies.
THURSDAY IN THE FOURTH WEEK OF LENT.
LESSON, (iv. Kings iv. 25—38.) In those days: A Sun-
amitess came to Eliseus on mount Carmel; and when the
man of God saw her coming towards him, he said to Giezi
his servant: Behold that Sunamitess. Go therefore to meet
her, and say to her: Is all well with thee, and with thy hus-
band, and with thy son? And she answered: Well. And when
she came to the man of God to the mount, she caught hold
on his feet : and Giezi came to remove her. And the man of
God said: Let her alone, for her soul is in anguish, and the
Lord hath hid it from me, and hath not told me. And she
said to him : Did I ask a son of my Lord % Did I not say to
thee: Do not deceive me 1 ? Then he said to Giezi: Gird up thy
loins, and take up my staff in thy hand, and go. If any man
meet thee, salute him not: and if any man salute thee, an-
swer him not : and lay my staff upon the face of the child..
But the mother of the child said: As the Lord liveth, and as
my soul liveth, I will not leave thee. He arose, therefore,
and followed her. But Giezi was gone before them and laid
the staff upon the face of the child, and there was no voice
nor sense: and he returned to meet him, and told him, say-
ing: The child ib not risen. Eliseus therefore went into the
house, and behold, the child lay dead on his bed. And going
in, he shut the door upon him, and upon the child, and prayed
to the Lord. And he went up, and lay upon the child: and
he put his mouth upon his mouth, and his eyes upon his
eyes, and his hands upon his hands : and he bowed himself
THURSDAY IN THE FOURTH WEEK OF LENT. 209
upon him, and the child's flesh grew warm. Then he returned
and walked in the house, once to and fro : and he went up
and lay upon him: and the child gaped seven times, and
opened his eyes. And he called Giezi, and said to him: Call
this Sunamitess. And she being called, went in to him. And
he said: Take up thy son. She came and fell at his feet, and
worshipped upon the ground, and took up her son, and went
out. And Eliseus returned to Galgal.
EXPLANATION. The raising to life, by the Prophet Eliseus,
of the widow's dead son, says St. Augustine, was a prototype of
the redemption of mankind by Jesus from the death of sin. "Eli-
seus," he writes, "came, and went up to the chamber, Christ
came, and ascended the cross; Eliseus bowed down to raise the
boy, Christ humbled Himself to raise the world lying in sin ; Eli-
seus laid his eyes and mouth on the eyes and mouth of the boy.
How that man of ripe age, beloved brethren, contracted himself,
that he might conform himself to the boy lying there! That which
Eliseus prototyped in this boy, Christ fulfilled for the whole of
mankind. As the apostle says: He humbled Himself, and
became obedient even unto death."-- let us be grateful
to Jesus who has raised us from sin to eternal life ; and made us
God's children!
GOSPEL. (Luke vii. 11 — 16.) At that time: Jesus went
into a city called Nairn: and there went with him his dis-
ciples, and a great multitude. And when he came nigh to
the city, behold, a dead man was carried out, the only son of
his mother; and she was a widow: and much people of the
city were with her. And when the Lord saw her, he had
compassion on her, and said to her: Weep not. And he came
near and touched the bier. And they that carried it, stood
still. And he said: Young man, I say to thee, arise. And he
that was dead, sat up, and began to speak. And he delivered
him to his mother. And there came a fear on them all: and
they glorified God, saying: A great prophet is risen up
amongst us, and God hath visited his people.
INSTRUCTION. St. Ambrose and St. Augustine by the widow,
mother of the dead 3'outh, understand in a spiritual sense, the
Church mourning for her children, who by a grievous sin have
lost the life of the soul, that is, the grace of God, and entreating
the Lord with prayers and tears, to come again and give grace
and life to them. And Jesus comes, touches the sinner with His
14
210 FRIDAY IN THE FOURTH WEEK OF LENT.
cross, that is, by external and internal sufferings exhorts him to
penance, assists him to subdue his evil passions, takes away his
sin, gives him grace once more, and the sinner lives again, does
good, so that all who see his conversion, praise and glorify God.
Thank God, that you are a child of His holy Church, by whose
intercession Christ even now raises the spiritually dead to life.
FRIDAY IN THE FOURTH WEEK OF LENT.
LESSON, (iii. Kings xvii. 17 — 24.) In those days: The son
of the woman, the mistress of the house, fell sick, and the
sickness was very grievous, so that there was no breath left
in him. And she said to Elias : What have I to do with thee,
thou man of God? Art thou come to me, that my iniquities
should be remembered, and that thou shouldst kill my son?
And Elias said to her: Give me thy son. And he took him
out of her bosom, and carried him into the upper chamber
where he abode, and laid him upon his own bed. And he
cried to the Lord and said: Lord, my God, hast thou af-
flicted also the widow, with whom I am after a sort main-
tained, so as to kill her son? And he stretched, and measured
himself upon the child three times, and cried to the Lord
and said: Lord my God, let the soul of this child, I beseech
thee, return into his body. And the Lord heard the voice of
Elias : and the soul of the child returned unto him, and he
revived. And Elias took the child, and brought him down
from the upper chamber to the house below, and delivered
him to his mother, and said to her: Behold, thy son liveth.
And the woman said to Elias: Now, by this I know thou
art a man of God, and the word of the Lord in thy mouth
is true.
INSTRUCTION. St. Theodoret ascribes the grace of the re-
storation of her boy to life by the Prophet Elias, to the humility
and penance with which the widow accused herself as the cause
of the child's death. Remember that God despises not an humble
and contrite heart, and bear the afflictions with which He visits
you, in humble patience and in the spirit of penance, until it
pleases Him to take them from you.
GOSPEL. {John xi. 1 — 45.) At that time: There was a
certain man sick, named Lazarus, of Bethania, of the town
of Mary, and of Martha her sister. (And Mary was she that
anointed the Lord with ointment, and wiped his feet with
FRIDAY IN THE FOURTH WEEK OF LENT. 211
her hair, whose brother Lazarus was sick.) His sisters there-
fore sent to him, saying: Lord, behold, he whom thou lovest
is sick. And Jesus hearing it, said to them: This sickness is
not unto death, but for the glory of God : that the Son of
God may be glorified by it. Now Jesus loved Martha, and
her sister Mary, and Lazarus. When he had heard therefore
that he was sick, he still remained in the same place two
days. Then after that he said to his disciples: Let us go into
Judea again. The disciples say to him : Rabbi, the Jews but
now sought to stone thee, and goest thou thither again?
Jesus answered : Are there not twelve hours of the day ? If
a man walk in the day, he stumbleth not, because he seeth
the light of this world: but if he walk in the night, he
stumbleth, because the light is not in him. These things he
said: and after that he said to them: Lazarus our friend
sleepeth ; but I go that I may awake him out of his sleep.
His disciples therefore said: Lord, if he sleep, he shall do well.
But Jesus spoke of his death; and they thought that he spoke
of the repose of sleep. Then therefore Jesus said to them
plainly: Lazarus is dead; and I am glad for your sakes, that
I was not there, that you may believe: but let us go to him.
Thomas therefore, who is called Didymus, said to his fellow
disciples: Let us also go, that we may die with him. Jesus
therefore came, and found that he had been four days al-
ready in the grave. (Now Bethania was near Jerusalem,
about fifteen furlongs off.) And many of the Jews were come
to Martha and Mary, to comfort them concerning their bro-
ther. Martha, therefore, as soon as she heard that Jesus was
come, went to meet him; but Mary sat at home. Martha,
therefore, said to Jesus : Lord, if thou hadst been here, my
brother had not died; but now also I know, that whatsoever
thou wilt ask of God, God will give it thee. Jesus saith to
her: Thy brother shall rise again. Martha saith to him: I
know that he shall rise again in the resurrection at the last
day. Jesus said to her: I am the resurrection and the life;
he that believeth in me, although he be dead, shall live: and
14*
212 FRIDAY IN THE FOURTH WEEK OF LENT.
every one that liveth, and believeth in me, shall not die for
ever. Believest thou this? She saith to him: Yea, Lord, I
have believed that thou art Christ, the Son of the living
God, who art come into this world. And when she had said
these things, she went, and called her sister Mary secretly,
saying : The Master is come, and calleth for thee. She, as
soon as she heard this, riseth quickly, and cometh to him;
for Jesus was not yet come into the town; but he was still
in that place where Martha had met him. The Jews there-
fore, who were with her in the house, and comforted her,
when they saw Mary that she rose up speedily, and went
out, followed her saying: She goeth to the grave, to weep
there. When Mary therefore was come where Jesus was,
seeing him, she fell down at his feet, and saith to him : Lord,
if thou hadst been here, my brother had not died. Jesus there-
fore, when he saw her weeping, and the Jews that were
come with her, weeping, he groaned in the spirit, ad troub-
led himself. And said : Where have you laid him ? They say
to him: Lord, come and see. And Jesus wept. The Jews
therefore said: Behold, how he loved him. But some of them
said : Could not he, that opened the eyes of the man born
blind, have caused that this man should not die? Jesus
therefore again groaning in himself, cometh to the sepulchre ;
now it was a cave, and a stone was laid over it. Jesus saith :
Take away the stone. Martha, the sister of him that was
dead, saith to him: Lord, by this time he stinketh, for it is
now the fourth day. Jesus saith to her : Did not I say to
thee, that if thou believe, thou shalt see the glory of God ?
They took therefore the stone away. And Jesus lifting up his
eyes, said : Father, I give thee thanks that thou hast heard
me. And I know that thou hearest me always, but because
of the people who stand about, have I said it, that they may
believe that thou hast sent me. When he had said these
things, he cried with a loud voice: Lazarus, come forth. And
presently he that had been dead, came forth, bound feet and
hands with winding bands, and his face was bound about
SATURDAY IN THE FOURTH WEEK OF LENT. 213
with a napkin. Jesus said to them : Loose him and let him
go. Many therefore of the Jews, who were come to Mary
and Martha, and had seen the things that Jesus did, believed
in him.
INSTRUCTION. By the marvellous raising up of Lazarus,
Christ shows His divinity, and strengthens our belief in a future
resurrection of the body, as St. Ambrose writes: "Why did Jesus
go to the grave and with a loud voice cry out: Lazarus, come
forth, if He did not wish to give testimony of the future resur-
rection?" The holy fathers also regard the raising of Lazarus as
a type of the raising of the sinner from the sleep of sin, which
takes place when he confesses his sins with contrition, and is
loosened by the priests from their bonds. Beseech the Lord that
with a lond voice He may cry to all sinners and to you: "Come
forth, awake from the sleep of sin, confess your sins, and live
forever ! "
SATURDAY IN THE FOUETH WEEK OF LENT.
LESSON. (Isai. xlix. 8—15.) Thus saith the Lord: In an
acceptable time I have heard thee, and in the day of salva-
tion I have helped thee: and I have preserved thee, and
given thee to be a covenant of the people, that thou mightest
raise up the earth, and possess the inheritances that were
destroyed; that thou mightest say to them that are bound:
Come forth : and to them that are in darkness : Shew your-
selves. They shall feed in the ways, and their pastures shall
be in every plain. They shall not hunger nor thirst, neither
shall the heat nor the sun strike them; for he that is merci-
ful to them, shall be their shepherd, and at the fountains of
waters he shall give them drink. And I will make all my
mountains a way, and my paths shall be exalted. Behold,
these shall come from afar, and behold, these from the north
and from the sea, and these from the south country. Give
praise, ye heavens, and rejoice, earth, ye mountains give
praise with jubilation; because the Lord hath comforted his
people, and will have mercy on his poor ones. And Sion
said : The Lord hath forsaken me, and the Lord hath for-
gotten me. Can a woman forget her infant, so as not to have
pity on the son of her womb ? And if she should forget, yet
will I not forget thee, saith the Lord Almighty.
EXPLANATION. These words of the prophet are prophecies
of Christ and His Church, and point to that happy condition ob-
214 SATURDAY IN THE FOURTH WEEK OF LENT.
tained for the whole world by the passion and death of Jesus and
the foundation of His holy Church. All who enter the Church of
Christ, are led by Christ, their hunger and thirst are appeased
by the Sacraments, and the practice of difficult virtues which
before was like the ascending of steep mountains, is made easy
for them through Jesus. what happiness is ours, that we are
members of this holy Church, wherein Jesus acts so mercifully
Avith us, and bestows so many graces upon us !
GOSPEL. (John viii. 12 — 20.) At that time: Jesus spoke
to the multitude of the Jews, saying : I am the light of the
world: he that followeth me, walketh not in darkness, but
shall have the light of life. The Pharisees therefore said to
him: Thou givest testimony of thyself: thy testimony is not
true. Jesus answered, and said to them : Although I give
testimony of myself, my testimony is true; for I know whence
I came, and whither I go: but you know not whence I come,
or whither I go. You judge according to the flesh: I judge not
any man. And if I do judge, my judgment is true: because
1 am not alone; but I and the Father that sent me. And in
your law it is written, that the testimony of two men is true.
I am one that give testimony of myself: and the Father that
sent me, giveth testimony of me. They said therefore to
him: Where is thy father? Jesus answered: Neither me do
you know, nor my Father : if you did know me, perhaps you
would know my Father also. These words Jesus spoke in the
treasury, teaching in the temple : and no man laid hands on
him, because his hour was not yet come.
EXPLANATION. Christ calls Himself the light of the world,
because by His teachings and example, He brings man to the
knowledge of truth and virtue, if he will only listen to His voice,
and is willing to follow His example, to eternal happiness. The
Pharisees would have a proof of this, but Jesus pointed them
to the testimony of His Father, that is, to the great miracles
which He wrought in His Father's name. When Christ says: I
judge no man, He means He judges not the Pharisees according
to the flesh, that is, falsely and wrongly, or, as St. Chrysostom
says: He now judged no man, because He had come into the
world to redeem and save; the time of judgment was not now,
but at the end of the world.
INSTRUCTION FOR THE FIFTH SUNDAY IN LENT.
215
PETITION. Jesus, Light of the world! Grant, that I
may follow Thee always, acknowledge Thee always as the
true Son of God, and one day receive a merciful judgment
from Thee.
INSTRUCTION FOR THE FIFTH SUNDAY
IN LENT. (JUDICA.)
His Sunday, called Judica from the first word
of the Introit, is also called Passion Sun-
day, because from this day the Church oc-
cupies herself exclusively with the contempla-
tion of the passion and death of Christ, The
pictures of Christ crucified are covered to day
in memory of Christ having hidden Himself
from the Jews until His entrance into Jerusalem, no longer show-
ing Himself in public. {John xi. 54.) In the Mass the Glory be to
the Father, &c, is omitted, because in the person of Christ the
Holy Trinity was dishonored. The psalm Judica is not said to-
day, because on this day the high priests held council about our
Lord, for which reason the Church uses at the Introit, in the
name of the suffering, these words: Judge me, Lord, and
distinguish my cause from the nation that is not holy:
deliver me from the unjust and deceitful men. Send
forth thy light and thy truth: for they have conducted
me, and brought me to thy holy mount, and into thy
tabernacles. (Ps. xlii.)
PRAYER OF THE CHURCH. Mercifully look down upon
thy people, we beseech Thee, Almighty God, that, by thy
bounty and protection, they may be governed and guarded
both in body and soul. Through, &c.
EPISTLE. (Hebr.ix. 11 — 15.) Brethren: Christ being
come an high priest of the good things to come, by a greater
and more perfect tabernacle not made with hands, that is,
not of this creation: neither by the blood of goats, or of
calves, but by his own blood, entered once into the Holies,
having obtained eternal redemption. For if the blood of goats
and of oxen, and the ashes of an heifer being sprinkled,
sanctify such as are defiled, to the cleansing of the flesh:
how much more shall the blood of Christ (who by the Holy
Ghost offered himself unspotted unto God) cleanse our con-
216 INSTRUCTION FOR THE FIFTH SUNDAY IN LENT.
science from dead works to serve the living God? And there-
fore he is the mediator of the new testament: that by means
of his death, for the redemption of those transgressions which
were under the former testament, they that are called, may
receive the promise of eternal inheritance.
EXPLANATION. Paul here teaches, that Christ as the true
high priest of the New Testament, through His precious blood on
the altar of the cross has indeed perfectly made satisfaction for
sins, but that the sinner must also do his own part, by cooperat-
ing with Christ to make himself less unworthy of participation in
the passion of Christ and His merits, and to appropriate to himself
its fruits. This is done, when he diligently and devoutly assists
at the unbloody Sacrifice of Mass, by which the fruits of the death
on the cross are attributed to us; and when according to the
will of the Church, he purifies his conscience by true contrition
and confession, and when he seeks by trust in Christ's merits to
render some satisfaction for his sins through voluntary penance
and faithful following of Christ.
ASPIRATION. Grant us, meekest Jesus, Thy grace,
that we through perfect contrition for our sins and the exer-
cise of good works, may make ourselves participators in the
merits of Thy bitter passion.
GOSPEL. {John viii. 46 — 59.) At that time: Jesus said
to the multitude of the Jews: Which of you shall convince
me of sin? If I say the truth to you, why do you not believe
me? He that is of God, heareth the words of God. Therefore
you hear them not, because you are not of God. The Jews
therefore answered, and said to him: Do not we say well
that thou art a Samaritan and hast a devil? Jesus answered:
I have not a devil : but I honor my Father, and you have
dishonored me. But I seek not my own glory: there is one
that seeketh and judgeth. Amen, amen, I say to you : If
any man keep my word, he shall not see death for ever.
The Jews therefore said: Now we know that thou hast a
devil. Abraham is dead, and the prophets: and thou sayest:
If any man keep my word, he shall not taste death for ever.
Art thou greater than our Father Abraham, who is dead ?
and the prophets are dead. Whom dost thou make thyself?
Jesus answered : If I glorify myself, my glory is nothing. It
INSTRUCTION FOR THE FIFTH SUNDAY IN LENT.
217
is my Father that glorifieth me. of whom you say that he
is your God. And you have not known him, but I know
him. And if I should say that I know him not, I should be
like to you, a liar. But I do know him, and do keep his
word. Abraham your father rejoiced that he might see my
day : he saw it, and was glad. The Jews then said to him :
Thou art not yet fifty years old, and hast thou seen Abra-
ham? Jesus said to them: Amen, amen, I say toj^ou, before
Abraham was made, I am. They took up stones therefore
to cast at him. But Jesus hid himself, and went out of the
temple.
2 1 8 INSTRUCTION FOR THE FIFTH SUNDAY IN LENT.
Why did Christ ask the Jews, which of them should convince
Him of sin?
To show us that he who would teach and punish others, should
himself, as much as is in him, be without blame; and to manifest
that He, being without sin, must necessarily be more than man,
therefore the Saviour, the Son of God, as He so often and es-
pecially in this gospel announced, and proved Himself by His
miracles.
Why did He say: He that is of God, heareth the words
of God?
To show that the Jews, who would not believe His divine
teachings, because the devil kept their hearts blinded by envy
and hatred, could not therefore be the children of God, but of the
devil. "Therefore," says St. Gregory, "let every one when he
hears the words of God, ask himself, whence he comes. Eternal
truth demands, that we are desirous of the heavenly fatherland,
that we tame the desires of the flesh, are indifferent to the world's
praises, covet not our neighbor's goods, and give alms according
to our means. Therefore, let every one examine himself, and
when in his heart he attends to this voice of God, he will know,
if he is of God,"
CONSOLATION IN CALUMNIATION.
WHen Christ told the Jews the truth, He received, as is
the custom in this world, no other reward than insults
and calumnies, for they called Him a Samaritan, that is, an un-
believer, a heretic, one possessed "by the devil. This was a hard
slander for Christ, and it must have greatly pained Him; this is
a great consolation to those who are innocently calumniated, for
they can consider, that Christ Himself received nothing better.
St. Augustine consoles such by saying: "0 friend, what is there
can happen to you that your Saviour did not suffer before you?
Is it slander? He heard it, when He was called a glutton, a
drunkard, a heretic, and a rebel, a companion of sinners, one pos-
sessed by the devil, even to hear, when driving out devils, that
He did so by Beelzebub, prince of devils. {Matt. ix. 34.) He there-
fore comforts His apostles, saying, If they have called the
good man of the house Beelzebub, how much more them
of his household?" {Matt. x. 25.) Are the pains bitter? There
is no pain so bitter, that He has not endured it; for what is more
painful, and at the same time more ignominious than the death
of the cross? For think, says St. Paul, diligently upon him
who endureth such opposition from sinners against
himself; that you be not wearied (by all contempt and
calumny), fainting in your minds. (Heor. xii. 3.)
INSTRUCTION FOR THE FIFTH SUNDAY IN LENT. 219
How and why did Christ defend Himself against the slanders of
the Jews?
Only by denying with the greatest modesty the tilings with
which 'they reproached Him, saying, that He had not a devil,
that He was not a Samaritan, because He honored His Father not
in their manner, but in His own. Christ repelled this calumny,
while He left the rest unanswered, because to permit this to rest
upon Him, would be to have suffered His divine mission to be
doubted, and, consequently, the honor of God and the salvation
of man would have been injured. Christ thus teaches us by His
own conduct to defend ourselves only against those detractions
and insults which endanger the honor of God and the salvation
of man, and then to defend ourselves with all modesty; by no
means to do it, however, if they injure only our own good name,
for we should leave the restoration of that to God, as exempli-
fied by Christ, who knows better than we how to preserve and
restore it.
[See the Instruction on the Epistle of the third Sunday after
Epiphany J
How had Abraham seen Christ's day?
In spirit, that is, he had by divine revelation while yet in life,
known the coming of Christ, and had rejoiced in advance; also,
he heard, by revelation from God, with the other just in limbo,
that Christ's coming had taken place, and drew the greatest com-
fort from it.
Why did Christ conceal Himself from the Jews, instead of taking
vengeance on them?
Because the time for His death had not come; because He
would show His meekness and patience, and teach us, that we
should go out of our enemies' way rather than resist them or take
vengeance upon them ; Christ wished to instruct us to avoid pas-
sionate and quarrelsome people, for it is an honor for a man
to separate from quarrels, but all fools are meddling
with reproaches. (Pror. xx. 3.)
PETITION. When Thine enemies calumniated Thee,
most meek Jesus , Thou didst answer them with tender
words, and when they were about to stone Thee, Thou didst
depart from them, while we can scarcely bear a hard word,
and then will not yield to our neighbor, but defend ourselves
most passionately and avenge ourselves. Ah! pardon us for
our impatience, and grant us the grace patiently to bear
the wrongs done us, answering, when necessary, with gent-
leness, for Thy glory and the salvation of our neighbor.
220
MONDAY IN THE FIFTH WEEK OF LENT.
LESSON. (Jonas in. 1 — 10.) In those days: The word of
the Lord came to Jonas the second time, saying: Arise and
go to Ninive the great city: and preach in it the preaching
that I bid thee. And Jonas arose, and went to Mnive ac-
cording to the word of the Lord: now Ninive was a great
city of three days journey. And Jonas began to enter into
the city one day's journey: and he cried and said: Yet forty
days and Ninive shall be destroyed. And the men of Ninive
believed in God: and they proclaimed a fast, and put on
sackcloth from the greatest to the least. And the word came
to the King of Ninive: and he rose up out of his throne, and
cast away his robe from him, and was clothed with sack-
cloth, and sat in ashes. And he caused it to be proclaimed
and published in Ninive from the mouth of the king and of
his princes, saying: Let neither men nor beasts, oxen nor
sheep, taste any thing : let them not feed, nor drink water.
And let men and beasts be covered with sackcloth, and cry
to the Lord with all their strength, and let them turn every
one from his evil way, and from the iniquity that is in their
hands. Who can tell if God will turn, and forgive: and will
turn away from his fierce anger, and we shall not perish?
And God saw their works, that they were turned from their
evil way: and the Lord our God had mercy on the people.
INSTRUCTION. In this lesson is plainly shown the great
effects produced by true penance ; it took away so many and such
great vices from a great city, subdued the wrath of God, turned
aside His scourge, yes, even gained grace and reconciliation, so
that the Ninivites from slaves of the devil were made friends of
God, from an unjust, godless, infidel, vicious people were changed
to a just, pious, faithful, holy nation. "If," says St. Bernard, "we
turn to penance, we make the angels exult. Hasten, therefore,
brethren, hasten; not the angels only, but the Creator of the
angels even awaits you." God awaits you also, and the angels ;
hasten to penance, that the Ninivites may not some day bear
witness against you. (Matt. xii. 41.)
GOSPEL. (John vii. 32— 39.) At that time: The rulers
and Pharisees sent ministers to apprehend Jesus. Jesus
therefore said to them : Yet a little while I am with you :
and then I go to him that sent me. You shall seek me, and
TUESDAY IN THE FIFTH WEEK OF LENT. 221
shall not find me : and where I am, thither you cannot come.
The Jews, therefore, said among themselves : Whither will he
go, that we shall not find him : will he go to the dispersed
among the Gentiles, and teach the Gentiles? What is this
saying that he hath said : You shall seek me, and shall not
find me; and where I am, you cannot come? And on the last
and great day of the festival, Jesus stood and cried, saying:
If any man thirst, let him come to me, and drink. He that
believeth in me, as the scripture saith, " Out of his belly shall
flow rivers of living water." Now this he said of the Spirit
which they should receive who believed in him.
EXPLANATION. Jesus, in this gospel, tells the Jews, that
He will soon return to the Father, meaning that He should die,
rise from death, and ascend into heaven; then will they seek Him,
that is, desire the Messiah, but not find Him, because they would
not recognize Him, the true Messiah, but cast. Him away, and
they would not come there, whither He was going, into heaven,
because they remained in their sins. how terrible is the blind-
ness of man, who knows not the time of grace and visitation, who
despises the hand God stretches out towards him, and gives no
heed to the call to penance! Hear what God Himself says: Be-
cause I called and you refused; I stretched out my
hand, and there was none that regarded, — I also will
laugh in your destruction, when sudden calamity shall
fall on you, when tribulation and distress (of death and
judgment) shall come upon you; then shall they call upon
me, and ] will not hear; they shall rise in the morning
(to seek me), and shall not find me. {Prop. i. 24—28.)
TUESDAY IN THE FIFTH WEEK OF LENT.
LESSON. {Ban. xiv. 28—42.) In those days: The people
of Babylon gathered together against the king, and said to
him: Deliver up to us Daniel, who hath destroyed Bel, and
killed the Dragon, otherwise we will destroy thee and thy
house. And the king saw that they pressed upon him vio-
lently: and being constrained by necessity, he delivered Daniel
to them. And they cast him into the den of lions, and he
was there six days. And in the den there were seven lions,
and they had given to them two carcasses every day, and
two sheep: but then they were not given unto them, to the
intent that they might devour Daniel. Now there was in
222 TUESDAY IN THE FIFTH WEEK OF LENT.
Judea a prophet called Habacuc, and he had boiled pottage,
and had broken bread in a bowl ; and was going into the
field to carry it to the reapers. And the angel of the Lord
said to Habacnc: Carry the dinner which thou hast, into
Babylon to Daniel, who is in the lions' den. And Habacuc
said: Lord, I never saw Babylon, nor do I know the den. And
the angel of the Lord took him by the top of his head, and
carried him by the hair of his head, and set him in Babylon
over the den in the force of his spirit. And Habacuc cried,
saying : Daniel, thou servant of God, take the dinner that
Clod hath sent thee. And Daniel said: Thou hast remembered
me, God, and thou hast not forsaken them that love thee.
And Daniel arose and ate. And the angel of the Lord pre-
sently set Habacuc again in his own place. And upon the
seventh day the king came to bewail Daniel: and he came
to the* den, and looked in, and behold, Daniel was sitting in
the midst of the lions. And the king cried out with a loud
voice, saying: Great art thou, Lord, the God of Daniel.
And he drew him out of the lions' den. But those that had
been the cause of his destruction, he cast into the den, and
they were devoured in a moment before him. Then the King
said : Let all the inhabitants of the whole earth fear the God
of Daniel ; for he is the Saviour, working signs and wonders
in the earth; who hath delivered Daniel out of the lions' den.
EXPLANATION. The Babylonians worshipped the detestable
idol Bel, whose priests deceived the people. Daniel unmarked
the deceits of the priests, destroyed the idol and its temple, at
which the Babylonians became furious, and forced the king, who
was well disposed towards Daniel, but who had a coward's heart,
to cause him to be thrown into the lions' den. But God does not
desert His faithful servants. Daniel remained in the midst of the
lions unharmed, and was fed in a marvellous manner by God.
Only faithfully fulfil your duties, my Christian, always promote
the honor of God, and destroy the works of Satan. Fear nothing,
God never deserts His own.
GOSPEL. {John vii. 1 — 13.) At that time: Jesus walked
in Galilee ; for he would not walk in Judea : because the
Jews sought to kill him. Now the Jews' feast of tabernacles
was at hand. And his brethren said to him : Depart from
hence, and go into Judea ; that thy disciples also may see
thy works which thou dost. For there is no man that doth
WEDNESDAY IN THE FIFTH WEEK OF LENT. 223
any thing in secret, and he himself seeketh to be known
openly. If thou do these things, manifest thyself to the world.
For neither did his brethren believe in him. Then Jesus said
to them : My time is not yet come ; but your time is always
ready. The world cannot hate you; but me it hateth: be-
cause I give testimony of it, that the works thereof are evil.
Go you up to this festival day, but I go not up to this fes-
tival day : because my time is not accomplished. When he
had said these things ', he himself stayed in Galilee. But after
his brethren were gone up, then he also went up to the feast,
not openly, but as it were in secret. The Jews therefore
sought him on the festival day, and said: Where is he? And
there was much murmuring among the multitude concern-
ing him. For some said: He is a good man. And others said:
No, but he seduceth the people. Yet no man spoke openly
of him, for fear of the Jews.
EXPLANATION. Even the brothers, that is, the relatives of
Christ did not believe in Him, and desired, therefore, that He
should go to Jerusalem, and perform miracles there, that from
the high council there judgment might be given, whether He was
the true Messiah. But Jesus answered them: My time, to die
and by my death and resurrection to convince the whole world
of my mission, is not yet come; but your time is always
ready, that is, you take part with my enemies, because you are
children of the world, they also love the world, and so hate me,
because I reprove and punish the sinful works of the world; but
you they hate not, you have nothing to fear from them, you, as
they, love the world. The truth of Christ's words is verified even
to-day. He who takes sides with the reckless children of the
world, has nothing to fear from them, but he who avoids their
society, is persecuted and slandered. Blessed shall you be,
says Jesus, when men shall hate you, and shall reproach
you, and cast out your name as evil, for the Son ofMan's
sake. Be glad in that day, and rejoice, for behold, your
reward is great in heaven. {Luke vi. 22. 23.)
WEDNESDAY IN THE FIFTH WEEK OF LENT.
LESSON. (Lev. xix. 1., 2., 11 — 19.) In those days: The
Lord spake to. Moses, saying : Speak to all the assembly of
the children of Israel, and thou shalt say to them: I am the
Lord your God. You shall not steal. You shall not lie:
224 WEDNESDAY IN THE FIFTH WEEK OF LENT.
neither shall any man deceive his neighbor. Thou shalt not
swear falsely by my name, nor profane the name of thy God.
I am the Lord. Thou shalt not calumniate thy neighbor,
nor oppress him by violence. The wages of him that has
been hired by thee, shall not abide with thee until the morn-
ing. Thou shalt not speak evil of the deaf, not put a stumb-
ling block before the blind: but thou shalt fear the Lord
thy God, because I am the Lord. Thou shalt not do that
which is unjust, nor judge unjustly. Respect not the person
of the poor, nor honor the countenance of the mighty. But
judge thy neighbor according to justice. Thou shalt not be
a detractor nor a whisperer among the people. Thou shalt
not stand against the blood of thy neighbor. I am the Lord.
Thou shalt not hate thy brother in thy heart, but reprove
him openly, lest thou incur sin through him. Seek not re-
venge, nor be mindful of the injury of thy citizens. Thou
shalt love thy friend as thyself. I am the Lord. Keep ye my
laws, for I am the Lord your God.
EXPLANATION. There have been and are people who
assert, that God's commandments cannot he kept. The Council of
Trent answers to this (Sess. vi." c. 11.): "God commands nothing
that is impossible, hut He exhorts you, through the command, to
perform what you can, and to ask for what you cannot perform,
and He assists you so, that you can keep all.* His commands are
not difficult, whose yoke is sweet, and whose burden is light."
PRAYER. Jesus ! whose will it is, that, if I wish rest
for my soul, I shall take up Thy yoke, grant me the grace
to bear it joyously after Thee to my life's end. Amen.
GOSPEL. {John x. 22 — 28.) At that time: It was the
feast of the dedication at Jerusalem : and it was winter.
And Jesus walked in the temple in Solomon's porch, the Jews
therefore came round about him, and said to him: How long
dost thou hold our souls in suspense? if thou be the Christ,
tell us plainly. Jesus answered them : I speak to you, and
you believe not: the works that I do in the name of my
Father, they give testimony of me: but you do not believe,
because you are not of my sheep. My sheep hear my voice:
and I know them, and they follow me : and* I give them
eternal life; and they shall not perish for ever, and no man
THURSDAY IN THE FIFTH WEEK OF LENT. 225
shall pluck them out of my hand. That which my Father
hath given me, is greater than all : and no man can snatch
them out of the hand of my Father. I and the Father are
one. The Jews then took up stones to stone him. Jesus an-
swered them : Many good works I have shewed you from my
Father; for which of those works do you stone mel The
Jews answered him: For a good work we stone thee not, but
for blasphemy: and because that thou, being a man, makest
thyself God. Jesus answered them: Is it not written in your
law : I said, you are Gods ? If he called them gods, to whom
the word of God was spoken, and the scripture cannot be
broken; do you say of him, whom the Father hath sanctified
and sent into the world: Thou blasphemest: because I said:
I am the Son of God ? If I do not the works of my Father,
believe me not. But if I do: though you will not believe me,
believe the works, that you may know and believe that the
Father is in me, and I in the Father.
EXPLANATION. By subterfuge, in order that they might
catch Jesus in His speech, the Jews repeatedly asked if He were
the Christ. Jesus points to His works and tells them, that they
should therefore believe in Him, but they could not believe in
Him, because they did not wish to belong to His flock, and to ac-
cept His doctrine, which to them seemed too hard. There are
many Christians who have indeed the name and are counted among
Christ's sheep, who are not His sheep, because they follow not
His doctrine. Only those are His sheep who hear His voice, and
faithfully follow Him, to these He gives eternal life, and they will
not perish, nor will any one, neither the world, the flesh, nor the
devil, take them from His hand. Listen, therefore, to the voice
of Jesus, follow Him as a faithful lamb, and He will never abandon
you, neither in time nor eternity.
THUKSDAY IN THE FIFTH WEEK OF LENT.
LESSON. {Dan. iii. 34 — 45.) In those days: Azarias prayed
to the Lord, saying: Deliver us not up for ever, we beseech
thee, for thy name's sake, and abolish not thy covenant:
and take not away thy mercy from us, for the sake of Abra-
ham thy beloved, and Isaac thy servant, and Israel thy holy
one: to whom thou hast spoken, promising that thou wouldst
multiply their seed as the stars of heaven, and as the sand
15
226 FRIDAY IN THE FIFTH WEEK OF LENT.
that is on the sea shore. For we, Lord, are diminished
more than any nation, and are brought low in all the earth
this day for our sins. Neither is there at this time prince,
or leader, or prophet, or holocaust, or sacrifice, or oblation,
or incense, or place of first-fruits before thee. That we may
find thy mercy: nevertheless in a contrite heart and humble
spirit let us be accepted. As in holocausts of rams, and bul-
locks, and as in thousands of fat lambs : so let our sacrifice
be made in thy sight this day: that it may please thee: for
there is no confusion to them that trust in thee. And now
we follow thee with all our heart, and we fear thee, and seek
thy face. Put us not to confusion, but deal with us accord-
ing to thy meekness, and according to the multitude of thy
mercies. And deliver us according to thy wonderful works,
and give glory to thy name, Lord: and let all them be
confounded that shew evils to thy servants, let them be con-
founded in all thy might, and let their strength be broken :
and let them know that thou art the Lord, the only God,
and glorious over all the world. Lord our God.
EXPLANATION. In his unbounded arrogance King Nabu-
chodonosor had caused a statue of himself to be erected, and
commanded all his subjects, as well as the Jews who were his
captives, to adore it. Three Jewish youths resisted, and by order
of the king were cast into a fiery furnace. But wonderfully pre-
served by God, they walked about in the midst of the flames,
praising the Lord, and one of them, by name Azarias, prayed
Him to have mercy on His nation, and save it from the hands of
its enemies, because it acknowledged its sins, and was contrite of
heart. Let us imitate these three youths, let us not bend the knee
before the idol of the hour, the lust of the world, and of vanity,
let us sacrifice all for the faith, even our last drop of blood.
[See the gospel and Us explanation on the feast of St. Mary
Magdalen in the second part of this book.]
FRIDAY IN THE FIFTH WEEK OF LENT.
LESSON. (Jer. xvii. IB— 18.) In those days: Jeremias
said : Lord, the hope of Israel : all that forsake thee, shall
be confounded : they that depart from thee, shall be Written
in the 'earth: because they have forsaken the Lord, the vein
of living waters. Heal me, Lord, and I shall be healed :
save me, and I shall be saved: for thou art my praise. Behold,
they say to me: Where is the word of the Lord? let it come.
f
FRIDAY IN THE FIFTH WEEK OF LENT. 227
And I am not troubled, following thee for my pastor, and I
have not desired the day of man, thou knowest it. That
which went out of my lips, hath been right in thy sight. Be
not thou a terror unto me, thou art my hope in the day of
affliction. Let them be confounded that persecute me, and
let not me be confounded : let them be afraid, and let me
not be afraid : bring upon them the day of affliction, and
with a double destruction, destroy them, Lord our God.
EXPLANATION. The Prophet Jeremias was insulted and
persecuted by the Jews, because he fearlessly announced the truth
to them; he now confidently laments his troubles before God, and
comforts himself with this, that his glory is in God, that is, that
the aim of his strivings was the glory of God, and that if he had
effected any good, the honor belonged to God. Guard against
seeking vain glory. "Be careful," writes St. Jerome, "to avoid
being carried away by the desire of vain glory. Behold what an
evil it is, because he who seeks such glory, cannot believe! Let
us always say, Thou, Lord, art my glory!" (Epist. ad Eustoch. 22.)
GOSPEL. (John xi. 47 — 54.) At that time: The chief
priests and Pharisees assembled in council against Jesus,
and said: What do we, for this man doth many miracles 1 If
we let him alone so, all men will believe in him ; and the
Romans will come, and take away our place and nation. But
one of them named Caiphas, being the high-priest that year,
said to them : You know nothing , neither do you, consider
that it is expedient for you that one man should die for the
people, and that the whole nation perish not. And this he
spoke not of himself: but being the high-priest that year, he
prophesied that Jesus should die for the nation; and not only
for the nation, but to gather in one the children of God, that
were dispersed. From that day therefore they devised to put
him to death. Wherefore Jesus walked no more openly
among the Jews, but he went unto a country near the de-
sert, unto a' city that is called Ephrem, and there he abode
with his disciples.
EXPLANATION. With each day the Jews' hatred increased,
the more wonderful deeds our Saviour performed, the more He
was at all cost to be put out of the way. They held a council,
therefore, at which the high priest Caiphas prophesied the death
of Jesus for the salvation of the whole w( rid, in these remarkable
15<
228 SATURDAY IN THE FIFTH WEEK OF LENT.
words: It is expedient for you, that one man should die for the
people, and that the whole nation perish not. Caiphas was a
wicked man, yet, because he was high priest, he prophesied.
Thus the Holy Ghost operates by means of the holy Sacraments,
through good and bad priests, using them as His instruments to
effect the good, as a tube is used to conduct water.
SATUKDAY IN THE FIFTH WEEK OF LENT.
LESSON. {Jer. xviii. 18 — 23.) In those days: the wicked
Jews said to one another: Come, and let us invent devices
against Jeremias: for the law shall not perish from the
priest, nor counsel from the wise, nor the word from the
prophet; come, and let us strike him with the tongue, and
let us give no heed to all his words. Give heed to me, Lord,
and hear the voice of my adversaries. Shall evil be rendered
for good, because they have digged a pit for my soul? Re-
member that I have stood in thy sight, to speak good for
them, and to turn away thy indignation from them. There-
fore deliver up their children to famine, and bring them into
the hands of the sword; let their wives be bereaved of chil-
dren, and widows; and let the husbands be slain by death:
let their young men be stabbed with the sword in battle.
Let a cry be heard out of their houses : for thou shalt bring
the robber upon them suddenly : because they have digged a
pit to take me, and have hid snares for my feet. But thou,
Lord, knowest all their counsel against me unto death:
forgive not their iniquity, and let not their sin be blotted
out from thy sight: let them be overthrown before thy eyes,
in the time of thy wrath do thou destroy them, Lord our
God.
EXPLANATION. As the Church regards the Prophet Jere-
mias as a prototype of our Saviour, she makes use on this day of
this lesson in which the prophet, whom his enemies sought to
put to death, that they might no longer hear his reproaches,
while their false prophets would have free play, turns for help
to God, and prays Him to send misfortunes and sufferings to the
Jews, that they might reform. Dare not ever to wish evil to your
enemies, except with this motive, that they may see their in-
justice and be converted to God.
GOSPEL. (John xii. 10— 36.) At that time: The chief
priests thought to kill Lazarus also; because many of the
Jews by reason of him went away, and believed in Jesus.
SATUEDAY IN THE FIFTH WEEK OF LENT. 229
And on the next day a great multitude, that was come to
the festival day, when they had heard that Jesus was com-
ing to Jerusalem, took branches of palm trees, and went
forth to meet him and cried : Hosanna, blessed is he that
cometh in the name of the Lord, the King of Israel. And
Jesus found a young ass, and sat upon it, as it is written :
"Fear not, daughter of Sion, behold, thy King cometh sitting
on an ass's colt." These things his disciples did not know at
the first: but when Jesus was glorified, they then remember-
ed that these things were written of him ; and that they had
done these things to him. The multitude therefore gave tes-
timony, which was with him, when he called Lazarus out of
the grave, and raised him from the dead. For which reason
also the people came to meet him: because they heard he
had done this miracle. The Pharisees therefore said among
themselves: Do. you see that we prevail nothing 2 behold, the
whole world is gone after him. Now there were certain
Gentiles among them that came up to adore on the festival
day. These therefore came to Philip, who ^as of Bethsaida
of Galilee, and desired him, saying: Sir, we would see Jesus.
Philip cometh, and telleth Andrew. Again Andrew and Philip
told Jesus. But Jesus answered them, saying : The hour is
come that the Son of Man shall be glorified. Amen, amen, I
say to you, unless the grain of wheat falling into the ground,
die; itself remaineth alone. But if it die, it bringeth forth
much fruit. He that loveth his life, shall lose it: and he that
hateth his life in this world, keepeth it unto life eternal. If
any man minister to me, let him follow me : and where I
am, there also shall my minister be. If any man minister to
me, him will my Father honor. Now is my soul troubled.
And what shall I say? Father, save me from this hour. But
for this cause I came unto this hour. Father glorify thy
name. A voice therefore came from heaven: "I have both
glorified it, and will glorify it again." The multitude there-
fore that stood and heard, said that it thundered. Others
said: An angel spoke to him. Jesus answered, and said:
230 SATURDAY IN THE FIFTH WEEK OF LENT.
This voice came not because of me, but for your sakes. Now
is the judgment of the world : now shall the prince of this
world be cast out. And I , if I be lifted up from the earth,
will draw all things to myself. (Now this he said signifying
what death he should die.) The multitude answered him :
We have heard out of the law, that Christ abideth forever;
and how sayest thou : The Son of Man must be lifted up ?
Who is this Son of Man? Jesus therefore said to them: Yet
a little while, the light is among you. Walk whilst you have
the light, that the darkness overtake you not : and he that
walketh in darkness knoweth not whether he goeth. Whilst
you have the light, believe in the light, that you may be the
children of light. These things Jesus spoke, and he went
away and hid himself from them.
EXPLANATION. The raising of Lazarus from the death
brought many to believe in Jesus, and even gentiles came to see
Him and hear His teachings. This increased the hatred of the
Pharisees to the highest degree, and not alone Jesus but Lazarus
was to be put to death, they hoping thereby to extinguish every
recollection of his having been restored by Jesus. The hour had
however come when Jesus, according to the eternal decrees of
God, was to give Himself up voluntarily to death, and willed to
be like a grain of wheat buried in the earth, that through the
fruits of His death, by His merits, the sinner might receive life.
By the words: He that loveth his life, shall lose it, Jesus
left it to be understood, that he who gives way to the evil in-
clinations of his heart, will perish. But he who overcomes and
governs them, will be saved, and he is His true servant who fol-
lows Him. In reply to the prayer Jesus made, that His Father
should glorify Him, there came a voice from heaven, the signi-
fication of which the sensual Jews knew not, for God's voice is
understood only by him, who humbly and willingly receives it.
By the words: And I, if I be lifted up from the earth (on
the cross), will draw all things to myself, Jesus teaches us,
that by His merits, His example, and the power of His love, He
would draw our soul's love to Himself. let yourself be drawn
to Him by the grace which He so often offers you, and by the
love which He shows you on the cross. Say often to Jesus with
St. Augustine: "Lord, take me from myself, and give me to
Thyself," make me one with Thee and Thy love, and permit me
not to be separated from Thee, and fall into darkness, whence
there is no deliverance.
231
INSTRUCTION FOR PALM-SUNDAY.
Why is this day called Palm- Sunday?
N account of the palms with which the people
strewed the Saviour's path before Him, as He
entered Jerusalem ; and because palms are on
this day blessed before service, by the Church,
which are afterwards carried in solemn pro-
cession in commemoration of Christ's solemn
■fc entrance into Jerusalem.
Why are palms blessed?
That those who bear them with devotion, may receive pro-
tection for soul and body, as prayed for in the blessing; that the
232 INSTRUCTION FOR PALM-SUNDAY.
inhabitants of the place in which they are kept, may be preserved
from all evils; that those who carry the palms, may, by means of
the Church's prayers, adorn their souls Avith good works and thus,
in spirit, meet the Saviour; that, through Christ whose members
we are, we may conquer the kingdom of death and darkness,
and be made worthy to share in His glorious resurrection and
triumphant entrance into heaven. St. Augustine writes of the
palms: "They are emblems of praise, and the signs of victory;
because the Lord by death conquered death, and with the sign of
victory, the cross, overcame the devil, the prince of death."
Therefore we go singing hymns of praise, with the cross in ad-
vance, in procession around the Church; when we come to the
Church door, we find it locked, and the priest knocks at it with
the cross, to show, how by Adam's sin heaven was closed to us,
and that only since Jesus has killed death, and only by the cross
of reconciliation, are the Church doors and the gates of paradise
open to men, who love the Lord.
To infuse us with compassion for the suffering Redeemer, the
Church, in the person of Christ, cries at the Introit in lamenting
tones: Lord, keep not thy help far from me; look to my
defence; save me from the lion's mouth, and rescue me
in my distress, from the horns of unicorns. God, my
God, look upon me: why hast thou forsaken me? They
are my sins (that is, the sins of all men which I have taken
upon me), that keep salvation far from me. {Ps. xxi.)
PRAYER OF THE CHURCH. almighty and eternal
God, who wouldst have our Saviour become man, and suffer
on a cross, to give mankind an example of humility : merci-
fully grant , that we may improve by the example of His
patience, and partake of His resurrection. Through, &c.
EPISTLE. (Phil. ii. 5— 11.) Brethren: Let this mind be
in you, which was also in Christ Jesus ; who being in the
form of God, thought it not robbery, to be equal with God:
but emptied himself, taking the form of a servant, being
made in the likeness of men, and in habit found as a man.
He humbled himself, becoming obedient unto death; even to
the death of the cross. For which cause God also hath ex-
alted him, and hath given him a name which is above all
names : that in the name of Jesus every knee shall bow, of
those that are in heaven, on earth, and under the earth.
And that every tongue should confess that the Lord Jesus
Christ is in the glory of the Father.
INSTRUCTION. In this epistle, the apostle, as St. Chrysos-
tom says, in a special manner urges us to humility by which we
INSTRUCTION FOR PALM-SUNDAY. 233
are made like to Christ, the Lord, who putting off the majesty of
His divinity, became man, and obediently humbled Himself to the
ignominious death of the cross. "Would that all might hear,"
exclaims St. Gregory, "that God resists the proud, and gives His
grace to the humble! Would that all might hear: Thou dust and
ashes, why dost thou exalt thyself? Would that all might hear
the words of the Lord: Learn of me, because I am humble
of neart. Because for this the only begotten Son of God as-
sumed the form of our weakness, suffered mockery, insults, and
torments, for this that the humble God might teach man not to
be proud."
ASPIRATION. Ah, that my sentiments were as Thine,
my Lord Jesus ! who so humbledst Thyself and wast obe-
dient to the most ignominious death of the cross. Grant me,
1 beseech Thee, my Redeemer, the grace to diligently fol-
low Thee in humility.
In Mass instead of the gospel the Passion, as it is called, that
is, the History of the Passion of our Lord, is read from Matthew
chapters xxvi., xxvii., and xxviii. *) And neither incense, nor
lights are used, nor is the Dominus vobiscum said, thus signify-
ing that Jesus, the Light of the world, was taken away by death,
at which, as we know, the faith and devotion of the apostles
shook and became almost extinct. When reading the History of
the Passion, the priest, when he comes to the words: and bow-
ing his head, he gave up the ghost, with all the congre-
gation, falls on his knees to consider the great mystery of, the
death of Jesus, by which our redemption was effected, and to give
God thanks for it from his inmost heart.
At the blessing of the palms, the priest reads the following
GOSPEL. {Matt. xxi. 1 — 9.) At that time: Jesus draw-
ing near to Jerusalem; and being come to Bethphage, at
Mount Olivet, he sent two of his disciples, and said to them :
Go ye into the village that is over against you, and imme-
diately you shall find an ass tied and a colt with her : loose
them and bring them to me : and if any man shall say any
thing to you, say ye, that the Lord hath need of them: and
forthwith he will let them go. Now all this was done that
it might be fulfilled which was spoken by the prophet, say-
ing: "Tell ye the daughter of Sion: Behold, thy king cometh
to thee, meek, and sitting upon an ass and a colt the foal of
her that is used to the yoke." And the disciples going, did
*) This Passion will be found in the Instruction for Good Friday.
234
INSTRUCTION FOR PALM-SUNDAY.
as Jesus commanded them. And they brought the ass and
the colt: and laid their garments upon them, and made him
sit thereon. And a very great multitude spread their gar-
ments in the way: and others cut down boughs from the
trees, and strewed them in the way: and the multitudes that
went before and that followed, cried, saying: "Hosanna to
the Son of David : Blessed is he that cometh in the name of
the Lord."
Why did Jesus enter Jerusalem so solemnly and yet so humble?
To show that He was the promised Messiah and King of the
Jews, as foretold by the Prophet Zacharias (ix. 9.), and that He
INSTRUCTION FOR HOLY WEEK. 235
had come to conquer the world, the flesh, and the devil, for which
He used the weapons of meekness, humility, and poverty, and
therefore came seated not on a proud steed, but on an ass's weak
colt, like a poor person, entering Jerusalem in all humility, thus
teaching us that meekness and indifference to earthty goods, are
our best weapons for victory over our enemies ; to fill the type of
the paschal lamb, for on this day the lambs who were to be sacri-
ficed in the temple on the following Friday, were solemnly led
into the city. Thus Jesus, like a meek lamb, entered the city of
Jerusalem to be sacrificed for us.
Why did the people meet Christ with palm-branches?
This happened by the inspiration of God, to indicate that
Christ, the conqueror of death, hell, and the devil, would recon-
cile man with God, and open the heavenly Jerusalem to him, for
the palm is the emblem of victory and peace. By this we learn
also the inconsistency and mutability of the world; for the very
people who on this day met Christ with palm-branches shouting:
"Hosanna to the Son of David," a few days after shouted: "Cru-
cify him ! Crucify him !" — Learn from this to despise the world's
praise, and not to imitate the inconsistency of this people by re-
ceiving at Easter your Saviour with joy in holy Communion, and
soon crucify Him anew by sin. {Hebr. vi. 6.)
How should we lake part to-day in the procession of blessed palms?
With the pious intention of meeting Christ in spirit, with the
devout people of Jerusalem, adoring Him, saying: "Hosanna to
the Son of David, Hosanna to Him who comes in the name of the
Lord; Hosanna to the Highest!" and with the heartfelt prayer to
Jesus for His grace, that by it we may become blooming, and
with Him conquer the world, the flesh, and the devil, and thus
merit to be received into the heavenly Jerusalem.
PETITION. Jesus, Thou always fresh and fruitful Tree
of Life! grant, that we may by love be like palms ever
green, and by the practice of good works blossom and bring
forth fruit.
INSTRUCTION FOR HOLY WEEK.
TWhy is this week called Holy Week?
His week is called Holy Week and also the Great Week,
because during it Christ consummated the most holy mys-
tery of our redemption, and gave us such unspeakable benefits.
It is besides called the Quiet Week, because of the quietness
of the Church services.
236 MONDAY AFTER PALM-SUNDAY.
What remarkable things did Christ do during the first four days
of this week?
After He had entered the temple at Jerusalem on Palm-
Sunday amidst the greatest rejoicings of the people, and was
even salutedfby the children with the joyous clamor of "Hosanna",
He drove the buyers and sellers out of the temple, and when He
had spent the entire day in preaching and healing the sick, He
went in the evening to Bethania, where He remained over night
in Lazarus' house, because in Jerusalem no one wished to receive
Him for fear of His enemies. The three following days He spent
in Jerusalem, teaching in the temple, and passing the night in
prayer on Mount Olivet. In His sermons during these days, He
especially strove to convince the Jewish priests, the lawyers and
Pharisees, that He was really the Messiah, and that they would
commit a terrible sin, bringing themselves and the whole Jewish
nation to destruction by His death, which He foretold. This ruin
of the people He illustrated to them most plainly by the wither-
ing of the fig-tree under His curse, and foretelling the destruction
of the city and temple of Jerusalem. He disputed with them, and
confounded them, openly and by parables, that out of anger and
hatred, they with one mind decreed to kill Him. To the execution
of their design the impious Judas aided the most, for from avarice
he betrayed Him for thirty pieces of silver (about fifteen dollars
in our money) to the chief priests, and the next day, Thursday,
became His betrayer and delivered Him over into their hands.
MONDAY AFTER PALM-SUNDAY.
LESSON. (Isai. 1. 5 — 10.) In those days: Isaias said: The
Lord God hath opened my ear, and I do not resist : I have
not gone back. I have given my body to the strikers, and
my cheeks to them that plucked them: I have not turned
away my face from them that rebuked me, and spit upon
me. The Lord God is my helper, therefore am I not con-
founded. He is near that justifieth me, who will contend
with me? let us stand together. Who is my adversary? let
him come near to me. Behold, the Lord God is my helper :
who is he that shall condemn me ? Lo, they shall all be des-
troyed as a garment, the moth shall eat them up. Who is
there among you that feareth the Lord, that heareth the
voice of his servant, that hath walked in darkness, and hath
no light 1 let him hope in the name of the Lord, and lean
upon his God.
EXPLANATION. All the holy fathers agree, that Isaias here
prophesies of Christ, who in accordance with His Father's will,
MONDAY AFTER PALM-SUNDAY. 237
gave Himself up without turning back, to the most ignominious
sufferings for us, and strengthened by divine assistance like a
rock patiently permitted all the blows, torments, and ignominies
of His enemies to come upon Him. But they did not escape just
punishment, for their guilty consciences devoured them interiorly,
as a moth consumes a garment, and the memory of them disap-
peared from the earth. Let us put our trust in God, if, with
Christ, we are surrounded as by darkness with suffering and
distress, finding no help, for He will be our Redeemer and our
Helper.
GOSPEL. {John xii. 1 — 9.) Now Jesus, six days before
the pasch, came to Bethania, where Lazarus had been dead,
whom Jesus raised to life. And they made him a supper
there; and Martha served, but Lazarus was one of them that
were at table with him. Mary therefore took a pound of
ointment of right spikenard, of great price, and anointed the
feet of Jesus, and wiped his feet with her hair: and the
house was filled with the odour of the ointment. Then one
of his disciples, Judas Iscariot, he that was about to betray
him, said: Why was not this ointment sold for three hundred
pence, and given to the poor ? Now he said this, not because
he cared for the poor, but because he was a thief, and hav-
ing the purse carried the things that were put therein.
Jesus therefore said : Let her alone, that she may keep it
against the day of my burial, for the poor you have always
with you ; but me you have not always. A great multitude
therefore of the Jews knew that he was there; and they
came not for Jesus's sake only, but that they might see La-
zarus, whom he had raised from the dead.
INSTRUCTION. Like St. Magdalen we also should anoint
the Saviour by diligently performing good works, and thus be-
come, as the holy Apostle says, a good odour unto Christ, (ii. Cor.
ii. 15.) The conduct of the traitor Judas should serve us as a
warning not to be carried away by attachment to temporal riches,
to avarice, and by it to greater crimes. Judas did not become all
at once such a great sinner, he loved money and so grew cold to
the love of God; seduced by this love of money, he became a
miser, a traitor to his master and a suicide. Strive, therefore, to
suppress your evil inclinations at the moment of their commence-
ment, that they may not bring you into sin, and render you mi-
serable like Judas.
238
TUESDAY AFTER PALM-SUNDAY.
LESSON. (Jer. xi. 18 — 20.) In those days: Jeremias said:
Thou, Lord,' hast shewed me, and I have known: then
thou she weds t me their doings. And I was as a meek lamb,
that is carried to be a victim: and I knew not that they had
devised counsels against me, saying: Let us put wood on his
bread, and cut him off from the land 'of the living, and let
his name be remembered no more. But thou, Lord of Sa-
baoth, who judgest justly, and triest the reins and the heart,
let me see thy revenge on them : for to thee I have revealed
my cause.
EXPLANATION. The universal teaching of the Church is,
that these words said in the person of Jeremias, are to be under-
stood of Christ. These words apply first to Jeremias who, like
Christ, was unjustly persecuted, but who showed only meekness
to his persecutors; in their proper sense, they refer to Christ
who let Himself silently, like a meek lamb, be nailed by His
enemies to the bitter wood of the cross. Learn here, my Chris-
tian, to follow the example of the meek Lamb of (rod, and si-
lently bear all evils. St. Augustine remarks in reference to the
prophet's prayer for vengeance on his enemies: "Well wishing,
not vengeance it is, when the just rejoices, that punishment comes
to the impious, for he has nopleasure in the sinner's destruction,
whose conversion he wishes, but he desires justice by which
many are converted.
[On this day also the Passion, or History of the Passion accord-
ing to St. Mark xiv., xv., is said In place of the gospel. See God
Friday]
WEDNESDAY AFTER PALM-SUNDAY.
LESSON. {Isai. lxii. 11., and lxiii. 1—7.) Thus said the
Lord God : Tell the daughter of Sion : Behold, thy Saviour
cometh. Who is this that cometh from Edom, with dyed
garments from Bosra, this beautiful one in his robe, walk-
ing in the greatness of his strength? I, that speak justice,
and am a defender to save. Why then is thy apparel red,
and thy garments like them that tread in the wine press? I
have trodden the wine press alone, and of the Gentiles there
is not a man with me: I have trampled on them in my in-
dignation, and have trodden them down in my wrath, and
their blood is sprinkled upon my garments, and I have stain-
ed all my apparel. For the day of vengeance is in my heart,
INSTRUCTION FOR HOLY THURSDAY. 239
the year of my redemption is come. I looked about and there
was none to help: I sought, and there was none to give aid:
and my own arm hath saved me, and my indignation itself
hath helped me. And I have trodden down the people in my
wrath, and made them drunk in my indignation, and have
brought down their strength to the earth. I will remember
the tender mercies of the Lord, the praise of the Lord for all
the things that the Lord hath bestowed on us.
EXPLANATION. Once more the prophet's words point to
the Saviour, and describe His triumphal entrance into Jerusalem,
where He went to accomplish the work of redemption, which He
had always in His heart and before His eyes, and His victories over
all His enemies, the world, and the devil, whom He had trampled
on and destroyed as the winepresser the grapes. On the day of
Christ's death, came also the day of vengeance upon His enemies
whom He overcame alone on the cross. In the last words the
prophet, who foresaw all this, thanks God for the redemption
through Christ, and we also, are called upon to thank the Saviour
for His blood shed for us.
[Here is read the Passion according to Luke xxii v and xxiii.
1—53. See God Friday.]
INSTRUCTION FOR HOLY THURSDAY.
TWhat festival does the Church celebrate to-day ?
O-day the holy Catholic Church commemorates, from their
commencement, the solemn circumstances under which the
divine Saviour instituted the Holy Sacrifice of Mass, and the Most
Blessed Sacrament of the Altar.
What did Christ do that was remarkable on this day ?
He kept with His apostles the last Easter, that is, He ate
with them, according to the law of Moses, a roasted lamb, which
was a prototype of Himself, and was eaten with bitter herbs and
unleavened bread, standing with clothes girded up, and staff in
hand, in remembrance of the hurried escape from Egypt when
the Jews had thus to eat it {Exod. xii.) ; and in admonition that
we Christians should receive and eat the true Easter Lamb, Christ
Jesus, in the Most Blessed Sacrament with fervent devotion, with
pure, simple heart, accompanied by bitter tears of sorrow for our
sins. After the paschal supper, our Lord in deepest humility,
washed His disciples' feet, exhorting them to gentleness and hu-
mility; afterwards, He gave His flesh and blood under the ap-
pearance of bread and wine, for spiritual food and drink, thus
instituting the Holy Sacrifice of Mass, and the Most Blessed Sa-
240 INSTRUCTION FOE HOLY THURSDAY.
crament of the Altar, and ordained His apostles priests, by com-
manding them to do as He had done in commemoration of Him.
After this He gave them His last instructions {John xv. 18.),
speaking especially of brotherly love, said His last beautiful,
high -priestly prayer, in which He particularly implored His
Heavenly Father for the unity of His Church, went then, as usual,
to Mount Olivet, where with prayer and resignation to the will
of His Heavenly Father, in intense, deathlike agony, and with
bloody sweat, He commenced His passion, and where He was by
Judas betrayed by a treacherous kiss into the hands of the Jews,
who then bound Him and led Him to the high priests, Annas and
Caiphas, where He was sentenced by the council to death, and
was denied by Peter.
The Introit of the Mass runs thus: We ought to glory
in the cross of our Lord Jesus Christ: in whom is our
salvation, life, and resurrection: by whom we have
been saved and delivered. (Gal. vi. 14.) May God have
mercy on us and bless us: may his countenance shine
upon us, and may he have mercy on us. (Ps. lxvi. 2.)
PRAYER OF THE CHURCH. [See Good- Friday.]
What special ceremonies are observed in this day's Mass?
The priest comes on the altar in white vestments, and the
crucifix is covered with white in memory of the joy-giving in-
stitution of the Most Blessed Sacrament of the Altar; the Gloria
in excelsis, or Glory be to God on high, is solemnly sung
while all the bells are rung, by which all Christians are called to
render praise and gratitude for the institution of the Blessed
Feast of Love; after the Gloria, the bells are silent again, and
instead of them until Holy Saturday wooden instruments are used
in the Church, to indicate her deep mourning for the passion and
death of Jesus, to urge us also to spend these days in silent
mourning, and in meditating upon the sufferings of Christ, and in
memory of the shameful flight of the apostles at the capture of
their master, and their silence during these days. At the conse-
cration, the priest consecrates two hosts of which he takes one
in Communion, and the other he preserves in the chalice for the
following day, because no consecration takes place then. The
officiating priest does not give the assisting priest the usual kiss
before Communion, because on this day Judas betrayed his master
with a kiss. After Mass, the consecrated host in the chalice and
the Blessed Sacrament in the tabernacle, are taken in procession
to the sacristy or a side- altar, which is done in memory of the
earliest times of Christianity, when the consecrated hosts for the
communicants and the sick, were kept in a specially prepared
place, because there was no tabernacle on the altar.' After the
procession, the priests with the singers say vespers in adoration
of the Blessed Sacrament.
INSTRUCTION FOR HOLY THURSDAY. 241
EPISTLE, (i. Cor. xi. 20—32.) Brethren: When you come
therefore together into one place, it is not now to eat the
Lord's supper. For every one taketh before his own supper
to eat. And one indeed is hungry, and another is drunk.
What, have you not houses to eat and drink in? Or despise
ye the church of God; and put them to shame that have not?
What shall I say to you? Do I praise you? In this I praise
you not. For I have received of the Lord that which also I
delivered to you, that the Lord Jesus, the same night in
which he was betrayed, took bread, and giving thanks, broke,
and said: Take ye and eat: this is my body which shall be
delivered for you : this do for the commemoration of me. In
like manner also the Chalice, after he had supped, saying :
This Chalice is the New Testament in my blood: this do ye,
as often as ye shall drink it, for the commemoration of me.
For as often as you shall eat this bread, and drink the cha-
lice, you shall shew the death of the Lord, until he come.
Therefore whosoever shall eat this bread and drink the cha-
lice of the Lord unworthily, shall be guilty of the body and
blood of the Lord. But let a man prove himself, and so let
him eat of that bread, and drink of the chalice. For he that
eateth and drinketh mfworthily, eateth and drinketh judg-
ment to himself, not discerning the body of the Lord. There-
fore are there many infirm and weak among you, and many
sleep. But if we would judge ourselves, we should not be
judged. But whilst we are judged, we are chastised by the
Lord : that we be not condemned with this world.
EXPLANATION. After Communion and the celebration of
the Last Supper, the early Christians were accustomed to unite
in a common repast, the richer furnishing the food, and the poor
and rich, partaking of it in common, in token of brotherly love.
This repast they called "Agape", "meal of love". At Corinth this
was abused, for some before Communion eat that which they had
brought, became intoxicated, and deprived the poor of their share.
The Apostle reproves this abuse as an unworthy preparation for
Communion, and recalls to the Corinthians the institution of the
Blessed Sacrament, concerning which he had received a special
revelation, instructing them what a terrible sin it was to partake
of the body and blood of the Lord unworthily, for whoever does
this, makes himself guilty of the body and blood of the Lord,
that is, he makes himself guilty of the murder of the Lord, as if
he had murdered Christ, had shed His blood, as St. Chrysostom
16
242
INSTRUCTION FOE HOLY THURSDAY.
says, and eats and drinks his own judgment, that is, eternal dam-
nation. - Therefore try yourself, Christian, as often as you
communicate, to see whether you have any grievous sin in your
heart, whether you have confessed your sins, and have heartfelt
sorrow for them.
GOSPEL. (John xiii. 1 — 15.) Before the festival day of
the pasch, Jesus knowing that his hour was come that he
should pass out of this world to the Father : having loved
his own who were in the world, he loved them unto the end.
And when supper was done, (the devil having now put it
into the heart of Judas Iscariot, the son of Simon, to betray
him) knowing that the Father had given him all things into
INSTRUCTION FOR HOLY THURSDAY. 243
his hands, and that he came from God, and goeth to God:
he riseth from supper, and layeth aside his garments, and
having taken a towel, girded himself. After that, he putteth
water into a basin, and began to wash the feet of the dis*-
ciples, and to wipe them with the towel wherewith he was
girded. He cometh therefore to Simon Peter. And Peter
saith to him: Lord, dost thou wash my feet? Jesus answer-
ed, and said to him: What I do, thou knowest not now, but
thou shalt know hereafter. Peter saith to him: Thou shalt
never wash my feet. Jesus answered him : If I wash thee
not, thou shalt have no part with me. Simon Peter saith to
him: Lord, not only my feet, but also my hands and my
head. Jesus saith to him : He that is washed, needeth not
but to wash his feet, but is clean wholly. And you are clean,
but not all. For he knew who he was that would betray
him; therefore he said: You are not all clean. Then after he
had washed their feet, and taken his garments, being set
down again, he said to them: Know you what I have done
to you? You call me, Master, and Lord: and you say well,
for so I am. If then I, being your Lord and Master, have
washed your feet; you also ought to wash one another's feet.
For I have given you an exampje, that as I have done to you
so do you also.
Why did Jesus wash the feet of His disciples ?
To give them a proof of His sincere love, and an example of
His deep humility which they should imitate; to teach them, that
even though they themselves were free from sin, and not un-
worthy to receive His most holy body and blood, their feet needed
cleansing, that is, that they should be also purified from all evil
inclinations which defile the heart as daily dust the feet, and
prevent holy Communion from producing its perfect fruitful ef-
fects in the soul.
Why is it, that on this day only one priest says Mass at which the
others receive Communion?
Because as on this day Christ, and He only, offered the un-
bloody Sacrifice, and having instituted the Blessed Sacrament,
fed with His own hands His disciples with His fiesh and blood, it
is but proper, that in commemoration of this, the priests in one
Church should receive the Blessed Sacrament from the hands of
16*
244 INSTRUCTION FOE HOLY THURSDAY.
one, according to the example of the apostles, but in sign of the
priestly dignity which on this day Christ gave to the apostles and
their successors, each priest wears a stole.
Why after the service are the altars denuded?
To show that Jesus, who is represented by the altar, took off,
as it were, at the time of His passion, His divine glory, and
yielded Himself up in utter humiliation into the hands of His ene-
mies to be crucified {Phil. ii. 6. 7.), and that at the crucifixion He
was forcibly stripped of His garments, which the soldiers divided
among them, as foretold in the twenty first psalm, which is there-
fore said during this ceremony.— The faithful are urged to put off
the old sinful man with his actions, and by humbling themselves
become conformable to Christ.
Why is it, that spiritual superiors wash the feet of those under them,
as do also the Catholic princes the feet of twelve poor persons?
This is in commemoration of the washing of feet by Christ,
and in memory of that, all people, even the highest, should exer-
cise the necessary virtues of humility and charity towards even
the lowest, according to the example given by Jesus. Therefore
these mentioned kiss the feet of the poor, and the pope presses
them to his breast, giving to each person a silver and gold medal,
on which is pictured the washing of the feet by Christ.
What are the Tenebrae and their signification?
They are the office prayers which the clergy say on Wednes-
day, Thursday, and Friday of this week, accompanied by lamen-
tations, and different other ceremonies. The word Tenebrae
means darkness, and represents the prayers formerly said in the
dark hours of the morning. In these Tenebrae the Church mourns
the passion and death of Jesus, and urges her children to return
to God ; she therefore makes use of th« words of Jeremias, and
especially those mournful words: "Jerusalem! Jerusalem! be
converted to God, thy Lord!"
Why are these Tenebrae said in the evening?
In memory of that time when the early Christians spent the
whole night preceding great festivals in prayer, which, later,
when zeal diminished, was only done on their eves, and then only
by the clergy, and is still done ; also in order that we may con-
sider the darkness lasting for three hours at the crucifixion of
Christ, whence the name Tenebrae; and lastly, to represent by
it that mourning of which darkness is the type.
Why, during the prayers of the clergy, are the lights in the triangular
candlestick one after another extinguished?
Because the Tenebrae, as has been already remarked, in the
earliest times of the Church, were held in the night, the candles
were extinguished, one after another, as the breaking in of day
INSTRUCTION FOR GOOD-FRIDAY. 245
rendered them no longer necessary, and are now extinguished in
memory of this. There is also a moral signification, that joy
should more and more decrease, and our sadness more and more
increase, the nearer we come to the contemplation of the death
of Christ; again, at the time of the passion and death of Jesus,
His apostles whom He calls the light of the world, one after
another gradually left Him; at the death of Christ the earth was
covered with darkness; that the Jews, who, blinded by pride,
would not recognize Him as the Saviour of the world, fell by His
death into the deepest darkness of hardened infidelity.
What is meant by the last candle which is carried lighted behind the
altar, and after prayers are finished, is brought back again?
This candle signifies Christ, who, though, according to His
human nature, died and laid for three days in the sepulchre, on
the third day came forth from the grave, by His own power, as
the true light of the world.
Why at the end of Tenebrae is a noise made with clappers ?
This was formerly a sign, that service was over; it also signi-
fies the earthquake which took place at Christ's death.
REMARK. In the Cathedrals the holy oils and Chrism which are
used in baptism, confirmation, holy orders, and extreme unction,
as also in consecrating baptismal fonts and altar stones, are blessed
on this day. Let us thank our Lord for the institution of these Sa-
craments at which blessed oils are used.
How should we attend the Church service on this day?
As on this day the Church celebrates the annual commemo-
ration of the institution of the Blessed Sacrament so, at the service,
kneel down, Christian, with devotion; bring to your mind,
with living faith, that Jesus, your divine Teacher and Saviour, is
really and truly here present. Adore Him as the Son of God,
who became man and came upon the earth. Admire the love with
which, that He might be always with us, He instituted the Bles-
sed Sacrament. Render thanks to Him for all the valuable and
instrumental graces which have flowed to you and to so many
Christians from this Sacrament. ■
INSTRUCTION FOR GOOD-PTODAY.
FOr the Jewish people this day was formerly the preparation
dav for Easter, and was called by them the Parasceve;
for us Christians it is the day of the death and burial of our Lord,
who on this day, being Himself both high priest and victim, of-
fered Himself upon the cross for the salvation of the world.
246 INSTRUCTION FOR GOOD-FRIDAY.
Why do we Christians so honor this day?
Because it is the greatest of days from the beginning of the
world to the consummation of all things. On this day were per-
fected the designs which God had from all eternity, as Jesus
Himself expressed when He said: All is consummated; for
on this day He was given up to the gentiles by the Jews, was
scourged, was crowned with thorns, loaded with the cross, drag-
ged to Calvary amid taunts and sneers, there nailed to the cross
between two thieves, and by His painful death finished the great
work of redemption.
Why had Christ to suffer so much to redeem us?
To show us what an immense evil is sin, for which, that He
might satisfy God's justice, He underwent such cruel suiferings;
because of His love for us, so great that He gave the last drop
of His blood for us ; because He rendered satisfaction not for
some men only, but for all, that not one might be lost, but every
one possess life everlasting. Look up to-day, and every day of
thy life, to Christ on the cross, and see how God punishes sin,
since He did not spare even His only begotten Son, who took
upon Himself our sins, and for them died this cruel death. What
death is due to thee, if thou dost not despise and fly from sin?
Why does the Church celebrate the commemoration of the passion
of Christ in such solemn quietness?
That the faithful may be impressed to thank the Saviour for
the redemption, and to move them by calm meditation on His
passion to sincere love for Him. "For this reason," remarks St.
Chrysostom, "St. Paul, even in his time, ordered the observance
of this day, which the Christians always kept in deepest mourn-
ing and with rigorous fasting."
Why do we not observe Good-Friday with such festivities as do the
Protestants? [in Europe.]
Because our grief at our Saviour's death is too great to permit
us to celebrate it joyously, for nature herself mourned at His
death ; the sun was darkened, earth shook, and the rocks were
rent. Although the Christian rejoices on this day in the grace of
redemption through Christ, he is aware, that unless they strive
to participate in the merits of the passion and death of Christ by
sorrowing over their sins, by amendment and penance, that the
joy of His children cannot be pleasing to God the Lord, and just
this is the intention of the Church in the sad and touching so-
lemnities of the day's service.
Why are there no candles lighted at the beginning of service?
To signify that on this day Christ, the Light of the world, be-
came, at is were, extinguished.
INSTRUCTION FOR GOOD-FRIDAY. 247
Why does the priest prostrate himself before commencing the
service ?
That we should consider with him in deepest sorrow and hu-
mility how the Saviour died on the cross for our sins, and how
unworthy we are on account of them to lift up our faces.
Why does the service commence with the reading of two lessons?
Because Christ died for Jews and Gentiles. The first lesson
is from the Prophet Osee (Os. vi. 1-6.), and the other from Ex-
odus, the contents of which refer to this, that by the bloody death
of the immaculate Lamb Jesus we are healed of our sins, and
redeemed from death.
After the first lesson the priest says the following
PRAYER OF THE CHURCH. God, from whom both
Judas received the punishment of his sin, and the thief the
reward of his confession: grant us the effects of Thy mercy;
that as our Lord Jesus Christ, at the time of His passion,
bestowed on both different rewards according to their merits;
so, having destroyed the old man in us, He may give us grace
to rise again with Him. Who liveth.
Here follows the History of the Passion according to St. John;
after which the priest, singing, brings to the Lord God the most
tender and pathetic prayers in behalf of the one only true
Church, that she may always increase, and that peace and unity
may always remain with her; for the pope, that his government
may be blessed; for the bishops, priests, the clergy, and
the people, that they may serve God in justice; for those con-
verted to the faith, that they may continue to grow in knowledge
and in zeal for the holy religion; for rulers as defenders of the
Church, that they may govern with wisdom and justice, and that
those under them may be loyal to them with fidelity and obedience;
for all the unfortunate, that God may have mercy on them;
for heretics and apostates, that they may be brought back
from error to the truth of the Catholic faith; for the Jews, that
they may be given light; for the heathens, that they may abjure
idols, and believe in one true God. Before each prayer the priest
says Or emus [Let us pray], Flectamus genua [Let us kneel];
when kneeling, we say Amen, and at the call Lev ate [Rise up] we
rise; except at the prayer for the Jews, when the priest does not
kneel, because the Jews, kneeling, mocked our Lord. As Christ on
this day prayed for all men, the Church desires, that we also pray
for all men; say, therefore, the following
PRAYER. Lord Jesus! who on the cross, while in ex-
cruciating pain, didst pray with a loud voice for all men:
we humbly pray Thee for Thy vicar, the Pope N., for our
248 INSTRUCTION FOR GOOD-FRIDAY.
bishop N., for all the priests and clergy, for our civil govern-
ment, for the neophytes, for the unfortunate and oppressed,
for all Catholics, that Thou mayst preserve them in the true
faith, and strengthen them, that they may serve Thee ac-
cording to their different vocations. We pray Thee also for
all unbelievers, and those separated from our Church, for
the Jews, and for the heathens, that Thou mayst unite all
in Thy holy Church, and bring them to eternal salvation.
Amen.
What is done by the priest after these prayers?
The priest then goes down from the epistle side of the altar,
takes the crucifix covered, and holding it towards the people,
uncovers it so much that the head is seen, and sings in a low
voice: Ecce lignum crucis, &c: "Behold the wood of the cross
on which hung the Saviour of the world ! " The choir answers :
Venite, adoremus: "Come, let us adore it!" at which all kneel,
adoring Christ who died on the cross for us. The priest now
comes forward to the corner, then to the middle of the altar; in
the first place he uncovers the right side, in the latter place the
whole, each time elevating the cross somewhat, and raising his
voice, sings: Ecce lignum crucis. In this manner should the
image of the crucified Redeemer, which has been hidden from our
eyes since Passion-Sunday, make a deeper impression upon us,
and show us how the doctrines of Jesus crucified became gradu-
ally known to the world. Jesus is adored three times, because He
was mocked three times: in the courtyard of the highpriest, in
Pilate's house, and on Mount Calvary. The priest then lays the
cross on a cloth spread out on a cushion on the gospel side, to
represent the laying of Christ in the sepulchre; he then goes some
distance back and takes off his shoes, as Moses was commanded
to when he was about to approach almighty God; he then kneels
and meditates on the passion of Christ; goes a few steps forward,
again kneels, and still a third time, this time directly in front of
the crucifix. He here adores Jesus with humility, considers His
infinite love, which brought Him to the cross, and laid Him in
the sepulchre for the redemption of us sinful creatures, and then
kisses in spirit with reverence the sacred wounds of Jesus, which
He received on our account. During this veneration of the cross
the choir divides and chants in alternation the versicles called
the Reproaches, and between each part of the canticle, the
following words in Greek and Latin : "0 Holy God ! Most Holy
One! Holy Immortal One! have mercy on us!" In these versi-
cles Christ tenderly and lovingly reproaches the people who cru-
cified Him, which we may also take to ourselves, who have so
often crucified Jesus anew by sin. They are therefore called re-
proaches, words of complaint, and continue during the veneration
INSTRUCTION FOR GOOD-FRIDAY. 249
of the cross by the priest. Afterwards a hymn of praise composed
by St. Fortunatus, is sung in honor of the victory gained on the
cross by our Saviour, which calls upon us also to render praise
and thanks to Jesus crucified.
Adore, also, in deepest humility, and by a threefold advance,
the Redeemer who died on the cross, and is now r victoriously en-
throned; ask, with fullest contrition, forgiveness of your sins; kiss
with sincere love His sacred wounds, promising to love all men,
even your enemies, and to have pity on all in distress, according
to His example.
What comes after the veneration of the cross ?
The sacred hosts consecrated on Holy Thursday, and kept in
the chalice, are brought by the priest in procession, from the
place where they were deposited, to the high altar, incensed in
sign of adoration, and after a few short prayers the priest lifts up
one of them with the right hand, breaks it, puts one part in the
chalice and communicates, and soon after leaves the altar.
Is there, then, no Mass said on this day?
No; for on this day there is no bread and wine consecrated,
which is the essential part of the Sacrifice of the Mass, but one
of the hosts consecrated the day previously is uplifted, and re-
ceived in Communion, while the other is exposed in the osten-
sorium for public adoration.
REMARK. This is the usual custom. Where no special privileges
are granted, the sacred Host is laid in a pix, or put into the taber-
nacle on an altar especially prepared for it, ornamented with lights
and flowers, where the faithful can visit and adore the most Rlessed
Sacrament. {Trans.)
Why is no Mass said on this day?
Because, Jesus Christ, the first high priest after the order of
Aaron, having this day sacrificed Himself on the altar of the cross
in a bloody offering, it is not mete, that His death sacrifice should
be to-day repeated even in iin unbloody manner. Besides this,
Mass is a joyous and comforting sacrifice, and is therefore omit-
ted because of our mourning.
What devotions may be practised to-day?
Besides adoring Jesus in the holy sepulchre, the stations may
•be said, meditations made on the sufferings of our Lord, and it
realized in our hearts, as St. Augustine says: "Behold the wounds
of Jesus hanging upon the cross, the blood of the dying, the
price of our redemption! To kiss the bowed head, to caress the
pierced side, to embrace the extended arms, the whole body sa-
crificed for our redemption. Consider what all this is, that He
may be wholly in your heart who is nailed to the cross for you."
250
MANNER OF CONTEMPLATING CHRIST'S BITTER
PASSION.
Christ also suffered for us: leaving you an example that
you should follow his steps. {Peter i. 2, 21.)
" W Hence does it come," writes St.AlphonsusLigouri, "that
H so many of the faithful look with so much indifference
at Christ on the cross? At most they assist during Holy Week at
the commemoration of His death Avithout any feeling of gratitude
or compassion, as if it were a fable or an event in which they
had no interest. Know they not, or believe they not what the
gospel relates of Christ's passion? Indeed they know it, and be-
lieve it, but do not think of it. It is impossible, that he who be-
lieves and meditates, should fail to become burning with love for
a God who for love of him suffers and dies." But why, we may
ask here, are there so many who draw so little soul benefit even
from the contemplation of the passion and death of Jesus? Be-
cause they fail to consider the example of virtue which Christ
gives us in His sufferings, and fail to imitate it.
"The cross of Christ," says St. Augustine, "is not only a bed
of death, but a pulpit of instruction." It is not only a bed upon
which Christ dies, but the pulpit from which He teaches us what
to imitate and to do. It should now be our special aim in medi-
tating upon the passion of Christ, to imitate the virtues which
Jesus allows to shine forth in the highest degree in His passion
and death, and which He permits us to see, as in a mirror. But
just this it is which so many neglect. They usually content them-
selves with compassion when they see Christ enduring so many
and such different sufferings, but see not with what love, humi-
lity, and meekness He bears them, and so do not endeavor to
imitate these virtues. That you, Christian soul, may avoid this
mistake, and that you may draw the greatest possible benefit for
your soul, from the contemplation of the passion and death of
Christ, attend to that which is said of it by that pious servant of
God, Alphonse Rodriguez:
We must endeavor to derive from the meditation on the mys-
teries of the passion and death of Christ this effect, that we may
imitate His virtues, and this by slowly and attentively consider-
ing each virtue by itself, exercising ourselves in framing a very
great desire for it in our hearts , making a firm resolution to i
practise it in words and works, and also to conceive a holy aver-
sion and horror of the opposite vice; for instance, when con-
templating Christ's condemnation to the death of the cross by
Pilate, consider the humility of Jesus Christ, who being God, as
humbly as He was innocent, voluntarily submitted and silently
accepted the unjust sentence and the ignominious death. Here
you see from the example given by Jesus, how you should despise
THE PASSION, &c. 251
yourself, patiently bear all evil, unjust judgment, and detraction,
and even to seek them with joy as giving us occasion to resemble
Him. To produce in yourself these necessary effects and resolu-
tions, you should at each mystery contemplate the following
particulars :
First, Who is it that suffers? The most innocent, the holiest,
the most loving, the only begotten Son of the Almighty Father,
the Lord of heaven and earth. Secondly, What pains and
torment, exterior and interior, does He suffer? Thirdly, In
what manner does He suffer, with what patience, humility, meek-
ness, love, &c. , does He bear all ignominy and outrage?
Fourthly, For whom does He suffer? For all men who have
died, still live, will live, will be born, for His enemies and His
executioners, for each and every man. Fifthly, By whom does
He suffer? By Jews and heathens, by soldiers and tyrants, by
the devil and all impious children of the world to the end of time,
and all who were then united in spirit with His enemies and who
aided His tortures. Sixth, Why does He suffer? To make re-
paration for all the sins of all the world, to pay the debt of all
sins, to satisfy to the justice of God, to reconcile the Heavenly
Father to us, to open heaven, to give us His infinite merits, that
we may from them have strength to follow the way to heaven.
At the consideration of each of these points, and indeed at each
mystery of the passion of Christ, the imitation of the example of
His virtues is the main object, because the true life and per-
fection of the Christian consists in the imitation of Jesus. Place
vividly before your mind, therefore, at the consideration of each
stage of the passion of Christ, the virtue which He practised in
it, contemplate it and ask yourself, whether you possess this
virtue, or whether you still find in yourself the opposite vice. In
the latter case make an act of contrition, excite in yourself a
sincere desire of the opposite virtue, make the firm resolution
henceforth to practise this virtue and to extirpate this vice, and
ask our Lord for the grace to do so. In this way you will draw
the greatest advantage from the contemplation of Christ's passion,
and will resemble Christ, and, as the pious Louis of Granada says,
there can be no greater honor and adornment for a Christian
than to resemble his divine Master, not in the way that Lucifer
desired, but in that which He pointed out, when He said: "I
have given you an example, that as I have done to you,
so do you also."
THE PASSION,
OR THE SUFFERINGS OF OUR LORD JESUS CHRIST,
ACCORDING TO THE FOUR EVANGELISTS.
\\! Hen Jesus had given his last instructions and had ended
T T the hymn with his disciples, they went out together to
252 THE passion, &c.
Mount Olivet, and Jesus said to them: All you shall be scanda-
lized in me this night; for it is written: I will strike the shep-
herd, and the sheep of the flock shall be dispersed.
But after I shall be risen again, I will go before you into Galilee.
And Peter answering, said to him : Although all shall be scanda-
lized in thee, I will never be scandalized. Jesus said to him : Amen,
I say to thee, that in this night before the cock crow twice, thou
wilt deny me thrice. But Peter spoke the more vehemently: Yea,
though I should die with thee, I will not deny thee; and in like
manner said all the disciples. And Jesus went with them over
the brook Cedron, where there was a garden which he entered
with his disciples. And Judas also, who betrayed him, knew the
place; because Jesus had often resorted thither with his disciples.
Judas, the traitor, therefore, having received a band of soldiers
and servants from the chief priests and the Pharisees, cometh
thither with lanterns, and torches, and weapons. And Jesus said
to his disciples : Sit you here, while I pray. Pray, that ye enter
not into temptation. And taking with him Peter and the two
sons of Zebedee, he began to grow sorrowful and to be sad. And
he said to them : My soul is sorrowful even unto death, stay you
here and watch with me. And when he had withdrawn from them
a little distance— about a stone's cast— kneeling down he prayed,
saying: "Abba, Father, all things are possible to thee, remove
this chalice from me, but not what I will, but what thou wilt."
And there appeared to him an angel from heaven strengthening
him, and being in agony, he prayed the longer. And his sweat
became as drops of blood trickling down upon the ground. And
when he rose up from prayer and was come to his disciples, he
found them sleeping for sorrow. And he said to them: Why sleep
you? What! could you not watch one hour with me? To Peter
he said: Simon, sleepest thou? Couldst thou not watch one hour?
Arise! watch ye, and pray, that ye enter not into temptation.
The spirit indeed is willing, but the flesh weak. Again he went
the second time and prayed, saying: "My Father, if this chalice
may not pass away, but I must drink it, thy will be done." And
when he returned, he found them again asleep (for their eyes
were heavy), and they knew not what to answer him. And leaving
them, he went again: and he prayed the third time, saying the
selfsame word. Then he cometh to his disciples, and saith to
them : Sleep ye now, and take your rest. It is enough : the hour
is come: behold, the Son of Man shall be betrayed into the hands
of sinners. Rise up, let us*go ! Behold, he that will betray me, is
at hand. And while he was yet speaking, cometh Judas Iscariot,
one of the twelve, and with him a great multitude with swords
and staves, from the chief priests, the scribes, and the ancients.
And he that betrayed him, had given them a sign, saying: Whom-
soever I shall kiss, that is he, lay hold on him, and lead him awav
carefully. And when he was come, immediately going up to Jesus,
THE PASSION, &c. 253
he said : Hail, Rabbi ; and he kissed him. And Jesus said to him :
Friend, whereto art thou come? Judas, dost thou betray the Son
of Man with a kiss? Jesus, therefore, knowing all things that
should come upon him, went forth and said to them : Whom seek
ye? They answered him: Jesus of Nazareth. And Jesus said: I
am he. And Judas also, who betrayed him, stood with them. As
soon therefore as he had said to them : I am he : they went back-
ward and fell to the ground. Again therefore he asked them :
Whom seek ye? And they said: Jesus of Nazareth. Jesus an-
swered : 1 have told you, that I am he. If therefore you seek me,
let these go their way. That the word might be fulfilled which
he had said (John xvii. 12.): Of them whom thou hast given me,
I have not lost any one. Then they came up, and laid hands on
Jesus, and held him. And they that were about him, his dis-
ciples, seeing what would follow, said : Lord, shall we strike with
the sword? And one of them, Simon Peter, stretching forth his
hand, drew out his sword; and striking the servant of the high
priest, cut off his right ear. And the name of the servant was
Malchus. And Jesus said to them : Suffer ye thus far. And to
Peter: Put up again thy sword into its place; for all that take the
sword, shall perish by the sword. Tninkest thou, that I cannot
ask my Father, and he will give me presently more than twelve
legions of angels ; how then shall the scriptures be fulfilled, that
so it must be done? (Ps. xxii., /*. liii.) The chalice which my
Father hath given me, shall I not drink it? And he touched the
servant's ear and healed him. And Jesus said to the chief priests
and the magistrates of the temple, and the ancients that were
come to him: You are come out as it were to a robber, with
swords and clubs to apprehend me. I sat daily with you teaching
in the temple, and you laid not hands on me. Now all this was
done, that the scriptures of the prophets might be fulfilled ; but
this is your hour and the power of darkness. Then the band, and
the tribune, and the servants of the Jews took Jesus, and they
bound him. And the disciples all leaving him, fled. And only one
followed him, having a linen cloth cast about his naked body, and
they laid hold on him; but he casting off the linen cloth, fled
from them naked. And they led Jesus away to Annas first, for
he was father-in-law to Caiphas who was high priest for that
year. Now Caiphas was he who had given that counsel to the
Jews: that it was expedient, that one man should die for the
people. (John xi. 49, 50.) And Annas sent him bound to Caiphas
the high priest. And they brought Jesus to the high priest's
house, and all the chief priests, and the ancients were assembled
together. The high priest then asked Jesus of hi§ disciples and
of his doctrine. Jesus answered him : I have spoken openly to
the world: I have always taught in the synagogue and in the
temple, whither all the Jews resort ; and in secret I have spoken
nothing. Why askest thou me? Ask them who have heard what
254 ' THE passion, &c.
I have spoken to them: behold, they know what things I have
said. And when he had said these things, one of the officers
standing by, gave Jesus a blow, saying: Answerest thou the high
priest so? Jesus answered him: If I have spoken evil, give testi-
mony of the evil: but if well, why strikest thou me? But the
chief priests, the ancients, and all the council sought evidence
against Jesus, that they might put him to death; and they found
not, whereas many false witnesses had come in; for their witness
did not agree. And last of all there came two false witnesses,
and they said : We heard him say, I will destroy this temple made
with hands, and within three days I will build another not made
with hands. And their witness did not agree. And the high
priest rising up, said to him: Answerest thou nothing to the things
which these witness against thee? But Jesus held his peace and
answered nothing. And the high priest asked him and said to
him: Art thou Christ, the Son of the blessed God? I adjure thee
by the living God, that thou tell us if thou be the Christ, the Son
of God. Jesus saith to him : Thou hast said it. Nevertheless I
say to you, hereafter you shall see the Son of Man sitting oil the
right hand of the power of God, and coming in the clouds of
heaven. Then the high priest rent his garments, saying: He hath
blasphemed, what further need have we of witnesses? Behold,
now you have heard the blasphemy. What think you? But they
answering, said : He is guilty of death. Then they did spit in his
face, and buffetted and blindfolded him, and struck him with the
palms of their hands, and said to him : Prophesy unto, Christ,
who is he that struck thee?
And Simon Peter followed Jesus, and so did another disciple.
And that disciple was known to the high priest, and Went in with
Jesus into the court of the high priest. But Peter stood at the
door without. The other disciple, therefore, who was known to
the high priest, went out, and spoke to the porteress, and brought
in Peter to the house of the high priest. Now the servants and
officers stood at a fire of coals, because it was cold, and warmed
themselves. And with them was Peter also standing and warm-
ing himself. And when they were sitting around the fire, Peter
sat in the midst of them, that he might see the end. And there
cometh to him a certain maid-servant of the high priest— it was
the porteress — and when she had seen Peter warming himself,
looking on him, she saith: Thou also wast with Jesus of Naza-
reth. Art thou not also one of this man's disciples? But he denied
before them all, saying: Woman, I am not. I know him not. I
neither know, nor understand what thou sayst. And he went be-
fore the court, and the cock crew. And as he went out of the
gate, another maid saw him, and she saith to them that were
there: This man also was with Jesus of Nazareth, and the first
maid— the porteress — looking at him again said to them: He is
one of them ; and after a little while another seeing him, said :
THE PASSION, &c.
255
But thou art one of them. And Peter answered: I am not. And
after the space as it were of one hour, one of the servants of the
high priest (a kinsman to him whose ear Peter cut off) said to
him: Did I not see thee in the garden with him? Of a truth, this
man was also with him, for he is a Galilean. And after a little
while the} 7 came that stood by, and said to Peter: Surely thou
art one of them ; for thou also art a Galilean, for even thy speech
doth discover thee. But Peter again denied it, and said to them :
Man, I know not what thou sayst. And he began to curse and
swear, saying: I know not this man of whom you speak. And
immediately while he was yet speaking, the cock crew the second
time. And the Lord turning looked at Peter, and he remembered
the word of Jesus which he had said: Before the cock crow twice,
thou wilt deny me thrice ; and going forth he wept bitterly. —
256 THE passion, &c.
And when morning was come, all the chief priests, and scribes,
and ancients of the people took counsel against Jesus, that they
might put him to death. And they brought him also into their
council and said to him : If thou be the Christ, tell us. And he
said to them : If I shall tell you, you will not believe me, and if
I shall also ask you, you will not let me go. But hereafter the
Son of Man shall be sitting on the right hand of the power of God.
Then said they all : Art thou the Son of God ? And he said : You
say that I am. And they said: What need we any further testi-
mony? For ourselves have heard it from his own mouth. And the
whole multitude rose up, and binding Jesus, led him away and
delivered him to Pilate, the governor. Then Judas who betrayed
him, seeing that he was condemned, repenting himself, brought
back the thirty pieces of silver to the chief priests and ancients,
saying : I have sinned in betraying innocent blood. But they said :
What is that to us ? look thou to it. And casting down the pieces
of silver in the temple, he departed, and went, and hanged him-
self with an halter. But the chief priests having taken the pieces
of silver, said: It is not lawful to put them in the corbona, be-
cause it is the price of blood^ And after they had consulted
together, they bought with them the potter's field, to be a bury-
ing place for strangers. For this cause that field was called Ha-
celdama, that is, the field of blood, even to this day. Then was
fulfilled that which was spoken by Jeremias the Prophet, saying:
And they took the thirty pieces of silver, the price of
him that was prizedj whom they prized of the children
of Israel. And they gave them unto the potter's field,
as the Lord appointed to me.
And it was morning, and they went not into the hall, that they
might not be defiled, but that they might eat the pasch. Pilate
therefore went out to them and said : What accusation bring you
against this man? They answered and said to him: If he were
not a malefactor, we would not have delivered him up to thee.
Pilate then said to them: Take him you and judge him according
to your law. The Jews therefore said to him : It is not lawful
for us to put any man to death. That the word of Jesus might
be fulfilled which he said, signifying what death he should die.
{Matt. xx. 19.) And they began to accuse him, saying: We have
found this man perverting our nation, forbidding to give tribute
to Caesar, and saying that he is Christ the King. Pilate there-
fore went into the hall again, and called Jesus, and said to him :
Art thou the king of the Jews? Jesus answered: Sayest thou this
thing of thyself, or have others told it thee of me? Pilate an-
swered: Am I a Jew? Thy own nation and the chief priest have
delivered thee up to me: what hast thou done? Jesus answered :
My kingdom is not of this world. If my kingdom were of this
world, my servants would certainly strive that I should not be
delivered to the Jews: but now my kingdom is not from hence.
THE PASSION, &c. 257
Pilate therefore said to him: Art thou a king then? Jesus an-
swered : Thou sayest, that I am a king. For this was I born, for
this I came into the world : that I should give testimony to the
truth. Every one that is of the truth, heareth my voice. Pilate
said to him: What is the truth? And when he had said this, he
went out again to the Jews and said to them: I find no cause in
him. And the chief priests and ancients accused him of many
things, but he answered nothing. And Pilate again saith to him :
Answerest thou nothing? Behold in how many things they ac-
cuse thee. But Jesus still answered nothing; .so that Pilate won-
dered. But they were more earnest, saying: He stirreth up the
people, teaching throughout all Judea, beginning from Galilee to
this place. But Pilate hearing Galilee, asked if the man were of
Galilee? And when he understood, that he was of Herod's juris-
diction, he sent him away to Herod, who himself was aiso at
Jerusalem in those days. And Herod seeing Jesus, was very glad,
for he was desirous of a long time to see him, because he had
heard many things of him, and he hoped to see some sign wrought
by him. And he questioned him with many words. But he an-
swered him nothing. And the chief priests and the scribes stood
by, earnestly accusing him, and Herod with his army set him at
nought, and mocked him, putting on him a white garment, and
sent him back to Pilate. And Herod and Pilate were made friends
that same day; for before they were enemies to one another.
Then Pilate calling together the chief priests, and the magistrates,
and the people, said to them : You have brought this man to me
as one that perverteth the people, and behold, I having examined
him before you, find no cause in this man touching those things
wherein you accuse him. No, nor Herod neither. For I sent you
to him, and behold, nothing worthy of death is done to him. I
will chastise him therefore and release him. Now of necessity he
was to release unto them one upon the festival day. And there
was one called Barabbas, who was put in prison with some se-
ditious men, who in the sedition had committed murder. And
when the multitude was come up, they began to desire r that he
would do as he had ever done unto them. And Pilate answered
them and said: But you have a custom, that I should release one
unto you at the pasch: will you therefore that I release unto you
the King of the Jews? For he knew that the chief priests had de-
livered him up out of envy. And while Pilate was sitting in the
place of judgment, his wife sent to him, saying : Have thou noth-
ing to do with that just man. For I have suffered many things in
a dream this night because of him. But the chief priests moved
the people, that he should rather release Barrabas to them and
make Jesus away. And Pilate again asked them, saying: Whether
will you of the two to be released unto you ? And the whole mul-
titude together cried out at once, saying: Away with this man,
and release unto us Barrabas. And Pilate again spoke to them
258
THE PASSION, &c.
desiring to release Jesus : What will you then, that I shall do with
Jesus, that is called Christ, the King of the Jews? But they cried
out again, saying: Crucify him, crucify him! And he said to them
the third time: Why, what evil hath this man done? I find no
cause of death in him. I will chastise him therefore, and let him
go. But they were instant with loud voices requiring, that he
might be crucified : and their voices prevailed.
Then therefore Pilate released unto them Barrabas, the mur-
'derer, and having scourged Jesus, delivered him up to their will.
And the soldiers led him away into the court of the palace, and
they called together the whole band, and they clothed him with
purple, and platting a crown of thorns they put it upon him, and
a reed in his right hand. And bowing the knee before him, they
mocked him, saying: Hail, King of the Jews! And they gave
THE PASSION, &c. 259
him blows; and spitting upon him, they took the reed and struck
his head. And bowing their knees, they adored him. Pilate there-
fore went forth again and saith to them: Behold, I bring him
forth to you, that you may know I find no cause in him. Jesus
therefore came forth, bearing the crown of thorns and the purple
garment. And he said to them: Behold the man! When the chief
priests, therefore, and the servants had seen him, they cried out,
saying : Crucify him, crucify him ! Pilate saith to them : Take him
you and crucify him; for I find no cause in him. The Jews an-
swered him : We have a law, and according to that law he ought
to die, because he made himself the Son of God. When Pilate
therefore had heard this saying, he feared the*more, and he
entered into the hall again: and he said to Jesus: Whence art
thou ? But Jesus gave him no answer. Pilate therefore saith to
him : Speakest thou not to me? Knowest thou not, that I have
power to crucify thee, and I have power to release thee? Jesus
answered: Thou shouldst not have any power against me, unless
it were given thee from above. Therefore he that hath delivered
me to thee, hath the greater sin. And from thenceforth Pilate
sought to release him. But the Jews cried out, saying : If thou
release this man, thou art not Caesar's friend. For whosoever
maketh himself a king, speaketh against Caesar. ISlow when Pi-
late had heard these words, he brought Jesus forth: and sat down
in the judgment seat in the place that is called Lithostrotos, and
in the Hebrew Gabbatha. And it was the Parasceve of the pasch
about the sixth hour, and he saith to the Jews: Behold* your king !
But they cried out : Away with him, crucify him ! Pilate saith to
them: Shall I crucify your king? The chief priests answered: We
have no king but Caesar. And Pilate seeing that he prevailed
nothing, but that rather a tumult was made, being willing to
satisfy the people, taking water, washed his hands before the
people, saying: I am innocent of the blood of this just man: look
you to it. And the whole people answering, said: His blood be
upon us, and upon our children! Then he released unto them
Barrabas, but Jesus he delivered up to them to be crucified.
And they led away Jesus, and after they had mocked him,
they took off the purple from him, and put his own garments
upon him, and led him out to crucify him. And bearing his own
cross, he went forth to that place which is called Calvary, but in
Hebrew Golgatha. And as they led him away, they laid hold on
one Simon of Cyrene, coming from the country, who was the fa-
ther of Alexander and Rufus, and they laid the cross on him to
carry after Jesus. And there followed him a great multitude of
people, and of women who bewailed and lamented him. But Jesus
turning to them, said : Daughters of Jerusalem, weep not over
me, but weep for yourselves and your children. For behold, the
days shall come wherein they shall say : Blessed are the barren
and the wombs that have not borne, and the paps that have not
17*
2(}0 THE PASSION, &c.
given suck. Then shall they begin to say to the mountains : Fall
upon us, and to the hills: Cover us. For if in the green wood they
do these things, what shall be done in the dry?
And there were also two malefactors led with Mm to be put
to death. And when they were come to the place which is called
Golgatha, which being interpreted is, the place of Calvary, they
gave him to drink wine mingled with myrrh ; and when he had
tasted it, he would not drink. And they crucified him there; and
with him the two robbers, one on the right hand, and the other
at the left, and Jesus in the midst. And the scripture was ful-
filled, which saith: And with the wicked he was reputed.
{teal liii. 12.) »And Jesus said: Father, forgive them, for they
know not, what they do ; and it was the third hour (twelve o' clock
noon), and they crucified him. And Pilate wrote a title also, and
he put it upon the cross. And the writing was: JESUS OF
NAZARETH, THE KING OF THE JEWS. This was to indi-
cate his crime, and was written in letters of Greek, Hebrew, and
Latin. And the soldiers placed it above his head. This title there-
fore many of the Jews did read : because the place where Jesus
was crucified, was nigh to the city. Then the chief priests of the
Jews said to Pilate: Write not, The King of the Jews, but that
He said, I am the King of the Jews. Pilate answered : What I
have written, I have written.
The soldiers, therefore, when they had crucified him, took his
garments, and they made four parts, to every soldier a part, and
also his coat. Now the coat was without seam, woven from the
top throughout. They said then one to another : Let us not cut
it, but let us cast lots for it whose it shall be. (That the scripture
might be fulfilled which saith: They have parted my gar-
ments among them, and upon my vesture they have
cast losts.) And the soldiers indeed did these things, sat then
about the cross to watch over -him. And they that passed by,
blasphemed him, wagging their heads, and saying: Vah, thou
that destroyest the temple of God, and in three days buildest it
up again: save thyself, coming down from the cross. In like
manner also the chief priests with the scribes, mocking, said one
to another: He saved others, himself he cannot save. Let Christ
the King of Israel come down now from the cross, that we may
see and believe. He trusted in God; let him now deliver him, if
he will have him; for he said: I am the Son of God. Also the
soldiers reviled him, coming to him and saying : If thou be the
King of the Jews, save thyself. And one of the robbers, that were
crucified with him, said the same, blaspheming and reviling him,
saying: If thou be Christ, save thyself and us! But the other an-
swering, rebuked him, saying: Neither dost thou fear God, seeing
thou art under the same condemnation. And we indeed justly,
for we receive the due reward of our deeds ; but this man hath
done no evil. And he said to Jesus: Lord, remember me when
THE PASSION, &c. 261
thou shalt come into thy kingdom. And Jesus said to him: Amen,
I say to thee, this day thou shalt be with me in paradise.
And there were there many women afar off who had followed
Jesus from Galilee, ministering unto him, and saw all. Among
them was Mary Magdalen, and Mary, the mother of James the
Less, and Josenh, and Salome, the mother of the sons of Zebedee.
By the cross ot Jesus stood his mother, and his mother's sister,
Mary, the wife of Cleophas, and Mary Magdalen. When Jesus
therefore had seen his mother and the disciple standing whom he
loved, he saith to Ms mother: Woman, behold thy son! After that
he said to the disciple : Behold thy mother ! And from that hour
the disciple took her to his own. And it was almost the sixth
hour, and there was darkness over all the earth until the ninth
hour. And the sun was darkened : and at the ninth hour (three
o' clock in the afternoon) Jesus cried out : Eloi, Eloi, lamma sa-
bacthani? which is, being interpreted: My God, my God, why
hast thou forsaken me? And some of the bystanders hearing,
said : Behold, he calleth Elias. Afterwards Jesus knowing that all
things were now accomplished, that the scripture might be ful-
filled (Ps. lxviii.), said: I thirst! Now there was a vessel set there
full of vinegar, and one running with others filling a sponge with
vinegar, and putting it upon a reed, held it up to Jesus, and gave
him to drink, saying : Stay, let us see, if Elias will come to take
him down. Jesus therefore, when he had taken the vinegar, said:
It is consummated! and Jesus again crying with a loud voice,
said : Father, into thy hands I commend my spirit ! And bowing
his head, he gave up the ghost. *) And the veil of the temple was
rent in two from the top to the bottom, and the earth quaked,
and the rocks were rent. And the graves were opened, and many
bodies of the saints that had slept, arose. And the centurion who
stood over against him, seeing that crying out in this manner he
gave up the ghost, said : Indeed this man was the Son of God.
And also those that were there and watched over Jesus, when
they saw the earthquake, and the other events, were terrified and
said : He was indeed the Son of God. And all the multitude of
them that were come together to that sight and saw the things
that were done, returned striking their breasts. Then the Jews
(because it was the Parasceve), that the bodies might not remain
upon the cross on the Sabbath-day (for that was a great Sabbath-
day), besought Pilate, that their legs might be broken, and that
they might be taken away. The soldiers therefore came, and they
broke the legs of the first, and of the other that was crucified with
him. But after they had come to Jesus, when they saw, that he
was already dead, they did not break his legs. But one of the
soldiers with a spear opened his side, and immediately there came
out blood and water.
*) At these words the priest and the whole congregation fall on their
knees, to meditate in deep devotion on the mystery of the death of Jesus.
262
THE PASSION, &c.
(And he that saw it, hath given testimony, and his testimony
is true; and he knoweth that he saith true; that you also may
believe. For these things were done, that the scripture might be
fulfilled: You shall not break a bone of him. And again
another scripture saith: They shall look on him whom they
pierced.)
And when evening was now come (because it was the Paras-
ceve, that is, the day before the Sabbath), Joseph of Arimathea,
a noble counsellor and just man (the same had not consented to
their counsel and doing), who was also expecting the kingdom of
God, and was a disciple of Jesus, but secretly for fear of the Jews,
came and went in boldly to Pilate, and begged the body of Jesus.
But Pilate w r ondered that he should be already dead. And send-
ing for the centurion, he asked him if he were already dead. And
THE PEOPLE AT THE CROSS AND THE PEOPLE OF TO-DAY. 263
when he had understood it by the centurion, he gave the body to
Joseph, and commanded, that it should be delivered to him. And
Joseph buying fine linen, and taking him down, wrapped him in
it. And Nicodemus also came, he who at the first came to Jesus
by night {John hi.) , bringing a mixture of myrrh and aloes about
one hundred pound weight. They took therefore the body of
Jesus, and bound it in linen clothes with the spices, as the manner
of the Jews is to bury. Now there was in the place, where he
was crucified, a garden: and in the garden a new sepulchre, which
Joseph had caused to be hewn out of a rock, wherein no man yet
had been laid. There therefore, because of the Parasceve of the
Jews, they laid Jesus, because the sepulchre was nigh at hand.
And he rolled a great stone to the door of the sepulchre and went
his way. It was the day of the Parasceve and the Sabbath drew
on. And the women who had come with him from Galilee, Mary
Magdalen, and the other Mary, Joseph's mother, following after
saw the sepulchre, and saw how the body was laid, and return-
ing they prepared spices and ointments ; and on the Sabbath-day
they rested according to the commandment.
[The following is sung as the gospel.]
And the next day, which followed the day of preparation, the
chief priests and the Pharisees came together to Pilate, saying:
Sir, we have remembered, that that seducer said, while he was
yet alive : After three days I will rise again. Command therefore
the sepulchre to be guarded until the third day : lest perhaps his
disciples come and steal him away, and say tc te people, he is
risen from the dead : and the last error shall be worse than the
first. Pilate said to them : You have a guard ; go, guard it as you
know. And they departing, made the sepulchre sure, sealing the
stone, and setting guards.
THE PEOPLE AT THE CROSS AND THE PEOPLE
OF TO-DAY.
AT Golgatha, in sight of the temple and city of Jerusalem,
before the eyes of two or three millions* of Jews, who had
come from all lands of the earth at Easter- time to the city, Jesus,
the Son of God, hung upon the cross, an expiatory sacrifice for
mankind burdened with all manner of sin. Near the cross of her
dying Son stood Mary, His mother, filled with grief; by her side
John, the loved disciple, and kneeling at the foot of the cross
almost insensible from sorrow and anguish, convulsively winding
her arms around the wood of the cross, was Mary Magdalen, the
penitent. On the right hand, on a cross, hung a criminal peni-
tently turned towards the Saviour ; on the left hand, groaned on
another cross another criminal of impenitent heart, blaspheming
the Holy One of Israel. Around the agonizing Saviour stood the
Scribes and Pharisees, that hypocritical gang of practised mis-
264 THE PEOPLE AT THE CROSS
creants, whose hatred persecuted the innocent Lamb Jesus, even
in death, who blind to all the prophecies of the prophets whose
books they had at hand and read, blind to the actual miracles
which Jesus, to prove His divinity and His mission, wrought be-
fore their eyes, filled with envy and hatred reviled the dying Re-
deemer. At a distance there stood a crowd of curious, indifferent
people, who had come to keep the Easter-festival, had heard of
Jesus and were present at His crucifixion, and not far from them
the rough soldiers and executioners lay around, dividing among
themselves the Saviour's clothes and casting lots for his coat.
This was the society that surrounded the Son of God and Re-
deemer of the world bleeding on the cross, and in their different
phases are types of the men of to-day.
Only three persons were there who near the cross, clung to
the Saviour in faith that could never waver, and in truest love
ready to die with Him, and for Him. There were but three who
suffered all taunts and sneers, all revilings and blasphemies to
pass over them, and departed not from the cross ; they were Mary,
John, and Magdalen. As these then are all now who, like Mary
and John, yet pure and innocent, or like Magdalen weeping over
their sins, confess Jesus with their heart and lips, cling faithfully to
Him, and permit neither persecution nor death to separate them
from Him. As then by the cross, so to-day is the number of the
faithful small, and large the number of those who, like the care-
less spectators of the crucifixion, are certainly not decided ene-
mies of Jesus crucified, but certainly not His decided friends.
They have indeed been baptized in the name of Jesus, they keep
externally with the Catholic Church, which Christ founded, but they
are sunk in lukewarmness, have no living faith, and are waver-
ing between the world and Jesus, to and fro like a reed. They
fear the sneers of the socalled learned and enlightened, so many
of whom are well represented by the Scribes and Pharisees, who,
having no faith in Christ themselves, bear in their hearts only
hatred and contempt of His Church ; they shun the cross, because
it is too heavy for their sensuality; they do not, it is true, com-
mit public crimes, and do think much of an upright name, occa-
sionally keep the law of the Church, but are accessible to every
error; their ears inclined to every blasphemy against the religion
of Jesus, and its servants, the priests. Instead of standing fear-
lessly and boldly for Christ, for the holy faith He has taught, and
the Church teaches, they draw away, are silent, even go with the
Church's enemies that they may not be sneered at. Neither hot
nor cold, that comes true of them which is written: Because
thou art neither hot nor cold, I will begin to vomit
thee out of my mouth. (Apoc.ii. 16.) These lukewarm, in-
different Christians the Lord casts away from Him as nauseous
saliva, and leaves them to be destroyed. Of these lukewarm, in-
different Christians are many who resemble the Pharisees at the
AND THE PEOPLE OF TO-DAY. 265
cross. They are those of our day who purposely close their eyes
to the light of truth, who have put aside faith in Jesus, and are
no longer open to instruction. Their pride, their high-mindedness
has blinded them, they wish with their poor reason to compre-
hend the mysteries of the Almighty, wish with their small under-
standing to fathom His ways, even, in their daring, seek to be
equal to God ; they deny every revealed truth, they deny heaven
and hell, they propose to live like the animals, without God, —
but their end is ruin! But few of them having seen their error,
ever turn repentingly to Jesus, as the robber on the cross, on His
right hand ; obdurate as the thief and murderer at His left, they
cease not to blaspheme the crucified, and to revile His holy Church.
With these stand the apostates and unbelievers, who, like the
soldiers and executioners, divide among themselves His clothes,
and cast lots for His seamless garment. Those clothes which the
soldiers divided among themselves, are the truths which the
apostates and heretics yet retain among themselves after their
apostacy from the Church. They have divided these truths, for
they have separated themselves into thousands of sects, and pos-
sess only portions of the one truth, which Jesus has laid down
in His Church, whole and complete. Over His seamless garment
they have cast lots.
This seamless vesture of Christ is His holy Church, that cannot
be separated or divided, is one, and must remain one to the end
of time. Concerning this one true Church, the sects all quarrel,
all wanting to be the true Church without considering that, as
but one soldier, by the lots, received Christ's seamless garment,
so only one association of men can be the true Church, and that is
the association which Christ has chosen for His Church — the
apostles and their successors, the Roman Catholic bishops and
priests.
Thus is the association of Jesus' cross on Golgatha, imitated
in the people of to-day. As then on Golgatha so to-day the
world is split in parties ; into the pure and innocent, the repent-
ing sinners, and obdurate villains, into faithful, decided adherents
of Jesus and His holy Church, and into lukewarm, wavering no-
minal Christians, into professed infidels, apostates, and heretics.
To which party do you belong, Christian? To which do you
wish to belong? Choose! The time of the division is near. The
Lord already holds in His hand the winnowing shovel to clear His
floor. Are you not a decided adherent of Jesus and His Church?
then will you be blown away like chaff in the storm that is gather-
ing. Do you keep with the small group at the cross, in persever-
ing courage? then will you stand firm, and on the day when the
cross shall appear in the clouds of heaven, you, with Mary, the
mother of the faithful, with John and with Magdalen, will triumph
forever, as a victorious knight of the cross. Decide !
•>66
INSTRUCTION FOR HOLY SATURDAY.
Why is this day called Holy Saturday ?
Ecause on this day Jesus, the Holy of Holiest,
through whom we also should become holy,
rested in the sepulchre, and because the Church
to-day receives the blessed baptismal water, by
which the unbaptized is born again to a new,
holy life, which is also indicated by the blessed
fire and the Easter-Candle.
Why is new fire struck from a flint, blessed, and the lamps and
candles in the Church lighted from it?
In old times it was customary to strike a new fire, bless it,
and light the candles by it every day, and later every Saturday;
it is said, that in the eleventh century this ceremony was re-
stricted to Holy Saturday. The fire is struck from a stone to indi-
cate, that Christ is the light of the world, and the stone which
the Jews rejected, has now become the corner stone of His Church
(Ps. cxvii. 22.); that the divine Son, the light of the world, was
apparently extinguished at His death, but at His resurrection
shone anew ; that all those who in Church to-day are physically
lighted by this fire, may one day be filled anew, in the future
life, with spiritual light. This fire is blessed, because the Church
blesses every thing that is used in her service in Church, and be-
cause the light and fire used in Church must be holy, for they
represent Christ, who brought the fire of love upon earth with
which to enkindle our hearts. {Luke xii. 49.)
What is represented by the triple candlestick?
The triple candlestick represents the most Holy Trinity of
whieh the second Divine Person came down to earth as the true
light. For this reason the priest (or deacon), sings three times at
the lighting of each candle: Lumen Christi, "Light of Christ,"
and kneeling three times humbly adores the Triune Deity, and
especially the true divine light of Christ for which he says Deo
gratias, "Thanks be to God".
What is the Easter-Candle?
It is an emblem of Christ, who has risen from death, of whom
the pillar of fire which led the children of Israel out of the
bondage of Egypt, was a prototype, as Christ, the true light, has
led us from the bondage of Satan into the freedom of the children
of God. The five holes in the candle represent the five wounds
of Jesus by which mankind was healed (i. Pet. ii. 24.), and the five
grains of frankincense signify the spices with which the body of
our Lord was embalmed.
INSTRUCTION FOR HOLY SATURDAY. 267
Why are the Easter- Candle and all the others lighted from the
triple candle?
To show that Christ was begotten by the Father of light from
all eternity, and is therefore true God from true God, light from
light; that from God, through Christ, He being the light of the
world, comes all man's enlightenment, and is diffused by the grace
of God over all. (ii. Cor. iv. 6.)
To what do the twelve lessons, sung after the blessing of the
baptismal water, all point ?
They point to the baptism in which we are born again to a
new life.
Why is the baptismal icater blessed with so many ceremonies, and
what is its signification?
The baptismal water signifies the blood of Christ by which
our souls are purified, and in which the devil is drowned as Pharao
in the Red Sea, and is blessed with so many ceremonies, that the
different effects of baptism may be known, and that this holy
Sacrament may be administered and received with the more re-
verence, devotion, and sanctity.
What is the meaning of these ceremonies?
The priest with his hand parts the water into the
form of a cross, to illustrate that God gives the secret virtue
to this water, through Christ who died on the cross, of changing
all those born in original sin into holy people. He touches the
surface of the water with the palm of his hand, to show
that the Holy Ghost is over this water as at the creation, and
bestows many graces on those who are baptized. He blesses it,
signing it three times with the sign of the cross, be-
cause the water receives its sin-cleansing power only through the
sufferings and the merits of Christ, from the Father, by the coo-
peration of the Holy Ghost. The baptismal water is thrown
by the priest towards the four parts of the earth, be-
cause the grace of baptism should reach all nations. The priest
breathes on the water three times in the form of a cross:
the Creator breathed upon the first man, and breathed into him
the breath of life, Christ breathed upon the apostles the Holy
Ghost who by His grace and power revives and sanctifies those
who are baptized. The Easter -Candle (emblem of Christ,
risen from the dead), is dipped three times, and each time
deeper into the water, to show that the baptized should be-
come more and more enlightened through the light of Christ's
doctrine, ,more and more penetrated by its divinity, more and
more purified from sin. The people are sprinkled with
this water to remind all those present who have received sanc-
tification in baptism, and have lost it by sin, that they should
strive by tears of repentance to regain it. Finally, oil and
268 INSTRUCTION FOR HOLY SATURDAY.
chrism are mixed in the water as a sign that the grace of
the Holy Ghost which is represented by the oil and chrism, is
given in its fulness to the water; and also, that the baptized
should, after baptism, devote themselves exclusively to the ser-
vice of Christ, the Anointed One, and unite themselves in love
to Him.
Why is the baptismal water blessed only on this day and on the
Saturday before Pentecost?
Because in early times adults and neophytes were baptized
only on these days; and because the Saviour, risen, is the example
of a soul sanctified by baptism and by the Holy Ghost, the Author
of all sanctity and the true fountain of the grace of baptism.
How should we assist at the blessing of the baptismal water?
With sentiments of sincere gratitude for having been given
the holy grace of baptism ; with the firm resolution of preserving
our baptismal innocence, or if we have lost it, of obtaining it
again by penance. We should renew our baptismal vows on this
day especially, first by saying the apostle's creed, making acts of
faith, hope, and love, and an act of contrition, and then saying
with heart and lips : " I renounce the devil, all his pride, and all
his suggestions."
Why does the priest prostrate himself after blessing the baptismal
water, rising again when the litany of the saints has been sung?
To most humbly ask God, by the intercession of the saints,
that He would give to all men without exception the grace of
baptism, that as all men have been dead and buried in sin, so
they may rise with Christ as new creatures to grace and eternal
life.
Why are the altars redecorated on this day?
Because the Church, the beloved bride of Christ, desires to
announce in advance to her children the glad tidings, that the
Lord has risen from the dead; she decorates herself therefore,
and causes the bells to peal and joyous hymns to resound. It also
refers to Christ, at His resurrection, having adorned Himself
with a glorious, incorruptible body.
Why is there no Introit in this day's Mass?
The Introit of Mass was formerly an entire psalm, sung while
the people were assembling in Church; but as in early times the
people on Easter were already assembled and assisting at the
ceremonies, no Introit was sung at the Vigil Mass, as to-day,
although Mass is now said in the morning, the Church having
abolished the night vigils, on account of abuses.
PRAYER OF THE CHURCH. God, who enlightenest
this most sacred night by the glory of the resurrection of
INSTRUCTION FOR HOLY SATURDAY. 269
the Lord; preserve in the new offspring of Thy family the
spirit of adoption Thou hast given them; that being renewed
in body and soul, they may serve Thee with purity of heart.
Thro'.
EPISTLE. (Colos. iii. 1 — 4.) Brethren: If you be risen
with Christ, seek the things that are above; where Christ is
sitting at the right hand of God: mind the things that are
above, not the things that are upon the earth. For you are
dead; and your life is hid with Christ in God. When Christ
shall appear, who is your life; then you also shall appear
with him in glory. Alleluia, Alleluia, Alleluia.
EXPLANATION. St. Paul places Christ's resurrection before
us as the example and motive of the spiritual resurrection from
sin, which should be effected in us by the holy Sacraments at
Easter time.— With Christ we should die to the world, and live
hidden in Him, if we desire to rise at the Last Day with Him in
glory and be acknowledged before all men by Him as His own.
After the epistle the priest says three times: Alleluia/ as a
joyful exclamation over the Redeemer's triumphant victory.
GOSPEL. {Matt, xxxviii. 1—7.) In the end of the Sab-
bath, when it began to dawn towards the first day of the
week, came Mary Magdalen and the other Mary to the se-
pulchre. And behold, there was a great earthquake. For an
angel of the Lord descended from heaven; and coming, rolled
back the stone, and sat upon it : and his countenance was
as lightning, and his raiment as snow. And for fear of him,
the guards were struck with terror, and became as dead
men. And the angel answering, said to the women: Fear not
you; for I know that you seek Jesus who was crucified. He
is not here, for he is risen as he said. Come, and see the
place where the Lord was laid. And going quickly, tell ye
his disciples that he is risen: and behold, he will go before
you into Galilee: there you shall see him. Lo, I have foretold
it to you.
What are we to learn from this gospel?
That we, too, will receive the plenitude of divine grace and
heavenly blessings, if like these pious women we seek Christ
early, that is, by making a good intention before we begin our
work.
270
INSTRUCTION FOR HOLY SATURDAY.
Why is there no Credo or Agnus Dei said, nor the kiss of peace
given, and short vespers said after communion?
Formerly, and in Rome even now, the Credo or confession of
faith is said by the newly baptized, the Agnus Dei was sung in
the litany of the saints, and these are therefore omitted in the
Mass. The kiss of peace is not given, because Christ has not yet
said to His disciples, Peace be with you. Short vespers are
said after the priest's communion, because this day is a type of the
eternal Sabbath in heaven which has no vespers, that is, evening.
Do not omit to-day to once more visit the holy sepulchre, to
adore Christ in the Blessed Sacrament, to thank Him for His
passion and death, and to honor His sorrowful mother. If in the
evening the solemn ceremonies of the resurrection are held, assist
at them and there make the repeated resolution to rise from the
sleep of sin and begin a new life with Christ.
INSTRUCTION FOR EASTER.
271
What is the festival of Easter or Pasch ?
Aster, in Latin Pascha, signifies going by, pass-
ing over, and has this historical origin: Under
Pharao, King of Egypt, the Jews in that country
groaned in intolerable bondage. God had at last
mercy on His people, and the hour of freedom
came. By His command an angel struck with
death the first born of the Egyptians, from the
hut of the laborer to the palace of the king. The Jews had been
already ordered by God to be ready for emigration, but to first
kill a lamb, eat it in their houses in common, and to sprinkle the
door-posts of their houses with its blood. And the angel of death,
by order of God, went by the doors sprinkled with the blood of
the lamb, and did not harm to any child of the Israelites, whilst
he slew all the first born sons of the Egyptians. In grateful
memory of this passing of the angel over their doors, the Jews
observed the festival of Easter, the Pasch, the Passover. After
the death of Jesus, the apostles introduced the same festival into
the Church in grateful remembrance of the day on which Jesus,
the true Easter-Lamb, took away our sins by His blood, freed us
from the angel of eternal death, and passed us over to the free-
dom of the children of God.
Where, (hiring this time, was Christ's holy soul?
In Limbo, that is, in that place in the lower regions where
the souls of the just who died before Christ, were awaiting, but
not in suffering, the redemption, for they were yet in original sin.
To these just went the soul of Jesus after death, to console them
and to announce to them their near redemption.
What have we to expect from the resurrection of Christ?
That our bodies, though rotten in the grave, will rise again
from death. {Rom. viii. 11.) For if Christ our head is alive, then
we His members must also become alive again, because a living
head cannot be unless the members also live.
What is meant by the Alleluia sung in Easier time?
In English Alleluia means, Praise the Lord, and is a can-
ticle of joy of the Church at the resurrection of Christ, and the
hope of eternal happiness which He has obtained for us by it.
Why does the Church on this day bless eggs, bread, and meat?
To direct the faithful that, the time of fasting having now
ended, they are not to give themselves up to unbounded gluttony,
but should, with thanks to God, use their food simply for the
necessary preservation of physical strength.
272 INSTRUCTION FOR EASTER.
At the Introit the Church introduces Christ, her Head, as
addressing His Heavenly Father in these words: I am risen,
and am as yet with you. Allel.: thou hast stretched
forth thy hand to me, Allel.: thy knowledge has be-
come wonderful, Allel. Allel. (P$. cxxxviii.) Lord, thou
hast tried me, and known me: thou hast known my sitt-
ing down and my uprising. Glory be to the Father, &c.
PRAYER OF THE CHURCH. God, who, on this day,
by Thy only begotten Son's victory over death, didst open
for us a passage to eternity; grant that our prayers, which
Thy preventing grace inspireth, may by Thy help become
effectual. Thro'. "
EPISTLE, (i. Cor. v. 7—8.) Brethren: Purge out the old
leaven, that you may be a new paste, as you are unleavened.
For Christ, our pasch, is sacrificed. Therefore let us feast,
not with the old leaven, nor with the leaven of malice and
wickedness, but with the unleavened bread of sincerity and
truth.
EXPLANATION. St. Paul here exhorts us, as the Jews were
on this day commanded to eat the paschal lamb with unleavened
bread, abstaining on these days from the old leaven, that so we
should at this time sweep away the old leaven, that is, the sins
previously committed, and perhaps not yet sufficiently regretted
or even confessed, by a good confession, and true penance, and
should partake of the paschal lamb, which is Christ, with a pure,
sincere heart, in holy Communion.
Often during the octave of this festival say with the Church :
"Alleluia! Praise to the Lord, for He is good, and His mercy
endureth forever. Alleluia ! This is the day the Lord has made,
Alleluia! Let us rejoice in it, Alleluia! Our paschal lamb is Christ
who sacrified Himself for us, Alleluia ! "
GOSPEL. [Mark. xvi. 1—7.) At that time: Mary Mag-
dalen, and Mary the mother of James and Salome, bought
sweet spices, that coming they might anoint Jesus. And very
early in the morning the first day of the week, they came to
the sepulchre, the sun being now risen. And they said one to
another: Who shall roll us back the stone from the door of
the sepulchre ? And looking, they saw the stone rolled back.
For it was very great. And entering into the sepulchre, they
saw a young man sitting on the right side clothed with a
white robe: and they were astonished. Who saith to them:
INSTRUCTION FOR EASTER.
Be not affrighted: you seek Jesus of Nazareth, who was cru-
cified: he is risen, he is not here, behold the place where
they laid him. But go, tell his disciples and Peter, that he
goeth before you, into Galilee: there you shall see him, as
he told you.
Why did the holy women intend to anoint the body of Jesus
with spices?
Because it was the custom of the Jews to anoint the bodies
of the dead, and as the Sabbath was so near and the time so short
that they could not do it before the burial, these pious women
procured the spices, and immediately after the Sabbath was ended,
they hurried, in the early morning, to the sepulchre, to perform
this service of love for Jesus. We are taught by their conduct,
18
274 INSTRUCTION FOR EASTER.
that true love is never indifferent or slow, and that it does without
hesitation whatever it can that is agreeable to (rod.
Why did the angel send the women to the disciples, and especially
to Peter?
Because the disciples were the ones who were to announce
the resurrection of Christ to the whole world, and they were now,
because of His death, much saddened and disturbed. Peter was
the head of the apostles, and on account of having three times
denied our Lord, he was greatly dejected and faint of heart, and
was, therefore, above all to be comforted.
What encouragement has the resurrection of Christ for us?
It encourages us to rise spiritually with Him, and live hence-
forth a new life (Rom. vi. 4.), which we do if we not only renounce
sin, but also fly from all its occasions, lay aside our bad habits,
subdue our corrupt inclinations, and aim after virtue and heaven-
ly things.
ASPIRATION. I rejoice, my Jesus, that Thou hast
victoriously risen from death. Grant us by the triumph
Thou hast obtained over death, hell, and the devil, Jhe grace
to subdue our evil inclinations, walk in a new life, and die
no more in sin. Amen.
I MORAL LESSON.
T is certainly true, that Christ by His death on the cross and
by His resurrection, has rendered perfect satisfaction, and
effected man's redemption {Hebr. ix. 12.); but we must be careful
not to fancy, that there is now no farther need of our doing pe-
nance, or of working and fighting for our own salvation. For, as
the children of Israel, though freed from Pharao's bondage, had to
gain the Promised Land, and had to fight long and against many
enemies, so also must we, though freed by Christ from the devil's
servitude, still fight to the end of our lives, for the promised hea-
venly land, with God's grace, against our enemies : the world, the
flesh, and the devil. For no one is crowned, unless he has properly
fought, (ii. Tim. ii. 5.) We must partake of the redemption and
satisfaction of Christ, and apply it to ourselves, by the constant
imitation of Christ and His virtues, by diligent use of the means
of grace obtained by Him and offered to us, by patiently bearing
all our trials and sufferings, and by a penitent life: as the pious
Angelus Silesius very appropriately writes :
"God is a lamb, that avails you not, my Christian,
If yo i become not also a lamb of God.
The cross on Golgatha redeems not from evil,
If it is not also erected in thee;
The dear Christ's death aids you not, my Christian,
Until in Him and for Him you also have died."
275
INSTRUCTION FOR EASTER MONDAY.
N the Intro it of this day's Mass, the Church
compares the opening of the entrance into hea-
ven which has been effected by the death and
resurrection of Christ, to the entrance of the
chosen people of Israel into the Promised Land,
which was effected by Josua, and says: The
^> Lord hath brought you into a land flow-
ing with milk and honey. Alleluia: let then the law
of the Lord be ever in your mouth, Alleluia, Alleluia.
{Exod. xiii.) Praise the Lord, and call upon his name:
publish his works among the Gentiles. (Ps. civ.) Glory
be to the Father, &c.
PRAYER OP THE CHURCH. God, who by the mys-
tery of the paschal solemnity, has bestowed remedies on the
world; continue, we beseech Thee, Thy heavenly blessings on
Thy people, that they may deserve to obtain perfect liberty,
and advance towards eternal life. Thro 1 .
LESSON. (Actsx. 37 — 43.) In those days: Peter standing
up in the midst of the people said : You know the word that
hath been published through all Judea: for it began from
Galilee after the baptism which John preached, Jesus of Na-
zareth: how God anointed him with the Holy Ghost, and
with power, who went about doing good, and healing all that
were oppressed by the devil, for God was with him. And we
are witnesses of all things that he did in the land of the Jews
and in Jerusalem, whom they killed hanging him upon a
tree. Him God raised up the third day, and gave him to be
made manifest. Not to all the people, but to witnesses pre-
ordained by God, even to us, who did eat and drink with him
after he rose again from the dead. And he commanded us to
preach to the people, and to testify that it is he who was
appointed by God to be judge of the living and of the dead.
To him all the prophets give testimony, that through his
name all receive remission of sins, who believe in him.
INSTRUCTION. St. Peter concludes his sermon on the re-
surrection w r ith the declaration, that all who believe in Christ,
will by Him receive forgiveness of their sins. For this a faith
actuated by love is necessary, which will manifest itself in the
exercise of good works; and that which is believed, must be
18*
276
INSTRUCTION FOE EASTER MONDAY.
wrought into action. Endeavor to have this faith to which alone
is promised forgiveness of sin and eternal happiness.
GOSPEL. (Luke xxiv. 13 — 35.) At that time: Two of
the disciples of Jesus went the same day to a town which
was sixty furlongs from Jerusalem, named Emmaus. And
they talked together of all these things which had happened.
And it came to pass, that while they talked and reasoned
with themselves, Jesus himself also drawing near, went with
them. But their eyes were held that they should not know
him. And he said to them: What are these discourses that
you hold one with another as you walk, and are sad? And
INSTRUCTION FOR EASTER MONDAY. 277
the one of them whose name was Cleophas, answering, said
to him: Art thou only a stranger in Jerusalem, and hast not
known the things that have been done there in these days?
To whom he said: What things'? And they said: Concerning
Jesus of Nazareth, who was a prophet, mighty in work and
word before God and all the people. And how our chief
priests and princes delivered him to be condemned to death,
and crucified him. But we hoped that it was he that should
have redeemed Israel : and now besides all this, to-day is the
third day since these things were done. Yea and certain
women also of our company, affrighted us, who before it was
light, were at the sepulchre. And not finding his body, came,
saying that they had also seen a vision of angels, who say
that he is alive. And some of our people went to the se-
pulchre: and found it so as the women had said, but him
they found not. Then he said to them: foolish, and slow
of heart to believe in all things which the prophets have
spoken. Ought not Christ to have suffered these things, and
so to enter into his glory? And beginning at Moses and all
the prophets, he expounded to them in all the scriptures the
things that were concerning him. And they drew nigh to the
town whither they were going: and he made as though he
would go farther. But they constrained him, saying: Stay
with us, because it is towards evening, and the day is now
far spent. And he went in with them. And it came to pass,
whilst he was at table with them, he took bread; and blessed
and brake, and gave to them. And their eyes were opened,
and they knew him : and he vanished out of their sight. And
they said one to the other: Was not our heart burning
within us, whilst he spoke in the way, and opened to us the
scriptures? And rising up the same hour they went back to
Jerusalem : and they found the eleven gathered together, and
those that were with them. Saying, the Lord is risen indeed,
and hath appeared to Simon. And they told what things
were clone in the way : and how they knew him in the break-
ing of bread.
278 INSTRUCTION FOR EASTER MONDAY.
Why did Christ appear as a stranger to these tico disciples?
Christ conformed Himself to their state of mind; for these
disciples yet doubted Christ, and, as it appears, did not believe,
that He was also God, although He had so often declared, that
He was, and proved it beyond contradiction ; they regarded Him
as a prophet and doubted in His resurrection. They looked at
Him up to this time only with their outward eyes, not with the
eyes of their heart, that is, with faith in His divinity, and there-
fore the Saviour only exhibited Himself externally, and did not
reveal Himself to their soul. It is thus, that God generally pro-
ceeds towards us. He suits His graces to our disposition; as our
faith, hope, love, and fidelity are to Him, so is the knowledge of
Him, the reception of His graces, and their advantage to us.
Then Christ did not suffer voluntarily, but by compulsion, since He
says: Ought not Christ to hare suffered?
Christ voluntarily gave Himself up to death, as said by Isaias
(liii. 7.) ; but though He voluntarily gave Himself up to death, He
was obliged to suffer, that the decree of His Father, and the pro-
phecies of the prophets might be fulfilled ; that our redemption
which required the price of His death upon the cross, might be
effected ; and that we might learn from His example, that by suf-
fering we enter heaven.
How did Christ expound the Scriptures to these disciples?
It is probable, that He showed them how His passion and
death were foretold in various ways and prefigured, as for instance,
how He was sold in the innocent Joseph ; His scourging proto-
typed in Joseph's bloody coat ; His crowning with thorns by the
ram which was hung by the horns among thorns; how He carried
His cross to Mount Calvary in Isaac, loaded with the wood on
which He was to be sacrificed ; deprived of His clothes and derided
in His nakedness, as Noah by his children ; how His crucifixion
was prefigured by the serpent Moses set up in the wilderness ;
how the animals prepared for sacrifice in the Old Testament, and
especially the paschal lamb, were types of Him, who, like them,
was killed and sacrificed without His bones being broken, on the
cross; and, finally, how Jonas who was three days in the whale
and then came forth again, imaged Christ's death and burial. He
showed them, also, how clearly David and Isaias foretold and
described His passion.
Why did Jesus appear to be going farther ?
To give them occasion to show their love for Him, a stranger,
whom they did pot as yet regard as God ; and also to give them
opportunity to do a work of charity, for it is pleasing to God for
us to hospitably invite and entertain strangers. Thus did Abra-
ham and Lot entertain angels in the form of strangers, and saints
in the New Testament Christ Himself.
INSTRUCTION FOR THE TUESDAY AFTER EASTER.
279
How did the disciples recognize Him in the breaking of bread?
Because, as the holy fathers believe, He gave them then His
sacred body as He had to the apostles at the Last Supper, as
these disciples had probably heard described.
What else have ive especially to learn in this gospel?
That when we have received Christ at Easter, in the Blessed
Sacrament, we should beg Him to stay with us for that the even-
ing of our life is drawing nearer and nearer.
PETITION. Remain with us, Lord Jesus, by virtue and
through the effects of Thy Blessed Sacrament ; for behold, the
evening of our life, death, is drawing nearer and nearer, that
we, who, like the disciples going to Emmaus, are in need of
constancy and understanding, may have our faith strength-
ened by Thy most holy body, become fixed in hope, and so
united in love with Thee that nothing can ever again sepa-
rate us from Thee. Amen.
INSTRUCTION FOR THE TUESDAY
AFTER EASTER.
He Church continues to praise and thank God
for the redemption, and sings at the Introit :
He hath given them the water of wis-
dom to drink, Alleluia: this wisdom
shall be strengthened in them, and
shall not be moved, Alleluia: it shall
^ raise them up for ever, Alleluia, Al-
leluia. (Eccl. xv. 3.) Praise the Lord, and call upon his
name: declare his deeds among the Gentiles. (Ps. civ.)
Glory be to the Father, &c.
PRAYER OF THE CHURCH. God, who by a new in-
crease doest continually enlarge Thy Church: grant that Thy
servants may manifest in their lives the sacrament they have
received with faith. Thro 1 .
LESSON. (Acts xiii. 26—33.) In those days: Paul stand-
ing up, and with his hand bespeaking silence, said: My
brethren, children of the stock of Abraham, and whosoever
among you fear God, to you the word of this salvation is
sent. For they that inhabited Jerusalem, and the rulers
thereof, not knowing him, nor the voices of the prophets
280 INSTRUCTION FOR THE TUESDAY AFTER EASTER
which are read every Sabbath, judging him have fulfilled
them, and finding no cause of death in him, they desired of
Pilate, that they might kill him. And when they had ful-
filled all things that were written of him, taking him down
from the tree, they laid him in a sepulchre. But God raised
him up from the dead the third day: who was seen for many
days by them who came up with him from Galilee to Jeru-
salem, who to this present are his witnesses to the people.
And we declare unto you that the promise which was made
to our fathers, this same God hath fulfilled to our children,
raising up Jesus Christ our Lord.
Why do the apostles speak in nearly all their sermons, of the
resurrection ?
Because Christ's resurrection is the foundation of our faith
and the anchor of our hope; for, as St. Paul says elsewhere: If
Christ be not risen again, your faith is vain, for you
are yet in your sins. (i. Cor. xv. 17.) Why? Because Christ is,
then, not the Son of God, and our faith is therefore but human;
because without the resurrection, Christ would not have perfectly
conquered death, and therefore sin, which is the cause of death,
would not have been taken away by Him; because but for the re-
surrection we could not look for the glorious treasures, that is,
the justification and resurrection for eternal life, which we lost
by sin. Christ, therefore, permitted His apostles and disciples to
doubt His resurrection until, by His frequent appearance among
them, they could with their own eyes become convinced of it, and
there would thus be no appearance of their having been over cre-
dulous, suffering themselves to be deceived.
GOSPEL. {Luke xxiv. 36 — 47.) At that time: Jesus stood
in the midst of his disciples, and said to them: Peace be to
you; it is I, fear not. But they being troubled and frighted,
supposed they saw a spirit. And he said to them: Why are
you troubled, and why do thoughts arise in your hearts'?
See my hands and my feet, that it is I myself; handle me
and see: for a spirit hath not flesh and bones, as you see me
to have. And when he had said this, he shewed them his
hands and his feet. But while they yet believed not and
wondered for joy, he said: Have you here anything to eat?
And they offered him a piece of broiled fish, and a honey
comb. And when he had eaten before them, taking the re-
mains he gave to them. And he said to them : These are the
INSTRUCTION FOR THE TUESDAY AFTER EASTER. 281
words which I have spoken to you whilst I was yet with you,
that all things must needs be fulfilled, which are written in
the law of Moses, and in the prophets, and in the psalms,
concerning me. Then he opened their understandings that
they might understand the scriptures. And he said to them:
Thus it is written, and thus it behoved Christ to suffer, and
to rise again from the dead the third day : and that penance
and remission of sins should be preached in his name unto
all nations.
Why did Christ wish peace to His apostles?
Because peace is one of the greatest of blessings ; for where
peace is, there is God, who, as St. Paul says, is a God of peace.
Peace is a special mark of the children of God, while the sinners,
on the contrary, know no peace.
Why did Christ show the signs of His icounds to the apostles ?
To remove from them all doubt of His resurrection, and to
strengthen their faith in Him. Therefore He permitted them to
touch Him, eat with them, and similar things.— Let us learn from
this how our resurrection from death must be attended ; for the
bodily resurrection of Christ must be the model of our spiritual
resurrection. Like Christ we must show signs of our spiritual life,
by living deeds, which will be done by loving God and our neigh-
bor, by hatred and avoidance of sin, and occasions of evil, by
suppressing bad habits, and by the exercise of good works.
Why did Christ retain the Five Wounds even after His resurrection ?
To show that He had after His resurrection the same body
which in His passion received the Five Wounds ; to manifest His
exceedingly great love for us, by which He has, so to speak,
written us on His hands and feet, and in His heart, (lis xlix. 16.)
To move us to return love to Him ; to encourage us to hope and
trust in Him, because on account of those wounds we can have all
hope, as they are the most powerful intercessors with the Heaven-
ly Father; to strengthen us by these wounds in our contest with
the world, the flesh, and the devil; to console the oppressed,
distressed, and tempted, and to prepare them a place of refuge in
their afflictions and temptations ; to terrify impenitent sinners to
whom He will one day exhibit these wounds, showing how much
He has suffered for them in which they, by their own fault, have
not participated. - Let us strive, therefore, to live so piously that
these wounds may be our consolation, and not our terror.
ASPIRATION. Grant, o most bountiful Jesus, that the
most precious blood which flowed from Thy wounds, may not
be lost for me.
282
DOCTRINAL INSTRUCTION CONCERNING THE SCRIP-
TURES, TRADITION, AND THE INFALLIBILITY OF
THE CHURCH.
I What are the holy Scriptures or the Bible?
T is a collection of books, containing much that has been re-
vealed by God to man at different times since the beginning of
the world, and has been written down by various holy writers,
not according to human will or understanding, but by inspiration
of the Holy Ghost. It consists of two parts, of which the first is
called the Old, and the second part the New Testament. The Old
Testament contains the writings that were written by the inspira-
tion of the Holy Ghost before the coming of Christ, the New
Testament that which was written after the coming of Christ.
Does the holy Bible contain the whole word of God?
By no means; for in the first place the Scriptures th mselves
say, that several books are lost, as, for example, the Book of the
Battles of the Lord {Num. xxi. 14.), the Book of the Just {Jos. x. 13.),
the Prophecies of several Prophets (ii. Paral.xxxiii. 19.), one Epistle
of St. Paul to the Corinthians, (i. Cor. v. 9.) With these books were
certainly lost revealed truths not contained in the other books.
Therefore according to the testimony of the Bible itself, the whole
word of God is not contained in it. Texts from the New Testa-
ment also testify to this. Thus, after he had given the necessary
directions concerning the celebration of the holy Eucharist, St.
Paul says (i. Cor. xi. 34.), that he would arrange the rest when
he would be at Corinth, but his orders are nowhere written. In
several texts of his Epistles to the Thessalonians (ii. Thess. ii. 14.),
and to Timothy (i. Tim. vi. 20., ii. Tim. i. 13.), he speaks of tra-
ditions and of speeches which he made, wholesome words which
he preached, which also are not found written down ; and finally,
he writes to Timothy these memorable words: And the things
which thou hast heard from me before many witnesses,
the same commend to faithful men, who shall be fit to
teach others also (ii. Tim. ii. 2.); but where these entrusted
teachings are written, is not known. St. John writes at the end of
his gospel, that he had not written down all that Jesus did ; and
St. Luke says {Acts i. 3.), that after His resurrection Jesus spoke
to His apostles concerning the kingdom of heaven, but what He
said, the saint does not write. The important instructions which
Christ, after His resurrection, gave to His apostles are entirely
lacking. How, then, can the holy Scriptures contain the whole
word of God? The apostles had neither the idea, nor the intention
of producing a complete collection of the doctrines of Christ; Jesus
did not command them to write, but to preach, and the gospel
had been announced and brought forth glorious fruits in three
parts of the world, before a word of it had ever been written.
DOCTRINAL INSTRUCTION CONCERNING THE SCRIPTURES, &c. 283
(Horn, x.) The writings of the New Testament owe their existence
to heresies which sprung up, or to doubts which arose, or to
other external circumstances, and are therefore only occasional
writings, but not a complete collection of the entire teachings of
Christ, as the Scriptures, as we have seen, themselves acknow-
ledge.
Where are the doctrines of Christ which are not contained in
Scripture, to be found?
They are to be found in hereditary teachings, that is, in oral
traditions containing that which Jesus taught, or the apostles, in-
spired by the Holy Ghost, preached, did not write, but entrusted
by word of mouth to their successors, as we see from St. Paul's
words: What you have heard from me before many wit-
nesses, the same commend to faithful men, who shall
be fit to teach others also, and the same thing is clear from
the testimony of the earliest fathers of the Church. Thus St.
Ignatius (f A. D. 107) enjoins to the faithful the keeping of the apo-
stolic traditions ; St. Clement (f A. D. 101), assistant of St. Paul,
relates that he was often entreated by the brethren to write down
that which he had heard from the priests who succeeded the
apostles; St. Basil states: "The doctrines of faith taught in the
Church have come to us partly from the writings of the apostles,
partly from the sacredness of oral tradition; they are equally
important, and every one is subject to them ;" and St. Chrysostom
says: "The apostles did not write all; they have left us much by
tradition, which deserves the same faith as their writings." (in ii.
Thess. c. 2.) The Church, therefore, justly appeals to tradition as
to the Bible, in reference to her dogmas and moral teachings, and
she must appeal to it, because Christ commissioned her to teach
all nations all whatsoever He had commanded, and has said that
heaven and earth shall pass away, but His word shall not pas
away. (Matt. xxiv. 35., xxviii. 20.) But since the Scriptures do
not contain all the words, the entire doctrine of Christ, how could
the Church fulfil her commission if that which is missing in the
Scriptures, was not confided to her by tradition? When the Pro-
testants throw away tradition, and allow only the Bible for their
rule of faith, they are decidedly in error, even contradict them-
selves, for they observe various regulations made by the apostles,
whichare not in the Bible. Thus they with the Catholics, observe
the first day of the week, Sunday; baptize infants, teach that the
Sacrament of Baptism cannot be repeated, eat from the blood, &c,
of which nothing is said for or against in the Bible ; whence then
do they learn that this is allowable? From nowhere else than
from the tradition of the Catholic Church, and yet they reject
tradition ! How well founded and in accordance with truth is, on
the contrary, the teaching of the Catholic Church !
284 DOCTRINAL INSTRUCTION CONCERNING THE SCRIPTURES,
Is the Bible or tradition the greater authority in the Catholic
Church ?
They have equal authority in the Catholic Church, for each
contains the word of God, as the Council of Trent declares in
these words : "All books, of the Old as well as of the New Testa-
ment, because God is the sole author of each, as also the tradi-
tions in regard to dogma and moral teachings which are either
taught orally by Christ Himself, or are inspired by the Holy
Ghost, and have been preserved in the Catholic Church, the holy
Synod accepts and reveres with equal honor and reverence ....
but whosoever does not accept these books, or does voluntarily
despise these traditions, let him be anathema." (Sess. iv. de
script, can.)
Does not tradition, as the Church's adversaries assert, contain
human teachings invented by the pope ?
This assertion is a calumny; for only that which the apostles
heard from Jesus, or received by inspiration of the Holy Ghost,
and did not write down, but passed by word of mouth to their
successors, is tradition, and only this does the Church receive as
such, according to the rule: "That which always, everywhere, and
by all true Catholics has been believed, is true tradition."
Is not the Bible so clear, that any one can understand it?
No ; for then it would not have been necessary for Christ to
explain the Scriptures to His disciples, as this day s gospel states
that He did, and it follows from this, that it is not every one who
of his own judgment can understand and explain the Bible. That
the Bible is not so plainly written that any one can understand
it, is asserted, for instance, by St. Peter of St. Paul's epistles
(ii. Peer. iii. 16.) when writing to the Christians of Asia Minor:
Understanding this first, that no prophecy of the Scrip-
tures is made by private interpretation; and the eunuch
of Queen Candace answered to the Apostle Philip's question, if
he understood what he was reading in the Scriptures: How can
I, unless some one show me? (Aces viii. 31.) If the Bible
was intelligible to all, there would not be so many quarrels about
matters of faith, and such innumerable sects among the heretics,
who all appeal to the Bible, and with the Bible in their hands
condemn and calumniate each other. The holy Bible inspired by
the Holy Ghost, can only be understood and explained by the
Holy Ghost Himself, or with His assistance by those to whom He
is promised and given for this purpose,. But it is not every one to
whom the Holy Ghost is promised for the understanding and ex-
plaining of the Bible, as St. Paul testifies (i. Cor. xii. 8.) ; and not
every one is able to read the Scriptures in their original language,
and to discern whether the translations are correct or false, whe-
ther they are truly by the authors claimed for them, and if they
really contain the word of God or not, &c. From this it is evident,
TRADITION, AND THE INFALLIBILITY OF THE CHURCH. 285
that God who wishes that all men should come to the knowledge
of truth and be saved (i. Tim. ii. 4.), in things that belong to faith
and morals, has appointed another basis besides the Scriptures
on which all who aim after true knowledge, can securely build.
What is this basis?
It is the infallible ministry of the Catholic Church, consisting
of the pope, the successor of St. Peter and visible head of the
Church, and of the bishops and priests, the successors of the
apostles, which, relying upon the pure, apostolic traditions, and
with the assistance of Christ and of His Holy Spirit which He has
promised to that ministry, is to decide upon and expound the
true meaning of Scripture in matters of faith and morals. This
holy ministry cannot err, for Jesus will be always with it, and
His Holy Spirit remains with it to the end of the world. {Matt.
xxviii. 19, 20.; John xiv. 16, 26.; xvi. 13.) To this ministry all the
fathers refer as to the true and only guide of faith. Therefore all
who do not wish to be driven about with every wind of
doctrine by the wickedness of men, by cunning crafti-
ness by which they lie in wait to deceive (Eph. iv. 14.),
must obey this ministry which cannot be deceived; all who wish
to enter the true fold of Jesus, His Church, or if belonging to it
already, wish to rest secure from all error, must obey this mini-
stry, for it is the pillar and ground of truth (i. Tim. iii. 15.); and
that no one might look upon the word of God heard from these
lawful ministers, as upon human teachings, but receive it as
Christ's, the Redeemer gave it such authority that He said: Who
hearethyou, hearethme; who despiseth you, despiseth
me. (Catech. Horn, in praef. Luke x. 16.)
How, therefore, should the Catholic answer the objectiotis which are
frequently made by unbelievers against the holy Mass, the veneration
of the saints, purgatory, #c. ?
He should answer: "I believe these and similar matters, be-
cause God has revealed them, and that He has revealed them, I
believe, because it is proposed to be believed by the teacher, the
Church, which is the pillar and ground of truth, governed by
Jesus and His Holy Spirit, and therefore cannot err.
INSTRUCTION FOR THE FIRST SUNDAY
AFTER EASTER,
called DOMINICA IN ALRIS.
B
Why is this Sunday called Dominica in Albis or Sunday
in white?
Ecause on this day the neophytes laid aside the white dress
which, as emblem of their innocence, they received on Holy
286 INSTRUCTION FOR THE FIRST SUNDAY AFTER EASTER.
Saturday, and put on their necks an Agnus Dei, or Lamb of
God, made of white wax, and blessed by the pope, to remind them
always of the innocence they were given, and of the meekness of
the Lamb Jesus. For which reason the Church sings at the In-
trOit: As new born babes, Alleluia, desire the rational
milk without guile, Alleluia, Alleluia. (I Petr. ii. 2.) Re-
joice to God our helper: sing aloud to the God of Jacob.
(Ps. lxxx.) Glory, &c.
PRAYER OF THE CHURCH. Grant, we beseech Thee,
Almighty God, that we, who have celebrated the solemnity
of Easter, may, by the assistance of Thy divine grace, ever
make the effects thereof manifest in our lives and actions.
Thro 1 .
EPISTLE, (i. John v. 4— 10.) Dearly beloved: What-
soever is born of God, overcometh the world: and this is the
victory which overcometh the world, our faith. Who is he
that overcometh the world, but he that believeth that Jesus
is the Son of God ? This is he that came by water and blood
Jesus Christ : not by water only, but by water and blood.
And it is the spirit which testifieth, that Christ is the truth.
And there are three who give testimony in heaven, the Fa-
ther, the Word, and the Holy Ghost. And these three are
one. And there are three that give testimony on earth: the
spirit, the water, and the blood, and these three are one. If
we receive the testimony of men, the- testimony of God is
greater. For this is the testimony of God which is greater,
because he hath testified of his Son. He that believeth in the
Son of God, hath the testimony of God in himself.
INSTRUC TION. As in his gospel, so in his epistles, and es-
pecially in this, St. John proves the divinity of Christ which had
been denied by some heretics. He says that Christ had come to
purify all men from sin by water and blood, that is, by His blood
shed on the cross for our reconciliation, and by the water of
baptism to which He has given the power, the divine effect of His
blood, and has thus proved Himself the divine Redeemer. This
His divine dignity is attested by the Holy Ghost who lived in
Christ and worked through Him with His fulness, and when sent
by Him after our Lord's death, produced most wonderful effect in
the apostles and the faithful. As' now on earth three, the Spirit,
water, and blood, give testimony of Christ's divinity and agree in
it, so also in heaven three, the Father, who calls Him His be-
loved Son {Matt. iii. 17".), the Word, or the Son Himself, who
wrought so many miracles, the Holy Ghost, when He descended
INSTRUCTION FOR THE FIRST SUNDAY AFTER EASTER. 287
upon Him at the baptism in the Jordan (Luke iii. 22.), give testi-
mony of His divinity, and these also agree with one another in
their testimony. If Christ is truly (jfod, then we must believe in
Him, and this faith must be a living one, that is, it must prove
fertile in living good works, and this faith conquers the world by
teaching us to love God above all, to despise the world with its
pleasures, and to overcome it by indifference to it. Let us strive
to have such faith, and we shall overcome all temptations and
gain the eternal crown.
ASPIRATION. Lord Jesus ! strengthen me by a lively
faith in Thy divinity, so that I may not succumb in the spi-
ritual combat against the world, the flesh, and the devil,
and be thus eternally lost.
GOSPEL. (John xx. 19 — 31.) At that time: When it was
late that same day, being the first day of the week, and the
doors were shut, where the disciples were gathered together
for fear of the Jews, Jesus came and stood in the midst, and
said to them: Peace be to you. And when he had said this,
he shewed them his hands and his side. The disciples there-
fore were glad when they saw the Lord. He said therefore
to them again : Peace be to you. . As the Father hath sent
me, I also send you. When he had said this, he breathed on
them; and he said to them: Receive ye the Holy Ghost:
whose sins you shall forgive, they are forgiven them: and
whose sins you shall retain, they are retained. Now Thomas,
one of the twelve, who is called Didymus, was not with them
when Jesus came. The other disciples therefore said to him:
We have seen the Lord. But he said to them: Except I shall
see in his hands the print of the nails, and put my finger into
the place of the nails, and put my hands into his side, I will
not believe. And after eight days, again his disciples were
within, and Thomas with them. Jesus cometh, the doors
being shut, and stood in the midst, and said : Peace be to
you. Then he said to Thomas : Put in thy fingers hither, and
see my hands, and bring hither thy hand, and put it into
my side; and be not faithless, but believing. Thomas an-
swered, and said to him: My Lord and my God! Jesus saith
to him : Because thou hast seen me, Thomas, thou hast be-
288 INSTRUCTION FOR THE FIRST SUNDAY AFTER EASTER,
lieved: blessed are they that have not seen, and have be-
lieved. *) Many other signs also did Jesus in the sight of his
disciples, which are not written in this book. But these are
written that you may believe that Jesus is the Christ, the
Son of God: and that believing you may have life in his name.
Why does Christ so often wish peace to the apostles?
To show that He only, by His death and resurrection, has
made peace between God and man, and that His own should be
known by their harmony. {John xiii. 35.) There is a threefold
peace : peace with God, with ourselves, and with our fellowmen.
Christ has obtained us the peace with God, and we preserve it
*) What follows, is omitted on the Feast of St. Thomas, 21st of December.
INSTRUCTION FOR THE FIRST SUNDAY AFTER EASTER. 289
by not offending God, or, if we have sinned, by at once becoming
reconciled to Him by penance. A good conscience gives us peace
with ourselves, and love which bears all and forgives every of-
fence, peace with our fellowmen. This threefold love is necessary
for our salvation.
Why did Jesus breathe upon the apostles when giving them the
power to forgive sin ?
To show that, as bodily life was once given to Adam by the
breath of God, so should the spiritual life, the sanctifying grace,
be henceforth given by the apostles and their successors through
the Holy Ghost in the Sacrament of Penance, to the children of
Adam who had, as it were, died of sin.
Why did God permit, that Thomas should not believe in Christ's
resurrection?
That Thomas as well as we, as St. Gregory says, should be
strengthened in the humble belief in the resurrection of Christ,
and that all doubts should be removed.
Had Thomas true faith when with his own eyes he saw Christ?
Yes, for he saw Christ only in His humanity, and yet testified
to His divinity by exclaiming: My Lord and my God!
Is it true, meritorious faith to be not ready to believe before seeing
that which is to be believed?
By no means ; for faith exists precisely in this : to firmly hold
as true that which is not seen. Therefore Christ calls him blessed
who has not seen and yet believes.
When is faith true and meritorious?
That is true faith which holds as immovably sure all that God
has revealed, whether written or unwritten, and when life is in
accordance with faith; for faith in Jesus simply does not save
us, when that which He has commanded, is not performed. {Matt.
vii. 21.; James ii. 19.) That faith is meritorious which without
doubting and without hesitation willingly submits the understand-
ing to revealed truths which it cannot comprehend, and this for
the love of God, who is eternal truth and cannot deceive.
Whence do we know for certain, that God has revealed certain things?
From the Church of Christ which alone preserves the revealed
word of God, faithfully and uncorrupted, as it is contained in the
Bible and in tradition ; which is introduced by the Holy Ghost to
all truth, and is governed by Christ who remains with her until
the end of the world. {Matt, xviii. 20.)
Can we not attain to the possession of revealed truth or to true
faith by searching the Scriptures, or reading the Bible?
No ; for Christ wrote nothing, nor did He commission His dis-
ciples to write; He nowhere commanded us to search the Scrip-
19
290 INSTRUCTION FOR THE FIRST SUNDAY AFTER EASTER.
tures for faith in His doctrine, but rather to hear His apostles
and their successors (Lukex. 16.) ; according to St. Paul (Rom. x. 17.)
true faith comes not by reading, but by hearing; the apostles
did not anywhere institute writers, but everywhere teachers of
the word of God (Eph. iv. 11.: i. Cor. xii. 28.); and not every man,
as St. Paul says, has the gift of explaining (i. Cor. xii. 8 — 10.); not
all men can read, and even if they can read, they have not the
necessary knowledge for searching and understanding the Scrip-
tures, and so all those who could not read, would be excluded
from the knowledge of truth and from salvation; it is not every
one who can tell if the Bible which he is reading, is genuine or
corrupted, for lies can be written and printed ; all who search the
Scriptures do not come to one and the same true faith, and," ac-
cording to the apostle, there can be but one faith; but by the
free searching of the Bible, there have risen and are arising among
the heretics thousands of sects, all claiming to find their faith in
the Bible; the true doctrine of Jesus and faith in it, is always, as
in the times of the apostles, propagated by oral teaching and
preaching, not by reading and distributing the Bible; Christ did
not say: Whosoever reads not the Bible, but: whosoever
hears not the Church, let him be to thee as the heathen
and the publican. (Matt, xviii. 17.) We, therefore, can find
true faith only through the Church in which (as shown elsewhere)
Christ has instituted an infallible ministry, and commanded all
men to hear it.
Which is the true Church of Jesus?
That one only which bears all the marks of His true Church.
What are these marks?
According to the universal profession of faith, the true Church
must be one, holy, apostolic, and catholic or universal.
In what must she be one?
In doctrine, in this that in all places the same doctrines of
faith and morals are preached, and in all nations the same articles
of faith held; in the Sacraments, in their number as well as in
their constitution; in her head, as well in the invisible, Christ,
our Lord, as in the visible head, the lawful successor of St. Peter
in the Roman chair. (Matt. xvi. 18.; Eph. iv. 3—7.)
In what is she holy?
In Christ, her Head ; in her divine constitution and organi-
sation^ in her doctrine and in the proper use of the Sacraments,
which lead to sanctity; in her members who receive the grace of"
sanctity, the grace of baptism, and the forgiveness of sin, and who
put on Christ; and in the proper celebration of the holy Sacri-
fice which shall be offered over the whole earth. (Eph. v. 26.;
Mai. i. 11.)
INSTRUCTION FOR THE FIRST SUNDAY AFTER EASTER. 291
In what is she apostolic?
Ill her doctrine which must come from Christ and the apost-
les, and agree with theirs in all times, and her ministers who by
a valid ordination must follow in an unbroken succession from
the apostles. (Eph. ii. 20.; Acts xiv. 22.; Hebr. v. 4.)
In what is she catholic or universal?
Iii this that she must live and be announced to the whole
world (John x. 16.); must have existed uninterruptedly from the
times of the apostles; all men must belong to her who wish to be
saved (Matt, xxviii. 19 — 20.); and she must in all times and in all
places teach all that Christ commanded His apostles to believe,
to preach, and to perform. (Matt, xxviii.)
Which is this trite Church?
The Roman Catholic Church, for she alone has these marks.
She is one in her head, the Pope of Rome, in her doctrine, and in
her Sacraments, which is especially manifested in this, that she
excludes all those who do not accept without exception her dog-
mas. She is holy, for holy is her founder Christ; and her doc-
trines and Sacraments lead to sanctity as shown by the multitude
of her saints whose sanctity God affirms by great miracles; no
sect has saints. She is apostolic, for she accepts no doctrine
which does not come from the apostles, and she can prove, that
the ministers of the Church, the bishops, have come down in un-
broken succession. She is catholic or universal, for she has
been in existence always from the times of the apostles, as is
clearly shown by this, that from the times of the apostles there
have always been some who separated from her and founded
sects ; the stem must exist before the branches which grow from
it, and the Catholic Church must therefore have always existed,
and cannot have perished or become corrupt, since Christ has
promised to remain with her to the end of the world; she is also
spread over the whole world, is always being announced to all
nations, and is fitted for all generations and for all peoples.
Can those who remain outside the Catholic Church, be sared?
The Council of Trent (Sess. V. in the Introduction) assigns the
Catholic faith as the one without which it is impossible to please
God, and the Roman Catechism teaches (part. art. 9.): "The
Church is also called Catholic, because all who wish to be saved,
must belong to her, as at the time of the deluge all perished who
were outside the ark." According to this doctrine oi the Church,
which the holy fathers affirm, only those idolaters and obstinate
heretics who knowingly deny the truth and despise it, and will
not enter the Church, are excluded from salvation. The Catholic
Church does not condemn the unbelievers, she prays for them,
leaves judgment to the Lord, who alone knows the heart, and
knows whether the error is culpable or not, and she calls on all
her members to pray for their enlightenment.
19 s1
292 INSTRUCTION FOR THE SECOND SUNDAY AFTER EASTER.
Are we then already saved, if we belong to the true Church?
No, we must also live up to the faith she teaches, make di-
ligent use of all means of salvation, and regard and honor all her
regulations and commands, for otherwise it will come true of us,
as said by Christ: And I say unto you, that many shall
come from the East and the West, and shall sit down
with Abraham, and Isaac, and Jacob, in the kingdom of
heaven; but the children of the kingdom (the true Church)
shall be cast out into exterior darkness. {Matt. viii. 11.)
INSTRUCTION FOR THE SECOND SUNDAY
AFTEE EASTER
Ecause of the joyous resurrection of Christ, and
the graces flowing to us on account of it, the
Church sings at the Introit of Mass: The
earth is full of the mercy of the Lord,
Alleluia, by the word of the Lord the
heavens were established, Alleluia, Al-
leluia. Rejoice in the Lord ye just:
praise becometh the upright. (Ps. xxxii.) Glory, &c.
PRAYER OF THE CHURCH. God, who, by the hu-
miliation of Thy Son, hast raised up the fallen world: grant
to Thy people perpetual joy: that They whom thou hast de-
livered from the danger of everlasting death, may arrive at
eternal happiness. Thro'.
EPISTLE, (i. Peter ii. 21 — 25.) Dearly beloved: Christ
also suffered for us, leaving you an example that you should
follow his steps. Who did no sin, neither was guile found in
his mouth. Who when he was reviled, did not revile : when
he suffered, he threatened not : but delivered himself to him
that judged him unjustly: who his own self bore our sins in
his body upon the tree: that we being dead to sins, should
live to justice : by whose stripes you were healed. For you
were as sheep going astray: but you are now converted to
the shepherd and bishop of your souls.
EXPLANATION. St. Paul teaches the Christians patience in
misery and afflictions, even in unjust persecution, and for this
purpose places before them the example of Christ who though
most innocent, suffered most terribly and so patiently. Are we
true sheep of the good shepherd if at the smallest cross, at every
word, we become so angry and impatient?
INSTRUCTION FOR THE SECOND SUNDAY AFTER EASTER.
293
ASPIRATION. Lord Jesus! grant me the grace to fol-
low Thee, my good Shepherd, and not to complain and make
threats whenever I am reprimanded, reviled, or for justice's
sake am persecuted.
GOSPEL. (JoJm x. 11 — 16.) At that time: Jesus said to
the Pharisees : I am the good shepherd. The good shepherd
giveth his life for his sheep. But the hireling and he that is
not the shepherd, whose own the sheep are not, seeth the
wolf coming and leaveth the sheep, and flieth, and the wolf
catcheth, and scattereth the sheep : and the. hireling flieth,
because he is a hireling; and he hath no care for the sheep.
294 INSTRUCTION FOR THE SECOND SUNDAY AFTER EASTER.
I am the good shepherd: and I know mine, and mine know
me, as the Father knoweth me, and I know the Father : and
I lay down my life for my sheep. And other sheep I have,
that are not of this fold : them also I must bring, and they
shall hear my voice, and there shall be one fold, and one
shepherd.
In what way has Christ proved Himself a good shepherd?
In this that He sacrificed His life for those who did not yet
love Him, and could not reward Him, even for His enemies
{John iv. 30.; Horn. v. 8.), and has besides given Himself to them
for their food.
How are tee to know if we are among the sheep of Christ, that is,
His chosen ones?
By this if we willingly listen to the voice of the shepherd in
sermons and instructions, in spiritual books and conversations,
are obedient to it, and especially give ear and follow the rules of
the Church through which the good Shepherd speaks to us {Luke
x. 16.), "for he," says St. Augustine, "who has not the Church
for his mother, will not have God for his father;" if we gladly
receive the food of the good Shepherd, that is, His sacred body
and blood in holy Communion; if we are patient and meek as a
lamb, freely forgiving our enemies; if we love all men from our
heart, do only good to them, and seek to bring them to Jesus.
Who are the other sheep of Christ?
The gentiles who were not of the fold of Israel, whom Christ
sought to bring by His disciples, and now by their successors,
into His fold.— Among these sheep we also, through our ancestors,
belonged. how grateful we should be to God, that He has
brought us into the fold of His Church, and how diligently we
should conduct ourselves as good sheep !
When will there be but one fold and one shepherd?
When by the Church's prayers and by her missionaries all
nations shall be converted to the only saving Church, constitut-
ing then one Church under one head. Let us pray that this may
soon come to pass.
PRAYER. Lord Jesus ! Thou good Shepherd who on
the cross didst give Thy life for Thy sheep, grant us, we be-
seech Thee, by Thy death, the grace to bear upon ourselves
all the signs of Thy lambs, that we may be one day numb-
ered among Thy chosen ones in heaven.
295
DOCTRINE OF HOPE.
1 give my life for my sheep. {John x. 15.)
-^w^- What has Christ won for us by His death?
I He remission of our sins, the grace to lead a godpleasing
I life, and eternal happiness, for which we now firmly hope,
with secure confidence may now expect, and most assuredly will
obtain, if we do not ourselves let it go.
In what does eternal happiness consist?
In the clear vision of God, which includes the most perfect
love of Him, by which those who are saved, become, as it were,
one with Him, possessing in this union everything that they could
possibly desire.
What are the necessary means of obtaining eternal happiness?
The grace of God, that is, His continual assistance; the
practice of the three divine virtues: faith, hope, and love; the
keeping of God's commandments; the frequent use of the holy
Sacraments, and constant prayer. These means must be diligently
employed,' for "God who," as St. Augustine says, "created us
without us, will not save us without us," that is, without our
cooperation.
What may especially enable us to hope for eternal happiness?
The infinite mercy and goodness of God, who from all
eternity has loved us more than an earthly mother, and because
of this love did not even spare His only begotten Son, but gave
Him up, for our sake, to the bitterest death. Will He then aeny
us heaven, who in giving us His Son, has given us more than
heaven itself? The fidelity of God: He has so often promised
us eternal happiness, and in so many texts of Scripture so clearly
explained, that He wishes us to be saved, that He must keep His
promise, for He is eternal truth and cannot possible lie or de-
ceive. (Hebr. vi. 18.) He says not yes to-day, and no to-morrow,
there is no change in Him, nor shadow of alteration.
{Jamesi. 17.) The omnipotence of God, who can do all that
He pleases, whom no one can oppose or prevent from doing what
He will ; if now we have confidence in a rich and honest man who
assures us, he will assist us in need, how much more should we
hope in the best, most faithful, and all powerful God!
When should we make acts of hope?
As soon as we come to the use of reason and are sufficiently
instructed concerning this virtue and its motives; in time of
trouble or of severe temptation against this virtue ; when receiv-
ing the holy Sacraments ; every day in the morning or evening,
and especially at the hour of death.
The same things are to be observed in making acts of faith and
of love.
2%
INSTRUCTION FOR THE THIRD SUNDAY
AFTER EASTEE.
He Church continues to encourage us in joy
because of Christ's resurrection, and sings at
the Introit of this day's Mass : Shout with
joy to God all the earth, Al'eluia: Sing
ye a psalm to his name, Alleluia. Give
glory to his praise. Allel. Allel. Allel.
(Ps. lxv.) Say unto God: How terrible
are thy works, OLord! Thy great power shall convict
thy enemies of a lie. Glory, &c.
PRAYER OF THE CHURCH. God, who shewest the
light of Thy truth to such as go astray, that they may return
to the way of righteousness: grant that all, who profess the
Christian name, may forsake whatever is contrary to that
profession, and closely pursue what is agreeable to it. Thro'.
EPISTLE, (i. Peter ii. 11 — 19.) Dearly beloved: I beseech
you as strangers and pilgrims to refrain yourselves from
carnal desires, which war against the soul, having your con-
versation good among the Gentiles : that whereas they speak
against you as evil doers, they may, by the good works which
they shall behold in you, glorify God in the day of visitation.
Be ye subject therefore to every human creature for God's
sake: whether it be to kings as excelling: or to governors as
sent by him for the punishment of evil doers, and for the
praise of the good : for so is the will of God, that by doing
well you may put to silence the ignorance of foolish men : as
free, and not as making liberty a cloak for malice, but as
the servants of God. Honor all men: love the brotherhood:
fear God: honor the king. Servants, be subject to your mas-
ters with all fear, not only to the good and gentle, but also
to the froward. For this is thanks-worthy in Jesus Christ
our Lord.
EXPLANATION. St. Peter here urges the Christians to
regard themselves as strangers and pilgrims upon this earth,
looking upon temporal goods only as borrowed things, to which
(hey should not attach their hearts, for death will soon deprive
them of all. He then admonishes them as Christians to live in a
Christian manner, to edify and lead to truth the gentiles who
INSTRUCTION FOR THE THIRD SUNDAY AFTER EASTER. 297
hated and calumniated them. This should be especially taken to
heart by those Catholics who live among people of a different
religion; for they can edify them by the faithful and diligent prac-
tice of their holy religion, and by a pure, moral life lead them to
the truth ; while by lukewarmness and an immoral life, they will
only strengthen them in their error, and thus injure the Church.
St. Peter also requires the Christians, because it is God's will
(Ro?n. xiii. 1.), who has Himself instituted it, to obey the lawful
authority, and, therefore, to pay all duties and taxes faithfully.
Christ paid the customary tribute for Himself and Peter (Matt.
xvii. 26.), and St. Paul expressly commands, that toll and taxes
should be paid to whomsoever they are due. (Bom. xiii. 7.) St. Peter
finally advises servants to obey their masters whether these are
good or bad, and by so doing be agreeable to God who will one
day reward them for it.
ASPIRATION. Grant me the grace, Jesus! to consider
myself, as long as I live, as a pilgrim and as such to use all
temporal goods. Give me patience in adversities, and so
strengthen me, that I may willingly obey the lawful autho-
rity, though its laws and regulations should come hard and
its tribute press upon me.
GOSPEL, (John xvi. 16 — 22.) At that time: Jesus said
to his disciples : A little while , and now you shall not see
me: and again a little while, and you shall see me: because
I go to the Father. Then some of his disciples said one to
another: What is this that he saith to us: A little while, and
you shall not see me: and again a little while, and you shall
see me, and, because I go to the Father? They said there-
fore: What is this that he saith: A little while 1 ? we know
not what he speaketh. And Jesus knew that they had a mind
to ask him; and he said to them: Of this do you inquire
among yourselves, because I said: A little while, and you
shall not see me: and again a little while and you shall see
me. Amen, amen, I say to you, that you shall lament and
weep, but the world shall rejoice: and you shall be made
sorrowful, but your sorrow shall be turned into joy. A wo-
man, when she is in labour, hath sorrow, because her hour
is come: but when she hath brought forth the child, she
remembereth no more the anguish, for joy that a man is
born into the world. So also you now indeed have sorrow,
298 INSTRUCTION FOR THE THIRD SUNDAY AFTER EASTER.
little while and you
while and you shall
but 1 will see you again, and your heart shall rejoice; and
your joy no man shall take from you.
What is the meaning of Christ's word: A
shall not see me; and again a little
see me?
St. Chrysostom applies these words, which Christ spoke to His
apostles a few hours before His passion, to the time between the
death of Jesus and His resurrection ; but St. Augustine to the
time between the resurrection and the ascension, and then to the
Last Judgment at the end of the world, and he adds : "This little
while seems long to us living, but ended, we feel how short it is."
In affliction we should console ourselves by reflecting, how soon
it will end, and that it cannot be compared with the future glory,
that is ever awaiting in heaven him who patiently endures.
CONSOLATION IN TRIALS AND ADVERSITIES. 299
Why did our Saviour tell His disciples of their future joys and
sufferinys ?
That they might the more easily bear the sufferings that were
to come, because we can be prepared for sufferings we know are
coming ; because they knew that their sufferings were only slight
and momentary in comparison with the everlasting joy which
awaited them; like the pains of a woman in giving birth to a
child, which are great indeed, but short, and soon forgotten by
the mother in joy at the birth of the child. " Tell me," says St.
Chrysostom, "if you were elected king but were obliged to spend
the night preceding your entrance into your capital city, where
you were to be crowned, with much discomfort in a stable, would
you not joyfully endure it in the expectation of your kingdom ?
And why should not we in this valley of tears live willingly
through adversities, in expectation of one day obtaining the king-
dom of heaven?
PETITION. Enlighten me, Holy Spirit! that I may re-
alize that this present life and all its hardships are but slight
and momentary, and strengthen me to patiently endure the
adversities of life in the hope of future heavenly joys.
CONSOLATION IN TRIALS AND ADVERSITIES.
You shall weep and lament. (./o/m xvi. 20.)
THat Christian is most foolish who fancies, that the happiness
of this world consists in honors, wealth, and pleasures, while
Christ, the eternal Truth, teaches the contrary, promising eternal
happiness to the poor and oppressed, and announcing eternal af-
fliction and lamenting to those rich ones who have their comfort
in this world. How much, then, are those to be pitied who as
Christians believe, and yet live as if these truths were not for
them, and who think only how they can spend their days in luxury,
hoping at the same time to go to heaven where all the saints,
even Christ the Son of God Himself, have entered only by crosses
and sufferings.
PRAYER IN TRIBULATION. best Jesus! who hast
revealed, that we can enter heaven only by many tribulations
(Acts xiv. 21.), hast called them blessed who in this world
are sad, oppressed, and persecuted, but patiently suffer, and
will therefore be consoled and rejoiced, and who hast also
taught us , that without the will of Thy Heavenly Father,
not the slightest evil is done, not one hair of our head can
be bent (Luke xxi. 13.): I firmly believe, that I shall become
the more happy the more I am persecuted and oppressed, if
I only patiently suffer. I therefore submit entirely to Thy
300 INSTRUCTION FOR THE FOURTH SUNDAY AFTER EASTER.
divine will, for I know that even though all hell, with its
adherents, should rise against me, it could do me not the
slightest injury without Thy permission.
INSTRUCTION FOR THE FOURTH SUNDAY
AFTER EASTER.
THe Introit of this day's Mass is a canticle of praise and
thanks: Sing to the Lord a new canticle, Allel., be-
cause the Lord hath done wonderful things, Alleluia: he
hath revealed his justice in the sight of the Gentiles,
Allel. Allel. Allel. His right hand and his holy arm hath
saved us. (Ps. xcvii.) Glory, &c.
PRAYER OF THE CHURCH. God, who makest the
faithful to be of one mind : grant that Thy people may love
what Thou commandest, and desire what Thou promisest :
that, amidst the uncertainties of this world, we may place
our affections where there are true joys. Thro 1 .
EPISTLE. (James i. 17—21.) Dearly beloved: Every best
gift, and every perfect gift, is from above, coming down from
the Father of lights, with whom there is no change, nor
shadow of alteration. For of his own will hath he begotten
us by the word of truth, that we might be some beginning
of his creatures. You know, my dearest brethren. And let
every man be swift to hear, but slow to speak, and slow to
anger. For the anger of man worketh not the justice of God.
Wherefore casting away all uncleanness, and abundance of
naughtiness, with meekness receive the ingrafted word, which
is able to save your souls.
INSTRUCTION. Of all the gifts that come from God, the
most excellent is, that, by the word of truth, the gospel, with His
means of grace, especially by the regeneration in baptism , He
has made us His children, thus raising us to be the first of all
creatures, that is, to a dignity far above them. How great is this
honor, and how earnestly we should strive to keep it! What
makes this end easier than willingly to hear the word of truth,
the gospel, when preached to us in sermons ? The admonition of
the apostle to be swift to hear, slow to speak, and slow to anger,
contains true wisdom, for: In the, multitude of words there
shall not want sin, but he that refraineth his lips, is
most wise (Prop. x. 19.); and God, therefore, gave us two ears
INSTRUCTION FOR THE FOURTH SUNDAY AFTER EASTER.
301
and but one tongue, that we might hear more than we speak,-and
not so easily become angry, which often comes from much speaking.
ASPIRATION. Aid me, Lord, to preserve the dignity
received in baptism, grant me a great love for Thy divine
word, and strengthen me to subdue my tongue and to use
it only for Thy glory.
GOSPEL. (Johnxvi. 5 — 14.) At that time: Jesus said to
his disciples: I go to him that sent me, and none of you
asketh me: Whither goest thou? But because I have spoken
these things to you, sorrow hath filled your heart. But I tell
you the truth : it is expedient to you that I go : for if I go
302 INSTRUCTION FOR THE FOURTH SUNDAY AFTER EASTER.
not, the Paraclete will not come to you : but if I go, I will
send him to you. And when he is come, he will convince the
world of sin, and of justice, and of judgment. Of sin: because
they believed not in me. And of justice : because I go to the
Father; and you shall see me no longer. And of judgment:
because the prince of this world is already judged. I have
yet many things to say to you : but you cannot bear them
now. But when he, the Spirit of truth, is come, he will teach
you all truth. For he shall not speak of himself; but what
things soever he shall hear, he shall speak: and the things
that are to come, he shall shew you. He shall glorify me :
because he shall receive of mine, and shall shew it you.
INSTRUCTION. As the disciples in their grief at Christ's
going to His passion and death, after the accomplishment of which
He returned to His Father, never once asked Him: "Whither goest
Thou?" so many Christians, because of their attachment to this
world and its pleasures, never ask themselves: "Where am I
going, whither leads my way ? By my sinful life I am perhaps
going towards hell, or will my little fervor for the right, my luke-
warm prayers take me to heaven? Ask yourself in all earnest-
ness, my Christian, whither leads the way you are going? Is it
not the right path? then turn back and follow Jesus who only by
the cross and suffering entered heaven.
Why could not the disciples receive the Holy Ghost until Christ had
ascended into hear eti?
Because they were attached to their Master, Christ, as children
to their mother, with too sensual a love, and because Christ was
first to return in His humanity to God, before God, the Holy
Ghost, could abide in man in the fulness of grace. If therefore
the. human love of the apostles obstructed the reception of the
Holy Ghost, how can the Holy Ghost dwell in men of carnal sense,
inflamed with impure love ?
How will the Holy Ghost convince the world of sin, of justice,
and of judgment?
He will convince the world, that is, the Jews and gentiles, of
sin, by showing them through the preaching, the sanctity and the
miracles of the apostles as well as by gradual inward enlighten-
ment, the grievous sins which they have committed by their in-
fidelity and their vices; of justice, by unveiling their false jus-
tice, showing them that only Christ whom they unjustly rejected,
is just and the fountain of justice; of judgment, by causing
them to see themselves condemned in their prince and head, the
INSTRUCTION FOR THE FIFTH SUNDAY AFTER EASTER.
303
devil, whom they in their malice served, and who is now driven
by the apostles in the name of Jesus from idols and from the
bodies of men, and whose kingdom is destroyed.
Why did not Christ tell His apostles all He had to tell them?
Because they could not yet comprehend its sublimity; because
they were still too weak, and too much attached to Jewish cus-
toms, and because they were also depressed; He therefore pro-
mised them the Holy Ghost, who would fit them for it by His en-
lightenment, and would teach all to them.
How does the Holy Ghost teach all truth ?
By guiding the Church, that is, its infallible administration, by
His light, to the knowledge of the truth necessary for the salvation
of souls, preserving it from error ; and by leading those members
of the Church who seekHis light and place no obstacle in its way,
ever further on in the necessary knowledge of truth.
What is meant by: He shall not speak of himself, but what
things soever he shall hear, he shall speak?
By this is meant, that the Holy Ghost will tell us only that
which He has heard from all eternity from the Father and Son ;
His teaching will, therefore, perfectly agree with Christ's teach-
ings, and not be contrary to them, for the Holy Ghost proceeds
from the Father and Son and is equal God with them, and that
which He teaches, is also their doctrine, which is expressed in the
words: He shall receive of mine.
ASPIRATION. Ah, my Lord and my God! direct my feet
in the way of Thy commandments and preserve my heart
pure from sin, that Thy Holy Spirit may find nothing de-
serving reproach in me, that He may teach me all truth, and
lead me to Thee, the eternal Truth, in heaven. Amen.
INSTRUCTION FOR THE FIFTH SUNDAY
AFTER EASTEE.
se. (Ps. lxv.)
N thanks for the redemption the Church sings
at the Introit: With the voice of joy
make this to be heard. Alleluia. Publish
to the utmost bounds of the earth: that
the Lord hath redeemed his people.
Alleluia, Alleluia. (Jsai xlviii. 20.) Shout
with joy to. God, all the earth: sing a
psalm to his name: give glory to his
Glory, &c.
304 INSTRUCTION FOR THE FIFTH SUNDAY AFTER EASTER.
PRAYER OF THE CHURCH. God, from whom all that
is good proceeds: grant that Thy people, by Thy inspiration,
may resolve on what is right, and by Thy direction, put it
in practice. Thro 1 .
EPISTLE. (James i. 22 — 27.) Dearly beloved: Be ye doers
of the word, and not hearers only, deceiving your own selves.
For if a man be a hearer of the word and not a doer; he
shall be compared to a man beholding his own countenance
in a glass. For he beheld himself and went his way, and pre-
sently forgot what manner of man he was. But he that hath
looked into the perfect law of liberty, and hath continued
therein, not becoming a forgetful hearer, but a doer of the
work : this man shall be blessed in his deed. And if any man
think himself religious, not bridling his tongue, but deceiv-
ing his own heart, this man's religion is vain. Religion clean
and undefiled before God and the Father, is this : to visit the
fatherless and the widows in their tribulation: and to keep
one's self unspotted from the world.
EXPLANATION. True piety, as St. James here says, con-
sists in fulfilling the divine will heard and recognized ; in subduing
the tongue, the most dangerous and injurious of all our members;
in love and charity towards the poor and destitute, and in con-
tempt of the world, against the false principles, foolish customs,
and scandalous examples of which we should guard, that we may
not become infected and polluted by them. Test thyself, whether
thy life be of this kind.
ASPIRATION. Jesus! Director of the soul! Give me
the grace of true piety as St. James describes its practice.
GOSPEL. (John xvi. 23 — 30.) At that time: Jesus said
to his disciples: Amen, amen, I say to you: if you ask the
Father any thing in my name, he will give it you. Hitherto
you have not asked any thing in my name. Ask and you
shall receive; that your joy may be full. These things I have
spoken to you in proverbs. The hour cometh when I will no
more speak to you in proverbs, but will shew you plainly of
the Father. In that day you shall ask in my name : and I
say not to you, that I will ask the Father for you. For the
Father himself loveth you, because you have loved me, and
have believed that I came out from God. I came forth from
INSTRUCTION FOR THE FIFTH SUNDAY AFTER EASTER.
305
the Father, and am come into the world: again I leave the
world, and go to the Father. His disciples say to him: Be-
hold, now thou speakest plainly, and speakest no proverb.
Now we know that thou knowest all things, and thou need-
est not that any man should ask thee. By this we believe
that thou earnest forth from God.
Why does God wish us to make requests of Him ?
That we may recognize and confess, that all good comes from
Him ; that we may acknowledge our poverty and weakness which
in all things need the help of God; that we may thus glorify Him
and render ourselves less unworthy of the gifts which He has
promised us.
20
306 INSTRUCTION FOR THE FIFTH SUNDAY AFTER EASTER.
What is meant by asking in the name of Jesus?
By this is meant praying with confidence in the merits of
Jesus, "who," as St. Cyril sa} s, "being God with the Father, gives
us the good, and as mediator carries our petitions to His Father."
The Church therefore ends all her prayers with the words:
"Through our Lord, Jesus Christ." It is also meant to pray for
that which Christ Himself wishes to have given us, that is, what-
soever belongs to our soul's salvation; for to pray for temporal
things merely in order to live happily in this world, is not pleas-
ing to Christ and avails us nothing. "He who prays for what
hinders salvation," says St. Augustine, "does not pray in the
name of Jesus." Thus Jesus said to His disciples: Hitherto
you have asked nothing in my name, "because," as St. Gre-
gory says, "they did not ask for that which conduces to eternal
salvation."
Why is it that sometimes God does not hear our prayers?
Because we often pray for things that are injurious, and like
a good father, God denied them to us, in order to give us some-
thing better; because He wishes to prove our patience and perse-
verance in prayer; because we generally do not pray as we ought,
for to be pleasing to God, prayer should be made when in a state
of grace and with confidence in Christ's merits, for the prayer of
a just man availeth much with God {James v. 16.) ; we must pray
with humility and submission to the will of God, with attention,
fervor, sincerity, and with perseverance.
When should we especially pray?
At morning, noon, and night, before and after meals, and as
often as the clock strikes ; for as God thinks every moment of us
and overloads us with His grace, it is but right, that we should
think often during the day of Him, with thanks for His blessings.
We should also pray during the Church service, or if prevented
from attending Church, at home; in time of severe temptation;
at the reception of the holy Sacraments ; when commencing any
important undertaking, and at the hour of death.
How can we in accordance with Christ's leachinys (Luke xviii. 1.),
pray at all time?
By raising our hearts to God at different times during the
day, for which purpose the aspirations, as they are called, are
very useful, these are acts of faith,'hope, love, humility, &c, which
are aroused in our hearts; by short ejaculations as: "0 Jesus!
grant me to love Thee! Thee only do I desire to love! be
merciful to me! Lord, hasten to help me!"*and by making the
good intention, when commencing our work, to do all for the love
of God, and according to His most holy will.
SHORT EXPLANATION OF THE OUR FATHER. 307
What is the signification of the different ceremonies Catholics use
at their prayers?
The general signification is, that God must be served, honored,
and adored, not only with the soul but with the body as well;
when we pray aloud, we mean to praise God, not only with the
mind but also with our lips ; when we pray with bowed and un-
covered head, with folded, uplifted, or outstretched hands, with
bent knees, bowed and prostrate body, we shew our reverence
and subjection to the majesty of God, before whom we who are
but dust and ashes, cannot enough humble ourselves. These dif-
ferent ceremonies of prayer are frequently mentioned in both the
Old and the New Testament, and Christ and His apostles used
them, as for instance, the bending of the knees, falling on the face, &c.
What is the best prayer?
The "Our Father", which Christ Himself taught us, and com-
mands us to repeat. It is, therefore, when said with devotion, the
most powerful of prayers. {Matt. vi. Luke xi.)
SHORT EXPLANATION OF THE "OUR FATHER".
I Of what does the Our Father consist?
T consists of an address, as an introduction to the prayer,
and of seven petitions in which is contained all that we
should ask for the honor of God, and our own salvation. The
address is this: "Our Father who art in heaven."
To what does the word "Father" encourage us?
To the love of God who has made us, by His Son, His children,
and heirs of His kingdom ; to thankfulness for the immeasurable
grace of our creation, preservation, redemption, and sanctifica-
tion ; to confidence in the infinite goodness and mercy with which
God, the best Father, watches over us; and to the firm resolution
of remaining always the good children of this good Father.
What does the word "Our" signify ?
That in the communion of saints we should pray for and with ,
all the children of God; that we should be humble and preserve
brotherly love towards all men.
Why, since God is everywhere present, is it said, " Who art in
heaven?"
To remind us that we are not yet in our fatherland, and that
our true home is heaven ; to urge us to long with all desire for
heaven, where our Father is, and where He has prepared us our
- inheritance.
For what do we ask in the first petition: "Hallowed be Thy name?"
That we and all men may truly know, love, and serve God;
thus we ask: that all unbelievers may be converted to God, and
20-'
308 SHOET EXPLANATION OF THE OUR FATHER.
to the knowledge of truth ; that all heresies and seducing arts
may lose their power; that all vices may be uprooted, and all
sinners brought to true penance, and the practice of virtue; that
we ourselves may say, think, do nothing which is unbecoming in
a child of God; and that all Christians may become more and
more pious and saintly.
For what do we pray in the second petition: "Thy kingdom come?"
That the Church of God, the kingdom of Christ, may reach
over the whole earth, and the kingdom of sin and the devil may be
destroyed; that Christ may reign in our hearts and in the hearts
of all ; and that God may deign to receive us, having well ended
our course on earth, into the kingdom of heaven.
For what do we ask in the third petition: "Thy will be done on
earth as it is in heaven?"
We ask for heavenly strength, thai the will of God may be
done by us as cheerfully and joyfully as it is by the angels and
saints in heaven, and that we may humbly resign ourselves to it
in all things, however hard it may be to do so. We connect with
this petition the promise, that we will not only fulfil God's com-
mandments, but that we will also accept and bear all that His
holy providence may impose upon us or upon others.
In these three petitions we seek, as taught by Christ, first the
kingdom of God, that all the rest may be added unto us. /^/Av?xii.31.)
For what do we ask in the fourth petition: "Give us this day our
daily Oread?"
For all that we need for the well being of our spiritual and
physical life, which is all comprised in the word "bread": as the
necessary daily food, the word of God, the grace to do good, the
body of our Lord in the Blessed Sacrament; herein is included
the prayer, that God would prevent lightning and hail, failure of
crops, and other damages, but give, on the contrary, fruitful
weather.
Why does it say, "this day" and "daily?"
The words "this day" signify, that we should put away all
unnecessary cares, placing our confidence in God who will each
day give us the day's necessary food; by the word "daily" we
are taught to avoid all waste of food, and to eat only as much as
is necessary; for he who wastes his food, eats not merely his
daily bread, but the bread of many days.
What do we ask for in the fifth petition: "Forgive us our trespasses?"
We ask forgiveness, as poor sinners, for the debts which we
daily make to God by our sins, promising in return not that our
debtors, that is, those who have injured us, shall some day be
forgiven, but that they are already forgiven ; those who make this
petition and yet live in enmity towards their neighbor, lie in the
face of God, and will not receive forgiveness. {Mark xi. 25, 26.)
INSTRUCTION CONCERNING THE PROCESSIONS &c. 309
What is asked for in the sixth petition: "Lead us not into-
temptation ?"
In this it is asked, that God will avert from us all temptations,
either entirely or not abandon us in them, as we too often de-
serve, but strengthen us that we may not consent to temptations
from the world, the flesh, and the devil ; we cannot, indeed, be
entirely free from them in this world, they are even necessary
and useful for our salvation : for without temptation there is no
combat, without combat no victory, and without victory no crown.
What do we ask for in the seventh petition: "Deliver us from evil?"
That God will deliver us from the only real evil, sin, and from
the occasions of it, also from an unprovided death and from hell,
and also that He may keep off temporal evils, such as war, fa-
mine, pestilence, &c.
INSTRUCTION CONCERNING THE PROCESSIONS ON
ROGATION DAYS.
PWhat are processions?
Rocessions are the solemn, public marching together of a
number of persons, which in the Catholic Church are in-
stituted according to the very earliest directions of the fathers,
partly to encourage the piety of the faithful, partly in remem-
brance of graces received, in thanksgiving for them, or to obtain
the divine assistance, and refer to the great mysteries of salvation.
Those who take part in them with true piety, will reap salutary
harvests of Christian virtue from them.
Are processions something new ?
No, they were the custom in the very earliest centuries of the
Church, as testified by the acts of the martyrs, of Cyprian, Lucius,
Boniface, and the fathers of the Church, Basil, Chrysostom, Am-
brose, Gregory, and others. They are also founded on Scripture.
Thus King David caused the ark of the covenant to be carried in
solemn procession to Jerusalem (ii. Kings vi.), and the same thing
did Solomon, his soil, when he placed the ark in the new temple,
(iii. Kings viii.)
The ancients used to call the going out or going forth from Church
procedere, "going away," hence the word procession, going out,
marching about.
What do processions signify ?
To the faithful they are a powerful incentive to fervor
in prayer; when hundreds, even thousands of faithful praise
God aloud, or cry to Him for help and mercy, must not even the
coldest heart be roused to vivid, fervent devotion, since Christ
has promised to be present even where two or three are as-
sembled together in His name? Processions are a figure of the
310 INSTRUCTION CONCERNING THE PROCESSIONS
pilgrim life of the Christian upon earth; we are strangers
here below, and wanderers, our journey stretches from this valley
of tears to the heavenly Sion ; and the procession therefore at
the end goes into the house of God; our journey leads over the
thorny ways of life, and the procession therefore marehes in the
open air, where the pilgrim is exposed to all kinds of weather ;
processions are an open acknowledgment that totheAlmighty
God alone praise, thanks, and adoration are due, while they are
a public profession of our faith in Christ, the Crucified; they are
a solemn thanksgiving for being permitted to profess Christ,
our Lord, before the whole world, as also for all the graces ob-
tained through Him; they are a public testimonial of our
faith in the one, holy, Catholic Church, whose members are
united by the same bond of faith, and who form under their head,
Christ, one family in God. Therefore the marching from one
Church to the other, the bending of the banners in mutual salu-
tation when parts of the processions meet each other. Finally, they
are a sign of the triumph of Christian faith over the dark-
ness of heathenism. If processions are solemnized with such in-
tentions, with order and dignity, with fervent devotion in the
light of faith, they are indeed, under the direction of a worthy
priest, pleasing spectacles for angels and men, soon silencing the
sneers and derision of faithless men.
Why are banners and the cross carried in processions ?
The cross signifies, that we are assembled, as Christians, in
the name of Jesus, who was crucified, in whose name we begin
and end our prayers, through whose merits we expect all things
from the Heavenly Father, and whom we must follow all through
our journey to heaven; the red and white banners indicate, that
we must walk in all innocence under the banner of Christ, and
fight unto death against sin, against the world and the devil, and
be as ready as once were the martyrs to give our life for our
faith ; the blue banners show, that we must walk the road of self-
denial and mortification, with really humble and penitent feelings
for our sins. The banners are also emblematic of Christ's victory
over death and hell, and of the triumph of His religion over the
pagans and Jews.
Why do we go around the fields in processions ?
To beg the merciful God to bless the fields with His fatherly
hand, give and preserve the fruits of the earth, and as He fills
the animals with blessings, and gives them food at the proper
time, so may He give to us also our necessary food.
What is the origin of the processions on St. Mark's day and in Holy
Cross Week?
The procession on St. Mark's day was instituted even before
the time of Pope Gregory the Great (607) who, however, brought
ON ROGATION DAYS. 3H
them into fervent practice, "in order," as he says, "to obtain in
a measure forgiveness of our sins." The same pontiff introduced
another procession called the "sevenfold procession," because the
.faithful in Rome took part in it in seven divisions, from seven
different Churches, meeting in the Church of the Blessed Virgin.
It was also named the "Pest procession," because it was ordered
by St. Gregory to obtain the cessation of a fearful pestilence
which was at that time raging in Rome, and throughout all Italy,
which so poisoned the atmosphere, that one opening his mouth
to gape or sneeze would suddenly fall dead (hence the custom of
saying "God bless you", to one sneezing, and the sign of the
cross on the mouth of one who gapes). In this procession the
picture of the Blessed Virgin which according to tradition was
painted by St. Luke, was carried by order of the Pope, that this
powerful mother might be asked for her intercession, after which
the pestilence did really cease. It is said, that the processions in
Rogation Week owe their establishment to St. Mamertus, Bishop
of Vienne in France; in the neighborhood of which city there
were, in the year 469, terrible earth-quakes which caused great
destruction, the fruits perished, and various plagues afflicted the
people; the saintly bishop assembled the faithful, recommended
them to the aid of the merciful God, and led them in procession
around the fields. Such processions spread over France, and
gradually throughout the Christian Church; they are held in
order to obtain from God the averting of universal evils, such as
war, famine, and pestilence, and are, at the same time, a prepa-
ration for the Ascension of Christ, who is our most powerful me-
diator with His Father, and whom we should especially invoke
during these days.
With what intentions should we take part in the processions?
With the intention of glorifying God, of thanking Him for all
His graces, and to obtain aid and comfort from Him in all our
corporal and spiritual needs; with the view of professing our
faith openly before the whole world, and with the sincere reso-
lution of always following Christ, the Crucified, in the path of
penance and mortification. He who entertains other intentions
and takes part, perhaps, for temporal advantages, or for sinful
pleasures, or to af oid labor, &c, sins against'God and the Church,
which weeps over such abuses and condemns them.
INSTRUCTION FOR THE FESTIVAL OF THE
ASCENSION OF OUR LORD.
A
T the Intro it the Church sings the words which are spoken
after the ascension by the angels to the apostles and dis-
312 INSTRUCTION FOR THE FESTIVAL
ciples: Ye men of Galilee, why look you with surprise
up to heaven? Alleluia. As you have seen him ascending
to heaven, so shall he again return. Allel. Allel. Allel.
(Acts i. 11.) Clap your hands, all ye nations: shout unto
God with the voice of joy. (Ps. 46.) Glory, &c.
PKAYER OF THE CHURCH. Grant, we beseech Thee,
Almighty God, that we, who believe that Thy only Son, our
Redeemer, ascended this day into heaven, may also have our
hearts always fixed on heavenly things. Thro' the same.
LESSON. (Acts i. 1 — 11.) The former treatise, I made,
Theophilus, of all things which Jesus began to do and to
teach, until the day on which, giving commandments by the
Holy Ghost to the apostles whom he had chosen, he was
taken up. To whom also he shewed himself alive after his
passion, by many proofs, by forty days appearing to them,
and speaking of the kingdom of God. And eating together
with them, he commanded them, that they should not depart
from Jerusalem, but should wait for the promise of the Fa-
ther , which you have heard (saith he) by my mouth : for
John indeed baptized with water, but you shall be baptized
with the Holy Ghost not many days hence. They therefore
who were, come together, asked him saying: Lord, wilt thou
at this time restore again the kingdom of Israel? But he
said to them : It is not for you to know the times or mo-
ments, which the Father hath put in his own power; but you
shall receive the power of the Holy Ghost coming upon you,
and you shall be witnesses to me in Jerusalem, and in all
Judea, and Samaria, and even to the uttermost part of the
earth. And when he had said these things, while they looked
on, he was raised up; and a cloud received him out of their
sight. And while they were beholding him going up to
heaven, behold, two men stood by them in white garments.
Who also said: Ye men of Galilee, why stand you looking up
to heaven? This Jesus who is taken up from you into heaven,
shall so come as you have seen him going into heaven.
EXPLANATION. St. Luke who in his gospel, addressed to
Theophilus, a Christian of note in Antioch, gave an account of
the life, sufferings, and death of Jesus up to the time of His as-
cension into heaven, continues his account in the acts of the
apostles, in which he describes in simple words that which Jesus
did during the forty days following His resurrection, and the
OF THE ASCENSION OF OUR LOED.
313
manner in which in sight of His disciples He ascended into heaven.
Rejoice with Christ to-day, that He has come into possession of
His dearly bought kingdom in heaven, and pray: I rejoice,
King of heaven and earth, in the glory Thou hast this day attain-
ed in heaven. Sing to God, ye kingdoms of the earth;
sing ye to the Lord; sing ye to God, who mounteth ab-
ove the heaven of heavens, to the East. Give glory to
God for Israel, his magnificence and his power is in
the clouds. God is wonderful in his saints; the God of
Israel is he, who will give power and strength to his
people. Blessed be God. (Ps. lxvii. 33— 36.)
GOSPEL. (Mark xvi. 14 — 20.) At that time: Jesus ap-
peared to the eleven as they were at table, and he upbraided
314 INSTRUCTION FOR THE FESTIVAL
them with their incredulity and hardness of heart, because
they did not believe them who had seen him after he was
risen again. (And he said to them: Go ye into the whole
world, and preach the gospel to every creature. He that be-
lieveth and is baptized, shall be saved: but he that believeth
not, shall be condemned. And these signs shall, follow them
that believe : In my name they shall cast out devils : they
shall speak with new tongues: they shall take up serpents:
and if they shall drink any deadly thing, it shall not hurt
them : they shall lay their hands upon the sick and they shall
recover.) And the Lord Jesus, after he had spoken to them,
was taken up into heaven, and sitteth on the right hand of
God. But they going preached every where : the Lord working
withal, and confirming the word with signs that followed.
The part of this gospel ivhich is enclosed in brackets, is the
gospel for the feast of St. Francis Xavier.
Why does Christ say to His apostles: Go ye into the whole world
and preach the gospel to all creatures?
To show that no one is to usurp the office of preaching, but
must look for his mission from the lawful pastor of the Church.
And when Christ sends His apostles into the whole world, and to
all nations without exception, He shows His willingness to save
all men, and if this willingness is, in the case of many, not ac-
complished, the lack is not to be attributed to our Lord God, but
to man, who either does not accept the doctrine of the gospel, or
accepting, does not live in accordance with it, or renders himself
by his obduracy in vice, unworthy that the gospel should be
preached to him.
Are faith and baptism sufficient for salvation ?
No, faith that is not active in love, not fruitful in good works,
and therefore not meritorious {Gal. v. 6.), is not sufficient for sal-
vation. "Such faith," says St. Anselm, "is not the faith of a
Christian, but the faith of the devil." Only he will be saved who
truly believes in Christ and His doctrine, and lives in accordance
with it.
Is ours not the true faith, because all the faithful do not receive
the signs which Christ promised?
St. Gregory very beautifully replies to this question: "Be-
cause the Redeemer said, that true faith would be accompanied
by miracles, you must not think that you have not the faith, be-
cause these signs do not follow; these miracles had to be wrought
in the beginning of the Church, because faith in her had to be
OF THE ASCENSION OF OUR LORD. 315
increased by these visible signs of divine power." And even now
when such signs are necessary for the propagation of the faith,
and victory over unbelief, God gives His faithful power to work
them.
Are there such signs seen even noiv in the Catholic Church?
Yes, in both spiritual and material ways; for there have at all
times been saints in the Church, who, as seen from their lives,
have wrought miracles, on account of their faith, which even the
unbelievers cannot deny ; for instance St. Francis Xavier, who in
the sight of the heathens, raised several dead persons to life. In
the spiritual manner all pious Catholics still work such miracles ;
for, as St. Chrysostom says, "they expel devils when they drive
out sin, which is worse than the devil, from themselves; they
speak with new tongues when they converse no longer of vain
and sinful, but of spiritual and heavenly matters." "They take
up serpents," says St. Gregory, "when they understand how, by
zealous exhortations, to lift others from the shame of vice, with-
out being themselves poisoned by them ; they drink deadly things
without being hurt by them, when they hear tempting talk with-
out being corrupted or led to evil by it ; they lay their hands
upon the sick and heal them, when they teach the ignorant,
strengthen by their good example those who are wavering in
virtue, keep the sinner from evil, and similar things." Strive to
do this upon all occasions, my Christian, for God willingly gives
you His grace for it, and you will thus be of more use to yourself
and others, and honor God more than by working the greatest
miracles.
Where and how did Christ ascend into heaven?
There where His sufferings began, from Mount Olivet, by
which we learn, that crosses and afflictions, which are endured
with patience and resignation, will raise us to heaven. "Christ
ascended into heaven by His own power, because He is God, and
is now in His glorified, spiritualized humanity, sitting at the right
hand of His Father, where He is our continual mediator with Him.
In whose presence did Christ ascend into heaven?
In the presence of His apostles, and many of His disciples,
whom He had previously blessed {Luke xxiv. 51.), and who, as St.
Leo says, derived consoling joy from His ascension. Rejoice, also,
Christian soul, for Christ has to-day opened heaven for you,
and you may enter it, if you desire, in lively faith in Christ, if
you perform works pleasing to God. Therefore St. Augustine very
beautifully says: "Let us ascend in spirit with Christ, that when
His day comes, we may follow with our body. Yet you must
know, beloved brethren, that not pride, nor avarice, nor impurity,
nor any other vice ascends with Christ; for with the teacher of
humility pride ascends not, nor with the author of goodness ma-
316 INSTRUCTION ON MIRACLES.
lice , nor with the Son of the Virgin impurity." Let us then
ascend with Him by trampling upon our vices and evil inclina-
tions, thus building a ladder by which we can ascend; for we
make a ladder to heaven of our sins when we tread them down
in combatting them.
[ ASPIRATION. King of glory! powerful Lord! who
hast this day ascended victorious, above all heaven, leave
us not as poor orphans, but send us from the Father the
Spirit of truth whom Thou hast promised. Alleluia.
Why is the paschal candle extinguished after the gospel on this day?
To signify that Christ, of whom the candle is a figure, has
gone from His disciples.
INSTRUCTION ON MIRACLES.
And these signs shall follow them that believe.
{Mark xvi. 17.)
A What is a miracle?
miracle, as defined by St. Thomas of Aquinas, is anything
beyond the ordinary, fixed state of things that is done
through God. Thus when the sun stands still in his course, when
thousands are fed with five loaves and two small fishes, when by
a word or simple touch the dead are raised to life, the blind see,
and the deaf hear, these are things contrary to nature, and are
miracles which can only be performed by God or those persons
to whom God has given the grace.
That God can work miracles, cannot be denied. God has made
the laws of nature, and at any time it pleases Him, He can sud-
denly suspend them, and that God has at times done so, we have
more solid and undeniable proofs than we have for the most re-
nowned and best authenticated facts of history; for far more
witnesses testify to miracles, the whole world has believed them,
and been converted by them ; these miracles have been sworn to
by far more credible witnesses; more than eleven millions of
martyrs have died to confirm and maintain their truth; no one
gives up his life for lies and deceptions; the Jews and pagans
have admitted them, but have ascribed them not to God, but to
witchcraft and the power of demons ; and precisely by this did
they prove and acknowledge the truth of miracles, because in
order to deny them, they were driven to false and absurd ex-
planations of them.
Can men work miracles?
No man of and through himself can work a miracle, God only
works miracles through man to whom He gives the power. That
men have wrought miracles in the name of Jesus, as, for example,
INSTRUCTION FOR THE SIXTH SUNDAY AFTER EASTER. 317
the apostles and the saints, the history of the Christian Church
in all ages bears testimony.
Can miracles be worked by the relics of saints, pictures, SfC ?
The Church, in the Council of Trent, solemnly declares, that
we are never to believe that there is in any picture or relic any
hidden power by which a miracle can be worked, and that we are
not to honor or ask any such thing of them. Therefore no miracle
can ever be worked by them, but God can perform miracles
through them, and He has, as the holy Scriptures and the history
of the Church of Christ both prove. But when through certain
pictures (usually called miraculous or grace working pictures)
miracles do take place, that no deception may occur, the Church
commands, that such a picture shall be exposed for the veneration
of the faithful, until the truth of the miracles performed, is by a
rigorous examination established beyond a doubt; she then causes
such pictures to be respectfully preserved as monuments of the
goodness and omnipotence of God.
Why are there not as many miracles in our times as there were in
the first days of the Church?
Because the Church is no longer in need of such extraordinary
testimony to the truth of her teachings. Thus St. Augustine
writes: "He who in the face of the conversion of the world to
Christianity demands miracles, and strives to doubt those which
have been wrought in favor of this most wonderful change, is-
himself an astonishing miracle of irrationality and stupidity;" and
St. Chrysostom says: "The question is sometimes asked: How
happens it there are no miracles now-a-days? The answer is,
because the knowledge of Christ is propagated all over the earth,
and the Church is like a tree which, having once taken deep root
and grown to a certain height, no longer needs to be carefully
watered and supported."
INSTRUCTION FOR THE SIXTH SUNDAY
AFTEE EASTER.
I His Sunday and the whole week should serve as a prepara-
JL tion for the festival of Pentecost, that we may enable our-
selves, by good works and pious devotional exercises, to partici-
pate in the graces of the Holy Ghost. At the Introit the Church
sings: Hear,- Lord, my voice, with which I have cried
out to thee. Alleluia. My heart hath said to thee: I have
sought thy face: I will seek thy face, Lord: turn not
thy face from me. Alleluia. Alleluia, The Lord is my light
and my salvation: whom shall I fear? {Ps. xxvi. 7—9.)
Glory, &c.
318 INSTRUCTION FOR THE SIXTH SUNDAY AFTER EASTER.
PRAYER OF THE CHURCH. almighty and eternal
God, inspire Thy servants with true devotion, and grant that
we may serve Thy divine Majesty with sincere hearts. Thro'.
EPISTLE, (i. Peter iv. 7 — 11.) Most dearly beloved: Be
prudent, and watch in prayers. But before all things have a
constant mutual charity among yourselves: for charity co-
vereth a multitude of sins. Using hospitality one towards
another without murmuring. As every man hath received
grace, ministering the same one to another : as good stewards
of the manifold grace of God. If any man speak, let him
speak as the words of God. If any man minister, let him do
it as of the power which God administereth : that in all
things God may be honoured through Jesus Christ : to wkom
is glory and empire for ever and ever. Amen.
EXPLANATION. The practice of the virtues which St. Peter
here prescribes for the faithful, are a splendid preparation for the
reception of the Holy Ghost, for nothing renders us more worthy
of His visit than true love for our neighbor, which willingly as-
sists and gives; the good use of God's gifts, and the true fulfil-
ment of the duties of our state of life. Strive, therefore, to practise
these virtues and thus make yourself less unworthy of the gifts
of the Holy Ghost. Say on this day, and daily during the week this
PRAYER OF THE CHURCH. Come, Holy Spirit, and fill
the hearts of Thy faithful, and kindle in them the fire of Thy
divine love, who hast assembled the nations of all tongues in
unity of faith.
GOSPEL. (JoknxY. 26 — 27., xvi. 1 — 4.) At that time:
Jesus said to his disciples : When the Paraclete cometh whom
I will send you from the Father, the Spirit of truth, who pro-
ceedeth from the Father, he shall give testimony of me : and
you shall give testimony, because you are with me from' the
beginning. These things have I spoken to you, that you may
not be scandalized. They will put you out of the synagogues :
yea the hour cometh, that whosoever killeth you, will think
that he doth a service to God. And these things will they do
to you, because they have not known the Father, nor me.
But these things I have told you: that when the hour shall
come, you may remember that I told you of them.
INSTRUCTION FOR THE SIXTH SUNDAY AFTER EASTER. 319
Why is the Holy Ghost called the Paraclete?
Because He consoles those who suffer persecution for justice's
sake, that is, who are persecuted because of their truly Christian
life, and their defence of truth and justice, whether by word or
pen, or by their life, as did the apostles and other saints, who
were filled with the greatest and sweetest delight while suffering
for Jesus' sake.
How did the Holy Ghost yine testimony of Christ?
Through the apostles and disciples whom He made so eloquent
and so courageous, that they intrepidly professed and preached
that Christ is the Son of God, and the true Messiah. This doctrine
He confirmed by wonderful miracles, and, as it were, sealed it by
their blood which by His grace they shed for it. — The Holy Ghost
gives even now testimony of Christ through the instructing Church,
320 MORAL LESSON CONCERNING SCANDAL.
that is, the preachers, through whom He speaks, and who must,
therefore, be listened to reverently. We also must give testimony
of Christ and profess by our lives, by patience in crosses and af-
flictions that He is our teacher, our Lord, and our God; for if we
do not thus acknowledge Him in this world, He will not acknow-
ledge us one day before His Father in heaven. {Matt. x. 33.)
Did the Jews sin in persecuting and killing the apostles?
Undoubtedly; for although they wrongly believed they were
thus doing God a service, their ignorance and error was very
sinful and deserving of punishment; for they could easily have
known and been instructed in the truth.
In such punishable ignorance are also those Christians who,
as they neglect all Christian instruction, hardly know what is
necessary for salvation, and make nothing of many things which
are grievous sins; as also those who are in doubt, whether they
justly or unjustly possess such and such things, and yet for fear
of being bound to restore them, neglect to settle the doubt.
What are the points which every Christian must know and believe
in order to be saved?
They are the six which follow: that there is but One God,
who has created and governs all things; that God is a just judge,
who rewards the good and punishes the evil ; that there are in
the Deity three persons, the Father, the Son, and the Holy Ghost;
that the Son of God became man for love of us, taught us, and by
His death on the cross redeemed us; that the Holy Ghost sancti-
fies us by His grace, without which we could not live w r ell or be
saved; that man's soul is immortal.
PETITION. Send us, Lord Jesus! the Paraclete, the
Holy Ghost, who proceeds at the same time from the Father
and from Thee, that He may console and strengthen us in
all our afflictions. Graciously protect us, that we may give
no scandal to any one, nor allow ourselves or others to be
enticed into sin. Urge us by Thy Holy Spirit to learn all the
truths of faith, to live in accordance with them, and arrive
at Thee. Amen.
MORAL LESSON CONCERNING SCANDAL.
These things have I said to you, that you may not be
scandalized. (John x vi . 1 .)
I How is scandal given ?
F something is done or left undone, even when it is known,
that others will thus take occasion to sin. This is done in
many different ways ; if, for instance, you dress improperly, speak
improper words, or sing bad songs, by which you can see, that
INSTRUCTION CONCERNING PREPARATION FOR PENTECOST. 321
your neighbor will be tempted to think, desire, or act wrongly,
or what is worse, if you act badly in the presence of others, or
bring bad books, books against good morals, or against the holy
faith among people; if you incite others to anger, to cursing, to
vengeance, or if you prevent them from attending Church, the
sermon, or doctrinal instruction, &c. In all these things you be-
come guilty of the sin of scandal, and are, besides, guilty of all
the sins which come from the scandal given.
If at the judgment we are unable to answer for our own sins,
how then can we answer for the innumerable sins caused by the
scandal we have given? Therefore Christ pronounces a terrible
"woe" to those who give scandal. Woe to the man, He says,
by whom scandal cometh! It were better for him, that
a millstone were hanged about his neck, and that he
were drowned in the depths of the sea. {Matt, xviii. 6.)
How do parents give scandal?
By giving their children bad example; by excessive anger, by
cursing and swearing; by avarice, injustice and cheating; by
discord and quarrels; by gluttony in eating and drinking; by ex-
travagance and luxury in dress; by sneering at religion, good
morals, &c. ; by not keeping their children from evil company and
associations, even bringing them into them ; by not punishing and
breaking up their children's vices. How much parents sin in such
scandals, cannot be expressed; at the Day of Judgment their
children will be their accusers!
How do householders give scandal to their servants and those
under them?
As parents do to their children; by keeping them away, or
not urging them by their own example or command to attend
Church on Sundays and holidays; by giving them meat on fast-
days ; by commanding them to do sinful things, such as stealing,
injuring others, &c.
INSTRUCTION CONCERNING PREPARATION FOR
PENTECOST.
1. W/ E should withdraw, after the example of the Blessed
T Y Virgin and apostles, to some solitary place, or, at least,
avoid, as much as possible, intercourse with others, speak but
little, and attend with earnestness and perseverance to prayer;
for in solitude God speaks to man.
2. We should cleanse our conscience by a contrite confession,
become reconciled to our neighbor, if we have lived in enmity ;
for the Holy Ghost, as a spirit of peace and purity, lives only in
pure and peaceful souls. {Ps. lxxv. 3.)
3. We should give alms according to our means, for it is said
in the Acts of the Apostles {Acts x.) of the gentile centurion Cor-
21
322 INSTRUCTION FOR THE GREAT FESTIVAL OF PENTECOST.
nelius, that he made himself by prayer and almsdeeds worthy of
the gifts of the Holy Ghost.
4. We should strongly desire to receive the Holy Ghost, and
give expression to this olesire by frequent aspirations to God,
making use of the prayer: "Come, Holy Ghost, &c."
INSTRUCTION FOR THE GREAT FESTIVAL
OF PENTECOST.
I What festival is this ?
T is the day on which the Holy Ghost descended visibly, in the
form of fiery tongues, upon the apostles and disciples, who
with Mary, the Mother of Jesus, were assembled together in
prayer in a house at Jerusalem. {Acts ii.)
Why is this day called Pentecost?
The word "Pentecost" is taken from the Greek, and signifies
fifty, and, as St. Jerome explains it, this day was the last of the
fifty days, commencing with Easter, which the early Christians
celebrated as days of rejoicing in the resurrection of the Lord.
Why is this day observed so solemnly?
Because on this day, the Holy Ghost having descended upon
the apostles, the law of grace, of purification from sin, and the
sanctification of mankind, was for the first time announced to the
world; because on this day the apostles, being filled with the
Holy Ghost, commenced the work of purifying and sanctifying
mankind, by the baptism of three thousand persons who were
converted by the sermon of St. Peter; and because on this day
the Church of Jesus stepped visibly as a community into this
world, and publicly professed her faith in her crucified Saviour.
Why did the Holy Ghost come upon the Jews' Pentecost?
Because on their Pentecost the Jews celebrated the anniver-
sary of the giving of the law on Mount Sinai, and God would
show by sending the Holy Ghost on this day, that the Old Law
had ceased and the New Law commenced. God also chose this
time, that the Jews who on this day gathered from all countries
at Jerusalem to celebrate the Pentecost, might be witnesses of the
miracle, and hear the New Law announced by the apostles.
Why on the viyil of Pentecost is the baptismal font blessed, as on
Holy Saturday?
Because the Holy Ghost is the Author of all sanctity and the
Fountain of baptismal grace, and because in the Acts (i. 5.) the
descent of the Holy Ghost is itself called a baptism.
In the Introit of Mass the Church sings in joy at the descent
of the Holy Ghost: The Spirit of the Lord hath filled the
INSTRUCTION FOR Til E GREAT FESTIVAL OF PENTECOST. 323
whole earth, Allel.: and the whole universe hath heard
his voice, Allel. Allel. {Wisd. i. 7.) Let God arise, and his
enemies be dispersed: let them who hate him, fly be-
fore his face. (Ps. 67.) Glory, &c.
PRAYER OF THE CHURCH. God, who, by the light
of the Holy Ghost, didst this day instruct the hearts of the
faithful: grant, by the direction of the same Holy Spirit, that
we may relish what is right, and always enjoy His conso-
lation. Thro'— in the unity of the same, &c.
LESSON. (Acts il I — U.) When the days of Pentecost
were accomplished, they were all together in one place: and
suddenly there came a sound from heaven, as of a mighty
wind coming, and it filled the whole house where they were
sitting. And there appeared to them parted tongues as it
were of fire, and it sat upon every one of them : and they
were ail filled with the Holy Ghost, and they began to speak
with divers tongues according as the Holy Ghost gave them
to speak. Now there were dwelling at Jerusalem Jews, de-
vout men out of every nation under heaven. And when this
was noised abroad, the multitude came together, and were
confounded in mind, because that every man heard them
speak in his own tongue. And they were all amazed and
wondered, saying: Behold, are not all these, that speak, Ga-
lileans, and how have we heard, every man our own tongue
wherein we were born? Parthians, and Medes, and Elamites,
and inhabitants of Mesopotamia, Judea, and Cappadocia,
Pontus and Asia, Phrygia, and Pamphylia, Egypt and the
parts of Lybia about Cyrene, and strangers of Rome, Jews
also and Proselytes, Cretes and Arabians: we have heard them
speak in our own tongues the wonderful works of God.
Why did the Holy Ghost come upon the apostles in the form of
fiery tonyues?
To show that the Holy Ghost governs the tongues of the
apostles and preachers when announcing the word of God; to in-
flame their hearts and the hearts of the faithful with the love of
God and of their neighbor.
Why did the Holy Ghost appear amid the rushing as of a
mighty wind?
To direct the attention of the people to the coming descent of
the Holy Ghost, and to call them together to hear the sermon of
the Apostle Peter.
21 s
324 INSTEUCTION FOE THE GREAT FESTIVAL OF PENTECOST.
What special effects did the Holy Ghost produce in the apostles?
He freed them from all doubt and fear ; gave them His light
for the perfect knowledge of truth ; inflamed their hearts with
the most ardent love, and incited in them the fiery zeal for the
propagation of the kingdom of God, strengthened them to bear
all sufferings and persecutions {Acts v. 41.), and gave them the
gift of speaking in various languages, and of discerning spirits.
GOSPEL. {John xiv. 23 — 31.) At that time: Jesus said
to his disciples: If any one love me, he will keep my word,
and my Father will love him, and we will come to him, and
will make our abode with him: he that loveth me not, keep-
eth not my words. And the word which you have heard, is
INSTRUCTION FOR THE GREAT FESTIVAL OF PENTECOST. 325
not mine: but the Father's who sent me. These things have
I spoken to you, abiding with you. But the Paraclete, the
Holy Ghost, whom the Father will send in my name, he will
teach you all things, and bring all things to your mind,
whatsoever I shall have said to you. Peace I leave with you,
my peace I give to you: not as the world giveth, do I give
unto you. Let not your heart be troubled, nor let it be afraid.
You have heard that I have said to you : I go away and I
come again to you. If you loved me, you would indeed be
glad, because I go to the Father : for the Father is greater
than I. And now I have told you before it come to pass : that
when it shall come to pass, you may believe. I will not now
speak many things with you. For the prince of this world
cometh, and in me he hath not any thing. But that the world
may know that I love the Father : and as the Father hath
given me commandment, so do I.
Why is the Holy Ghost expressly called "Holy", since this attribute
is due to each of the divine persons?
Because He is the Author of inward sanctity and of all super-
natural gifts and graces, and therefore to Him is specially ascribed
the work of man's sanctification.
*
What does the Holy Ghost effect in men ?
He so sanctifies them that they learn the truths of faith and
salvation, and the beauty of virtue ; He moves them to the desire
of the good, and strengthens them in its performance, and finally,
He gives them His fruits and gifts.
What are the gifts of the Holy Ghost?
According to the Prophet Isaias they are seven: 1. The gift
of wisdom, which enables us to know God rightly, to esteem
heavenly beyond temporal advantages, and to have taste and joy
only for divine things. 2. The gift of understanding, by
which we know and understand that which is proposed to us to
believe ; children and adults should pray fervently for this gift,
especially before sermons, and instructions in the catechism. 3.
The gift of counsel, which gives us the knowledge necessary
to direct ourselves and others in uncertain matters, a gift espe-
cially necessary for superiors, for those ab'out choosing their state
of life, and for married people who live unhappily, and do not
know how to help themselves. 4. The gift of fortitude, which
strengthens us to endure and courageously overcome all adversi-
ties and persecutions for virtue's sake. 5. The gift of know-
326 INSTRUCTION FOR THE MONDAY AFTER PENTECOST.
ledge, by which we know ourselves, our duties, and how to ful-
fil them in a manner pleasing to God. 6. The gift of piety,
which induces us to have God in view in all our actions, and our
hearts inclined by love to His service. 7. The gift of the fear
of the Lord, by which we not only fear the just punishment,
but even His displeasure at every sin, more than all other things
in the world.
What are the fruits of the Holy Ghost?
As St. Paul {Gal. v. 22-23.) enumerates them, they are twelve:
1. Charity. 2. Joy. 3. Peace. 4. Patience. 5. Benignity. 6. Good-
ness. 7. Longanimity. 8. Mildness. 9. Faith. 10. Modesty. 11. Con-
tinency. 12. Chastity. To obtain these fruits as well as the gifts
of the Holy Ghost, we should daily say the prayer: "Come,
Holy Ghost, &c."
Why does Christ say: The Father is yr eater than J?
As Christ was at the same time God- and Man, the Father was
certainly greater than the Man Christ, but Christ as God is in all
things equal to His Father.
Why does Christ say: I will not now speak many things
with yon?
Christ spoke these words shortly before His passion, and He
wished by them to say, that the time was near at hand when Sa-
tan, by his instruments, the wicked Jews, would put Him to death,
not because Satan had this power over Him, but because He Him-
self wished to die in obedience to His Father.
INSTRUCTION FOR THE MONDAY AFTER
PENTECOST.
(Called WHIT MONDAY.)
The Introit of the Mass is the same as on the Feast of Corpus
Chris ft.
?RAYER OF THE CHURCH. God, who didst give the
Holy Ghost to Thy apostles, hear the prayers of Thy people,
that they may enjoy a happy peace, who, by Thy grace, have
received the gift of true faith.
LESSON. (Actsx. 34., 42—48.) In those days: Peter open-
ing his mouth, said : ^Brethren, the Lord commanded ns to
preach to the people* and to testify that it is he who was
appointed by God to be judge of the living and of the dead.
To him all the prophets give testimony, that through his
name all receive remission of sins, who believe in him. While
INSTRUCTION FOR THE MONDAY AFTER PENTECOST. 327
Peter was yet speaking these words, the Holy Ghost fell on
all them that heard the word. And the faithful of the cir-
cumcision, who came with Peter, were astonished, for that
the grace of the Holy Ghost was poured out upon the Gen-
tiles also. For they heard them speaking with tongues, and
magnifying God. Then Peter answered : Can any man forbid
water, that these men should not be baptized, who have re-
ceived the Holy Ghost as well as we. And he commanded
them to be baptized in the name of the Lord Jesus Christ.
EXPLANATION. This lesson relates the manner in which
the Holy Ghost descended upon the believing gentiles who were
assembled with the centurion Cornelius, and heard the sermon of
St. Peter with hearts burning for knowledge. — Do you, also, strive
to assist at sermons with a heart desirous of learning, and the
Holy Ghost will enlighten you ; and do not forget before the ser-
mon to invoke the Holy Ghost.
GOSPEL. (John iu. 16 — 21.) At that time: Jesus said to
Nicodemus : God so loved the world, as to give his only be-
gotten Son; that whosoever believeth in him, may not perish,
but may have life everlasting. For God sent not his Son into
the world, tt) judge the world, but that the world may be
saved by him. He that believeth in him, is not judged. But
he that doth not believe, is already judged : because he be-
lieveth not in the name of the only begotten Son of God. And
this is the judgment: because the light is come into the world,
and men loved darkness rather than the light : for their works
were evil. For every one that doth evil, hateth the light, and
cometh not to the light, that his works may not be reproved.
But he that doth truth, cometh to the light, that his works
may be made manifest, because they are done in God.
How may we know the love of God for us men?
By His giving us His only Son for our Teacher and Redeemer,
yielding Him up for our sakes to the most ignominious and pain-
ful death of the cross. For God so loved the world, as to
give His only begotten Son, that whosoever believeth
in Him, may not perish, but may have life everlasting.
(John iii. 16.)
Why, in spite of this love, are there so many lost?
Because so many despise this love of God and cast away
Christ, the Light of the world, that is, do not follow His teachings,
328
INSTRUCTION FOR THE MONDAY AFTER PENTECOST.
even hate Him, loving better the darkness, that is, the suggestions
of Satan, the pleasures of this world, whose prince is Satan.
Has not the Holy Ghost come into this world as a light?
Yes; for He inwardly enlightens the hearts of men by His
grace, that they may properly understand the truths of salvation;
and as the natural light leads us out of darkness, so the Holy
Ghost by His supernatural light leads us out of the darkness of
ignorance, and from the snares and dangers of the world and the
devil, into eternal happiness.
MOTIVES FOR THE LOVE OF GOD.
God so loved the world, as to give His only begotten Son.
W{John iii. 16.)
Hat will we render to God for the love He has shown
and every day and every moment shows to us? He has
MOTIVES FOR THE LOVE OF GOD. 329
loved us from all' eternity when we were not, and when, conse-
quently, He could not expect any return of love from us, and al-
though He knew, that we would be sinners and enemies to Him, He
loved us with infinite love, showing His love by creating us, and all
things for us. But for His goodness and love even this was not en-
ough ; to release us from the misery of sin, He gave us His beloved,
only Son, who, clothing Himself with our mortal flesh, and having
become in all things, except sin, our equal, shed the last drop of
His blood on the cross as a ransom for our sins ; gives Himself
to us for our nourishment in the most Blessed Sacrament of the
Altar; offers Himself daily, in the Mass, to His Heavenly Father
for us, and is, day and night, present with us in the most glorious
Sacrament. What more could the infinite love of God do for us?
There was something more that He could give, and that we were
to receive : the Holy Ghost, who with all His gifts and favors was
given to us in holy Baptism.
"If now," says St. Bernard, "we love him who does us good,
assists us in our needs, undergoes danger in our behalf, how, then,
must we love Him who has given us all that we have ; who has
given us the angels for our guardians, the sun, moon, and stars to
shine for us, the earth for our dwelling, the elements, the plants,
the animals to supply our necessities, our food, our pleasure;
who continually preserves us, that we fall not back into our ori-
ginal nothingness; who constantly guards us from innumerable
dangers and evils; who has not only endangered His life, but has
really suffered the most bitter death for us ; who so mercifully
forgives us all our sins, heals all our weaknesses, keeps our lives
from perdition, and crowns us with grace and mercy!" (Ps. cii.)
Let us therefore with our whole heart love this good and lov-
ing God, who has already loved us without any merit of ours,
and be ashamed that we have until now loved Him so little, and
performed so little for love of Him. God seems to live only for
us, to occupy Himself only with us, and we — alas! instead of
living for Him alone, have until now lived only for the world, lived
only to offend Him ! Let us cast ourselves down in sorrow before
the face of God , and exclaim often with St. Francis of Assisi :
"My God and my all! What art Thou? and what am I, but a
worm of the earth? Most Holy Lord! Would that I loved Thee!
Sweetest Lord! Would that I loved Thee!" and with St. Ignatius:
Only Thy grace, For it makes me so rich,
Only Thy love', That I ask no more;
Only that, Lord, If I am Thine and Thou mine,
Only that give me. Then shall I be eternally happy.
330
INSTRUCTION FOR TUESDAY AFTER
PENTECOST.
ON THE HOLY SACRAMENT OF CONFIRMATION.
When the apostles who were in Jerusalem, had heard that
Samaria had received the word of God: they sent to
them Peter and John. Who when they were come, pray-
ed for them, that they miyht receive the Holy Ghost.
For he was not as yet come upon any of them: hut they
were only baptized in the name of the Lord Jesus.
Then they laid their hands upon them, and they re-
ceived the Holy Ghost. (Acts viii. 14 — 17.)
YIs confirmation a real Sacrament?
Es, for it has the three true marks of a real Sacrament : a
visible sign; an invisible sanctifying grace; the institution
by Christ.
Did Christ really institute this Sacrament?
Christ is the Author of this Sacrament as He is of all the others,
with this difference only, as St. Thomas of Aquinas says, that He
instituted this only by promise and not by the actual giving of it;
for it was necessary, that He should die, should rise from the
dead, and ascend into heaven (John xvi. 7.) before giving the ful-
ness of the Holy Ghost, in which consists the proper effect of this
Sacrament. This according to the tradition of the fathers, is the
doctrine of the infallible Church. Thus St. Clement, a disciple of
the apostles, writes that St. Peter taught it to him, and that the
other apostles had also announced it, in accordance with the
command of the Lord. That the apostles administered this
Sacrament by Christ's command, is clear from the Acts of the
Apostles (viii. 14-17.) which state, that Peter and John laid their
hands upon the newly baptized at Samaria, and prayed over them,
thus giving them the gifts of the Holy Ghost, which St. Paul also
did to the baptized at Ephesus. (Acts xix. 5, 6.)
What is the visible sign in confirmation?
The imposition of the bishop's hands, the anointing with holy
chrism, and the words which the bishop unites with it: "N. N., I
sign thee with the sign of the cross, and confirm thee
with the chrism of salvation, in the name of the Fa-
ther, &c."
What graces are given bg this Sacrament?
This Sacrament gives to those who have been baptized the
Holy Ghost with the plenitude of His grace, and thus completes
baptismal grace ; for which reason confirmation is also called by
the holy fathers: "Completion", "Sealing". It especially gives
INSTRUCTION FOR TUESDAY AFTER PENTECOST. 331
strength to profess the faith firmly, and to live in accordance with
it, and is therefore called "Confirmation" from the Latin fir-
mare, to "strengthen", to "confirm"; it elevates man, who has
by baptism become a child of God, to the dignity of a soldier of
Christ, enrolls him as a warrior under the banner of the cross,
imprints upon him an indelible mark, and thus distinguishes
him from those who have been baptized, but not confirmed, and
it can therefore be but once received.
Who has power to administer confirmation ?
The usual ministers of this Sacrament are the bishops only ;
for according to the Acts of the Apostles (viii. 16.) only the apost-
les and their successors who are bishops, can give the Holy Ghost
by imposition of hands. This right of the bishops St. Augustine
calls an old custom, and given to them by the apostles.
What is the holy chrism which the bishop uses in confirmation?
The holy chrism which, as Pope Fabian testifies, Christ com-
manded to be used in confirmation, consists of balsam and olive -
oil mixed together, and signifies the plenitude of grace which
comes down from Christ through the Holy Ghost upon the one to
be confirmed; the balsam represents the good odor of the edi-
fying life which the one confirmed should lead, as said by the
apostle: We are a good odor of Christ (ii. Cor. ii. 15.); the
balsam also indicates, that as the body of a dead person em-
balmed with it, is guarded from corruption, so the soul by the
heavenly grace obtained in confirmation, is preserved from the in-
fection of sin.
Why is the forehead anointed in the form of a cross with chrism ?
To remind the Christian that he is never to be deterred by
either shame or fear from the public acknowledgment of the name
of Jesus, but fight valiantly as a true soldier of Christ, under the
banner of the cross against all the enemies of his salvation.
Why does the bishop impose his hands upon those about to be
confirmed?
This shows that the actual communication of the Holy Ghost is
taking place, as the apostles did and wrote (Hebr. vi. 2.), and that
the person confirmed stands especially under God's protection.
What prayers are said by the bishop while he imposes his hands
upon those beiny cojifi?'med?
, They are : "Almighty, eternal God, who hast deigned to create
anew these Thy servants by water and the Holy Ghost, who hast
also bestowed upon them the remission of all their sins, pour out
upon them the sevenfold gifts of Thy Holy Ghost from heaven."
Amen.
"The spirit of wisdom and understanding." Amen.
"The spirit of counsel and of fortitude." Amen.
332 INSTRUCTION FOR TUESDAY AFTER PENTECOST.
"The spirit of knowledge and of piety." Amen.
"Fill them with the spirit of fear towards Thee, and sign them
with the sign of the cross of Christ, granting them eternal life,
through the same Jesus Christ, our Lord, who with Thee in the
unity of the same God the Holy Ghost liveth and reigneth in all
eternity." Amen.
Why does the bishop especially ask for the spirit of the fear of
the Lord?
Because the filial fear of the Lord is the foundation of all
^ood, the beginning of all wisdom, the fountain of life, and gains
tor him who possesses it, eternal happiness. (Ps. cxi. 1.)
Why does the bishop yive the one confirmed a liyht blow on the cheek?
To remind him that .like Christ and the apostles, he must cou-
rageously bear all adversities and persecutions for the holy faith,
and thus obtain that true peace the bishop wishes him.
Why do the sponsors lay their right hands on the shoulder of the
one to be confirmed?
That it may be understood, that they are witnesses of the
renewal of his faith; that they will exhort him to faithfully pre-
serve the faith ; that they will walk before him in the true path
of virtue by good example. [In regard to the spiritual affinity
arising from confirmation, see the instruction concerning baptism in
the instruction for the festival of the Holy Trinity]
Is confirmation necessary for salvation ?
It is not absolutely necessary for salvation, but he who having
the opportunity should neglect to receive it, would commit a
grievous sin, even a mortal sin, because he openly shows by this,
that he has no regard for God the Holy Ghost and for His as-
sistance. Baptism lays the foundation for the Christian religion,
but confirmation crowns the work baptism has commenced, be-
cause in confirmation, as the Roman Catechism teaches, the form
of a true Christian is perfected.
What must be done by one who is to be confirmed?
He must be in a state of grace, and cleansed by a good con-
fession from the sins committed after baptism, for to receive this
Sacrament while in mortal sin, would be to commit another mortal
sin ; he should be well instructed in the truths of faith, especially
in those relating to confirmation; he should have a sponsor or
witness who has been confirmed ; he should arouse in himself a
great desire for the gifts of the Holy Ghost, asking God for them ;
he should receive the Sacrament with great reverence and de-
votion, and while being confirmed should make in his heart the
promise to become and remain henceforth a true, zealous Catho-
lic, never to be unfaithful to Christ and His holy Church ; finally,
those who are to be confirmed, must never forget that they must
ON WEDNESDAY AFTER PENTECOST. 333
be present from the first imposition of hands by the bi-
shop, because this is the especial sign to which the granting of
the gifts of the Holy Ghost is annexed. It is seen from all this,
that it is not advisable to allow infants to be confirmed, because
they do not know what they receive, nor can they be properly
prepared, and they can be saved even if they die without con-
firmation.
What should be done after receiving confirmation?
Those confirmed should not go immediately out of Church,
but should kneel down in a quiet part of it, thanking the Holy
Spirit for the gracesTeceived ; renewing the promise to serve God
faithfully henceforth, to preserve the faith, never to be ashamed
of it, and always to live in accordance with it. They should show
themselves daily by an edifying life to be true Catholic Christians,
and thus add to the truth, that unbelievers also may see the
fruits of confirmation, and learn to love and respect a Church,
that gives such glorious gifts to her children.
PRAYER AFTER CONFIRMATION.
fTo be said often during the year.]
I thank Thee, Holy Ghost, that Thou hast given me Thy
grace in the Sacrament of Confirmation, and hast strength-
ened me against all temptations and persecutions, and I most
humbly beseech Thee, that by Thy inward inspirations Thou
mayst continually so impel me, that in all the dangers of my
salvation, I may faithfully cooperate with the graces I have
received, and never from fear or false shame transgress the
commandments of God and the Church. Let me die rather
than ever offend Thee, Holy Ghost, refuse to heed Thy in-
spirations, or drive Thee from me by a mortal sin. Amen.
ON WEDNESDAY AFTER PENTECOST.
/Ember day. J
LESSON. {Acts v. 12—10.) In those days: Were many
signs and wonders wrought among the people. And they
were all with one accord in Solomon's porch. But of the rest
no man durst join himself with them; but the people magni-
fied them. And the multitude of men and women that be-
lieved in the Lord, was more increased: insomuch that they
brought forth the sick into the streets, and laid them on
beds and couches, that when Peter came, his shadow at least
might overshadow any of them, and they might be delivered
from their infirmities. And there came also together to Je-
334 0N WEDNESDAY AFTER PENTECOST.
rusalem a multitude out of the neighbouring cities, bringing
sick persons, and such as were troubled with unclean spirits,
who were all healed.
EXPLANATION. The apostles assembled daily under the
portico through which the gentiles were allowed to enter the
temple, in order to open their eyes by the great miracles which
God performed by the apostles, and to prepare and bring them
to receive the Christian faith. St. Peter was especially distin-
guished, for even his shadow healed diseases, and afterwards he
was the first to receive the gentiles into the* Church. Thus in the
apostles were verified Christ's w r ords: He that believeth in
me, the works that I do, he shall do also, and greater
than these shall he do. (Johnxiv. 12.)
GOSPEL. (John vi. 44 — 52.) At that time: Jesus said to
the multitude of the Jews : No man can come to me except
the Father, who hath sent me, draw him : and I will raise
him up at the last day. It is written in the prophets : " And
they shall all be taught of God." Every one that hath heard
of the Father, and hath learned, cometh to me. Not that any
man hath seen the Father, but he who is of God, he hath
seen the Father. Amen, Amen, I say unto you: He that be-
lieveth in me, hath everlasting life. I am the bread of life.
Your fathers did eat manna in the desert, and are dead. This
is the bread which cometh down from heaven : that if any
man eat of it, he may not die. I am the living bread which
came down from heaven. If any man eat of this bread, he
shall live for ever: and the bread that I will give, is my flesh
for the life of the world.
INSTRUCTION. From these words of Jesus that no man
comes to Him unless drawn by the Father, that is, as St. Cyril
says, unless the Father move him through exhortations, in-
structions, or revelations, it is seen that the grace of God is ne-
cessary for conversion, for faith and eternal happiness. "But that
you may be drawn," says St. Augustine, "pray." Ask God in-
cessantly for help and grace, that He may draw you wholly to
Him, nourish and strengthen you with the true bread, the flesh
of His Son, and you will thus gain eternal life.
335
ON FEIDAY AFTER PENTECOST.
[Emberday.]
LESSON. {Joel ii. 23—27.) Thus saith the Lord God:
And you, children of Sion, rejoice, and be joyful in the Lord
your God: because he hath given you a teacher of justice,
and he will make the early and the latter rain to come down
for you as in the beginning. And the floors shall be filled
with wheat, and the presses shall overflow with wine and oil.
And I will restore to you the years which the locust, and the
bruchus, and the mildew, and the palmer-worm hath eaten:
my great host which I have sent upon you. And you shall
eat in plenxy and shall be filled: and you shall praise the
name of the Lord your God, who hath done wonders with
you, and my people shall not be confounded for ever. And
you shall know that I am in the midst of Israel : and I am
the Lord your God, and there is none besides: and my people
shall not be confounded for ever, saith the Lord Almighty.
EXPLANATION. In the verses of the first and second chap-
ter preceding these, the prophet announces to the Jews God's
punishments because of their sins, urges them to repentance, and
promises them a happy day in which the Teacher of justice, the
Messiah, would visit them with all graces. happy penance
which prepares for him who performs it, such great blessings both
in this world and in the world to come !
GOSPEL. {Luke v. 17 — 26.) At that time: It came to
pass on a certain day, that Jesus sat teaching. And there
were Pharisees and doctors of the law sitting by, that were
come out of every town of Galilee and Judea and Jerusalem;
and the power of the Lord was to heal them. And behold,
men brought in a bed a man who had the palsy : and they
sought means to bring him in, and to lay him 'before him.
And when they could not find by what way they might bring
him in, because of the multitude, they went up upon the
roof, and let him down through the tiles with his bed into the
midst, before Jesus. And when he saw their faith, he said :
Man, thy sins are forgiven thee. And the Scribes and the
Pharisees began to think, saying: Who is this who speaketh
blasphemies? Who can forgive sins, but God alone? And
when Jesus knew their thoughts, answering, he said to them:
336 0N SATURDAY AFTER PENTECOST.
What is it you think in your hearts? Which is easier to say:
Thy sins are forgiven thee; or to say: arise and walk? But
that you may know that the Son of Man. hath power on earth
to forgive sins, (he saith to the sick of the palsy) I say to
thee, Arise, take up thy bed and go into thy house. And im-
mediately rising up before them, he took up the bed on which
he lay; and he went away to his own house, glorifying God.
And all were astonished; and they glorified God. And they
were filled with fear, saying: We have seen wonderful things
to-day.
[For the explanation of this gospel see eighteenth"6unday after
Pentecost.]
ON SATUKDAY AFTEE PENTECOST.
[Emberday.J
EPISTLE. {Rom. v. 1— 5.) Brethren: Being justified by-
faith , let us have peace with God, through our Lord Jesus
Christ. By whom also we have access through faith, into
this grace wherein we stand, and glory in the hope of the
glory of the sons of God. And not only so: but we glory also
in tribulations, knowing that tribulation worketh patience;
and patience trial; and trial hope. And hope confoundeth
not; because the charity of God is poured forth in our hearts
by the Holy Ghost, who is given to us.
EXPLANATION. The Catholic Church has always maintain-
ed, that not faith alone, which the devils have also, but faith
active by love and showing itself by good works justifies man. The
Catholic Church teaches this in opposition to those heretics who
assert, that by faith in Christ man is already justified, bringing as
proofs of their assertion the words of this chapter which St. Paul
speaks concerning faith. The Church's doctrine in this respect is
confirmed by St. Paul himself in many texts from his epistles (i. Cor.
xiii. 2.; i. Tim. vi. 18.; Tit. hi. 18.), and by the traditions of all the
fathers of the Church. — Believe in Jesus and His word, but also
practise this faith in works of love, and you will be saved.
GOSPEL. (Lukeiv. 38 — 44.) At that time: Jesus rising
up out of the synagogue, went into Simon's house. And
Simon's wife's mother was taken with a great fever: and
they besought him for her. — And standing over her he com-
manded the fever, and it left her. And immediately rising,
INSTRUCTION FOR THE FEAST OF THE HOLY TRINITY. 337
she ministered to them. And when the sun was clown, all
they that had any sick with divers diseases, brought them to
him. But he laying his hands on every one of them, healed
them. And devils went out from many, crying out and say-
ing : Thou art the Son of God. And he rebuking them, suf-
fered them not to speak : for they knew that he was Christ.
And when it was day, going out he went into a desert place:
and the multitudes sought him, and came unto him: and
they stayed him that he should not depart from them. To
whom he said: To other cities also, I must preach the king-
dom of God : for therefore am I sent. And he was preaching
in the synagogues of Galilee.
[For the explanation see Thursday in the third week of Lent.J
INSTRUCTION FOR THE FEAST OF THE
HOLY TRINITY.
THis festival comes just after Pentecost, because as soon as
they were instructed and consoled by the Holy Ghost, the
apostles began in the name of the Holy Trinity openly to teach
and to preach that which Christ had taught them.
Why is this festival celebrated?
That we may openly profess our faith in the doctrine of the
Holy Trinity, which is the first of Christian truths, the foundation
of the Christian religion, and the most sublime of all our myste-
ries; and that we may render thanks to each of the three Divine
Persons for that which they have done for our salvation ; for the
Father has created us, the Son has redeemed us, and the Holy
Ghost has sanctified us.
In praise and honor of the most Holy Trinity, the Church
sings in the Introit of this day's Mass: Blessed be the Holy
Trinity and Undivided Unity, which we honor, having
seen the shining of its glory. (Tod. xii.) Lord, our
Lord, how admirable is thy name in the whole earth!
(Ps. viii. 1.) Glory be to the Father, &c.
PRAYER OF THE CHURCH. Almighty and Eternal God,
who hast given to Thy servants, that in the profession of the
true faith they may know the glory of the Eternal Trinity,
and in the power of that glory adore its unity: grant, that
by our firmness in this same faith, we may be protected
from all adversities. Through, &c.
22
338 INSTRUCTION FOR THE FEAST OF THE HOLY TRINITY.
EPISTLE. (Bom. xi. 33—36.) the depth of the riches
of the wisdom and of the knowledge of God! How incom-
prehensible are his judgments, and how unsearchable his
ways! For who hath known the mind of the Lord? Or who
hath been his counsellor? Or who hath first given to him,
and recompense shall be made him? For of him, and by him,
and in him are all things: to him be glory forever. Amen.
EXPLANATION. St. Paul's wonderment, in this epistle, is
caused by the inscrutable judgment of God in rejecting the Jews
and calling the gentiles. The Church avails herself of these ex-
pressions of St. Paul, to express her reverential astonishment at
this incomprehensible mystery of the most Holy Trinity, which sur-
passes our understanding, and yet is the worthy object of our faith,
our hope, and our love. But although neither angels nor men can
fathom and comprehend this mystery, and although he who tries
to comprehend it, must fear of being overcome by it, it cannot be
difficult for the sound human intellect to believe it, since it is in-
dubitably and evidently revealed by God, and we in many natural
and human things accept for true and certain much that we cannot
comprehend. Let us submit our intellect, therefore, and yield
ourselves up to the faith; as there was indeed a time when men
were martyred, when even all ages and conditions preferred to
die rather than for one instant let this faith go, so let us rather
wait until our faith is changed to contemplation, until we see the
Triune God, face to face, as It is, and in the sight of that coun-
tenance become eternally happy. There should all our hopes,
wishes, and desires be directed, and we should cease all fruitless
investigations, endeavoring by humble faith and active love, to
prove worthy of It's blissful contemplation; for if we do not love
Him who is our all, our last end and aim, and lovingly desire Him,
we will have no hope of one day possessing Him.
ASPIRATION. incomprehensible, Triune God! Abyss
of wisdom, power, and goodness! To Thee all glory and
adoration! In Thee I lose myself; I cannot contain Thee, do
Thou contain me. I believe in Thee, though I cannot com-
prehend Thee ; do Thou increase my faith ; I hope in Thee,
because I have promised myself all good from Thee; do Thou
enliven my hope; I love Thee, because Thou art worthy of
all love; do Thou inflame ever more my love, that in Thy
love I may live and die. Amen.
GOSPEL. (Matt, xxviii. 18—20.) And Jesus coming
spoke to them, saying : All power is given to me in heaven
and on earth. Going therefore, teach ye all nations, baptiz-
INSTRUCTION FOR THE FEAST OF THE HOLY TRINITY. 339
ing them in the name of the Father, and of the Son, and of
the Holy Ghost, teaching them to observe all things what-
soever I have commanded you; and behold, I am with you all
days even unto the consummation of the world.
EXPLANATION. As God, Christ had, from all eternity, all and
the same power that His Father had; as man, He has this same power
by the union of His divinity with His humanity, and on account of
the infinite merits of His passion. In virtue of this power, He said
to His apostles, before the ascension, that, as His Heavenly Father
had sent Him, even so He sent them to all nations, without ex-
ception, to teach all that He had commanded, and to receive them,
by means of baptism, into the Church ; at the same time He pro-
mised to be with them to the end of the world, that is, that He
22*
340 INSTRUCTION ON THE HOLY SACRAMENT OF BAPTISM.
would console them in sufferings, strengthen them in persecution,
preserve them from error, and always protect them and their
successors, the bishops and priests, even unto the consummation
of the world.
[See Instruction on the doctrine of the infallibility of the Church,
the first Sunday after Easter.]
ASPIRATION. Be with us, Lord, for without Thee our
pastors cannot produce fruit, nor their hearers accomplish
any thing from their words. Be with us always, for we
always need Thy help. All power is given to Thee, Thou
hast, then, the right to command, and we are bound to obey
Thy commands, which, by Thy Church, Thou hast made
known to us. This we have promised in baptism, and now
before Thy eyes, we renew those vows. Grant, now, thai
those promises which without Thee we could not have made,
and without Thee cannot keep, may be fulfilled in our actions.
Leave us not to ourselves, but be Thou with us, and make
us obedient to Thee, that by cheerful submission to Thee, we
may receive happiness.
INSTRUCTION ON THE HOLY SACRAMENT OF
BAPTISM.
Teaching all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost.
{Matt, xxviii. 19.)
YIs baptism a Sacrament?
Es, because in it the grace of God is received by means of
an external sign, instituted by Christ.
What is this external sign?
The immersion into, or the pouring on of water, accompanied
by the words: "I baptize thee in the name of the Father,
and of the Son, and of the Holy Ghost. Amen."
What does the baptismal grace effect?
It frees man, from original sin, and from all sins committed
before baptism, causing Him to be born again, in a spiritual sense,
in Christ, made a new creature, a child of God, and joint heir with
Christ.
How many kinds of baptism are there?
There are three kinds: The baptism of desire, which con-
sists in a heartfelt desire for the baptism of water, joined to a
perfect love of God, or a perfect sorrow for sins committed, and
the purpose to obey all God's commands; the baptism of blood,
by which one gives his blood and suffers martyrdom for the true
INSTRUCTION ON THE HOLY SACRAMENT OF BAPTISM. 341
faith, without having received the baptism of water; the baptism
of water, which is the Sacrament ot Baptism.
What do the different ceremonies of this Sacrament signify?
They are the external signs of that which baptism works in-
wardly upon the soul, and should impress the spectators with
deep reverence for this Sacrament.
Why is it customary to have a godfather or godmother to hold the
child in baptism?
That there may be a witness that the child has received bap-
tism ; that in case of the death of the parents, the godparents may
assume their place, and have the child instructed in the neces-
sary religious truths. St. Augustine speaking of the duties of
godparents, very beautifully says: "They should use all care,
often to admonish in true love their godchildren, that they may
strive to lead a pure life; they should warn them against all de-
traction, all improper songs, and keep them from pride, envy,
anger, and revenge, they should watch over them that they may
preserve the Catholic faith unbroken, attend the Church services,
listen to the word of God, and obey the priests and their parents."
This takes for granted that the godparents are true believers, and
of unquestionable morality ; and that no one not a Catholic is chosen
for a sponsor. For such a one would not instruct the child in the
Catholic faith himself, or see that others do it, but would be more
likely, as experience shows, to seek to draw the child over to error.
What results from this sponsorship?
In baptism, as in confirmation, a spiritual affinity originates
between the sponsors, the one who baptizes or confirms, with the
one baptized or confirmed, and with its parents, so that, by a de-
cision of the Church, a godfather or godmother cannot contract
marriage with any of these parties, unless the impediment, is re-
moved by dispensation, that is, by a special permission received
from a spiritual superior. But the sponsors have no spiritual re-
lationship to each other.
Why has the Church instituted this spiritual relation?
From reverence for these holy Sacraments, and that by this
spiritual bond, the sponsors may be more closely connected with
their godchildren, and be kept to the better fulfilment of their
duties towards them.
Why is the person to be baptized not at once allowed to enter into
the Church?
To indicate that until he has thrown off the disgraceful yoke
Of sin, and has entirely submitted to Christ the Lord, and His
authority, he is unworthy to enter, because baptism is the door of
God's grace, to the kingdom of heaven, and the communion of
saints.
342 INSTRUCTION ON THE HOLY SACRAMENT OF BAPTISM.
Why does the person receive a saint's name ?
That by this name he may be enrolled, through baptism, into
the number of Christians whom St. Paul calls saints; that he may
have a patron and intercessor, and that the saint whose name he
bears, may be his model and exemplar, by which he may regulate
his own life.
Why does the priest breathe in the face of the one to be baptized?
That the power of the evil spirit may be destroyed, his hellish
fire drawn from the heart, and instead of it, according to the
example set by Jesus, the life giving Holy Ghost {John xx. 22.) be
breathed into him, and spiritual life bestowed upon him.
Why does the priest impose his hand so many times upon the head
of the person to be baptized?
To show that he is now the property of God, stands under His
protection, and hears His Church.
What is signified by the many exorcisms or adjurations?
That the evil spirit's connection with the person should cease,
who thenceforth should not heed the temptations to evil, and that
Satan be expelled, in the name of Jesus, from him.
Why is the person so often signed with the sign of the cross?
To signify that through the power of Christ's merits and of
His death on the cross, baptism washes away original sin ; that
the person intends to be henceforth a follower of Christ the Cru-
cified, and to fight valiantly, under the banner of the cross,
against the enemies of his salvation, and will follow Christ on the
way of the cross, even unto death.
Why is salt placed in the person's mouth?
This is done to signify that by the doctrine of faith, and the
gift of grace, he is preserved from the rottenness of sin ; that he
should have a taste for good works, and find his pleasure in the
nourishment of divine wisdom.
Why are his ears and nose touched with spittle ?
That as Christ put spittle on the eyes of the man born blind,
and thus enabled him to see, so, by baptism, the spiritual blind-
ness of the soul is removed, and his mind receives light to behold
heavenly wisdom. "Also," as St. Ambrose says, "the person is
thus instructed to open his ears to priestly admonitions, and be-
come a sweet perfume of Christ."
Why does the priest ask: "Dost thou renounce the devil, and all
his works, and all his pomps ?"
That the Christian may know, that his vocation requires him
to renounce and combat the devil, all his works, and suggestions,
and all his pomps. Thus St. Ambrose very beautifully says to a
newly baptized : "When the priest asked: Dost thou renounce
INSTRUCTION ON THE HOLY SACRAMENT OF BAPTISM. 343
the devil and all his works, what didst thou reply? "I renounce
them." Dost tho urenounce the world, its glitter, and its pleasures?
"I renounce them." Think of these promises, and let them never
depart from thy mind. Thou hast given thy handwriting to the
priest, who stands for Christ; when thou hast given thy note to a
man, thou art bound to him. Now thy word is not on earth, but
preserved in heaven."
Why is the person anointed on the shoulder and breast with holy oil?
As Sts. Ambrose and Chrysostom explain, this is done to streng-
then him to make a valiant contest for Christ; as the old fighters
anointed themselves with oil before they entered the arena, so is
he anointed, on the breast, that he may attain courage and force
bravely to combat the world, the flesh, and the devil, and on the
shoulder, that he may be strong to bear the yoke of Christ's
commands constantly and untiringly, and go running with un-
broken faithfulness, over the toilsome racecourse of life, to God,
and in His holy service.
Why are the "Our Father", and "I believe in God", said at
baptism ?
That, when it is a grown person, an acknowledgment of faith
may by this means be made in the face of the Church; and that,
when it is only a child that is baptized, the sponsors should do
this in its place, and be thus reminded to carefully attend, that
their godchildren are well instructed in these as in all other
Christian truths.
Why does the priest expressly ask the person if he will be
baptized?
Because as man, through Adam, of his own free will obeyed
the devil, so now when he would be received among the number
of Christ's children, he must, to obtain salvation, of his own free
will obey the precepts of God.
Why is water poured three limes upon the person's head?
This is done, as St. Gregory the Great writes, with the in-
tention of honoring the three days our Lord remained in the se-
pulchre. In early times the Church immersed the person three
times in the water, but from different causes this custom has been
given up.
Why is the person anointed on the top of the head with chrism ?
This anointing is, so to speak, the crown of the young Chris-
tian. As in the Old Law the kings were anointed (i. Kings x. 1.),
as Jesus is the Anointed One, and as the Apostle St. Peter calls
the Christians a chosen race, a kingly priesthood, a holy
people (i. Peter ii. 9.), so the baptized by means of this unction
is embodied in Christ, the Anointed One, and participates in His
344 INSTRUCTION ON THE RENEWAL OF BAPTISMAL VOWS.
priesthood and kingly dignity. What an exalted position is the
Christian's! He is the anointed one of the Lord, and in a spiri-
tual sense a priest, because he constantly brings himself to the
Lord God as a pleasing sacrifice in prayer, mortification, &c. He
is king when he rules over his inclinations, submits them to rea-
son, and reason to the Lord. Besides this he is king by the claims
which, through baptism, he possesses to the kingdom of heaven.
Through the chrism he becomes the blessed temple of the Holy
Ghost, the sacred vessel which in time, through communion, will
contain the precious body and the precious blood of Christ. How
does he insult himself, when by a grievous sin he tramples his
exalted dignity under his feet, and stains his soul, the temple of
the Holy Ghost !
What is the meaning of the white dress, the cap, or the little hand-
kerchief which the baptized receives?
The holy fathers teach that this represents the glory to which
by baptism we are born again; the purity and beauty with which
the soul, having been washed from sin in the Sacrament of bap-
tism, is adorned, and the innocence which the baptized must pre-
serve through his whole life.
Why is a lighted candle placed in his hand?
This represents the flame of love for God and our neighbor
which the child must henceforth continually carry, like the five
wise virgins {Matt. xxv. 13.), on the path to meet the Lord, that
when his life is ended, he may be admitted to the eternal wedding-
feast ; it is also an emblem of the Christian doctrine which pre-
serves the baptized from the darkness of error, ignorance, and
sin, illumines his understanding, and leads him safely in the way
of virtue ; it signifies also the light of good example which he
should keep ever burning.
Can any one baptize in an emergency?
Yes ; that no one may be deprived of salvation, even the fa-
ther or mother in case of extreme danger can baptize their child.
What must be particularly observed in such baptisms?
The person who baptizes must be careful to use only river-,
well-, or rain-water; rose-water or other mixed or distilled wa-
ters must not be used; to wet the child's head, saying at the
same time devoutly and distinctly these words: "N. N., I baptize
thee in the name of the Father, and of the Son, and of the Holy
Ghost;" having all the while the intention of baptizing as the
Church does, in the manner required by Christ.
INSTRUCTION ON THE RENEWAL OF BAPTISMAL
AVOWS.
11 the dignities and graces which we receive in holy baptism,
God secures to us for the future, but only on the condition
DOCTRINE OF THE THREE IN ONE GOD. 345
that we keep our baptismal vows. Every Christian in baptism
makes a bond with God through the mediation of Christ who has
sealed it with His blood. This bond consists on man's part in
the promise to renounce forever the devil and all his works, and
all his pomps, that is, constantly to suppress the threefold lust of
the eyes, the flesh, and the pride of life, by which the devil leads
us to sin, and to believe all that God has revealed, and that His
holy Church proposes to our belief, and diligently and properly
to make use of all the means of salvation flowing from the Church.
On God's part this bond consists in cleansing us from all sin, in
bestowing all the gifts of the Holy Ghost, in adopting us as His
children, and in the assurance of the inheritance of heaven. This
bond should last till death; it is never broken by the infinitely
true and faithful God, but so often by weak and fickle man, who
is too often inclined to break it, and should, therefore, in com-
pliance with the desire of the Church, often remind himself of it,
and from time to time renew it in the sight of God. This should
be particularly done before receiving the holy Sacrament of Con-
firmation, before first Communion, on the vigils of Easter and
Pentecost, at the blessing of baptismal water, on the anniversaries
of baptism and confirmation, before making any solemn vow, be-
fore entering into matrimony, when in danger of death. This
renewal of baptismal vows can be made in the following manner :
Placing ourselves in the presence of God, we kneel down, fold
our hands, and say with fervent devotion :
I believe in God the Father, Almighty Creator of heaven and
earth.
I believe in Jesus Christ, His only Son, our Lord, who was
born and suffered.
I believe in the Holy Ghost, the holy Catholic Church, the
communion of saints, the forgiveness of sins, the resurrection of
the body, and life everlasting.
I renounce the devil, all his works, and all his pomps.
Christ Jesus ! With Thee I am united, to Thee alone I cling,
Thee only will I follow, for Thee to live, for Thee to die is my
desire. In the name of the Father, and of the Son, and of the
Holy Ghost. Amen.
DOCTRINE OF THE THREE IN ONE GOD.
What is God?
Od is of Himself the most perfect being, the highest, best
good, who exists from all eternity, by whom heaven and
earth are created, and from whom all things derive and hold life
and existence, for of Him, and by Him, and in Him are
all things. (Rom. xi. 36.)
G
346 INSTRUCTION FOR THE FIRST SUNDAY AFTER PENTECOST.
What is the Blessed Trinity?
The Blessed Trinity is this same one God who exists in one
single nature and substance, and at the same time in three per-
sons, the Father, Son, and Holy Ghost.
s Is each of these three persons God?
Yes, because each of them has the divine nature and substance.
Are they not three Gods?
No, because all three of these persons have one and the same
divine nature and substance.
Is any one of these three persons older, miyhlier, or greater than
the others?
By no means, for they are all three from eternity entirely
equal to each other in the divine omnipotence, greatness, and ma-
jesty, and must, therefore, be equally adored and venerated.
Ought one to give himself up to the investigation of the most
Blessed Trinity?
No; "for," says the saintly Bishop Martinus, "the mystery of
the Trinity cannot be comprehended by the human intellect, no
one however eloquent of tongue could exhaust.it; if entire books
were written about it, so that the whole world were filled with
them, yet the unspeakable wisdom of God would not be expressed.
God who is indescribable, can in no way be described. When the
human mind ceases to speak of Him, then it but begins to speak."
Therefore the true Christian throws his intellect under the feet
of faith, not seeking long to understand that which the human
mind can as little comprehend, as a tiny hole in the sand can con-
tain the immeasurable sea. An humble and active faith will make
us worthy some day in the other world, to see with the greatest
bliss this mystery as it is, for in this consists eternal life, that by
a pious life we may glorify and know the only true God, Christ
Jesus, His Son, and the Holy Ghost.
INSTRUCTION FOR THE FIRST SUNDAY
AFTER PENTECOST,
on which is celebrated the Feast of the most Holy Trinity.
THe Introit of this day's Mass is an encouragement to con-
fidence in God's mercy: Lord, I have trusted in thy
mercy, my heart shall rejoice in thy salvation, I will
sing to the Lord who giveth me good things. How
long, Lord, wilt thou forget me? Unto the end? How
long dost thou turn away thy face from me? (/^.xii.1-6.)
Glory be to the Father, &c.
INSTRUCTION FOR THE FIRST SUNDAY AFTER PENTECOST. 347
PRAYER OF THE CHURCH. God, the strength of
such as hope in Thee: mercifully hear us calling on Thee: and
since mortal weakness can do nothing without Thee, grant
us the assistance of Thy grace; that in observing Thy com-
mandments, we may please Thee both in will and action.
Thro 1 .
EPISTLE. (Johniv. 8 — 21.) Dearly beloved: God is cha-
rity. By this hath the charity of God appeared towards us,
because God hath sent his only begotten Son into the world,
that we may live by him. In this is charity: not as though
we had loved God, but because he hath first loved us, and
sent his Son to be a propitiation for our sins. My dearest, if
God hath so loved us: we also ought to love one another. No
man hath seen God at any time. If we love one another,
God abideth in us, and his charity is perfected in us. In this
we know that we abide in him, and he in us : because he
hath given us of his spirit. And we have seen, and do testify,
that the Father hath sent his Son to be the Saviour of the
world; whosoever shall confess that Jesus is the Son of God,
God abideth in him, and he in God, and we have known, and
have believed the charity, which God hath to us. God is
charity; and he that abideth in charity, abideth in God, and
God in him. In this is the charity of God perfected in us,
that we may have confidence at the day of judgment : be-
cause as he is, we also are in this world. Fear is not in cha-
rity : but perfect charity casteth out fear, because fear hath
pain. And he that feareth, is not perfected in charity. Let
us therefore love God, because God first hath loved us. If
any man say, I love God, and hateth his brother : he is a liar.
For he that loveth not his brother whom he seeth, how can
he love God whom he seeth not? And this commandment
we have from God, that he, who loveth God, love also his
brother.
EXPLANATION. Stronger motives for the love of God and
of our neighbor than these cited by St. John, who, because of his
ardent love of God, was named the "loved disciple", cannot be
brought. If we but consider and reflect upon them, it is impos-
sible to resist his words. The motives for the love of God are
diffusely explained in the instruction for the Monday after Pente-
cost, and may be omitted here. We should be induced to love our
neighbor by the love, which God has for him, for whatever God
348 INSTRUCTION FOR THE FIRST SUNDAY AFTER PENTECOST.
loves is certainly worthy of our love; and we cannot love God,
when we do not love our neighbor. "Since your neighbor," says
St. Augustine, "is your brother, and yet you do not love him, how
can you love God whose commandment you thus reject?"
GOSPEL. (Luke vi. 36 — 41 .) At that time: Jesus said to
his disciples: Be ye merciful, as your Father also is merciful.
Judge not, and you shall not be judged. Condemn not, and
you shall not be condemned. Forgive, and you shall be for-
given. Give, and it shall be given to you; good measure and
pressed down and shaken together and running over shall be
given into your. bosom. For with the same measure that you
INSTRUCTION FOR THE FIRST SUNDAY AFTER PENTECOST. 349
shall mete, withal it shall be measured to you again. And he
spoke also to them a similitude: Can the blind lead the blind?
do they not both fall into the ditch? The disciple is not ab-
ove his master: but every one shall be perfect, if he be as
his master. And why seest thou the mote in thy brother's
eye ; but the beam that is in thy own eye, thou considerest
not ? or how canst thou say to thy brother : Brother, let me
pull the mote out of thy eye , when thou thyself seeest not
the beam in thy own eye? Hypocrite, cast first the beam out
of thine own eye, and then thou shalt see clearly to take out
the mote from thy brother's eye.
Be ye merciful as your Father also is merciful!
If we would be children of the Heavenly Father, we must imi-
tate Him in mercy and goodness ; and as He lets His sun shine
on the good and the bad, and allows the dew of His grace to fall
alike on the just and the unjust, even so must we love not our
friends merely, but our eneinies also.
Judge not, and you shall not be judged; condemn not,
and you shall not be condemned!
Two kinds of judgments are here forbidden by Christ: the rash
or presumptuous, and the arrogant judgment. The rash judg-
ment, which is usually a groundless suspicion, is forbidden, be-
cause by it the love and honor of our neighbor is injured, for no
one can look into the heart, and see the motive of another's
omissions and commissions ; of these no one but God can judge,
who tries the heart and reins, and knows the intention. The ar-
rogant judgment, is even more to be condemned, and is when
one judges another without any right, as his superior, to do so.
By both of these judgments man usurps a right of God, as St.
Dorotheus says, takes vengeance irom God, and robs himself of
all divine protection. "A double, yes, a triple sin it is," says St.
Chrysostom, "to judge another, and without pity draw the beam
from his eye."
Forgive, and you shall be forgiven!
Christ says by this, that we shall receive forgiveness from
God for the injuries we have committed against Him, only upon
the condition that we from our hearts forgive others their in-
juries to us. "For," says St. Chrysostom, "how canst thou raise
thy hand to heaven, or move thy tongue and ask forgiveness, when
thou wilt not forgive? When thou wishest, that God forgive thy
sins, He will not do it, because thou hast an angry feeling
towards thy brother."
350 INSTRUCTION FOR THE FIRST SUNDAY AFTER PENTECOST.
Give , and it shall be given to you!
We are poor and greatly need, that God should give to us;
and, therefore, like petitioners, we say every day : "Give us this
day our daily bread." But God answers us: Give, and it shall
be given to you. You are my poor and you have other poor
among you, do you then to these poor, as you would that I should
do to you. The goodness and love of God should always be our
model, although we can never reach it, for between our love and
goodness, and the love and goodness of God, there is a manifest
difference. We can give but little, while God gives much, but for
the little which we give to the poor, God gives us a good mea-
sure, pressed d,own, and shaken together, and running
over. The promise Give, and it shall be given to you applies
also to all other works which we do for the love of God, for He
rewards everything, even the slightest thing done in His name,
with infinite bounty and richness, here upon this earth with new
graces and benefits, and with eternal glory in heaven.
Can the blind lead the blind?
By these words the Saviour teaches, that no one should re-
buke or reproach his neighbor for faul'ts from which he himself
is not free, for as the disciple is not above the master, the master
ought certainly to be perfect; that one blind person shall not lead
another, that the advice may not be required: Cast first the
beam, that is, the great faults, out of thine own eye; and
then shalt thou see clearly to take the mote, that is, the
small faults, out of thy brother's eye. The blind who leads
another and falls into the ditch, is also he who is led by his carnal
desires, and does not permit himself to be led by the light of faith,
and guided by the hand of divine grace. This is the most dang-
erous and most fearful blindness, because it inevitably leads to
destruction.
ASPIRATION. that I had been always good and merci-
ful to my neighbor, that I might also, one day, find grace
with God! that I had never rashly judged any one, that
I might, one day, be not strictly judged and condemned by
God for my sins ! Ah, my God ! I regret from my heart these
wrongs, and hope forgiveness for them from Thee, as 1 also
from my heart forgive those who have offended me! En-
lighten my blindness, Lord, that I may guard against such
sins in future, and not follow the desires of the flesh, that I
may find the right path to heaven, and by a good example
lead others there. Amen.
351
INSTRUCTION FOR CORPUS CHRISTI.
BWhy is this day called Corpus Chris ti?
Ecause on this Thursday the Catholic Church celebrates the
commemoration of the institution of the most blessed Sa-
crament of the Altar, or the festival of the Body of our Lord;
therefore the Latin name corpus Christi: "body of Christ."
Who instituted this festival ?
The head of the Church, Pope Urban IV., who, in the decree
concerning it, gives the following explanation of the institution
and grandeur of this festival: "Although we daily, in the holy
Sacrifice of the Mass, renew the memory of this holy Sacrament,
we believe that we must, besides, solemnly commemorate it
every year, to put the unbelievers to shame; and because we have
been informed, that God has revealed to some pious persons that
this festival should be celebrated in the whole Church, we direct
that on the first Thursday after the octave of Pentecost the faith-
ful shall assemble in Church, join with the priests in singing the
word of God " &c. There was therefore a threefold cause for the
institution of this festival : The grandeur of the divine mystery
itself, the shaming of those unbelievers who deny the truth of
this mystery, and the revelation made to some pious persons. This
revelation was made to a pious nun at Liege, named Juliana,
and to her pious friends Eve and Isabella. Juliana had frequently,
when praying, a vision in which she saw the bright moon, with
one part of it somewhat dark ; and at her request God gave her
to understand it to mean, that one of the grandest festivals was
yet missing in the Church : the festival of the most blessed Sacra-
ment of the Altar. In 1246, she related this vision to Robert,
Bishop of Liege, who after having investigated the matter with the
aid of several men of learning and devotion , among whom was
Jacob Pantaleon, Archdeacon of Liege, afterwards Pope Urban IV.,
made arrangements to introduce this festival in his diocese ; but
death prevented him from doing so. After the bishop's death the
Cardinal Legate Hugh undertook to carry out his directions, and
actually celebrated the festival for the first time in the year 1247,
in the Church of St. Martin at Liege. Several bishops followed
this example, and the festival was observed in several dioceses,
before Pope Urban IV. finally in 1264 ordered its celebration by
the whole Church. This order was confirmed by Clement V. at
the Council of Vienna in 1311, and the Thursday after the octave
of Pentecost appointed for its celebration. In 1317, Pope JohnXXII.
added the solemn procession.
Why are there such yrand processions on this day?
For a public profession of our holy faith that Christ is really,
truly, and essentially present in this blessed Sacrament; for a
352 INSTRUCTION FOR CORPUS CHRISTI.
public deprecation of all injuries, irreverence, and offences, which
have been and are committed by impious men against Christ in
this blessed Sacrament; for the solemn veneration and adoration
due to the Son of God in this Sacrament ; in thanksgiving for its
institution, and for all the graces and advantages received from
it ; and finally, to draw down the divine blessing upon the people
and the country.
Had this procession a prototype in the Old Law?
Yes, in that procession which carried the Ark of the Covenant
containing the manna, the figure of the blessed Sacrament.
At the Introit the Church in her joy, sings inDavid's words:
He fed them with the fat of wheat, Alleluia: and filled
them with honey out of the rock. Allel. Allel. Allel. Exult
in God our help; joyfully sing to the God of Jacob.
(Ps. lxxx.) Glory, &c.
PKAYER OF THE CHURCH. God, who in this wonder-
ful sacrament, hast left us a perpetual memorial of Thy Pas-
sion ; grant us, we beseech Thee, so to reverence th« sacred
mysteries of Thy body and blood, that in our souls we may
always be sensible of the fruit of the redemption Thou hast
purchased for us. Who livest.
EPISTLE, (i. Cor. xi. 23—29.) Brethren: I have received
of the Lord, that which also I delivered to you, that the Lord
Jesus, the same night in which he was betrayed, took bread,
and giving thanks, broke, and said: Take ye, and eat: this
is my body which shall be delivered for you: this do for the
commemoration of me. In like manner also the chalice, after
he had supped, saying : This Chalice is the New Testament
in my blood : this do ye, as often as you shall drink it, for
the commemoration of me. For as often as you shall eat
this bread, and drink this chalice, you shall shew the death
of the Lord, until he come. Therefore whosoever shall eat
this bread, or drink of the chalice of the Lord unworthily,
shall be guilty of the body and blood of the Lord. But let a
man prove himself: and so let him eat of that bread, and
drink of the chalice. For he that eateth and drinketh un-
worthily, eateth and drinketh judgment to himself, not dis-
cerning the body of the Lord.
GOSPEL. (John vi. 56— 59.) At that time: Jesus said to
the multitude of the Jews: My flesh is meat indeed: and my
blood is drink indeed. He that eateth my flesh and drinketh
INSTRUCTION FOR CORPUS CHRISTI.
353
my blood, abideth in me, and I in him. As the living Father
hath sent me, and I live by the Father; so he that eateth
me, the same also shall live by me. This is the bread that
came down from heaven. Not as your fathers did eat manna
and are dead. He that eateth this bread, shall live forever.
/ The explanation of the epistle and gospel is contained in the in-
struction which comes after the following remarks on the manna of
which Jesus here speaks.]
The Jews liberated, by the powerful hand of God, from Egyp-
tian captivity, went dryfooted through the Red Sea, whose waters
became the grave of their pursuer, the king Pharaoh, and of his
whole army. Having arrived in the desert Sin they began to murmur
23
354 DETAILED INSTRUCTION ON THE MOST HOLY SACRAMENT
against Moses and Aaron, their leaders, on account of lack of bread,
and demanded to be led back to Egypt where there was plenty.
The Lord God took pity on His people. In the evening He sent
into their camps great flocks of quails, which the Jews caught and
eat, and on the morning of the next day the whole ground was
covered with white dew, and in the desert something fine, as if
pounded in a mortar, looking like frost on the earth, which as
soon as the Jews beheld, they exclaimed in surprise: "Man hu?"
'•What is that?" But Moses said to them, "This is bread which
the Lord has given you." And they at once began to collect the
food which was white, small as coriander-seed, tasted like wheat-
bread and honey, and was henceforth called man, manna, by them.
God let this manna fall for them every morning, Sabbaths ex-
cepted, for forty years, and the Jews lived upon it in the desert,
until they came to the promised land. This manna was a figure
of the blessed Sacrament of the Altar, which is daily prepared
on the altar, contains all sweetness, and nourishes the soul of him
who with proper preparation receives it, so that whoever eats it
worthily, dies not though his body sleeps in the grave, for Christ
will awaken him to eternal life.
DETAILED INSTRUCTION
ON THE MOST HOLY SACRAMENT OF THE ALTAR,
AND ON HOLY COMMUNION.
I What is the Sacrament of the Altar?
T is that Sacrament in which under the appearance of bread
and wine the body and blood of our Lord Jesus Christ are re-
ally, truly, and substantially present.
Is it a true Sacrament?
Yes, for it contains a visible sign, invisible graces for the
soul's sanctification, it was promised, and is really instituted by
Christ.
When and in what manner did Christ promise this Sacrament?
About one year before its institution He promised it in the syna-
gogue at Capharnaum, according to St. John the Evangelist (vi. 24-
65) in this manner 1 : When Jesus, near the Tiberian Sea, had fed five
thousand men in a miraculous manner, with a few small loaves, these
men would not leave Him, because they marvelled at the miracle,
were anxious for their bread, and desired to make Him their king.
But Jesus fled to a high mountain, and in the night went with
His disciples to Capharnaum which was a town on the opposite
side of the sea; but a multitude of Jews followed Him there, and
He made use of the occasion to speak of the mysterious soulbread
which He would one day give to them and to all men. He first
exhorted them, not to go so eagerly after the perishable bread of
the body, but to seek the bread of the soul, which lasts forever,
OF THE ALTAR, AND ON HOLY COMMUNION. 355
and which the Heavenly Father would give them, through Him,
in abundance. This imperishable bread was the divine word,
His holy doctrine, especially the doctrine that He had come from
heaven to guidems to eternal life. (vers. 25 -38.) At these last
words the Jews murmured, and the Saviour quieted them by
showing them that no one could believe without a special grace
from His Heavenly Father (v. 43, 44), that He was the Messiah,
and had come from heaven. After this introduction setting forth
that the duty of faith in Him and in His divine doctrine, was
a spiritual nourishment, Christ very clearly unfolded the my-
stery of another bread for the soul which was to be- given only
at some future time, and this, the Saviour did not ascribe to the
the Heavenly Father, as He did the bread of the divine word, but
to Himself by plainly telling who was this bread: I am the liv-
ing bread which came down from heaven. If any man
eat of this bread, he shall live forever, and the bread
which I shall giye, is my flesh for the life of the world.
{v. 51, 52.)
But the Jews would not believe these words, so clearly ex-
pressed, for they thought their fulfilment impossible, and said :
How can this man give us his flesh to eat? (v. 53.) But
Jesus recalled not His words, answered not the Jew's objections,
but confirmed that which He had said, declaring with marked
emphasis: Amen, amen, I say unto you, unless you eat
the flesh of the Son of Man, and drink his blood, you
shall not have life in you. (v. 54.) He that eateth my
flesh and drinketh my blood, hath everlasting life,
and I will raise him up at the last day. For my flesh
is meat indeed, and my blood is drink indeed. He that
eateth my flesh and drinketh my blood, abideth in me,
and I in him. As the living Father hath sent me, and I
live by the Father; so he that eateth me, the same also
shall live by me. This is the bread that came down
from heaven Not as your fathers did eat manna and
are dead. He that eateth this bread, shall live forever.
(v. 55-59.) Jesus, therefore, said distinctly and plainly, that at
a future time He would give His own body and blood as the true
nourishment Of the soul; besides, the Jews and the disciples alike
received these words in their true literal sense, and knew that
Jesus did not here mention His body and blood in an allegorical
sense, but meant to give them His own real flesh and blood for
food; and it was, because they believed it impossible for Jesus to
give them His body and blood for food, and because they sup-
posed He would give them His dead flesh in a coarse, sensual
manner, that the Jews murmured, and even several of His dis-
ciples said: This saying is hard, and who can hear it? But
Jesus persisted in His words: My flesh is meat indeed, &c,
and calls the attention of His disciples to another miracle: to His
23*
'356 DETAILED INSTRUCTION ON THE MOST HOLY SACRAMENT
future ascension, which would be still more incredible, but would
come to pass; and by the words: It is the spirit which quick-
eneth, the flesh profiteth nothing, the words which 1
have spoken to you, are spirit and life (#.64), He shows
them, that this mystery could be believed only by the light and
grace of the Holy Spirit, but could not be comprehended by a
carnal, sensual method of thought, and the partaking of His body
and blood would not be in a coarse, sensual manner, but in a
mysterious way. But in spite even of this, many of His disciples
still found the saying hard, and left Him, and went no longer with
Him. (v. 67.) They found the saying hard, because, as our Sa-
viour expressly said, they were lacking in faith. He let them go,
and said to His apostles: Will you also go away? thereby
giving it to be seen that those who left Him, understood Him
clearly enough, and that His words did contain something hard
for the mind to believe. But the apostles did n,ot leave Him, they
were too well assured of His divinity, and that to Him all was
possible, as St. Peter clearly expresses: Lord, to whom shall
we go? Thou hast the words of eternal life. And we
have believed and known that thou art Christ, the Son
of God. (v. 69, 70.)
From the account given by St. John, it is plainly seen that
Christ really promised to give us for our food His most precious
body and blood, really and essentially, in a wonderful, myste-
rious manner, and that He did not as those who contemn this most
holy Sacrament assert, speak figuratively of faith in Him. If Je-
sus had so meant it, He would have so explained it to the Jews
and to His disciples who took His words literally, and therefore
could not comprehend, how Jesus could give His flesh and blood
to them for their food. But Jesus persisted in His words, that
His flesh was truly food, and His blood really drink, He even
made it the strictest duty to eat His flesh and drink His blood
(/'. 54) ; He shows the benefits arising from this nourishment of
the soul (v. 55), and the reason why this food was so necessary
and useful (v. 56); and when His disciples, because it was a hard
saying, left Him, He allowed them to go, for they would not be-
lieve His words, and could not believe them on account of their
carnal manner of thinking. For this holy mystery must be be-
lieved, and cannot be comprehended. Jesus has, then, promised,
as the Catholic Church has always maintained and taught, that
His body and blood would be present under the appearance of
bread and wine in the blessed Sacrament, a true nourishment for
the soul, and that which He promised, He has really given.
When and in what manner did Christ institute the most holy Sacra-
ment of the Altar ?
At the Last Supper, on the day before His passion, after He
had with His apostles eaten of the paschal lamb, which was a
OF THE ALTAR, AND ON HOLY COMMUNION.
357
prototype of this mystery. Three sacred Evangelists Matthew
(xxvi. 26-29), Mark (xiv. 22—24), and Luke (xxii. 19—20) relate
in few, but plain words, that on this evening Jesus took into His
hand bread and the chalice, blessed and gave both to His disciples,
saying: This is my body, that will be given for you;
this is my blood, which will be shed for you and for
many. Here took place in a miraculous manner, by the allpower-
ful word of Christ, the mysterious transformation, here Jesus
gave Himself to His apostles for food, and instituted that most
holy meal of love of which the Church says, that it contains all
sweetness. That which three evangelists plainly relate, St. Paul
contirms in his first epistle to the Corinthians (xi. 23—29. See this
day's epistle.), in which to his account of the institution of the
blessed Sacrament he adds: Whosoever shall eat this bread,
or drink the chalice of the Lord unworthily (that is, in
358 DETAILED INSTRUCTION ON THE MOST HOLY SACRAMENT
a state of sin), shall be guilty of the body and blood of
the Lord, .... eateth and drinketh judgment to himself.
{v. 27—29.)
From these words and those of the three sacred evangelists
already mentioned, it is clear that Jesus really fulfilled His pro-
mise, really instituted the most holy Sacrament, and gave His
most sacred body and blood to the apostles for their food. No
one of the evangelists, nor St. Paul, informs us that Christ said :
this will become my body, or this signifies my body.
All agree that our Saviour said this is my body, this is
my blood, and they therefore decidedly mean us to under-
stand that Christ's body and blood are really, truly, and essen-
tially present under the appearance of bread and wine, as soon
as the mysterious change has taken place. And this is con-
firmed by the words: that is given for you, which shall
be shed for you and for many; because Christ gave neither
bread nor wine, nor a figure of His body and blood, for our re-
demption , but His real body, and His real blood, and St. Paul
could not assert that we could eat the body and blood of the
Lord unworthily, if under the appearance of bread and wine
were present not the real body and blood of Christ, but only a
figure of them, or if they were only bread and wine. This is also
proved by the universal faith of the Catholic Church, which in
accordance with Scripture and the oldest, uninterrupted Aposto-
lic traditions *) has always believed and taught, that under the
appearance of bread and wine the real body and blood of Christ
are present, as the Oecumenical Council of Trent expressly de-
clares (Sess. xiii. c. 1. can. 1. de sacros. Euchar.): "All our an-
cestors who were of the Church of Christ, and have spoken of this
most blessed Sacrament, have in the plainest manner professed,
that our Redeemer instituted this wonderful Sacrament at the
Last Supper, when having blessed the bread and wine He assured
the apostles in the plainest and most exact words, that He was
*) Thus St. Ignatius who was instructed by the apostles themselves, re-
bukes in these words those who even at that time would not believe in the
change of the bread and wine into the body of the Lord: 'They do not be-
lieve that the real body of Jesus Christ our Redeemer who suffered for us
and has risen from death, is contained in the Sacrament of the Altar." (Ep.
ad. Smyr.J Thus St. Irenaeus who was a disciple of St. Polycarp, a pupil of
St. John the Evangelist, writes: "Of th3 bread is made the body of Christ."
(Lib. iv. adv. hcer.J In the same manner St. Cyril: "Since Christ our Lord
said of this bread, This is my body, who dares doubt it? Since He said,
Thi6 is my blood, who dares to say, it is not His blood?" (Lib.iw. regul.
Cat.) and in another place: "Bread and wine which before the invocation of
the most Holy Trinity. were only bread and wine, become after this invoca-
tion the body and blood of Christ." (Gat. myrt. \.)
What can the unbelievers say to this old testimony? Do they know the
truth better than those apostles who themselves saw and heard Jesus at the
Last Supper, and who taught their disciples that which they had seen and
heard? All Christian antiquily proves their error!
Of the altar, and on holy communion. 359
giving them His body and blood itself; and if any one denies,
that the holy Eucharist really, truly, and substantially contains
the body and blood, the soul and divinity of our Lord Jesus
Christ, therefore the whole Christ, and asserts, that it is only a
sign or figure without virtue, let him be anathema."
Did Christ institute this Sacrament for all time?
Yes, for when He had promised that the bread which He
would give, was His flesh for the life of the world (John
vi. 52.), and had said expressly that whosoever did not eat His
flesh and drink His blood, would not have life in him, He, at the
Last Supper, by the words: Do this for a commemoration
of me {Luke xii. 19.), gave to the apostles and their successors,
the priests, the power to receive it and administer it as a soul-
food, which power the apostles and their successors, the priests,
have always exercised (i. Cor. x. 16.), and will exercise to the end
of the world.
How long after the change does Christ remain present under the
appearance of bread and wine?
As long as the appearances remain ; this was always the faith
of the Church ; therefore in the Church's early days when she was
tried in the fire of persecution after the sacrifice, the sacred body
of our Lord was taken home by the Christians to save the my-
stery from the pagans ; at home they preserved it, and received it
by their own hands, as testified to by the holy fathers of the Church
Justin, Cyprian, Basil, and others. But when persecution had
ceased, and the Church was permitted to profess the faith openly,
and without; hinderance, the blessed Sacrament was kept, in the
Churches, enclosed in precious vessels (ciborium, remonstrance,
or ostensorium) made for the purpose; and in later times it was
also exposed, on solemn occasions, for public adoration.
Do we Catholics adore bread when we pay adoration to the blessed
Sacrament in the ciborium, or remonstrance, or tabernacle?
No; we do not adore bread, for there is no bread there, but
the most sacred body and blood of Christ, who, in the form of
bread is truly present. Whereever Christ is, adoration is due Him,
as by angels so by men. St. Augustine says: "No one partakes
this body until he has first adored it, and we not only do not sin
when we adore it, but would sin- if we did not adore it." And the
Council of Trent excommunicates those who assert, that it is not
allowable to adore Christ, the only begotten Son of God, in the
blessed Sacrament. How unjust are those unbelievers who sneer
at this adoration, when it has never entered into the mind of any
Catholic to adore the external appearances in this Sacrament, but
the Saviour hidden under the appearances ; and how grievously
do those indifferent Catholics sin who show Christ so little vene-
ration in this Sacrament, and so seldom adore Him if at all !
360 DETAILED INSTRUCTION ON THE MOST HOLY SACEAMENT
What are the external signs of this Sacrament?
The forms of bread and wine, that is, their taste, their shape,
their color; but the substance of the bread and wine is by con-
secration changed into the real body and blood of Christ, and
only appearances of bread and wine remain, and are observable
by the senses.
Where and by whom is this consecration effected?
This consecration is effected on the altar during the holy Sa-
crifice of the Mass (therefore the name Sacrament of the Al-
tar), when the priest, not in his own name, but in the name and
by the power of Christ, pronounces over the bread and wine the
words which Christ Himself pronounced when He instituted this
holy Sacrament.- St. Ambrose very beautifully writes of this:
"When it comes to this that the Sacrament is to be accomplished,
the priest no longer uses his own words, but Christ's words,
therefore Christ's words consummate the Sacrament."
Is Christ present under each form?
Christ is really and truly present under both forms, present
in divinity and humanity, body and soul, flesh and blood. This is
especially grounded on St. Paul's words: Knowing that Christ
rising again from the dead, dieth now no more. {Rom.
vi. 9.) Then as Christ dies no more, and as a living body cannot
be living without soul and blood, nor with the blood separated
from the body, it follows from the real presence of Christ, that
He is entirely present under each of the forms, and the Council
of Trent therefore says: "Whoever denies that in the awe in-
spiring Sacrament of the Eucharist the whole Christ is present in
both of the forms, in each part of each form, where a separation
has taken place, let him be anathema."
Then no matter how many receive this Sacrament, does each one
receive Christ?
Yes, for each one of the apostles received Christ entirely, and
if God by His omnipotence can cause it so, that all men and each
individual man can at the same instant rejoice in the sun's light,
and enjoy it in its entirety, and if He could make one and the
same voice to resound in the ears of all the listeners, is He not
able to give the body of Christ w T hole and entire to as many as
wish to receive it?
/* it necessary, that this Sacrament should be received in both forms?
No, for as it has already been said, Christ is present wholly,
with flesh and blood, humanity and divinity, body and soul, in
each of the forms. Christ promises eternal life to the recipient
of one form only, when He says: If any man eat of this bread,
he shall live'for ever, and the bread that I will give, is
my flesh for the life of the world. {John vi. 52.) The first
Christians, in times of persecution, received this Sacrament under
OF THE ALTAU, AND ON HOLY COMMUNION. 361
the form of bread secretly in their houses. Though in earlier
times, the faithful, like the priests, received the chalice, it was
not strictly required, and the Church for important reasons has
since ordered the reception of Communion under but one form,
and this because by the great crowding of the people to holy Com-
munion, there was danger that the blood of our Lord might be
spilled, and thus dishonored ; because as the blessed Sacrament
must always be ready for the sick, it was feared that the form of
wine might be injured by being long kept; because many cannot
endure the taste of wine; because in some countries there is lack
of wine, and it can be obtained only at great cost and with much
difficulty, and finally, in order to refute the error of those who
denied, that Christ is entirely present under each form.
As the Church for important reasons has made this regulation,
she can also change it, but she must always condemn the error of
those who assert, that under the form of bread is contained the
bloodless body, and under the form of wine the lifeless blood of
Christ; for Christ, living and reigning over death, has no dead,
bloodless body, no lifeless blood.
What are the effects of the reception of holy Communion ?
The graces of this most holy Sacrament, are, as the Roman
Catechism says, immeasurable; it is the fountain of all grace, for
it contains the Fountain and Author of all Sacraments, Christ our
Lord, from whom as from a fountain flows into the Sacraments
all they have of good and perfect. According to the doctrine of
the Church, there are six special effects of grace produced by
this Sacrament in those who worthily receive it. It unites the
recipient of it with Christ, which Christ plainly shows when
He says: He that eateth my flesh and drinketh my blood,
abideth in me and I in him (John vi. 57.); whence the name
Communion, Union, of which St. Leo writes: "The participation
of the body and soul of Christ transforms us into that which we
receive," and from this union with Christ, our Head, arises also a
nearer union with our brethren and sisters in Christ, into one
body. (i. Cor. x. 17.) It preserves and increases sancti-
fying grace, which is the spiritual life of the soul, for our Sa-
viour says: He that eateth me, the same also shall live
by me. (John vi. 58.) It diminishes in us the threefold evil
concupiscence and strengthens us against the tempta-
tions of the devil. St. Bernard says: This holy Sacrament
produces two effects in us, it diminishes sensation in small sins, it
removes the full consent in grievous sins ; if any of you feel not
so often now the harsh emotion of anger, of envy, or impurity,
you owe it to the body and blood of the Lord ;" and St. Chry-
sostom : ■ ' When we communicate worthily, we return from the
table, like fiery lions, terrible to the devils." It causes us to per-
form good works with strength and courage; for he who
362 DETAILED INSTRUCTION, &c. ,
abides in Christ, and Christ in him, bears much fruit. {John xv.)
It effaces venial sin, and preserves from mortal sin, as
St. Ambrose says : "This daily bread is used as a help against
daily weakness;" and as by the enjoyment of this holy Sacrament,
we are made in a special manner the property, the lambs of Christ,
which He Himself nourishes with His own heart's blood, He does
not permit us to be taken out of His hands; but this only when
we cooperate with the Saviour's grace, by prayer, vigilance, and
contest. It brings us to a glorious resurrection and to
eternal happiness; for he who communicates worthily, posses-
ses Him who is the resurrection and the life {John xi. 25.),
who has said: He that eateth my flesh and drinketh my
blood, hath everlasting life: and I will raise him up in
the last day. {John y'l 55.) He has therefore in Christ a pledge,
that he will rise in glory and live for ever. If the receiving of
this Sacrament produces such great results, how frequently, with
what sincere desire should we hasten to enjoy this sweetest food
of heaven, this fountain of all grace! The first Christians received
it daily, and St. Augustine says: "Daily receive, what daily be-
nefits !" and St. Cyril : "The baptized may know that they remove
themselves far from eternal life, when they remain a long time
from Communion." Ah, whence comes, in our days, the indiffe-
rence, the weakness, the impiety of so many Christians but from
the neglect and unworthy reception of Communion! My Chris-
tian, close not your ears to Jesus' voice which invites you so ten-
derly to His banquet: Come to me' all you who are heavily
burdened and I will refresh you. Go often, very often to
Him ; but when you go to Him, do not neglect to prepare for His
worthy reception, and you will soon feel its effects in your soul,
and you will find all that has been said of it to be true.
In what does the worthy preparation for this holy Sacrament
consist?
The worthy preparation of the soul consists: in purifying our-
selves by a sincere confession from all grievous sins; for one
who receives holy Communion while in mortal sin, draws down
upon himself, as the apostle says, judgment and condemnation;
and in approaching the holy table with deepest humility, sincere
love, and fervent desire. The worthy preparation of the body
consists in fasting from twelve o' clock, midnight, before receiv-
ing Communion, and in coming properly dressed to the Lord's
banquet.
The holy Sacrament of the Altar is preserved in the taber-
nacle, in front of which a light is kept burning, day and night,
partly to show that Christ, the light of the world, is here present,
partly that we may bear in mind that every Christian congrega-
tion should contain in itself the light of faith, the flame of hope,
the warmth of divine love, and the fire of true devotion, by a
INSTRUCTION FOR THE FEAST OF THE SACRED HEART OF JESUS. 363
pious life manifesting and consuming itself, like a light, in the
service of God. Do you believe, my Christian, as a Christian you
must believe, that under the appearance of bread Christ is really
present in the tabernacle, and that He is your Redeemer, your
Saviour, your Lord and King, the best friend and lover of your
soul, whose pleasure it is to dwell among the children of men?
then it is your duty to often visit Him in this most holy Sacra-
ment, and offer Him your homage and adoration. "It is certain,"
says St. Alphonsus Ligouri, "that next to the enjoyment of this
holy Sacrament in Communion, the adoration of Jesus in this Sa-
crament, is the best and most pleasing of all devotional exercises,
and of the greatest advantage to us." Hesitate not, therefore, to
practise this devotion , from this day renounce intercourse with
others, and go for at least half or a quarter of an hour to the
Church, to entertain yourself there with Christ. Know that the
time which you spend in this way, will be of the greatest conso-
lation to you in the hour of death and through all eternity. Visit
Jesus not only in the Church, but also fail not to accompany and
adore Him when carried in processions, or to sick persons. You
will thus show your Lord the homage due to Him, gather great
merits for yourself, and have the sure hope, that Christ will one
day repay you a hundredfold.
NOTE. The blessed Sacrament as m Sacrifice, and the holy Mass
and its ceremonies, are treated upon towards the end of this book.
INSTRUCTIOiN FOR THE FEAST OF THE
SACRED HEART OF JESUS.
ORIGIN OF THIS FESTIVAL.
Fter many devoted souls had venerated the
sacred heart of Jesus, with sincere devotion,
in the solitude of quiet life, as is seen from
the lives of St. Augustine, St. Bernard, Bona-
ventura, Thomas of Aquine, Francis de Sales,
Ignatius, St. Clara, St. Gertrude, Mechtildis,
« Catharine of Sienna, Theresa, and others;
the divine Saviour willed that His heart's infinite love should be
recognized by all men, and be kindled in cold hearts by a new fire
of love. For this end He made use of a feeble, obscure instru-
ment, that all the world might know r , that the devotion to His lov-
ing heart, previously almost entirely unknown, was His own work.
This instrument was one unregarded by the world, but who shone
before God in all the radiance of the most sublime virtues, the
nun Margaret Alacoque, of the order of the Visitation of Mary,
at Parny, in Burgundy. To this His pure bride, whom He had
364 INSTRUCTION FOR THE FEAST
made His useful instrument by the most severe and constant exer-
cise of humility and obedience, the Saviour several times appeared
showing her His loving heart, placed as on a throne, surrounded
by flames, transparent as crystal, with rays brighter than the sun;
the wound which He has received on the cross when His side was
pierced, was plainly seen; it was bound with thorns, and above it
in the midst of mounting flames shone the sign of love— the cross.
When she one day during the octave of Corpus Christi was
wrapt, as was her custom, in deep devotion before the blessed
Sacrament, the divine Saviour again appeared to her, showed her
His loving heart, and said : " See this heart which has so loved
men, that it has spared nothing, has exhausted and consumed it-
self in order to show its love for them. Instead of gratitude, I
receive from the greatest number of them only ingratitude by
their contempt, irreverence, sacrilege, and coldness to me in this
Sacrament of love. And what still more pains me, those very
hearts which are consecrated to me, act in the same manner
towards me. Therefore, I require you to have the first Friday
after the octave of Corpus Christi appointed a special festival, to
honor my heart by solemn acts of reparations, and that Commu-
nion be received on this day in satisfaction for the awful abuse
with which it has been treated during the time of its exposition
on the altar. I promise you, that my heart will become, as it were
larger, to shower a more abundant fulness of divine love upon
those who show honor to it themselves, and cause others to pay
it homage."
Margaret obeyed, but found everywhere the greatest opposi-
tion, actually sneers and persecution, even from her sister in reli-
gion, until finally, with the aid of her divine spouse, she succeeded
as mistress of novices, in bringing the young novices to the vene-
ration of the sacred heart of Jesus. But this did not content her
zeal; although opposition continued, she strove to fulfil the com-
mand of Jesus, who assisted her, by at last changing the hardened
hearts of the nuns and inflaming them with the same love of His
sacred heart. The devotion spread from there to the adjoining
dioceses, where confraternities in honor of the sacred heart of
Jesus arose, and Pope Clement XIII., after causing the strictest
investigation to be made, commanded the Festival of the Sacred
Heart of Jesus to be observed throughout the Catholic Church, on
the first Friday after the octave of Corpus Christi.
ON DEVOTION TO THE SACRED HEART OF JESUS.
Bl. Object of this Devotion.
Y the sacred heart of Jesus must be understood not the life-
less heart, separated from the body of Christ, but the tender,
loving heart of the God-Man, the home of all His emotions, the
fountain of all His virtues, and the most touching embodiment of
OF THE SACRED HEART OF JESUS. 365
His infinite love for man. The Catholic Church, in like manner,
sets apart certain festivals with appropriate Mass and office, in
honor of the cross, of our Lord's sacred blood and wounds, that
our devotion to the Redeemer may be rendered still more intense
by the contemplation of these objects, for Jesus has shed His
blood for us, has received wounds for us which He retained even
after His resurrection, as eternal signs of His immense love for
man, has taken them with Him to heaven, and will show them to
us on the judgment day. How much more should our Saviour's
sacred heart itself be the object of our devotion, since all thoughts,
sentiments, and emotions of this most loving heart aim only at
our salvation, and since it is always ready to receive truly penitent
sinners, to forgive them, again to turn His love to them, and make
them sharers in eternal bliss.
Therefore the saints have from the first encouraged a tender
devotion to this most sacred heart, as already mentioned. "Lon-
ginus," says St. Augustine, "opened the side of Jesus with His
spear, in it I enter, and securely rest." "0 how good," exclaims
St. Bernard, "how lovely to take up my abode in this heart! In
this temple, in this sanctuary, before this ark of the covenant, [
will adore and praise the name of the Lord, and say with the
prophet: I have found in the heart of Jesus, my king,
my brother, my friend." "Believe me, blinded men," says
St. Bonaventura, "if you knew how to enter by His sacred wounds
into the interior of Jesus, you would there find not only a wonder-
ful sweetness for your soul, but even sweet repose for your body.
And if there even the body finds rest, how great, think you,
must be the sweetness which the spirit there enjoys, if through
these wounds we become united to the sacred heart of Jesus !"
And St. Peter Damian says: "In this adorable heart we find the
weapons with which to defend ourselves against our enemies, a
cure for our ills, powerful help against temptations, the sweet-
est consolation in suffering, and the purest joy in this valley of
tears."
St. Mechtild and St. Gertrude found themselves transported
in an especial manner by the tenderness of this adorable heart,
to ardent devotion to it, and Gertrude', enlightened by the Spirit
of God, spoke these prophetic words: "The Lord retained until
these late centuries the devotion to His sacred heart, as a last
effort of His divine love." We have already seen how those words
have been verified in the pious Margaret. would that Jesus'
great desire that all men might know and love His sacred heart,
might be accomplished in us all !
11. Excellence of this Devotion.
It is, says the venerable P. Simon Gourdan :
1) The most sacred devotion, for by it, man venerates
the holiest of Christ's heart, by which He has sanctified the
366 INSTRUCTION FOR THE FEAST
Church, glorified His Heavenly Father, and presented Himself to
us as the perfect model of the most exalted sanctity.
2) The ol deist devotion of the holy Church, which, in-
structed by the great St. Paul, has at all times recognized the
munificence of the sacred heart of Jesus.
3) The most approved devotion, for the holy Scriptures
everywhere exhort us, to renew our hearts by changing our lives,
rendering them contrite by true penance, inflaming them with the
fire of divine love, and adorning them by the exercise of all virtue.
Therefore a new heart is promised on which to remodel our heart.
That heart can be no other than the heart of Jesus , which is
given us as an example of all virtue, and which we must imitate,
if we wash to be saved.
4) The most perfect devotion, for it is the source of all
other devotions; for the heart of Jesus is that inexhaustible
treasury, from which the Mother of God and all the other saints
have drawn their graces, their life, their virtues, and all spiritual
blessings. Filled from this treasury, other servants of God have
instituted different devotions.
5) The most useful devotion, for in it we have the Foun-
tain of Life itself before our eyes, from which we can draw di-
rectly, and increase in all virtue, if we have this divine heart
continually before us, honor it, consider its holy desires, and seek
to imitate it.
6) The devotion most pleasing to Christ, for by it we
honor God, as Christ requires, in spirit and in truth, because we
adore the interior power of God , seeking to please His heart.
Finally,
7) the most necessary devotion, for its result is that we
become intimately connected as members with Jesus, our Head,
that we live by and after His spirit, and become one body with
Christ, that we have only one heart and soul with Christ, and be-
come one with Him, which is the aim of all devotions.
Because this devotion is of such importance, we cannot re-
commend it often enough to all who are anxious for their soul's
salvation. Every person may certainly cultivate this devotion for
himself, and venerate the heart of Jesus, but there is a greater
blessing when pious souls unite in a fraternity, and make the de-
votion together, in the year 1726 there existed more than three
hundred such confraternities, and they are now spread through-
out all Catholic countries. Do not delay, then, Christian soul,
to practise this devotion, and to honor the divine heart of Jesus,
unite with others ; because in this most blessed heart all men
find their reconciliation, the pious their assurance, sinners their
hope, the oppressed their comfort, the sick their relief, those
who are fighting their strength, the dying their refuge, and the
chosen ones their special joy and bliss.
OF THE SACRED HEART OF JESUS. 367
The Introit of this day's Mass reads: He will have mercy
according to the multitude of his mercies: for he hath
not willingly afflicted nor cast off the children of men:
the Lord is good to them that hope in him, to the soul
that seeketh him. Allel. Allel. The mercies of the Lord
I will sing for ever: to generation and generation. (Ps.
lxxxviii. 1.) Glory, &c.
PRAYER OF THE CHURCH. Grant, we beseech Thee,
almighty God, that we who, glorying in the most Sacred
Heart of Thy beloved Son, celebrate the singular benefits of
His love towards us, may rejoice equally in their operation
and their fruit.
LESSON. (Isai. xii. 1 — 6.) I will give thanks to thee,
Lord, for thou wast angry with me; thy wrath is turned
away, and thou hast comforted me. Behold, God is my Sa-
viour; I will deal confidently, and will not fear; because the
Lord is my strength, and my praise, and he is become my
salvation. You shall draw waters with joy out of the Sa-
viour's fountains: and you shall say in that day: Praise ye
the Lord, and call upon his name: make his works known
among the people: remember that his name is high. Sing ye
to the Lord, for he hath done great things : shew this forth
in all the earth. Rejoice, and praise, thou habitation of
Sion : for great is he that is in the midst of thee, the Holy
One of Israel.
EXPLANATION. The words of this lesson are a hymn of
praise for the liberation of the Jews from the hands of their ene-
mies, and at the same time a prophecy of the coming redemption
from sin and death, of all mankind through Christ. Man will, then,
draw waters with joy, says the prophet, from the Saviour's foun-
tains. These fountains are the graces which Jesus has gained on
the cross for us, but especially, as says St. Augustine, the holy
Sacraments of Baptism and Communion, which flow to the Church
from our Saviour's opened side. We should rejoice on account of
these graces, and especially on account of this that the Holy One
of Israel, that is, Christ, the Son of God, dwells in the midst of
Sion, that is, in the Catholic Church, in the blessed Sacrament, to
remain there to the end of the world. — let us often approach
this everflowing fountain of all grace, the holy Sacrament of the
Altar, and let us draw with confidence consolation, help, and
strength from this fountain of love.
GOSPEL. (John xix. 31 — 35.) Then the Jews (because
it was the parasceve), that the bodies might not remain upon
368 INSTRUCTION FOR THE FEAST OF THE SACRED HEART OF JESUS.
the cross on the sabbath-day (for that was a great sabbath-
day) , besought Pilate that their legs might be broken, and
that they might be taken away. The soldiers, therefore,
came : and they broke the legs of the first, and of the other
that was crucified with him. But after they were come to
Jesus, when they saw that he was already dead, they did not
break his legs. But one of the soldiers with a spear opened
his side, and immediately there came out blood and water.
And he that saw it, hath given testimony, and his testimony
is true.
EXPLANATION. According to the Jewish law a criminal was
not to be executed, nor the body of one left to remain in the place
of execution, on the Sabbath day; it was for this reason that the
Jews asked Pilate, the governor, to have the bodies of Christ and
the two thieves buried. Before this could be done, the bones of
the crucified, according to the Roman law, had to be broken with
iron clubs. The soldiers did so to the two thieves, who were yet
alive ; but when they came to Jesus and found Him dead, one of
them, Longinus, opened the Saviour's side with a spear, as was
foretold by the prophet.
But Jesus had His most sacred heart opened to atone and ef-
face those sins of men which originate in the heart, as Christ
Himself says {Matt. xv. 19): From the heart cometh forth
evil thoughts, murders, adulteries, fornications, thefts,
false testimonies, blasphemies; also to show us the im-
mense love with which He has loved us from the first, and to
which the spear, so to speak, was to point to us; to let us see that
nothing was too dear for Him to give to us, when He even shed
the last drop of His heart's blood for our salvation ; to make, as
it were, a place of refuge in His heart for us, as St. Augustine
says: "The evangelist choose his words; he does not say, the
soldiers pierced or wounded His side, but opened it, as if to
open for us the door of life, from which flow the Sacraments of
the Church, without which there can be no access to that life
which is the true life." As often, then, as a temptation arises, or
trouble depresses us, let us take refuge in that place, and dwell
there, until the tempest is over ; as says the prophet (Is. ii. 10.) :
Enter thou into the rock, and hide thyself in the pit.
Who is the rock but Christ, and what the pit but His wound?
AN OFFERING OF ONE'S SELF TO THE SACRED
HEART OF JESUS.
[An indulgence of one hundred days is gained by saying this
prayer with true contrition, before a picture of the sacred heart of
INSTRUCTION FOE THE SECOND SUNDAY AFTER PENTECOST. 3(J9
Jesus, and a plenary indulgence by saying it every day for a month,
and on some one day of the month confessing, communicating, and
praying in union with the Church's intention ]
Jesus, most worthy of love! I gratefully offer Thee my
heart in compensation s for my great unfaithfulness, and con-
secrate myself wholly and forever to Thy service, purposing,
with Thy grace no more to offend Thee. Amen.
INSTRUCTION FOR THE SECOND SUNDAY
AFTER PENTECOST.
Ntroit: The Lord hath become my pro-
tector, and set me at large: he has sav-
ed me, because he loved me. (Ps. xvii.)
I will love thee, Lord, my strength:
the Lord is my support, my refuge, and
my deliverer. Glory, &c.
PRATER OF THE CHURCH. Grant us, Lord, both a
constant love and fear of Thy holy name : since Thou never
withdrawest Thy protection from those, whom Thou solidly
groundest in Thy love. Thro 1 .
EPISTLE, (i. John iii. 13—18.) Dearly beloved: Wonder
not if the world hate you. We know that we have passed
from death to life, because we love the brethren. He that
loveth not, abideth in death. Whosoever hateth his brother,
is a murderer. And you know that no murderer hath eternal
life abiding in himself. In this we have known the charity
of God, because he hath laid down his life for us; and we
ought to lay down our lives for the brethren. He that hath
the substance of this world, and shall see his brother in need,
and shut up his bowels from him : how doth the charity of
God abide in him? My little children, let us not love in word,
nor in tongue, but in deed, and in truth.
EXPLANATION. People who are really pious, have always
something to suffer from the wicked world, as Jesus foretold, hut
they do not cease to love their persecutors as their best friends,
and are ready, if necessary, to give their life for their enemies,
as did Christ. Thus should all Christians act; for the love oi
our neighbor and even of our enemies, is a universal command, a
law that hinds all; it is the life of the soul. Hatred deprives the
24
370 INSTRUCTION FOR THE SECOND SUNDAY AFTER PENTECOST.
soul of this life, and makes man a murderer, because hatred is the
beginning of murder, and often ends in murder or homicide. By
love we know the true Christians. {John xiii. 35.) St. John even
considers love the certain sign of being chosen for eternal life,
when he says: We know, we have passed from death to
life, because we love the brethren. Alas! how few will be
chosen, among the Christians of to-day, because there is so little
love among them ! With empty compliments, assurances of friend-
ship, &c, love appears only in words, only on the tongue, and
such idle, ephemeral, worthless love is found everywhere in this
world ; but love which is love in truth and reality, which shows
charity to the suffering, how rare it is ! and yet only to this love
is promised eternal life, because it alone rests on the love of God.
GOSPEL. (Lukexiv. 16 — 24.) At that time : Jesus spoke
this parable to the Pharisees : A certain man made a great
supper, and invited many, and he sent his servant at the
hour of supper to say to them that were invited, that they
should come, for now alt things are ready. And they began
all at once to make excuse. The first said to him : I have
bought a farm, and must needs go out and see it: I pray
thee, hold me excused. And another said: I have bought five
yokes of oxen, and I go to try them : I pray thee, hold me ex-
cused. And another said: I have married a wife, and there-
fore I cannot come. And the servant returning told these
things to his lord. Then the master of the house being angry
said to his servant: Go out quickly into the streets and lanes
of the city, and bring in hither the poor, and the feeble, and
the blind, and the lame. — And the servant said: Lord, it is
done as thou hast commanded, and yet there is room. And
the lord said to the servant: Go out into the high ways and
hedges ; and compel them to come in, that my house may be
filled. But I say unto you, that none of those men that were
invited, shall taste of my supper.
What is to be understood by this great supper?
The Church militant on earth, in which the true doctrine of
Jesus and His most precious flesh and blood are given as food to
those who belong to her, and also the Church triumphant in hea-
ven, in which God Himself, in the beatific vision, is the nourish-
ment given. This supper is called great, because God Himself has
founded the Church; because the Church embraces heaven and
INSTRUCTION FOR THE SECOND SUNDAY AFTER PENTECOST. 3 71
earth, hence many belong and will belong to her; and because
having ended the contest on earth, she will last forever in hea-
ven. There the saints of God will enjoy the Highest Good for all
eternity, and will have nothing to wish for, since all their de-
sires will be there realized. 0, what happiness it is, that we are
invited even now to this supper, are even now guests, and are
nourished as such here with the teachings of Christ, and with His
most sacred flesh and blood.
Who is it that prepares the supper?
It is Christ, the God-Man, who for our benefit has not only
instituted His Church , to which He has entrusted His doctrine
and the Sacrament of His flesh and blood, but has gained eternal
salvation for us by His passion and death, and who has, first by
the prophets, who foretold Him and His divine kingdom, and
24*
372 INSTRUCTION FOR THE SECOND SUNDAY AFTER PENTECOST.
afterwards through His apostles, invited us, and is ever inviting
us, through the successors of the apostles, to His supper.
Who are they who excuse themselves?
They are principally the Jews who bound by pride and avarice
to earthly possessions, and blinded by the pleasures of the world,
did not recognize Jesus, and came not to His Church. By him
who said, he had bought a farm, are meant in general those who
by constant anxieties about the possession of earthly goods and
the riches of this world, become indifferent to eternal salvation.
By him who had bought five yokes of oxen, is to be understood
that sort of busy men, who are so burdened with work and bu-
siness that they find no time to work for heaven, for they even
appropriate Sundays and festivals to their worldly affairs. By
him who had taken a wife, and says, without ceremony, that he
cannot come, the carnal, impure men are represented, who have
rendered themselves by their lusts, incapable of spiritual and
heavenly joys. Since all these different sorts of persons do not
wish to have part in the heavenly banquet, God has excluded
them and called others.
Who are meant by the others, the poor, the feeble, the blind, anil
the lame, who are called after the first invitations?
The humble and submissive Jews, the publicans, also the Sa-
maritans and the gentiles, who did not reject Jesus and His
doctrine as did the proud, highminded, carnal Pharisees and scri-
bes, to whom Jesus spoke in this parable. The former faithfully
received Him, entered His Church, and became participators in
eternal happiness. This is daily repeated, because Cod excludes
from the kingdom of heaven those proud, avaricious, and carnal
Christians who are ever invited by His servants, the priests, to
the enjoyment of holy Communion, but who reject the invitation,
and, on the contrary, welcomes the poor, despised people, the
penitent sinners, by separating them, through the inspirations of
His grace, and by the adversities which He sends them, from love
of the world. Thus, in a measure, He forces them to take part in
the spiritual joys of a sincerely pious life in His Church on earth,
and in the heavenly bliss of His Church in heaven.
SUPPLICATION. I thank Thee, most merciful Jesus,
that Thou hast called me to Thy Church, permitting me so
often to share in the banquet of Thy love, and that by Thy
sufferings and death Thou hast obtained the joys of heaven
for me. Force me to Thy pleasure, compel me to it by tem-
poral trials, that by the use of these graces I may gain, that
my place may not some day be given to another.
373
MORAL LESSONS CONCERNING THE VICE OF
IMPURITY.
/ have taken a wife, and therefore cannot come.
F{Luke xiv. 20.)
Rom this foolish excuse it would seem as if married life were
an obstacle to prevent arriving at the heavenly banquet,
although lawful, chaste, Christian marriage is, on the contrary, a
means of eternal salvation for those to whom the gift of continency
is not given. The excuse of this married person was not grounded
in his station of life, but in his inordinate inclination for carjial
pleasures, which renders the man who gives way to it, unfit for
spiritual or heavenly things, for the sensual man perceiveth
not the things that are of the Spirit of God. (i. Cor. ii. 14.)
Unfortunate indeed are they who suffer themselves to be car-
ried away by their sensual lusts, who give away the priceless
jewel of chastity and purity of heart, which makes man equal to
the angels {Matt. xxii. 30.), who for a momentary enjoyment of
sinful pleasure lose that white and precious garment in which
chaste souls, who preserve it unstained, will shine for ever in
heaven before the face of God! And what benefit does the impure
man derive from the gratification of vile lust? He gains nothing
but intolerable disgust when the sin is consummated, the torment
of a remorseful conscience, the anger and contempt of God, and,
unless he repents, eternal torments in hell ; for the apostle says :
Be not deceived; neither fornicators, nor adulterers,
nor the effeminate shall possess the kingdom of God.
(i. Cor. vi. 9, 10.) It is seen from the examples of the Old Law,
how much God hates and abominates the sins of impurity; for
why did God regret having created man? {Gen. vi. 6.) Why did
He destroy all except a very few, by a universal deluge? {Gen.\\.
17.) Why did He lay the cities of Sodom and Gomorrha in ashes
by a rain of fire and brimstone? {Gen. xix.) Why did He punish
the two brothers, Her and Onan, by a sudden death? {Gen. xix. 38.)
Why did He permit the whole tribe of Benjamin to be extirpated?
{Judges xx.) Why? But because of these detestable sins of im-
purity. And is this vice not indeed detestable, and an object of
the just wrath of God ? By these sins an impure man disgraces
his body which should be a member of Christ, a temple of the
Holy Ghost; he disgraces his soul, the image of God, purified and
purchased .by the precious blood of Christ, and lowers himself
beneath the animal which, devoid of intellect, follows its instinct;
he weakens the power of his body and soul, and ruins his health;
he loses the respect of the good, scandalizes his fellowmen, vo-
luntarily separates himself from the communion of saints, deprives
himself of the sanctifying grace of God and participation in the
merits of Jesus and His saints, and, if he continues like an animal
to wallow in this vice, he finallv falls into such blindness and hard-
J
374 MORAL LESSONS CONCERNING THE VICE OF IMPURITY.
heartedness, that eternal truths, death, judgment, hell, and eter-
nity no longer make any impression upon him; the most abo-
minable crimes of impurity he considers as trifles, as human
weaknesses, no sin at all. He is therefore but seldom or never
converted, because the evil habit has become his second nature,
which he can no longer overcome without an extraordinary grace
of God. This God seldom gives, because the impure man gene-
rally despises ordinary means and graces, and therefore despairs
and casts himself into the pool of eternal fire, where the worm
dies not, and where with Satan and his angels the impure shall
be for ever tormented.
Suffer not yourself to be deceived, my Christian, by the words
"Love and friendship", with which it is sought to cover this vice,
and make it appear a weakness clinging to man. This impure
love is a fire which has its origin in hell, and will in hell eter-
nally torment the bodies in which it has prevailed. That which
God so much detests and so punishes, certainly cannot be a trifle,
a human weakness ! Imprint deeply in your heart, that all im-
pure thoughts, desires, looks, to which you consent, all impure
words, songs, exposures, touches, jokes, and such things, are great
sins which exclude you from the kingdom of heaven, into which
nothing defiled can enter. Remember that he who looks at a woman
with desire, has already, as Christ says, committed adultery in
his heart. {Matt. v. 28. J We must, then, carefully guard against
"such trifles" as the wicked world calls them, if we do not wish
to expose ourselves to the greatest danger of losing our souls.
Although it is certainly difficult for an impure person to be con-
verted, yet he should not despair. God does not cast away even
the greatest sinner; Jesus forgave the adulteress in the temple,
and forgave and received Mary Magdalen. But such a one must
make use of the proper means to prevent a relapse, and to re-
gain the grace of God. Of these means those also may make use ,
who have not defiled themselves by the sin of impurity. These
means are:
1. Constant prayer. The wise king advises to this: As I
knew that I could not otherwise be continent, except
God gave it, I went to the Lord and besought him.
(Wisd. \'\i\. 2\.) 2. Mortification of the flesh by fasting
and abstinence; for Jesus says of this kind of impure spirits,
that they can in no other way be cast out but by prayer and
fasting. {Matt. xvii. 20.) 3. The frequent meditation on the
four last things, and on the bitter sufferings of our
Lord; for there is, says St. Augustine, no more powerful and
effective means against the heat of lust than the death of the Re-
deemer. 4. The quiet consideration of the temporal and
eternal evils which follow this vice, as already described. 5.
The love and veneration of the Blessed Virgin who is
the mother of beautiful love and refuge of all sinners, of whom
INSTRUCTION FOR THE THIRD SUNDAY AFTER PENTECOST. 375
St. Bernard says, "that no one has ever invoked her in his neces-
sities without being heard." 6. The careful training of the
eyes. The pious Job made a covenant with his eyes, that he would
not so much as look upon a virgin. (Job. xxxi. 1.) 7. The avoid-
ance of evil occasions, especially the avoidance of inter-
course with persons of the other sex. "Remember," says
St. Jerome, "that a woman drove out the inhabitants of paradise,
and that you are not holier than David, not stronger than Sam-
son, not wiser than Solomon, who all fell by wTong intercourse."
8. The avoidance of idleness; for idleness, says the proverb,
is the beginning of all evil. 9. The quick driving away of
all bad thoughts by often pronouncing the names of Jesus and
Mary, which, as St. Alphonsus Ligouri says, have the special
power of driving away wrong thoughts. 10. The frequent use
of the holy Sacraments of Penance and of the Altar.
This last remedy in particular, is a certain cure if we make known
to our confessor, and always if possible to the same one, our
weaknesses, and use precisely the remedies he prescribes. The
Scripture says in regard to holy Communion, that it is the grain
from which virgins spring, and the table which God has prepared
against all temptations that annoy us.
THE CHURCH'S PRAYER FOR CONTINENCY. Inflame,
Lord, our veins and hearts with the fire of Thy Holy Spirit,
that we may serve Thee with pure bodies, and please Thee
with clean hearts. Amen.
INSTRUCTION FOR THE THIRD SUNDAY
AFTER PENTECOST.
T the Introit of Mass pray with the priest
with a confiding and humble heart: Look
thou upon me, and have mercy onme,
Lord, for I am alone and poor: see
my abjection and my labour, and for-
give me all my sins, my God. (Ps.
'^* xxiv.) To thee, Lord, have I lifted
up my soul: *In thee, my God, I place my trust: let
me not be ashamed. Glory, &c.
PRAYER OF THE CHURCH. God, the Protector of
those who hope in Thee, without whose aid nothing is strong,
nothing holy: increase Thy mercy towards us; that under Thy
direction and conduct, we may so pass through the blessings
of this life, as not to lose those which are eternal. Thro'.
376 INSTRUCTION FOR THE THIRD SUNDAY AFTER PENTECOST.
EPISTLE, (i. Peter v. 6— 11.) Dearly beloved: Be you
humbled under the mighty hand of God, that he may exalt
you in the time of visitation. Casting all your care upon
him, for he hath care of you. Be sober and watch : because
your adversary the devil, as a roaring lion, goeth about,
seeking whom he may devour: whom resist ye, strong in
faith; knowing that the same affliction befalls your brethren
who are in the world. But the God of all grace, who hath
called us into his eternal glory in Christ Jesus, after you
have suffered a little, will himself perfect you, and confirm
and establish you. To him be glory and empire for ever and
ever. Amen.
EXPLANATION. As God resists the proud, but gives His
grace to the humble, urges St. Peter us to humble ourselves,
being aware of our sinfulness and nothingness, before the power-
ful hand of God, who holds with three fingers the whole
weight of our earth ; he admonishes to distrust ourselves, think
nothing of ourselves, then will we be elevated at the time of vi-
sitation, that is, at God's last judgment. This necessary humility
shows itself in us by our giving ourselves and all our cares up
to the almighty providence of God, who, as St. Augustine says,
takes care for one man as for all, and for all as for one. We
should not fail, however, to be sober and watchful, to keep at a
distance and not think ourselves secure from the lusts of the
world. For the devil like a lion seeking prey, and therefore
ever on the watch, desires the ruin of our souls, tormenting us
by temptations and afflictions, whom we should and can resist,
however, by faithful confidence in God's help, all the more when
we see how others suffer even as we, and when we consider the
hope we have that Jesus will strengthen us during our trial, and
crow r n us with eternal glory at its end, to whom be glory, and
empire, for ever and ever.
MORAL LESSONS CONCERNING DRUNKENNESS.
SBe sober and watch. (i. Peter v. 8.)
Obriety is the mother of vigilance ; intemperance, especially
in regard to drinking, is the mother of sloth and many other
vices, w T hich cast many souls into the jaws of the devil who, like
a hungry lion, goes about day and night seeking for prey. "Woe,
therefore, to those who because of their drunkenness live, as it
were, in constant night and in the permanent sleep of sin! How
will they feel when suddenly they are awakened by death from
their sleep, and if they then find themselves laden, before the
judgment of God, with innumerable sins which they knew not, nor
wished to know! For who can count the sins committed in a
INSTRUCTION FOR THE THIRD SUNDAY AFTER PENTECOST. 377
state of intoxication, sins for which the drunkard cares nothing,
for which he has no contrition, and has not confessed, because he
is generally in a state in which he has no reason and does not
know, therefore, what he has thought, said, or done.
But will the divine Judge find no sin in such persons? Will
He permit the shameful deeds committed while intoxicated, the
curses, blasphemies, sneers, detractions, outrages, and scandals
remain unpunished? He, who demands an account of every idle
word, will He demand no account of the time so evily spent, of
the money so badly squandered, of households neglected, Church
service unattended, education of children omitted, and of the
other great sins committed ? They will indeed excuse themselves,
pleading that these sins were committed involuntarily, or as a
joke, when they were intoxicated; that their intoxication was ex-
cusable, as they were not able to stand much.
But will God be content with such excuses? Will they not
tend the more to their destruction? This is to be punished, this,
that they took more than they could bear of the intoxicating
drink, deprived themselves of the use of reason, and thus volun-
tarily made the occasion of all the sins they committed while in
that state.
What, then, can they expect? Nothing less than the fate of
the rich man in the gospel, who on account of his debaucheries
was buried in hell, where his parched tongue receives during all
eternity not one drop of water to cool it. {Lake xvi. 22.) Yes,
this will be the place of those unconverted drunkards of whom
St. Paul says, that they will not possess the kingdom of God.
(i. Cor. vi. 10.) From this place of torment nothing but a true
conversion will save them. But how rare and how difficult is the
conversion of a drunkard, because with them as with the un-
chaste this habit becomes a second nature, and because they ge-
nerally abuse the remedies : the holy Sacraments of Penance and
the Altar.
This should certainly keep every one from the vice of drunk-
enness; but those who are not thus withheld, may consider the
indecency, the disgrace, and the injury of this vice, which
may perhaps better fill them with disgust for it.
How disgraceful it is that a man endowed with intellect and
reason, created for heaven, should take to the beastly love of
drink, degrading; his mind, his intellectual spirit, the image of
God, rendering it like the brute beasts, yes, even making it in-
ferior to the animals. For what animal having taken enough, can
be forced to take more than it can bear? "Are not the drunkards
far worse than the animals?" says St. Chrysostom. Indeed yes, if
only on account of their drunkenness, but far more because of
the shameful position of their body, their manners, their speech,
their behavior. How disgracefully naked lay Noah, although he
was intoxicated without his own fault, exposed in his tent to the
378 INSTRUCTION FOR THE THIRD SUNDAY AFTER PENTECOST.
ridicule of the impudent Cham! (Gen. xi. 21.) Even the heathen
Spartans held as so disgraceful the vice of drunkenness, that they
were in the habit of intoxicating a slave, and bringing him before
their children that they might be disgusted with it.
Finally, that which should deter everybody from this vice, is
its injuriousness. It ruins the body as well as the soul. By sur-
feiting many have perished (Eccl. xxxvii. 34.) , and it has
ruined the health of many more. Who hath woe? Whose fa-
ther hath woe? Who hath contentions? Who fall into
pits, who hath wounds without cause? Who hath red-
ness of eyes? Surely they that pass their time in wine,
and study to drink off their cups. (Prov. xxiii. 29,30.) Daily
observation confirms this truth of Scripture, and the miserable
old age, accompanied by innumerable weaknesses and frailties, of
one given up to drink, is a sufficient testimony of the injurious-
ness of this vice.
GOSPEL. (Luke xv. 1 — 10.) At that time: The publicans
and sinners drew near unto him to hear him. And the Pha-
risees and Scribes murmured, saying: This man receiveth
sinners and eateth with them. And he spoke to them this
parable, saying: What man of you that hath a hundred
sheep; and if he shall lose one of them, doth he not leave
the ninety-nine in the desert, and go after that which was
lost, until he find it ? And when he hath found it, lay it upon
his shoulders rejoicing, and coming home call together his
friends and neighbors, saying to them: Rejoice with me, be-
cause I have found my sheep that was lost ? I say to you,
that even so there shall be joy in heaven upon one sinner
that doth penance, more than upon ninety-nine just who
need not penance. Or what woman having ten groats: if she
lose one groat, doth not light a candle, and sweep the house,
and seek diligently, until she find it? And when she hath
found it, call together her friends and neighbors, saying:
Rejoice with me, because I have found the groat which I had
lost? So I say to you, there shall be joy before the angels of
God upon one sinner doing penance.
What moved the sinners to approach Jesus?
The goodness and benevolence with which He met the penitent
sinners. Do you also humbly and trustingly approach Him, and
you may rest assured that, even if you are the greatest of sinners,
you will receive grace and forgiveness.
INSTRUCTION FOR THE THIRD SUNDAY AFTER PENTECOST. 37<J
What is Christ's meaning in the parable of the lost sheep and groat?
He expresses by this His desire for the salvation of the sinner,
and His joy and that of all heaven when a sinner is converted.
Moreover, He shows the Pharisees who in vain selfjustification
avoided all intercourse with acknowledged sinners, and who mur-
mured at the goodness of Jesus, that the sinner, being truly un-
happy, deserves our compassion rather than our anger.
Why do the angels rejoice more over one sinner who does penance
than over ninety-nine just?
Because the places of the fallen angels are thus refilled ; be-
cause the angels see how the good God rejoices; because they
find their prayers for the conversion of sinners granted, as St.
Bernard says: "The tears of the penitents are wine for the
380 INSTRUCTION FOR THE FOURTH SUNDAY AFTER PENTECOST.
angels;" because, as St. Gregory says, "the true penitents are
usually more zealous even than the innocent".
ASPIRATION. I have erred like a sheep that has lost its
way ; but I thank Thee, Jesus, my good Shepherd, that
Thou hast so carefully sought me by Thy inspirations, ad-
monitions, and warnings, and dost now bring me back to
true penance, that I may be a joy to the angels. Amen.
INSTRUCTION FOR THE FOURTH SUNDAY
AFTER PENTECOST.
Ay at the Intro it with the priest in great confi-
dence: The Lord is my light and my salva-
tion, whom shall I fear? The Lord is the
protector of my life, of whom shall I be
afraid? My enemies that trouble me, have
themselves been weakened, and have fal-
len. If armies in camp should stand toge-
ther against me, my heart shall not fear. (7^.26.) Glory,&c.
PRAYER OF THE CHURCH. Grant, we beseech Thee,
Lord, that the world, with regard to us, may be governed in.
peace by Thy providence, and Thy Church pay her devotions
to Thee in tranquillity. Thro'.
EPISTLE. (Bom. viii. 18—23.) Brethren: I reckon that
the sufferings of this time are not worthy to be compared
with the glory to come, that shall be revealed to us. For the
expectation of the creature waiteth for the revelation of the
sons of God. For the creature was made subject to vanity,
not willingly, but by reason of him that made it subject, in
hope: Because the creature also itself shall be delivered from
the servitude of corruption, into the liberty of the glory of
the children of God. For we know that every creature groan-
eth, and travaileth in pain even till now. And not only it,
but ourselves also, who have the first fruits of the spirit,
even we ourselves groan within ourselves, waiting for the
adoption of the sons of God, the redemption of our body in
Christ Jesus our Lord.
INSTRUCTION. There is no greater consolation in crosses
and afflictions, no more powerful strength to uphold the burdens
of a pious and virtuous life, than the thought that all sufferings
L
INSTRUCTION FOR THE FQURTH SUNDAY AFTER PENTECOST. 381
are as nothing when compared with the coming glory of heaven,
and that by a slight and momentary suffering in this life is ob-
tained a superabundant happiness in the next. (ii. Cor. iv. 17.)
Thus St. Augustine says : "Were we daily to suffer all torments,
even for a short time the pains of hell, in order to see Christ and
be numbered among His saints, would it not be worth all the
misery to obtain such a great good, such great glory?"
ASPIRATION. Ah, Lord, when shall we be delivered from
the miserable bondage of this life, and participate in that in-
describable glory which Thou hast prepared for Thy children,
where free from the misery and many temptations of this
life, they enjoy eternal bliss. Enable us to see more and
more into the misery of this life, that we may thus be urged
to strive for freedom and glory in Thy kingdom. Amen.
GOSPEL. {Luke v. 1 — 11.) At that time: It came to
pass, that when the multitude pressed upon him to hear the
word of God, he stood by the lake of Genesareth. And he
saw two ships standing by the lake: but the fishermen were
gone out of them and were washing their nets. And going
up into one of the ships that was Simon's, he desired him to
draw back a little from the land. And sitting he taught the
multitudes out of the ship. Now when he had ceased to
speak, he said to Simon: Launch out into the deep, and let
down your nets for a draught. And Simon, answering, said
to him : Master, we have, laboured all the night, and have
taken nothing: but at thy word I will let down the net. And
when they had done this, they enclosed a very great multi-
tude of fishes and their net broke. And they beckoned to
their partners that were in the other ship, that they should
come and help them. And they came and filled both the
ships, so that they were almost sinking. Which when Simon
Peter saw, he fell down at Jesus's knees, saying: Depart from
me, for I am a sinful man, Lord. For he was wholly as-
tonished, and all that were with him, at the draught of the
fishes which they had taken. And so were also James and
John the sons of Zebedee, who were Simon's partners. And
Jesus saith to Simon: Fear not: from henceforth thou shalt
382 INSTRUCTION FOR THE FOURTH SUNDAY AFTER PENTECOST.
catch men. And having brought their ships to land, leaving
all things they followed him.
What are we to learn from the people who came to Christ to hear
the icord of God?
To listen with great zeal and interior desire to the word of
God, because from it man receives the life of his soul {Matt.ivA.),
and eternal happiness. (Luke xi. 28.)
Why did Christ teach from Peter's ship?
By this He showed, that pure and true doctrine is preached
only from that Church of which Peter is the head {John xxi. 15.),
which is here represented by Peter's ship. Although many storms
of persecution have from the first arisen against the ship, the
true Church, and will still arise against it, it will, as Christ has
INSTRUCTION ON A GOOD INTENTION. 383
promised, never be sunk. {Matt. xvi. 18.) From this ship Jesus
still preaches through the successors of St. Peter, His vicar,
through the bishops and priests, as His cooperators, with whom
He has promised to remain to the end of the world. {Matt.
xxviii. 20.)
Why was it that Peter and his assistants caught nothing all the
night, and afterwards so much ?
Because at first they trusted in themselves, and did not throw
out their nets in the name of the Lord, that is, trusting in His
blessing and assistance. "From this example," says St. Ambrose,
"is seen how vain and fruitless is presumptuous confidence, how
powerful, on the contrary, humility, since those who had pre-
viously labored without success, filled their nets at the mere word
of the Redeemer." Let us learn from this our inability, that we
should begin our work only with God, that is, with confidence in
His help, and with the intention of working only for love of Him,
for His honor. If we do so, the blessing of the Lord will not be
lacking.
What is represented by the nets and the draught of fishes?
"The word of truth which, so to speak, forms the network of
gospel preaching," says St. Ambrose, "with which the successors
of the apostles, the bishops and priests, draw souls from the
darkness of error, give them the light of truth, and take them
from the depths of the abyss to raise them to heaven."
What is meant by the apostles' calling to their partners for help?
We are instructed by this that we should assist the preachers
of the gospel, the priests, in the conversion of sinners by prayer,
fasting, alms-deeds, and other good works, especially by good
example, for this is a most meritorious work. {James v. 20.)
Why did Jesus choose poor and illiterate fishermen for His
apostles?
That it might be seen that the founding and propagating of
the holy Catholic Church is not the work of man, but of God ; for
how could it be possible, without the evident assistance of God,
that poor illiterate fishermen could overthrow proud paganism,
and bring nations to receive the doctrine of the crucified God-
Man Jesus, who to the Jews was an abomination, to the gentiles
a folly!
INSTRUCTION ON A GOOD INTENTION.
Master, we have laboured all the night, and have taken
nothing : but at thy word I will let down the net.
T{lMke v. 5.)
Here are many people who by a special, but loving decree of
God, yet unknown to us, seem to be born only for a misera-
bly hard life, and who, with all this (which is greatly to be re-
384 INSTRUCTION ON A GOOD INTENTION.
gretted), have no hope of a reward in the next world, because
they make no good use by a good intention of the wretched-
ness which God gives them for a ladder to heaven.
In what does a good intention consist?
In this that we perform all our works, even the smallest, all
words and thoughts, in the name of God, that is, to His honor
and in accordance with His most holy will; that we take all suf-
ferings and afflictions cheerfully from His hand, and offer them in
union with the passion of Jesus.
How should we make a good intention?
We should at once in the morning offer to the Lord, all the
thoughts, words, and deeds, all the crosses and afflictions, all our
steps during the day: 1. as a sacrifice of obligation, to pay
to Him the due service, honor, and homage; 2. a sacrifice of
thanksgiving, in gratitude for graces received; 3. a propi-
tiatory sacrifice, to render some satisfaction to divine justice
for our own and other's sins; 4. an impetratory sacrifice, to
obtain, through the merits of Christ, new graces and gifts for
ourselves and others. We must not forget however in the making
of a good intention, to unite all our works with the merits of
Jesus, by which alone they acquire worth and merit before God,
and we must guard against losing the effect of the good intention,
made in the morning, by impatience or sinful deeds, for a good
intention cannot exist with sin. It is also very useful to put all
our actions into the wounds of Jesus, offering them to God, by
the hands of Mary, the blessed Mother of God, and it is advisable
to frequently renew our good intention during the day, in some
such words as these : " For the love of Thee, Lord I For Thy
sake ! All in honor of God ! With the intention I made this morn-
ing ! " Endeavor to instruct the ignorant and those who cannot
read concerning a good intention , and thus share in their good
works.
What benefit is derived from a good intention?
As St. Anselm says, "it renders all works, even the smallest,
golden and divine"; and St. Gregory: "it makes all thoughts,
words, and deeds meritorious", and effects, that in the hour of
death we, like the five wise virgins, can expect with joy the hea-
venly bridegroom, Jesus, and be richly rewarded by Him.
ASPIRATION. Incline my heart, God, to Thy holy
commands. Guard me, that I work not in the night of sin,
and thus gain nothing by my works. Assist all pastors of
souls, that by Thy divine will, they may win souls for Thy
kingdom, and bring them to Thee.
385
INSTRUCTION FOR THE FIFTH SUNDAY
AFTER PENTECOST.
T the Introit ask God for help, and say
with the priest: Hear, Lord, my voice,
with which I have cried to thee: be
thou my helper; forsake me not, do
not thou despise me, God, my Sa-
viour. (Ps. xxvi.) The Lord is my light
, and my salvation: whom shall I fear?
Glory be to the Father, &c.
PRAYER OF THE CHURCH. God, who hast prepared
invisible good things for those that love Thee.: pour forth into
our hearts an affectionate love for thee: That loving Thee in
all things and above all things, we may come to the enjoy-
ment of Thy promises , which are above whatever we can
desire.
EPISTLE, (i. Peter iii. 8—15.) Dearly beloved: Be ye all
of one mind, having compassion one of another, being lovers
of the brotherhood, merciful, modest, humble: not rendering
evil for evil, or railing for railing, but contrariwise blessing:
for unto this you are called, that you may inherit a blessing.
"For he that will love life, and see good days, let him refrain
his tongue from evil, and his lips that they speak no guile.
Let him decline from evil and do good : let him seek after
peace, and pursue it: because the eyes of the Lord are upon
the just, and his ears unto their prayers: but the counte-
nance of the Lord against them that do evil things.'" And
who is he that can hurt you, if you be jealous of good"? But
if also you suffer any thing for justice's sake, blessed are ye.
And.be not afraid of their fear, and be not troubled. But
sanctify the Lord Christ in your hearts.
How can and how should we Christians sanctify the Lord in our
hearts ?
By appropriating and practising those virtues which Peter
here recommends, and which he so exactly describes. For when
Ave make these virtues our own and practise them, we honor
Christ in a manner pleasing to Him, and we cause Him to be
honored by others who, edified by our good example, are led bet-
ter to understand Christ and His doctrine, and to follow Him
also. Thus we not only honor and sanctify Christ in our hearts,
25
386 INSTRUCTION FOR THE FIFTH SUNDAY AFTER PENTECOST.
but also in others, and we make ourselves less unworthy of the
grace and protection of God. Then if for piety's sake, we are
persecuted by wicked men, we need not fear, because God is for
us and will repay us with eternal happiness.
ASPIRATION. good Saviour, Jesus Christ, grant me,
that I may make Thy virtues, especially Thy humility, pa-
tience, mercy, and love, my own, and that I may practise
them industriously, that I may glorify Thee, sanctify my-
self, and make myself worthy of Thy protection.
GOSPEL. (Matt, v. 20—24.) At that time: Jesus said to
his disciples : Unless your justice exceed that of the Scribes
and Pharisees, you shall not enter into the kingdom of hea-
INSTRUCTION FOR THE FIFTH SUNDAY AFTER PENTECOST. 387
ven. You have heard that it was said to them of old: Thou
shalt not kill. And whosoever shall kill, shall be in danger
of the judgment. But I say to you, that whosoever is angry
with his brother, shall be in danger of the judgment. And
whosoever shall say to his brother, Raca, shall be in danger
of the council. And whosoever shall say, Thou fool, shall be
in danger of hell fire. Therefore, if thou bring thy gift to
the altar, and there shalt remember that thy brother hath
any thing against thee; leave there thy gift before the altar,
and go first to be reconciled to thy brother : and then come
and offer thy gift.
What was the justice of the Pharisees?
It consisted merely in external works of piety, in the avoid-
ance of those gross vices, which could not be kept concealed,
and would havebrought them to shame and disgrace. But in their
hearts these Pharisees cherished evil, corrupt inclinations and
desires, pride, envy, avarice, and planned malice and vengeance.
Jesus, therefore, called them hypocrites, whited sepulchres, and
St. John calls them a brood of vipers. True justice consists not
only in external works of piety, that is, devotional works, but
especially in a pure, sincere, wellmeaning feeling towards God
and man ; without this all works, however good, are only a shell
without a kernel.
How is to be understood that which Christ here says of anger
and invectives?
These words are as if Christ said : You have heard that mur-
der was forbidden to your fathers in the desert, and that the
murderer had to be given up to justice to be punished : but I say
to you, whoever uncharitably becomes angry with his neighbor,
shall be in danger of divine judgment, and more so he who with
abusive words, such as Kaca, Villain, gives bent to his anger,
and especially he who in his anger against his neighbor, uses ex-
pression of contempt and insult, as fool, scoundrel, profligate,
wretch. These three degrees of anger are punished by eternal
fire in hell, but in different ways. These diverse methodes of
punishment, however, as St. Augustine says, cannot be explained
by sensible images.
Is all anger sinful?
No, anger is sinful only when we wish or try to inflict on our
neighbor some evil to his body, honor, or property, or use such
insulting words concerning him, that his name is badly hurt, and
he becomes sad or excited. But when the mind is agitated, and
renders us angry because of the vices and debaucheries, the crimes
25*
388 INSTRUCTION FOR THE FIFTH SUNDAY AFTER PENTECOST.
and sins of others, when our office or the duties of our station
demand that we watch over the sins of those under us, to punish
them, and to make them better (as in the case of parents, tea-
chers, and superiors), then anger is no sin. When one out of
pure love of God, becomes irritated at the sins and vices of his
fellowmen, like King David, or if one urged to wrong, repels the
tempter with indignation, this is even a holy anger. Thus St.
Gregory says: "It is to be understood, that anger created by
impatience, is a very different thing from anger produced by a
zeal for justice. One is caused by vice, the other by virtue." He,
then, who becomes angry for justice's sake, commits no sin, but
his conduct is holy and praiseworthy, for even our Lord was
angry at those who bought and sold in the temple {John ii. 15.),
Paul at the magician Elvmas (Acts xiii. 8.), and Peter at the de-
ceit of Ananias and Saphira. (Acts v. 3.) Anger, then, to be with-
out sin, must proceed from true zeal for God's honor and the
salvation of souls, by which we seek to prevent others from wrong
and sin, and to make them better. But even in this respect, we
must be careful to allow our an«er no control over our reason, but
to use it merely as a means of doing good, for we are often apt to
take the sting of anger for holy zeal, when it is really nothing
but egotism and ambition.
Why should we first go to be reconciled with our neighbor before
bringing an offering to God, or doing some other good work?
Because no offering or other good work can be pleasing to
God, while we are living in enmity with our neighbor, in hatred
and quarrels; for by living thus we go entirely against God's will.
This should be remembered by all Christians, who venture to go to
Confession and holy Communion, without forgiving those who have
offended them, and asking pardon of those whom they have of-
fended. These must know that instead of receiving absolution for
their sins, they make themselves, by an invalid confession, guilty
of another sin, and eat their own judgment in holy Communion.
How should reconciliation be made with our neighbor?
It should be done quickly, because the apostle says: Let
not the sun go down upon your anger. (Eph. iv. 26.) But
if the person you have offended, is absent, says St. Augustine, and
you cannot easily meet him, you are bound to be reconciled to
him interiorly, that is, to humble yourself before God, to ask His
forgiveness, making the firm resolution to be reconciled to your
enemy as soon as possible. If he is accessible and not very distant,
go to him, and ask his forgiveness; if he has offended you, for-
give him from your heart. The reconciliation should be sincere,
not simply apparent, for God sees into the heart; and perma-
nent, for if it is not lasting, it may be questioned if it was ever
sincere. On account of this command of Christ to be reconciled
to our enemies before bringing sacrifice, it is that in old times at
INSTRUCTION FOR THE FIFTH SUNDAY AFTER PENTECOST. 389
Mass before holy Communion the faithful kissed each other, as
even to this day do the priests and deacons, by which those who
are present, are admonished to love one another with holy love, and
to be perfectly reconciled with their enemies, before Communion.
ASPIRATION. God, strike me not with the blindness
of the Pharisees that, like them, I may seek to please man
by my works, and thus be deprived of eternal reward. Banish
from my heart all sinful anger, and give me a holy zeal in
love, that I may be anxious only for Thy honor and for the
salvation of my neighbor. Grant me also, that I may offend
no one, willingly forgive those who have offended me, thus
practising true Christian justice, and becoming agreeable to
Thee.
MEANS TO PREVENT ANGER.
THe first and most effectual preventive is humility; for as
among the proud there are always discords and quarrels
(Prov. xiii. 10.), so the humble, who think but little of themselves,
are quiet, meek, and patient. And to be humble, meek, and pa-
tient, we have only to bring frequently before our minds the
example of Christ, who, though altogether without sin, deceit
never being found upon His lips (i. Peter ii. 22.), suffered
such great contradictions from sinners, so many persecutions,
scoffs, and sneers, and who taunted not in return, and through all
His sufferings threatened vengeance to no one, and says to us
with truth: Learn of me, because I am meek and humble
of heart. (Malt, xi. 29.) A very good preventive of anger is to
prepare ourselves in the morning, think of what may happen to
us during the day to incite us to anger, and then arm ourselves
against it by a firm resolution to bear all with patience and si-
lence, and when afterwards anything unpleasant occurs, let us
think, "What will I effect by my anger? Can I change anything
by it? Will I not even make myself ridiculous by it, and injure
my health, besides?" (for experience as well as holy Scripture
teaches, that anger shortens life. Eccl. xxx. 26) The most neces-
sary preventive of anger, finally, is fervent prayer for the grace
of meekness and patience, for although it seems difficult and per-
haps impossible to our nature to be patient, by the grace of God
it can become not only possible, but easy.
INSTRUCTION ON SACRIFICE.
Offer thy gift. {Matt. v. 24.)
IN its wider and more universal sense sacrifice comprehends
all religious actions by which a rational being presents him-
self to God, to be united with Him ; and in this sense prayer,
390 INSTRUCTION FOR THE SIXTH SUNDAY AFTER PENTECOST.
praising God, a contrite heart, charity to others, every good work,
and observance of God's commandments are sacrifices. Thus the
Holy Scriptures say: Offer up the sacrifice of justice and
trust in the Lord. (Ps. iv. 6.) Offer to God the sacrifice
of praise. (Ps. xlix. 14.) Sacrifice to God is an afflicted
spirit; a contrite and humble heart, God, thou wilt
not despise. (Ps. !. 19.) It is a wholesome sacrifice to
take heed to the commandments, and to depart from
all iniquity. (Eccl. xxxv. 2.) "Therefore," says St. Augustine,
"every good work which is done to be united in sanctity with
God, and to remain in Him, is a true sacrifice, because it refers
to the end of all good, to God, by whom we can be truly happy."
As often, then, as you humble yourself in prayer before the ma-
jesty of God, when you give yourself up to God, and when you
make your will subject to His divine will, you bring a sacrifice to
God ; as often as you punish your body by continency, and your
senses by mortification, you bring a sacrifice to God, becauseyou
offer them as instruments of justice (Rom. vi. 13.); as often as you
subdue the evil concupiscence of the flesh, the perverted inclina-
tions of your soul, deny yourself any worldly pleasure for the love
of God, you bring a sacrifice to God. Such sacrifices you should
daily offer to God; without such as these, all others have no
value and do not please God, and such as these you can every
moment make, for every moment you can love God, and think,
speak, and act for the love of God.
Strive then, my Christian, to offer these pleasing sacrifices to
God, the supreme Lord, and as you thus glorify Him, so will He
one day reward you with unutterable glory.
[Concerning Sacrifice in its closer sense, especially the Sacrifice
of Jesus on the Cross and Us renewal in holy Mass, see the latter
part of this book.]
INSTRUCTION FOR THE SIXTH SUNDAY
AFTER PENTECOST.
He Introit of this day's Mass is the prayer
of a soul that trusts in God's powerful and
merciful protection: The Lord is the
strength of his people; the Protector
of the Salvation of hisAnointed. Save,
Lord, thy people, and bless thy in-
heritance, and govern them for ever.
To thee, Lord, will I cry out. my God, be not si-
lent: refuse not to answer me, lest I become like those
who descend into the pit. (Ps. xxvii.) Glory, &c.
INSTRUCTION FOR THE SIXTH SUNDAY AFTER PENTECOST. 391
PRAYER OF THE CHURCH. God of all power, to
whom entirely belongeth whatever is best : implant in our
hearts the love of Thy name, and grant us an increase of
religion that Thou mayest improve in us what is good, and
preserve what Thou thus improvest by the practice of piety.
Thro'.
EPISTLE. (Bom. vi. 3—11.) Brethren: All we who are
baptized in Christ Jesus, are baptized in his death. For we
are buried together with him by baptism unto death : that
as Christ is risen from the dead by the glory of the Father so
we also may walk in newness of life. For if we have been
planted together in the likeness of his death, whe shall also
be in the likeness of his resurrection. Knowing this, that our
old man is crucified with him, that the body of sin may be
destroyed, and that we may serve sin no longer. For he that
is dead, is justified from sin. Now if we be dead with Christ,
we believe that we shall live also together with Christ. Know-
ing that Christ, rising again from the dead, dieth now no
more, death shall no more have dominion over him. For in
that he died to sin, he died once : but in that he liveth, he
liveth unto God. So do you also reckon yourselves to be dead
indeed to sin, but alive to God in Christ Jesus our Lord. ♦
EXPLANATION. The apostle here teaches, that by baptism
we are planted in Christ, are made members of His body, and
must therefore die to sin ; as Christ by His death died to physical
life, but has risen again, so must we bury sin, by constant renewal
of baptismal vows, and by self-mortification, and rise to a Chris-
tian life. As members of Christ's body we should in a spiritual
manner imitate Him. As He permitted His body to be nailed to
the cross and atoned for our sins, so should we crucify our sins,
that is, our body's concupiscence by mortification, put it to death
and bury it, and as He after His resurrection lives always for
God, lives a divine life for the honor of God, so we, risen from
the death of sin, should lead a pious life for God, as commanded
by Christ, and by His grace return no more to the old sins.
ASPIRATION. I trust, Lord Jesus, that by the merits
of Thy passion I have risen from the death of sin, and now
grant me Thy grace, that as Thou dost die no more, but
livest for God, so my soul may die no more by sin, but live
for God, according to Thy law.
31)2 INSTRUCTION FOR THE SIXTH SUNDAY AFTER PENTECOST.
GOSPEL. {Mark. viii. 1 — 9.) At that time: When there
was a great multitude with Jesus, and had nothing to eat:
calling his disciples together, he saith to them: I have com-
passion on the multitude; for behold, they have now been
with me three days, and have nothing to eat : and if I send
them away fasting to their own home, they will faint in the
way : for some of them came afar off. And his disciples an-
swered him: From whence can ony one fill them here with
bread in the wilderness? And he asked them: How many
loaves have ye? Who said: Seven. And he commanded the
people to sit down on the ground : and taking the seven loaves,
INSTEUCTION ON BLESSINGS IN THE CATHOLIC CHURCH. 39 B
giving thanks he broke, and gave to his disciples for to set
before them, and they set them before the people. And they
had a few little fishes; and he blessed them, and commanded
them to be set before them. And they did eat and were
filled, and they took up that which was left of the frag-
ments, seven baskets. And they that had eaten, were about
four thousand : and he sent them away.
Why does Christ say: I hare compassion on the multitude?
Partly because of His mercy and goodness to man, and partly
to prove that which He taught on another occasion {Matt. vi. 33.),
that to those who seek first the kingdom of heaven and justice, all
other things will be added, even though they do not ask for it;
for no one of the multitude asked Christ for food, and yet He
provided for all.
REMARK. The instruction after the gospel for the fourth Sunday
in Lent, where a similar miracle is mentioned, may be read to-day.
INSTRUCTION ON BLESSINGS IN THE CATHOLIC
CHURCH.
And He blessed them. {Mark. viii. 7.)
\\' Hen, seduced by Satan, the first man violated the holy
Y Y command of God, and brought upon himself by his sin
the curse of God, the earth, his habitation, was cursed with him
{Gen. iii. 17.), and he and all things came into the power of Satan,
whom Christ therefore calls the prince of this world. Before sin
man was made by God master of all created things; man was
subject to God, and all created things subject to man. But when
man failed in obedience to God and sinned, -all created .things re-
volted against man; the animals fled from him, the fields yielded
him only thorns and thistles, the herbs became poisonous to him,
or refused him their former wholesome power. Through sin came
immense ruin to all men and to the whole earth, the devil drew
both into his sphere and made them his servants, and this evil
spirit now made use of created things to divert man altogether
from God and to cause his eternal ruin. But God decreed, that
man and earth should not remain in this condition. Christ, the
Son of God, came upon earth, redeemed it from the bonds of
Satan, and gave all men the power to become once more God's
children. The devil was conquered by the cross, conquered, but
not slain, man and the earth were indeed taken from his domi-
nion, but not from his influence ; for he even now as the apostle
writes {Eph. vi. 12.) dominates in the air, even yet goes about
like a roaring lion, seeking whom he may devour (i. Peter v. 8.) ;
394 INSTRUCTION ON BLESSINGS IN THE CATHOLIC CHURCH.
and as he used the forbidden fruit in paradise to seduce man, he
now uses the created things of the earth, in order to tempt man,
and make him again by sin his servant. Man and all creation had
still to be drawn from this pernicious influence, to be liberated
from the bondage of corruption and be brought to the freedom of
the children of God. (Boni.ym. 19.) This is done in the Church, to
which Christ entrusted the power of binding and loosing, and gave
the work of sanctifying in the Holy Ghost, by means of blessing
and consecration. By virtue of the merits of Christ, and with
the assistance of the Holy Ghost, the Church, or the priest in her
name, therefore blesses and consecrates persons as well as created
things which they are to use, or which she is to apply to the ser-
vice of God. The Church follows in this the example of Christ
and the apostles. Jesus embraced children and laid His hands
upon them, blessing them (Mark.x. 16.); He blessed bread and
fishes, the food of thousands; blessed bread and wine at the last
supper (Matt. xxvi. 26.); was recognized by the disciples in the
blessing of bread (Luke xxiv. 30.); blessing the disciples He as-
cended into heaven (Luke li.); by His command the apostles wished
peace to every house in which they stepped (Matt. x. 12, 13.); and
St. Paul expressly says, that every living thing is sanctified by
prayer and the word of God. (i. Tim. iv. 5.) The blessing by the
Church is prefigured in the Old Law. God commanded the priests
to sanctify and to consecrate whatever was to belong to His ser-
vice (Levit. viii.), and the Old Law is full of holy blessings and
consecrations, which had to be used by the priests (Exod. xxix. 36. ;
xxx. 25.; xl. 9.); and if persons and things used for it, were to be
blessed for God's service, how much the more so in the New Law
which in place of the type contains the reality and truth! The
testimony of Scripture is confirmed by all the holy fathers, and
by the constant practice of the Church, which has received from
her Head, Christ, the power to bless and to consecrate.
The blessing or benediction of the Church is nothing more
than a prayer of intercession, which the priest makes in the name
of the Church, that for the sake of Christ (therefore the sign of
the cross) and the prayers of the saints, God may give His bless-
ings to a person or thing, and sanctify it. Through consecration
in which, besides prayer and the sign of cross, anointing with holy
oil is often used, the things required for Church service are placed
by themselves and sanctified. Thus people, fruits, bread, wine,
houses, ships and fields, are blessed; Churches, altars, bells, &c,
are consecrated.
What power have these blessings?
Here a distinction must be made between the blessing of per-
sons and of things. The chief effects of the blessing of persons
are : Preservation or liberation from the influence of Satan ; pre-
servation of the soul from his temptations and evil suggestions ;
INSTRUCTION ON BLESSINGS IN THE CATHOLIC CHURCH. 395
preservation of the body and of the property from his pernicious
malice; forgiveness of venial sins, and strength to suppress con-
cupiscence ; curing of sickness and physical evils, whether natural
or supernatural ; a blessing upon the person and his surround-
ings; the imparting of the grace of conversion ; the advantage of
the prayer of the Church and further grace for the remission of
temporal and eternal punishment.— The blessing of things effects:
that they are withdrawn from the devil's influence, so that he
can no longer use them as a means of bringing us into sin ; that
God's blessing is thus given us for the welfare of our body and
soul ; and that they serve us as a protection against the evil spirit
and as a means for our salvation.
Whence do the blessings derive their force?
From the merits of Christ who by His death on the cross van-
quished Satan, and through whom and in whose name the Church
asks God that He may through these merits, and on account of
the intercession of the saints, bless a person or thing, and make
the use of the things blessed profitable to us in regard to both
body and soul. Whether or not the effects of these blessings
show themselves in the person who receives the blessing or
makes use of the object blessed, depends partly on his faith and
moral condition, partly also on the usefulness or profit of the
blessing to him. We should not, then, place obstacles in its way
by distrust of God and the prayers of the Church, or by a sinful
life, and we should be always convinced, that these benedictions
will serve for our benefit if according to God's will they are use-
ful and we use them as the Church intends, as a means of over-
coming the evil without and within us, to sanctify ourselves and
to honor God.
Why are salt and water blessed?
This is plainly shown in the prayer the priest says in blessing
them ; for he asks, in the name of the Church, that God will pour
the virtue of His blessing over the water, that it may conquer
devils, prevent sickness, and that all, in houses or in other places,
which is sprinkled with it, may be preserved from all impurities,
and from every injury, and that He will bless the salt, so that it
may be salutary for the body and soul of all who use it.
Why are the people sprinkled with holy water on Sundays?
To remind us, that we should come to the Church service with
the innocence of baptism, or that if this has been stained by sin,
we should wash it clear with tears of sorrow and repentance; to
remind us also, that Jesus by His sacred blood has redeemed
and purified us from sin ; to admonish us to be most grateful for
this incomprehensible act of mercy, and to be beseech our Sa-
viour to purify us more and more, as expressed by the fiftieth
psalm: Asperges me hyssopo, &c. "Sprinkle me with hyssop,
39f> INSTRUCTION FOR THE SEVENTH SUNDAY AFTER PENTECOST.
and I shall be cleansed," which the priest says. The triple
sprinkling of the altar means, that we should assist purely and
worthily at the sacred mysteries which are celebrated on the
altar, and that all power of cleansing from sin proceeds from Christ
whom the altar represents. Finally, the people are sprinkled, with
the desire that the temptations of the evil one may depart from
all, enabling them to attend with greater fervor and with more
recollection to the holy service.
What else is to be remembered concerning the use of blessed
things?
That they are to be used with faithful confidence for the pur-
pose for which the Church blessed them, and are to be treated
with great reverence, because they are blessed by the Church in
the name of Jesus, a custom almost as old as, Christianity itself.
The Christian must not believe, that blessed things which he pos-
sesses, carries, or uses, will make him holy, for he should always
remember that things blessed are only a means of sanctification,
and are only effectual when the faithful have the earnest will to
die rather than sin, to fight with all fervor against the enemies of
their salvation, to follow Christ, and be thereby received into the
freedom of the children of God and into heaven.
INSTRUCTION FOR THE SEVENTH SUNDAY
AETER PENTECOST.
T the Introit the Church invites us in the
following words to give praise to God:
Clap your hands all ye Gentiles:
Shout unto God with the voice of joy.
For the Lord is most high, he is ter-
rible: he is a great King over all the
earth. (Pi. xlvi.) Glory, &c.
PRAYEK OF THE CHURCH. God, whose providence
is never deceived in what; it appointeth: we humbly beseech
Thee to remove whatever may be prejudicial to us: and grant
us whatever may be to the advantage of our souls. Thro'.
EPISTLE. (Bom. vi. 19 — 23.) Brethren: I speak a human
thing, because of the infirmity of your flesh : for as you have
yielded your members to serve uncleanness and iniquity unto
iniquity, so now yield your members to serve justice, unto
sanctification. For when you were the servants of sin, you
were free from justice. What fruit therefore had you then in
INSTRUCTION FOR THE SEVENTH SUNDAY AFTER PENTECOST. 3<J7
those things of which you are now ashamed ? For the end of
them is death. But now being made free from sin, and be-
come servants to God, you have your fruit unto sanctifica-
tion, and the end life everlasting. For the wages of sin is
death. But the grace of God, life everlasting in Christ Jesus
our Lord.
EXPLANATION. St. Paul here means to tell the Romans
who had been converted to Christianity, but were still sensual
and weak in the right, that they ought to be much more zealous
in serving God and mastering their passions. Since they were
still weak, he demands of them that they should at least strive
now as hard to save their souls as they once did to destroy
them. This certainly is but right, for many a man, if he would
do as much for heaven, as he does for sin and hell, would become
just and holy. But to know how wholesome it is to consecrate
their members to justice and sanctity, he wishes them to consider
what advantage they derived from sin. By sin is gained nothing
but shame, confusion, sorrow, and death, but by a pious life God's
grace and eternal life. — Often consider this, my Christian, and
do not defile yourself with sins, which profit nothing, but bring
shame, grief, and the retributive wrath of God.
GOSPEL. {Matt. vii. 15 — 21.) At that time: Jesus said
to his disciples : Beware of false prophets, who come to you
in the clothing of sheep, but inwardly they are ravening
wolves. By their fruits you shall know them. Do men gather
grapes of thorns, or figs of thistles? Even so every good tree
bringeth forth good fruit, and the evil tree bringeth forth
evil fruit. A good tree cannot bring forth evil fruit, neither
can an evil tree bring forth good fruit. Every tree that
bringeth not forth good fruit, shall be cut down, and shall be
cast unto the fire. Wherefore by their fruits you shall know
them. Not every one that saith, Lord, Lord, shall enter into
the kingdom of heaven: but he that doth the will of my Fa-
ther who is in heaven , he shall enter into the kingdom of
heaven.
Who are the false prophets?
Those seducers who by an appearance of virtue and honesty
lure innocent simple souls^in numerous ways from the right path,
and lead them to vice and shame ; who by sweet words, such as :
"God is full of love, and will not be so severe on sin, He does not
require so very much of us, He knows we are weak, and if a
398 INSTRUCTION FOR THE SEVENTH SUNDAY AFTER PENTECOST.
person sins, he can be converted," seek to steal away the fear of
God, delicacy, and modesty from harmless souls, and then ruin
them. Guard against such hypocrites, for they have the poison of
vipers on their tongues. By the false "prophets are also meant
the false teachers and propagators of error who by superficial
words degrade the true faith, who speak always of love and
liberty, and who under the pretence of making people free and
happy, bring many a soul to doubt and error, depriving them of
true faith and peace of heart. Lend no them ear to, do not read
their books and writings, but carry them to your pastor, and try
to induce others to do the same.
How can ice know the false prophets?
We may know the deceivers by their works, for evil, corrupted
men can produce only bad fruit. If we look into their life and
INSTRUCTION ON GOOD WORKS. 399
inquire about it, we shall find, that at heart they are immoral
hypocrites who observe external propriety only that they may
the more easily spread their poison. The false teachers and mes-
sengers of error may be known partly from their lives, but espe-
cially by their intentions, which are to subvert all divine order,
and to put the unrestrained lust of the flesh and tyranny in its
place.
Who else are understood by the false prophets ?
Those who under pretence of making men happy and rich,
induce the credulous to make use of superstition, of wicked arts,
deceit, and injustice; and especially those who under the deceiv-
ing appearance of liberty and equality, independence, and public
good, incite them to things which lead to open or secret revolt
against civil and ecclesiastical authority.
Be not deceived by these so called public benefactors, who
look always to their own advantage, but do you trust in God,
support yourself honestly, live like a Christian, and you will find
true liberty and happiness here and there.
Why does Christ say: Every tree that brinyeth not forth
yood fruit, shall be cut down and shall be cast into
the fire?
He shows by this, that to have done nothing good, is enough
for damnation: and He adds, therefore, Not every one that
saith: Lord, Lord (who outwardly professes himself my servant,
but is not really such), shall enter into the kingdom of
heaven, but he who, by the fulfilment of the duties of his
state of life and by the practice of good works, doesthewillof
my Father, merits heaven. Strive then, my Christian, to fulfil
God's will in all things, and to perform your daily duties with a
good intention, and you will certainly obtain the kingdom of
heaven.
INSTRUCTION ON GOOD WORKS.
A What is a good work?
good work is anything which according to God's will is in
itself good, and is performed with the proper intention, in
a state of grace, and for love of God.
What are the principal good works ?
Prayer, fasting, and almsdeeds. These are especially incul-
cated in holy Scripture. {Job. xiii. 8.) By prayer is here under-
stood all religious services, by fasting all mortification of body
and soul, by almsdeeds all works of charity.
How many kinds of charitable works are there ?
Two kinds, the corporal and spiritual.
400 INSTRUCTION FOR THE EIGHTH SUNDAY AFTER PENTECOST.
What are the spiritual works of mercy?
Those that are performed for the good of the soul, as: to punish
sinners, to teach the ignorant, to advise the doubtful, to console
the afflicted, to patiently suffer injustice, to willingly forgive those
who have injured us, to pray for the living and the dead.
What are the corporal works?
Those which are performed for the good of the body, as : to
feed the hungry, to give drink to the thirsty, to clothe the naked,
to harbor strangers, to liberate captives, to visit the sick, and to
bury the dead.
Can we be saved without good works ?
No, for Christ expressly says: Every tree that bringeth
forth not good fruit, shall be cut down and shall be
cast into the fire. And the servant in the gospel who did not
even waste the talent received, but only hid it in the ground, was
cast, for that alone, into outer darkness. Therefore those are very
wrong who hope to go to heaven simply, because they do nothing
bad. This error St. Chrysostom meets plainly, when he says: "If
you had a servant who was, it is true, no robber, no glutton or
drunkard, but who sat at home idle, neglecting every thing for
which you had employed him, would you not pay him with the
whip and send him off? Is it not bad enough not to do that which
duty demands?" A Christian is bad enough who though he does
no wrong, does no good, and he loses the reward; for heaven is
the reward of work performed, and if no work has been done, no
reward is to be expected.
SUPPLICATION. Guard me from false prophets, Lord,
and from heretics, and seducers, and grant me the grace,
that according to St. Paul's instructions I may become fruit-
ful in all good works. Inflame my heart, that I may adorn
my faith with them, thus do the will of the Heavenly Father,
and render myself worthy of heaven.
INSTRUCTION FOR THE EIGHTH SUNDAY
AFTER PENTECOST.
He Introit of Mass reads: We have re-
ceived thy mercy, God, in the midst
of thy temple: According to thy name,
so also is thy praise unto the ends of
the earth: thy right hand is full of
justice. Great is the Lord, and ex-
» ceedingly to be praised; in the city of
INSTRUCTION FOR THE EIGHTH SUNDAY AFTER PENTECOST. 4Q1
our God, on his holy mountain. (Ps. xlvii.) Glory be to the
Father, &c.
PRAYER OF THE CHURCH. Grant us, Lord, we be-
seech Thee, the spirit of thinking and doing what is right,
that we, who cannot even subsist without Thee, may live
according to Thee. Thro 1 .
EPISTLE. (Bom.v&L 12—17.) Brethren: We are debtors,
not to the flesh, to live according to the flesh. For if you
live according to the flesh, you shall die: but if by the spirit
you mortify the deeds of the flesh, you shall live. For who-
soever are led by the Spirit of God, they are the sons of God.
For you have not received the spirit of bondage again in fear:
but you have received the spirit of adoption of sons, whereby
we cry: Abba (Father). For the Spirit himself giveth testi-
mony to our spirit, that we are the sons of God. And if sons,
heirs also: heirs indeed of God, and joint — heirs with Christ.
Who live' according to the flesh ?
Those who follow the evil pleasures and desires of corrupted
nature, and do the works of the flesh: impurity, lewdness, glut-
tony, &c. Such men are not directed by the Spirit of God, who
dwells not in the sensual man (Gen. vi. 3.); they are no children
of God, will be no heirs of God, and will die the eternal death.
But he who is directed by the Spirit of God, and with Him and
through Him crucifies his flesh and its concupiscence, is inspired
by the Holy Ghost, who then dwells in him, with filial confidence
in God, by which he cries: Abba (Father). By this confidence he
is assured that he is a child of God, and also an heir of heaven
and coheir with Christ. Prove yourself well, my Christian, that you
may know whether also you live according to the flesh, and strive
to mortify the carnal, sensual desires by prayer and fasting, that
you may by such means become a child of God and heir of heaven.
ASPIRATION. Strengthen me, Lord, that I may not
live according to the desires of the flesh, but resist them
firmly by the power of Thy Spirit, and that I may not die
the eternal death.
GOSPEL. (Luke xyL 1 — 9.) At that time: Jesus spoke to
his disciples this parable: There was a certain rich man who
had a steward: and the same was accused unto him, that he
had wasted his goods. And he called him, and said to him:
How is it that I hear this of thee ? give an account of thy
stewardship: for now thou canst be steward no longer. And
9 A
402 INSTRUCTION FOR THE EIGHTH SUNDAY AFTER PENTECOST.
the steward said within himself: What shall I do, because
my lord taketh away from me the stewardship ? To dig I am
not able; to beg I am ashamed. I know what I will do, that
when I shall be removed from the stewardship, they may re-
ceive me into their houses. Therefore calling together every
one of his lord's debtors he said to the first : How much dost
thou owe my lord? But he said: A hundred barrels of oil.
And he said to him : Take thy bill and sit down quickly, and
write fifty. Then he said to another: And how much dost
thou owe? Who said: A hundred quarters of wheat. He said
to him : Take thy bill, and write eighty. And the lord com-
INSTRUCTION FOR THE EIGHTH SUNDAY AFTER PENTECOST. 403
mended the unjust steward, for as much as he had done wisely:
for the children of this world are wiser in their generation,
than the children of light. And I say to you: Make unto you
friends of the mammon of iniquity, that when you shall fail,
they may receive you into everlasting dwellings.
Who are represented by the rich man and his steward?
The rich man represents God, the steward, man. To man God
has confided the various goods of body and soul, of nature and
grace: the five senses, health, strength 01 body, beauty, skill, power
over others, memory, intellect, free will, faith, intelligence, aspi-
ration, time and opportunity for good, temporal riches, and other
gifts. These various goods of body and soul, God gives us not as
ourown, but as things to be used for His honor and the salvation
of man. Pie will therefore demand the strictest account of us if
we use them for sin, luxury, seduction, or oppression of others.
What was Christ's view in relating this parable?
To urge us to works of charity, especially to the actual sup-
port of the poor, by giving alms.
What friends do we make by almsgiving?
According to St. Ambrose they are, besides the poor, the
saints and angels, even Christ Himself; for that which we give to
the poor, we give to Christ. {Matt, xxxv.) And: He that hath
mercy on the poor, lendeth to the Lord, and he will
repay him. (Prov. xix. 17.) "The hands of the poor," says Peter
Chrysologus, "are the hands of Christ." By the hands of the poor
we send our riches to heaven, where we will find them after
death; for the prayers of the poor like the prayers of the saints,
whom we thus make our friends, will decide God to give us the
grace to die happily.
Why did his lord commend the steward?
Because of his prudence and foresight, but not for his injus-
tice; for he adds: The children of this world are wiser
than the children of light; that is, the earthly minded know
better how to manage, and they take more trouble to obtain earth-
ly goods, pleasures, and enjoyments, than do the children of light,
the pious, to please God by good works, and to lay up treasures
in heaven.
Why is wealth called unjust?
Because riches are often obtained and retained by injustice,
often lead man to injustice, and because they are often squandered
or unjustly used.
SUPPLICATION, Grant me the grace, my just God
and Judge, that I may so use on this earth the Igoods con-
26*
404 MORAL LESSONS CONCERNING DETRACTION.
fided to me by Thee, that I may make friends, who at my
death will receive me into eternal joys.
T
MORAL LESSONS CONCERNING DETRACTION.
And he was accused. (Luke xvi. 1.)
He steward in the gospel was assuredly justly accused on
account of his unjust stewardship ; but how many there are
who lose their good name and honor by false accusations, and are
given a bad name by malicious talk! Alas, what great wrongs do
detracting tongues cause in this world ! How mean a vice is de-
traction, how seldom is attention paid to its evil, how rarely is
the injury repaired !
When is our neighbor's name slandered?
When a vice which our neighbor has not is affixed to his name;
when a secret vice or undiscovered crime of our neighbor, is
made known with the intention of hurting him, or when our duty
does not require us to mention it ; when we attribute an evil in-
tention to him or entirely misconstrue his feeling or actions ; when
his good qualities or commendable actions are denied or lessened,
or his merits underrated; when in cases where it is obligatory to
speak in his praise, silence is kept, or the praise is only coldly
given ; when we lend a willing ear to detractions, and no effort is
made to stop them, although it could and should be done; or last-
ly, when joy is felt in the detraction.
7* detraction a great sin?
Yes, for it is directly opposed to the love of our neighbor,
therefore to the love of God and hence it is, as St. Ambrose says,
hateful to God and man. By it we rob our neighbor of a wealth
greater even than riches (Prop. xxii. 1.), and often he is plunged
by it into want and misery, even into the greatest vices; St. Am-
brose says : "Let us fly from the vice of detraction, for it is al-
together a satanic abyss, full of deceit." Finally, detraction is a
great sin, because the injury done by it, is very great and irre-
parable ; for as feathers which are shaken out of a bag, and fly ,
far and wide, cannot be collected together again, so words of de-
traction can seldom be called back and rendered harmless.
What should we do when we have committed this sin?
We should as soon as possible recall the detraction and repair
the injury done to our neighbor in regard to his name or tem-
poral goods ; we should despise this sin, regret it, and be cleansed
from it by penance, and as it is difficult to make reparation for
detraction, we should daily pray for him whom we have hurt,
and in future guard against committing such a great sin.
MORAL LESSONS CONCERNING DETRACTION. 405
Are we not allowed ever to reveal the wrongs of our neighbor?
If it is done only for the entertainment of idle people, or for
the sake of news, and to satisfy the curiosity of others, it is never
allowed, and always a sin. But it is entirely different when after
having reproached or advised our neighbor fraternally between
him and ourself, but have not obtained our end, we then tell his
wrongs, and sins to parents or superiors for the sake of punish-
ment and reformation ; this is not only no sin, but rather a good
work and a duty, against which those offend who are silent about
the sins of their neighbor, when by speaking they could prevent
the sin and save him much trouble.
Is it a sin to willingly listen to detractors?
Yes, for we thus give the detractors occasion and encourage-
ment to go on. Therefore St. Bernard says : "Whether detraction
is a greater sin than listening to the stealer of a good name , I
will not decide. The devil sits on the tongue of the detractor as
he does on the ear of the listener." In such cases we must strive
to interrupt, to prevent the detracting words, or else to go away;
or if we can do none of these, we must show by our sad face our
displeasure, for the Holy Ghost says: The Northwind driveth
away rain as doth a sad countenance a backbiting
tongue. (Prov. xxv. 23.) The same thing is to be observed in
regard to improper language.
What varieties of detraction are there?
There is a special, hateful kind of detraction which by witty
and sneering words degrades and ridicules others. But still w r orse
is that which carries real or false faults and mistakes of others
from one place to another, thus exciting those who are on good
terms with each other to hard feeling, or making those who are
living in enmity more opposed to each other, by repeating to
each the other's remarks. The whisperer and the double
tongued, says the Holy Ghost, is accursed, for he hath
troubled many that were at peace.
What should keep us from detraction ?
The thought of the greatness of this sin ; of the difficulty, even
impossibility of repairing the injury caused ; of the punishment it
incurs, for St. Paul expressly says: Calumniators shall not
possess the kingdom of God (i. Cor. vi. 10.), and Solomon
writes: Suddenly shall rise the destruction of the de-
tractors. {Prov. xxiv. 22.)
SUPPLICATION. Guard me, most tender Jesus, that
blinded neither by hatred nor envy, I may not rob my neigh-
bor, by backbiting, of his good name, or make myself guilty
of such a grievous sin.
406 INSTRUCTION FOR THE NINTH SUNDAY AFTER PENTECOST.
CONSOLATION FOR THOSE WHO HAVE SUFFERED
FROM DETRACTION.
IF your good name has been taken away by evil tongues, you
may be consoled by knowing that God permits it to humble
you, to exercise you in patience and free you from pride and
vain self-complacency? Turn your eyes to the saints of the Old
and the New Law, to the chaste Joseph, who lies in prison on a
false charge of adultery {Gen. xxxix.), to the meek David public-
ly accused by Semei as a blood-thirsty man (ii. Kings xvi.), to
the chaste Susanna, who is also accused of adultery, tried, and
condemned to death (Dan. xiii.); above all look upon the Saint
of Saints, upon Jesus, who is called a drunkard, accused and con-
demned as a blasphemer, a friend of the devil, an inciter of se-
dition among the people, and who like the greatest criminal is
nailed to the cross between two thieves. Remember besides that
it does you no injury in the sight of God, if all possible evil is
said of you, and that He, at all times, cares for those who trust
themselves to Him ; for he who touches the honor of those who
fear God, touches, as it were, the pupil of His eye (Zach. ii. 8.),
which He will not allow to pass unpunished.
PRAYER. most innocent Jesus, who wert thus ca-
lumniated, I submit myself wholly to Thy divine will, and
am ready like Thee, to bear all slanders aiid detractions, as
with perfect confidence I yield to Thy care my good name,
convinced that Thou at Thy pleasure wilt defend and protect
it, and save me from the hands of my enemies.
INSTRUCTION FOR THE NINTH SUNDAY
AFTER PENTECOST.
Mplore God for help and assistance against
all temptations from visible and invisible ene-
mies, and say with the priest at the Introit:
Behold, God is my helper, and the Lord
is the support of my soul: turn out
the evils upon my enemies, and cut
" them off in thy truth, Lord, my
protector. (Ps. liii.) Save me, God, by thy name: r
deliver me in thy strength. Glory, &c.
and
PRAYER OF THE CHURCH. May the ears of Thy mercy,
Lord, be open to the prayers of Thy suppliants: and, that
INSTRUCTION FOR THE NINTH SUNDAY AFTER PENTECOST. 407
they may succeed in their desires, make them ask those
things that are agreeable to Thee. Thro 1 .
EPISTLE, (i. Cor. x. 6 — 13.) Brethren: Let us not covet
evil things, as they also coveted. Neither become ye idola-
ters, as some of them: as it is written: "The people sat down
to eat and drink, and rose up to play.' 1 Neither let us com-
mit fornication, as some of them committed fornication, and
there fell in one day three-and-twenty thousand. Neither let
us tempt Christ: as some of them tempted, and perished by
the serpents. Neither do you murmur : as some of them
murmured, and were destroyed by the destroyer. Now all
these things happened to them in figure: and they are writ-
ten for our correction, upon whom the ends of the world are
come. Wherefore let him that thinketh himself to stand,
take heed lest he fall. Let no temptation take hold on you
but such as is human. And God is faithful, who will not
suffer you to be tempted above that which you are able : but
will make also with temptation issue, that you may be able
to bear it.
Can we sin by thought and desire?
Yes, if we desire wrong and forbidden things, or voluntarily
think of them with pleasure, even though the deed is not done ;
for God prohibits not only evil deeds, but evil thoughts and de-
sires, as for the neighbor's wife or goods. {Exod. xx. 17.) Christ
says {Matt. v. 28.), that he who looks upon a woman with evil de-
sire, has already committed adultery. But evil, wicked thoughts,
and imaginings are sinful only when a person, knowing that they
are bad, consents and persists in them ; but if lie fights against
them with disgust for them, He will even deserve reward. For
this reason God sometimes permits even the just to be tempted
by them.
What is meant by tempting God?
Demanding presumptuously a mark or sign of divine omni-
potence, goodness, or justice. This sin is committed when without
cause we desire, that articles of faith should be demonstrated
and confirmed by a new miracle ; when we throw ourselves need-
lessly into danger of death , or danger for the soul , hoping God
will save us ; when in dangerous illness the ordinary remedies are
rejected, and all trusted to God.
Is it a great sin to murmur against God?
That it is such, may be learned from the punishment which God
inflicted on the murmuring Israelites; for besides Kore, Dathan,
and Abiron whom the earth devoured, many thousands of them
408 INSTRUCTION FOR THE NINTH SUNDAY AFTER PENTECOST.
were consumed by fire ; and yet these had not murmured against
God directly, but only against Moses and Aaron whom God had
placed over them as their leaders. From this it is seen, that God
looks upon murmuring against spiritual and civil authority, in-
stituted by Him, as murmuring against Himself. Hence Moses said
to the Israelites: Your murmuring is not against me, but
against the Lord. {Exod. xvi. 8.)
• ASPIRATION. Purify my heart, I beseech Thee, Lord,
from all evil thoughts and desires. Let it never enter my
mind to tempt Thee, or to be dissatisfied with Thy fatherly
dispensations. Permit me to be tempted not beyond my
strength, but grant me so much fortitude, that I may over-
come all temptations, and even derive benefit from them for
my soul's salvation.
INSTRUCTION FOR THE NINTH SUNDAY AFTER PENTECOST. 409
GOSPEL. {Luke xix. 41— 47.) At that time: When he
drew near Jerusalem, seeing the city, he wept over it, say-
ing : If thou also hadst known, and that in this thy day, the
things that are to thy peace: but now they are hidden from
thy eyes. For the days shall come upon thee: and thy ene-
mies shall cast a trench about thee, and compass thee round,
and straiten thee on every side, and beat thee flat to the
ground, and thy children who are in thee : and they shall
not leave in thee a stone upon a stone : because thou hast
not known the time of thy visitation. And entering into the
temple, he began to cast out them that sold therein, and
them that bought. Saying to them: It is written: "My
house is the house of prayer: but you have made it a den of
thieves.' 1 And he was teaching daily in the temple.
Why did our Saviour weep over the city of Jerusalem?
He wept for the ingratitude, the blindness, and obduracy of its
inhabitants, who would not receive Him as their Redeemer. He was
saddened by the ruin which was to come upon them, and by the
thought that all His works and sufferings would be lost for them.
What was the time of visitation?
It was the time when God sent them one prophet after an-
other, who urged them to penance, and whom they persecuted,
stoned, and killed. (Matt, xxiii. 34.) Especially it was the time
of Christ's ministry, when He so often announced His salutary
doctrine in the temple of Jerusalem, confirmed it by miracles,
proving Himself to be the Messiah, the Saviour of the world, but
was despised and rejected by this hardened and impenitent city.
Who are prefigured by this hardened and impenitent city?
The hard hearted, unrepentant sinners who will not recognize
the time of God's visitation, in which He urges them by the
mouths of His preachers, confessors, and superiors, and by in-
ward inspiration to reform their lives and seek the salvation of
their soul, but who give no ear to these admonitions, and defer
conversion to the end of their lives. Their end will be that of this
impious city; then the enemy, that is, the evil spirit, will surround
their soul, tempt, terrify, and drag it into the abyss of ruin. Oh,
how foolish it is so lightly to fritter away the time of grace, the
days of salvation! Oh, how would the damned do penance, could
they but return to earth ! Oh, how industriously would they use
the time to save their soul ! Use then, my dear Christian, the time
of grace which God designs for you, and which, when it is run out
or carelessly thrown away, God will not lengthen for a moment.
410 THE DESTRUCTION OF THE CITY
Will God conceal from Hie impious that which serves their salvation?
No; "but while they are running after the pleasures of this
life," says St. Gregory, "they see not the misfortunes treading in
their footsteps, and as the consideration of the future makes them
uncomfortable in the midst of their worldly pleasures, they re-
move the terrible thought of it from them, and thus run with
eyes blindfolded in the midst of their pleasure into eternal flame.
Not God, but they themselves hide the knowledge of all that is
for their peace, and thus they perish."
ASPIRATION. I beseech Thee, Lord, who didst weep
over the city of Jerusalem, because it knew not the time of
its visitation, to enlighten my b^eart, that I may recognize
the time of grace, and make it useful to myself.
THE DESTRUCTION OF THE CITY AND TEMPLE OF
JERUSALEM.
Has our divine Saviour's prophecy concerning the city of Jerusalem
Ybeen fulfilled?
Es, and in the most terrible manner. The Jews, oppressed
by the Romans, their cruel masters, revolted, killed many
of their enemies, and drove them out of Jerusalem. Knowing well
that this would not be permitted to pass unavenged, the Jews
armed themselves for a desperate resistance. The Emperor Nero
sent a powerful army under the command of Vespasian against the
city of Jerusalem, which first captured the smaller fortresses of
Judea, and then laid siege to the city. The want and misery of the
inhabitants had already reached the highest pitch ; for within the
city, ambitious men had caused conflicts; factions had been formed,
daily fighting each other, and reddening the streets with blood,
while the angry Romans stormed outside. Then a short time of
respite was granted to the unfortunate Jews. The Emperor Nero
was murdered at Rome in the year of our Lord 68; his successor
Galba soon died, and the soldiers placed their beloved comman-
der Vespasian upon the imperial throne. He, then, left Jerusalem
with his army, but in the year 70, sent his son Titus with a new
army to Judea, with orders to capture the cify at any price, and
to punish its inhabitants.
It was the time of Easter, and a multitude of Jews had as-
sembled from all provinces of the land, when Titus appeared with
his army before the gates of Jerusalem, and surrounded the city.
The supply of food was soon exhausted , famine and pestilence
came upon the city and raged terribly. The leader of the furious
revolutionists, John of Gischala, had the houses searched, snatched
the food from the starving, or forced it from them by terrible tor-
tures. To save themselves from this outrageous tyrant, the Jews
took the leader of a band of robbers, named Simon, with his
AND TEMPLE OF JERUSALEM. 411
whole gang into the city. John and Simon with their followers
now sought to annihilate each other. John took possession of
the temple. Simon besieged him ; blood was streaming in the
temple and in the streets. Only when the battle din of the Ro-
mans was heard from without, did the hostile factions unite, go to
meet the enemy, and resist his attack. As the famine increased,
many Jews secretly left the city to seek for herbs. But Titus
captured them with his cavalry, and crucified those who were
armed. Nearly five hundred men, and sometimes more, were
every day crucified in sight of the city, so that there could not
be found enough crosses and places of execution ; but even this
terrible sight did not move the Jews to submission. Incited by
their leaders to frenzy, they obstinately resisted, and Titus finding
it impossible to take the city by storm, concluded to surround the
city with walls in order to starve the inhabitants. In three days
his soldiers built a wall of about ten miles in circumference, and
thus the Saviour's prediction was fulfilled: Thy enemies shall
cast a trench about thee, and compass thee round,
and straiten thee on every side.
The famine in this unfortunate city now soon reached its most
terrific height; the unfortunate inhabitants searched the very
gutters for food, and ate the most disgusting things. A woman,
ravenous from hunger, strangled her own child* roasted it, and
ate half of it ; the leaders smelling the hprrible meal, tore a way
into the house, and by terrible threats compelled the woman to
show them what she had eaten; she reached them the remaining
part of the roasted child, saying: "Eat it, it is my child; I pre-
sume you are not more dainty than a woman, or more tender
than a mother." Stricken with terror they rushed from the house.
Death now carried away thousands daily, the streets and the
houses were full of corpses. From the fourteenth of April when
the siege commenced to the first of July, there were counted one
hundred and fifty eight thousand dead bodies ; six hundred thou-
sand others were thrown over the walls into the trenches to save
the city from infection. All who could fly, fled; some reached the
camp of the Romans in safety; Titus spared the helpless, but all
who fell armed into his hands, were crucified. Flight did no more
offer security. The Roman soldiers had learned, that many Jews
had swallowed gold pieces to secure them from the avarice of
the robbers, and therefore the stomachs of many were cut open.
Two thousand such corpses were found on one morning in the
camp of the Romans. Titus' attempts to prevent this cruelty, were
unavailing. Finally, when misery had reached its height, Titus
succeeded in carrying the fort Antonia, and with his army forced
a passage as far as the temple which had been held by John of
Gischala with his famous band. Desirous of saving the temple,
Titus offered the revolutionists free passage from it, but his pro-
position was rejected, and the most violent contest then raged;
412 USEFUL LESSONS CONCERNING DEATH-BED REPENTANCE.
the Romans trying to enter the temple, and being continually re-
pulsed, at last, one of the soldiers seized a firebrand, and lifted
up by a comrade, threw it into one of the rooms attached to the
temple. The flames in an instant caught the whole of the inner
temple, and totally devoured it, so that this prediction of our
Lord was also fulfilled. The Romans butchered all the inhabi-
tants whom they met , and Titus having razed the ruins of the
temple and city to the ground, ploughed it over, to mark that this
city was never to be rebuilt. During the siege one million one
hundred thousand Jews lost their life; ninety seven thousand
were sold as slaves, and the rest of the people dispersed over the
whole earth.
Thus God punished the God murdering, impenitent city and
nation, over whose wretchedness the Saviour wept so bitterly,
and thus was fulfilled the prediction made by Him long before.
What do we learn from this ?
That as this prediction so also all other threats and promises
of the Saviour will be fulfilled. The destruction of the city and
temple of Jerusalem, the dispersion of the Jews, are historical
facts which cannot be denied, and testify through all centuries to
the truth of our Lord's word: Heaven and earth shall pass
away, but my word shall not pass away. (Matt. xxiy. 35.)
USEFUL LESSONS CONCERNING DEATH-BED
REPENTANCE.
Can a sinner depend upon conversion at the end of
Bins life?
Y no means, for this would be to sin against the mercy of
God, and the Holy Ghost. "God," says St. Augustine, "ge-
nerally so punishes such negligent sinners, that in the end they
forget themselves, as in health they forgot God." And God Him-
self says: They have turned their back to me, and not
.their face: and in the time of their affliction they will
say: Arise, and deliver us! Where are the gods whom
thou hast made thee? Let them arise and deliver thee
in the time of thy affliction. (Jer. ii. 27— 28.) And although
we have a consoling example in the case of the penitent thief, yet
this, as St. Augustine says, is only one, that the sinner may not
despair; and it is only one, so that the sinner may have no ex-
cuse for his temerity in putting off his repentance unto the end.
What may we hope for those who put off their repentance until the
end of their life?
We. should always hope the best, although, as St. Augustine
says, it cannot be asserted with any security, that he who repents
at the end, has received forgiveness; and St. Jerome writes:
"Scarcely one out of thousands whose life was impious, will truly
INSTRUCTION FOR THE TENTH SUNDAY AFTER PENTECOST. 413
repent in death and obtain forgiveness of sin ;" and St. Vincent
Ferrara says, "the good death of a man who has lived impiously,
is a greater miracle than the raising of the dead to life." We
need not be surprised at this, for repentance at the end of life is
extorted by, the fear of death and the coming judgment. "It is
not, that he abandons sin," says St. Augustine, "but sin abandons
him, and he would not cease to sin, if he ceased not to live." But
what can we hope from such a conversion?
When should we repent?
While we are in health, in possession of our senses and
strength, for according to the words of St. Augustine, the repen-
tance of the sick is sick, and the repentance of the dying also
dying. As experience proves, man in sickness is so tormented and
bewildered by the pains of sickness and the fear of death, by re-
morse of conscience, and the temptations of the devil as well as
by the anxiety for those whom he leaves, thathe can scarcely
collect his thoughts, much less fix them for true repentance. If it
comes so hard for many to do penance while they are in health,
and have nothing to prevent them from elevating their mind to
God, how much more difficult will it be for them, when the head and
the whole body are weakened and tortured by the pains of sick-
ness. It has been made known by many persons when convales-
cent, that they retained not the slightest recollection of anything
which occured during their illness, and although they confessed
and received the last Sacraments, they did not remember it. If,
then, you have committed a grievous sin, do not delay to be re-
conciled as soon as possible by perfect contrition and a sacra-
mental confession. By no means should you put it off from one
day to another, for you thus render your conversion more diffi-
cult, so much that without extraordinary grace from God, you
cannot repent, which grace God gives not to the presumptuous
scoffer.
INSTRUCTION FOR THE TENTH SUNDAY
AFTER PENTECOST.
T the Introit of the Mass pray with the
Church for God's help to guard us against
our enemies: When I cried out, the
Lord heard my complaint against
those that were coming against me:
and he that was before all ages, and
will be for ever, humbled them: cast
thy care on the Lord, and he will feed thee. (Ps. liv.)
Hear, God, my prayer, and despise not my petition:
look down upon me, and hear me. Glory, &c.
41 4 INSTRUCTION FOR THE TENTH SUNDAY AFTER PENTECOST.
PRAYER OF THE CHURCH. God, who chiefly mani-
festest Thy Almighty power in pardoning and shewing mercy,
increase Thy goodness towards us: that having recourse to
Thy promises, we may be partakers of Thy heavenly bless-
ing. Thro 1 .
EPISTLE, (i. Cor. xii. 2 — 11.) Brethren: You know that,
when you were heathens, you went to dumb idols, according
as you were led. Wherefore I give you to understand, that
no man, speaking by the spirit of God, saith anathema to
Jesus. And no man can say the Lord Jesus, but by the Holy
Ghost. Now there are diversities of graces, but the same
spirit. And there are diversities of ministries, but the same
Lord. And there are diversities of operations, but the same
God who worketh all in all. And the manifestation of the
Spirit is given to every man unto profit. To one indeed, by
the Spirit, is given the word of wisdom : and to another, the
word of knowledge, according to the same spirit: to another,
faith in the same spirit: to another, the grace of healing in
one spirit : to another, the working of miracles : to another,
prophecy: to another, the discerning of spirits: to another,
divers kinds of tongues: to another, interpretation of speeches.
But in all these things one and the same spirit worketh, di-
viding to every one according as he will.
EXPLANATION. The apostle here reminds the Corinthians
en verted from heathenism of the great grace they received from
God in their conversion, and urges them to be grateful for it; for
while heathens they cursed Jesus, but being now brought to the
knowledge of the Spirit of God, they possess Christ as their Lord
and Redeemer, who can be known and professed only by the en-
lightment of the Holy Ghost. This, as all other graces which
they have received from God, is a free gift of the Holy Ghost
who gives to whomsoever He pleases and who alone produces all
the effect of them. These graces, the word of wisdom to impart
to others and to instruct in the mysteries of the Christian reli-
gion, the gift of healing sickness, the gift of miracles and of pro-
phecy, the gift of discerning spirits, to know if one is governed
by the Spirit of God, or of the world, Satan and the flesh, the gift
of tongues and others, the Holy Ghost gave, in the early times
of Christianity to the faithful, especially to the pastors of the
Church, for the propagation of the gospel; but these became
rarer the more the faith spread and grew firmer; whereas the gifts
which sanctify man, will always remain in the Church of God.
fSee Instruction on the gifts of the Holy Ghost, Pentecost.]
INSTRUCTION FOR THE TENTH SUNDAY AFTER PENTECOST. 4 \ 5
GOSPEL. {Luke xvrii. 9 — 14.) At that time: Jesus spake
this parable to some who trusted in themselves as just, and
despised others. Two men went up into the temple to pray:
the one was a Pharisee, and the other a Publican. The Pha-
risee standing, prayed thus with himself: God, I give thee
thanks that I am not as the rest of men, extortioners, un-
just, adulterers, as also is this publican. I fast twice in the
week : I give tithes of all that I possess. And the publican
standing afar off would not so much as lift up his eyes to-
wards heaven: but struck his breast, saying: God, be mer-
ciful to me a sinner. I say to you, this man went down to
416 CONCERNING PRIDE AND VAIN GLORY.
his house justified rather than the other, because every one
that exalteth himself, shall be humbled; and he that hum-
bleth himself, shall be exalted.
Why did Christ make use of this parable of the Pharisee and the
Publican ?
To teach us never to proudly condemn or despise a man, even
when he seems wrong, and to enable us to understand how easily
we may be mistaken like the Pharisee who despised the Publi-
can, whom he considered a great sinner, while, in reality, the
man was justified before God on account of his repentant spirit.
What should we do before entering a Church?
We should reflect, that we are going into the house of God,
to speak to Him, and should therefore think well, what we are
about to say to Him, and what we wish to ask of Him. That
we may make ourselves less unworthy to be heard, we should
humble ourselves as did Abraham {Gen. xviii. 27.), remembering
that we are dust and ashes, and on account of our sins unworthy
to appear before the eyes of God, much less to address Him, for
God listens to the prayers of the humble only (Ps. ci. 18.), gives
them His grace, and resists the proud. (James iv. 6.)
Was the Pharisee's prayer acceptable to God?
No, for it w r as no prayer, but boasting and ostentation ; while
he praised himself, enumerated his apparent good works, he attri-
buted them all to himself, taking away all the honor from God,
hiding his pride under the gloss of sanctity, despising others,
judging them rashly, regarding them as extortioners, unjust, ad-
ulterers, and thus he sinned, instead of meriting the grace of God.
Was the Publican's prayer acceptable to God?
Yes, for though short, it was humble and contrite. He did
not stand in the front of the temple, but at a distance, as if to
acknowledge himself unworthy of the presence of God and com-
munion with men. He stood with down cast eyes, thus showing
that he considered himself because of his sins unworthy to look
towards heaven, teaching us to regard ourselves, on account of
our sins, unworthy to appear in the presence of God. He con-
fessed himself a sinner, and struck his breast to punish, as St.
Augustine says, the sins which he had committed in his heart.
This is why also we during Mass several times strike our breast,
for by this we acknowledge that we are miserable sinners, and
that we regret our sins.
w
CONCERNING PRIDE AND VAIN GLORY.
E should especially learn from this gospel, that God looks
upon the humble, but is far from the proud (/^.cxxxvii.6.),
INSTRUCTION ON GRACE. 417
and that He resists the proud aud exalts the humble. The Pha-
risee went to the temple entirely wrapt up in himself, fancying
himself replete with good works, but returned empty and hated
by God ; the Publican, on the contrary, appearing before God as
a public but penitent sinner, returns justified. Truly an humble
sinner is better in the sight of God than a proud just man !
He who glories in his own good works, or performs them to
please men and to win their praise, loses their nlerit in the eyes
of the most High, for Christ says: Take heed that you do
not your justice before men, that you may be seen by
them: otherwise you shall not have a reward from your
Father who is in heaven. {Matt. vi. 1.)
In order that we may learn to despise vain glory, these teach-
ings should be well borne in mind. We should consider, that,
it will happen to the seeker after vain glory, as to the man who
made many toilsome journeys on land and sea in order to heap
up wealth, and had no sooner acquired it than he was shipwrecked
and lost all. Thus the ambitious man avariciously seeking glory
and honor, will find, when dying that the merit which he might
have had for his good works, is now lost to him, because he did
not labor for the honor of God. To prevent such an evil, strive
at the commencement of every good work which you undertake
to turn your heart by a good intention to God.
But that you may plainly recognize the vice of pride, which
generally keeps itself concealed, and that you may avoid it, know
that pride is an inordinate love of ostentation, and an immoderate
desire to surpass others in honor and praise. The proud man
goes beyond himself, so to speak, makes himself out far more
than he really is, and, like the Pharisee, despises others; the
humble man, on the contrary, has a low estimate of himself, looks
upon himself as nothing and, like the Publican, despises no one
but himself, and thus is pleasing in the sight of God.
ASPIRATION. God, who dost regard the prayers of
the humble, but dost despise and throw away the proud, I
earnestly beseech Thee to give me an humble heart, that I
may imitate the humility of Thy only begotten Son, our Lord
Jesus Christ , and by so doing become less unworthy to be
exalted with Him in heaven.
I INSTRUCTION ON GRACE.
N the epistle of this day the Apostle St. Paul speaks of the
different gifts of the Holy Ghost which He distributes as He
pleases. The c extraordinary graces Which the apostle m ntions,
are not necessary for salvation. But the Church teaches, that the
grace of God, of the Holy Ghost, is necessary for salvation, be-
cause without it we could neither properly believe, nor faithfully
27
418 INSTRUCTION ON GRACE.
keep the commandments of God. For the holy religion of Jesus
teaches us, and experience confirms it, that since the fall of our
first parents we are weak and miserable, and by ourselves, of our
own strength, we cannot know or perform the good necessary for
our salvation. We need a higher aid, a higher assistance, and this
aid, this assistance is called grace.
What, then, is grace ?
Grace is an inward, supernatural gift which God from pure
goodness, and in consideration of Christ's merits, grants us to
enable us to work out our salvation.
Grace is a gift, that is, a present, a favor, a benefit. It is an
inward and supernatural gift; an inward gift, because it is
bestowed upon man's soul in distinction from external gifts and
benefits of God, as: food, clothes, health, the preaching of God's
word; it is a supernatural gift, because by supernatural is meant
that which is above nature. In creating our souls God gives us
a certain degree of light which enables us to think, reflect, judge,
to acquire more or less knowledge : this is called natural light.
In the same way He gives our souls the power in some measure
to overcome our sensual vicious inclination ; this power is called
natural power (virtue). To this natural light and power must be
added a higher light and a higher power, if man would be sancti-
fied and saved. This higher light and higher power is grace.
It is therefore called a supernatural gift, because it surpasses
the natural power of man, and produces in his understanding and
in his will wholesome effects, which man could not produce with-
out it. For example, divine faith, divine love is a supernatural
gift or grace of God, because man of his own power could never
receive as certain God's revelations and His incomprehensible
mysteries with so great joy and so firm conviction, and could
never love God above all things and for His own sake, unless
God assisted him by His grace.
God grants us grace also through pure benevolence with-
out our assistance, without our having any right to it; He grants
it without cost, and to whom He pleases; but He gives it in
consideration of the infinite merits of Christ Jesus, in
consideration of Christ's bloody death on the cross, and of the
infinite price of the redemption He accomplished on the cross,
for us. Finally, grace is a gift of God, by which to work out
our salvation, that is, it is only by the grace of God, that we
can perform meritorious works to aid us in reaching heaven ; with-
out grace it is impossible for us to perform any good action, even
to have a good thought by which to gain heaven.
From this it follows, that with the grace of God w r e can ac-
complish all things necessary for our salvation, can fulfil all the
commandmends of God, but without grace can do nothing meri-
torious ; also that grace is given to all, so that the wicked perish,
INSTRUCTION ON GRACE. 419
not because they could not, but because they would not be good,
and that we can resist grace, and therefore by our own fault
perish.
How is grace divided?
It is of two kinds, the actual and the sanctifying grace.
The actual grace is God's assistance which we always need to
accomplish a good work, to avoid sin which we are in danger of
committing, or that grace which urges us on to good, assisting us
in accomplishing it; for God it is, says the Apostle Paul {Phil.
ii. 13.), who worketh in you both to will and to ac-
complish. If a good work is to be done by us, God must en-
lighten our mind, that we may properly know the good and dis-
tinguish it from evil; He must rouse our will and urge it on to
do the known good and to avoid the evil ; He must also uphold
our will and increase our strength that what we wish to do, we
may really accomplish.
This actual grace is, therefore, necessary to the just, that they
may always remain in sanctifying grace, and accomplish good
works; it is necessary to the sinner, that he may reach the state
of sanctifying grace.
What is sanctifying grace?
It is the great benefit which God bestows upon us, when He
sanctifies and justifies us; in other words: Sanctifying grace is the
love of God, given to us by the Holy Ghost, which love dwells in
us and whose temple we become, or it is the advent and residence
of God in our hearts, as promised in the words of Jesus: If any
one keep my word, I will come to him and abide in
him (Johnxiv. 24.); and: If any one love me, my Father
will love him, and we will come to him and will make
our abode with him. {John xiv. 23.)
He who possesses sanctifying grace, possesses the greatest
treasure that a man can possess on earth. For what can be more
precious than to be beautiful in the sight of God, acceptable to
Him, and united with Him ! He who possesses this grace, carries
within himself the supernatural image of God, he is a child of
God, a friend of God, and has a right to the inheritance of heaven.
How is this sanctifying grace lost?
It is lost by every mortal sin, and can only be regained by a
complete return to God, by true repentance and amendment.
The loss of sanctifying grace, which is given to every one in bap-
tism, is a far greater injury than the loss of all earthly posses-
sions, greater than the loss of honor, greater even than the loss
of life. How terrible, then, is mortal sin which deprives us of this
treasure !
420
INSTRUCTION FOR THE ELEVENTH
SUNDAY AFTER PENTECOST.
T the Introit pray with the priest for bro-
therly union and for protection against our
enemies from within and without: God
in his sanctuary: God; who maketh
brethren abide together in concord:
he will give might and strength to
his people. (Ps. lxvii.) Let God arise,
and his enemies shall be dispersed; and let those that
hate him, flee before his face. Glory, &c.
PRAYER OF THE CHURCH. Almighty and eternal
God, who, in the abundance of Thy goodness, exceedest both
the merits and requests of Thy suppliants ; pour forth Thy
mercy upon us : and both pardon what our consciences dread-
eth, and grant such blessings as we dare not presume to ask.
Thro'.
EPISTLE, (i. Cor. xv. 1 — 10.) Brethren: I make known
unto you the gospel which I preached to you, which also you
have received, and wherein you stand, by which also you are
saved : if you hold fast after what manner I preached unto
you, unless you have believed in vain. For I delivered unto
you first of all, which I also received : how that Christ died
for our sins according to the scriptures: and that he was
buried, and that he rose again the third day according to
the scriptures : and that he was seen by Cephas ; and after
that by the eleven. Then was he seen by more than five
hundred brethren at once; of whom many remain until this
present, and some are fallen asleep. After that he was seen
by James, then by all the apostles: and last of all, he was
seen also by me, as by one born out of due time. For I am
the least of the apostles, who am not worthy to be called an
apostle, because I persecuted the Church of God. But by the
grace of God I am what I am ; and his grace in me hath not
been void.
INSTRUCTIONS. I. St. Paul warns the Corinthians against
those who denied the resurrection of Christ and of the deceased
faithful, and exhorts them to persevere in the faith which they
have received, and to live in accordance with it. Learn from this,
how we in our days, in which the true faith in Jesus and His
INSTRUCTION FOR THE ELEVENTH SUNDAY AFTER PENTECOST. 421
Church is in so many ways attacked, sneered at, and denied?
should firmly persevere in the one only saving Catholic faith,
which is the same that Paul preached.
II. Paul in this epistle gives to the Corinthians and to us a
beautiful example of humility, by calling himself, because of
the sins he had committed before his conversion, one born out
of due time, the least of the apostles, and not worthy of being
called an apostle, although he had labored so much in the service
of Christ. He acknowledges also that all that he was, he was by
God's grace only. Thus speaks the truly humble man: he sees in
himself nothing but weakness, sin, and wrong, and therefore des-
pises himself and desires to be despised by others. All the good
which he professes or practises, he ascribes to God. and gives
the honor of it to Him. Strive you, too, my Christian, for such
humility. You have far more reason to do so than St. Paul had,
because of the sins which you have committed since your baptism,
and of the graces which you have abused, and the inactive, use-
less life you have led.
ASPIRATION. Dispel from me, most loving Saviour,
the spirit of pride, and grant me the humility I so need. Let
me realize, that of myself I can do nothing, and that all my
power to do good, comes from Thee alone, who alone dost
cause me to have the will to do the good and to accomplish it.
GOSPEL. (Mark vii. 31 — 37.) At that time: Jesus going
out of the coast Of Tyre, he came by Sidon to the sea of
Galilee through the midst of the coast of Decapolis. And
they bring to him one deaf and dumb : and they besought
him that he would lay his hand upon him. And taking him
from the multitude apart, he put his fingers into his ears,
and spitting, he touched his tongue; and looking up to hea-
ven, he groaned and said to him : Ephphata, that is, Be open-
ed. And immediately his ears were opened, and the string of
his tongue was loosed, and he spoke right. And he charged
them that they should tell no man. But the more he charg-
ed them so much the more a great deal did they publish it.
And so much the more did they, wonder saying : He hath
done all things well; he hath made both the deaf to hear and
the dumb to speak.
Whom map ice understand by the deaf and dumb, man ?
Those who desire neither to hear nor to speak of things con-
cerning salvation.
422 INSTRUCTION FOR THE ELEVENTH SUNDAY AFTER PENTECOST.
Why did Christ take the deaf and dumb man a/part?
To teach us that he who wishes to live piously and be com-
forted, must avoid the noisy world, and dangerous society, and
must love solitude, for there God speaks to the heart. (Os. ii. 14.)
Why did Christ forbid them to mention this miracle?
That we might learn to fly from the praise of men always vain
and fickle.
What do we learn from those who brought the deaf and dumb man
to Jesus, and notwithstanding the prohibition, made known the
miracle ?
That in want and sickness we should tenderly assist our neigh-
bor, and not neglect to announce and praise the works of God,
CONCERNING CEREMONIES. 423
for God works His miracles, that His goodness and omnipotence
may be known and honored.
SUPPLICATION. Lord Jesus, who during Thy life on
earth didst cure the sick and the infirm, open my ears that
they may listen to Thy will, and loosen my tongue that I
may honor and announce Thy works. Take away from me,
most bountiful Jesus, the desire for human praise, that I
may not be led, in order to obtain it, to reveal my good works,
and thus lose my Heavenly Father's reward. (Matt. vi. 1 .)
n
CONCERNING CEREMONIES.
What are ceremonies?
Eremonies are certain forms and usages, used in the service
V_y of God, for the increase of devotion and for the edification
of our fellowmen; they relate to our inward feeling of which they
are the external representation.
Why do we make use of ceremonies in our service ?
That we may serve God not only inwardly with the soul, but
outwardly with the body by external devotion; that we may keep
our attention fixed, may increase our devotion, and edify others ;
that by these external things we may be raised to the contem-
plation of divine, inward things. (Trid. Sess. 22.)
Are ceremonies founded on Scripture?
They are; for besides those which Christ used in this day's
gospel in regard to the deaf and dumb man, by putting His finger
into his ears, touching his tongue with spittle, and looking up to
heaven, in order that He might prefigure what in this deaf and
dumb man and in all men should inwardly take place, namely
that they should be susceptible to the word of God, to announce
His praise, and to expect help from heaven only, He has also
made use of different other ceremonies, by blessing breul and
fishes (Matt. xv. 36.), spreading clay upon the eyes of a blind man
(John ix. 6.), praying with bended knees (Luke xxii. 41.), falling
on His face to pray (Matt. xxvi. 39.), breathing upon His disciples
and thus giving them the Holy Ghost (John xx. 22.), also blessing
them with outstretched hands when ascending into heaven. (Luke
xxiv. 50.) Thus in the Old Law, different ceremonies were pre-
scribed for the Jews, of which indeed in the New Law the greater
number have been abolished ; others, however, have been retain-
ed, and new ones added. If, therefore, the enemies of the Church
contend, that ceremonies are superfluous, since Christ Himself
reproached the Jews for their ceremonial observances, and said :
God must be adored in spirit and in truth, we may, with-
out mentioning that Christ Himself made use of certain ceremonies,
4 24 INSTRUCTION CONCERNING THE ABUSE OF THE TONGUE.
answer, that Christ did not find fault with the use of ceremonies,
but only with the intention of the Jews. They observed every ce-
remony most scrupulously, without at the same time entertaining
pious emotions in the heart, and whilst they dared not at any
price omit even one ceremony, they scrupled not, to oppress and
rob their neighbor. Therefore Christ says: God must be ador-
ed in spirit and in truth, that is, in the innermost heart, and
no tonly in external appearances. — Do not, therefore, let the ob-
jections, nor the scoffs and sneers of the enemies of our Church
confound you, but seek to know the spirit and meaning of each
ceremony, and to impress them on your heart, and then make
use of them to inflame your piety, to glorify God, and to edify
your neighbor.
INSTRUCTION CONCERNING THE ABUSE OF THE
TONGUE.
THere is, perhaps, no member in our body more dangerous
and more pernicious than the tongue. The tongue, says
the Apostle St. James (iii. 5-12.), is, indeed, a little member
and boasteth great things, and it is placed among our
members, so that it defileth the whole body, and sett-
eth on fire the wheel of our nativity, being set on fire
by hell. By it we bless God and the Father: and by it
we curse men, who are made after the likeness of God.
Out of the same mouth proceedeth blessing and curs-
ing. And, indeed, there is scarcely a country, a city, nay, even a
house to be found, in which evil tongues do not originate quarrel
and strife, discord and enmity, jealousy and slander, seduction and
debauchery. A godless tongue reviles God and His saints, cor-
rupts and distorts the word of God, causes heresy and schism,
makes one intemperate, unchaste, envious, and malevolent; in a
word, the tongue is according to the apostle a fire, a world of ini-
quity. The tongue of the serpent seduced our first parents, and
brought misery and death into the world. {Gen. iii.) The tongue/
of Judas betrayed Jesus. {Matt. xxvi. 47.) And what so often
causes war among princes, revolts among nations, if it is not the
tongue of ambitions, restless men, who seek their fortune in war
and revolution? How many, in fine, have plunged themselves into
the greatest misery by means of their unguarded tongues? How
can we secure ourselves against this dangerous domestic enemy?
No otherwise, than that we be slow in speaking, according to the
advice of St. James (i. 19.), to speak very few words, and those
sensible and well considered. In this way we shall not offend by
any word, and we shall become perfect men. {James iii. 2.) But
since this cannot happen without especial grace of God, we must
beg God for this grace, according to the advice of St. Augustine,
in the following or similar words:
INSTRUCTION FOR THE TWELFTH SUNDAY AFTER PENTECOST. 425
ASPIRATION. Lord, set a watch before my mouth,
and a door round about my lips, that I may not fall and my
tongue destroy me. (Ps. cxl. 3.)
INSTRUCTION FOR THE TWELFTH SUNDAY
AFTER PENTECOST.
»
He Introit of the Mass is the prayer of a
troubled soul, asking God for help against its
enemies: Come to my assistance, God:
Lord, make haste to help me: let my
enemies who seek my soul, 1^ put to
shame and confusion. (Ps. lxix.) Let
them he put to flight and shame, who
once|ive evil against me. Glory, &c.
PRAYER OF THE CHURCH. Almighty and merciful
God, from whose gift it proceedeth that Thy people worthily
serve Thee; grant we beseech thee, that we may run on,
without stumbling, to the obtaining the effects of Thy pro-
mises. Thro'.
EPISTLE, (ii. Cor. iii. 4—9.) Brethren: We have confi-
dence through Christ towards God : not that we are sufficient
to think any thing of ourselves as of ourselves : but our suf-
ficiency is from God. Who also hath made us fit ministers of
the New Testament, not in the letter but in the spirit. For
the letter killeth: but the spirit quickeneth. Now if the
ministration of death, engraven with letters upon stones, was
glorious, so that the children of Israel could not steadfastly
behold the face of Moses, for the glory of his countenance,
which is made void : how shall not the ministration of the
Spirit be rather in glory ? For if the ministration of condem-
nation be glory, much more the ministration of justice ab-
oundeth in glory.
EXPLANATION. St. Paul speaks in the epistle, from which
this extract is taken, about the conversion of the Corinthians,
which he accomplished not by his own ability, hut with the help
of God, who made him a minister of the New Testament, a teacher
of the true religion of Christ. The new Testament by the grace of
the Holy Ghost recalls the sinner from the death of sin, reconciles
him to God, and thus enlivens and makes him pleasing to God,
whereas the letter of the Old Law, which contains more external
426 INSTRUCTION FOR THE TWELFTH SUNDAY AFTER PENTECOST.
ceremonies and fewer commandments, did not change the man,
but rather destroyed him, that is, threatens with death the trans-
gressor of the law, cannot free man from sin, and reconcile him
to God, and thus permits him to die the eternal death. The true
religion of Christ, which does not consist of the mere letter, but,
penetrated by the Holy Ghost, vivifies, justifies, and sanctifies
man, he has preached, and now if the office of Moses, who only
preached the deathbringing religion of the letter of the Old Tes-
tament, was so glorified by God, that his countenance shone,
when he returned from Mount Sinai, where God gave him the
law, how much more must the office of the minister of the religion
of Christ be distinguished with dignity and glory. Learn from
this to esteem the office of preaching and to be humble like St.
Paul, who trusted not himself but God, gave no honor to him-
self, but g^tve all honor to God. —
INSTRUCTION FOR THE TWELFTH SUNDAY AFTER PENTECOST. 427
GOSPEL. (Lukex. 23 — 37.) At that time: Jesus said to
his disciples: Blessed are the eyes that see the things which
you see. For I say to you, that many prophets and kings have
desired to see the things that you see, and have not seen
them ; and to hear the things that you hear, and have not
heard them. And behold, a certain lawyer stood up, tempting
him, and saying : Master, what must I do to possess eternal
life? But he said to him: What is written in the law? how
readest thou? He answering said: "Thou shalt love the Lord
thy God with thy whole heart, and with thy whole soul, and
with all thy strength, and with all thy mind : and thy neigh-
bour as thyself." And he said to him: Thou hast answered
right: this do and thou shalt live. But he willing to justify
himself, said to Jesus : and who is my neighbour ? And Jesus
answering, said: A. certain man went down from Jerusalem
to Jericho, and fell among robbers, who had stripped him,
and having wounded him went away leaving him half dead.
And it chanced that a certain priest went down the same
way: and seeing him, passed by. In like manner also a Le-
vite, when he was near the place, and saw him, passed by.
But a certain Samaritan being on his journey, came near
him; and seeing him, was moved with compassion. And going
up to him, bound up his wounds, pouring in oil and wine:
and setting him upon his own beast brought him to an inn,
and took care of him. And the next day he took out two
pieces, and gave to the host, and said: Take care of him; and
whatsoever thou shalt spend over and above, I at my return
will repay thee. Which of these three in thy opinion was
neighbour to him that fell among robbers? But he said: He
that shewed mercy to him. And Jesus said to him: Go, and
do thou in like manner.
Why does Christ pronounce His disciples blessed?
Because they had lived to see His coming, because they saw
Him with their eyes, and heard His teachings. Though we have
not the happiness to see Jesus and hear Him, nevertheless we are
not less blessed than the apostles, since Christ pronounces those
blessed, who do not see and yet believe. {John xx. 29.)
428 INSTRUCTION FOR THE TWELFTH SUNDAY AFTER PENTECOST.
What, besides faith, is most necessary for salvation ?
That we love God and our neighbor, for in these two com-
mandments consists the whole law. {Matt. xxii. 40.)
Who is our neighbor ? *)
Every man, be he a stranger or a native, poor or rich, of our
faith or of another ; for the Samaritan did not ask the one who
had fallen among robbers: Who and whence are you? but con-
sidered him without asking as his neighbor, and showed himself
his neighbor by his prompt assistance.
How should we love our neighbor?
As we love ourselves, that is, we should wish him all the good,
and in case of necessity also to do it to him, that we wish our-
selves, and, on the contrary, not to wish, not to grudge him, nor
to do to him anything that we do not wish ourselves. In this way
the Samaritan loved his neighbor, and in this he was far superior
to the priest and the Levite.
How can we especially practise love for our neighbor?
By the spiritual and corporal works of mercy. [See Instruction
on the seventeenth Sunday after Pentecost.] To these must be
added, that we are rejoiced at the spiritual and corporal graces
of our neighbor, which God communicates to him; that we are
sorry for his misfortunes, and, according to the example of St.
Paul (i. Cor. i. 4.), that we have compassion on him; that we bear
with the wants and faults of our neighbor, as St. Paul again ad-
monishes us: Bear ye one another's burdens, and so shall
you fulfil the law of Christ. {Gal. vi. 2.)
Why should we love our neighbor?
We should love him because God commands it; but there are
also other reasons which should induce us to do so. For we are
not only according to nature brothers and sisters in Adam, but
also according to grace in Christ, and we would have to be
ashamed before animals, if we would allow ourselves to be sur-
passed in the love which they bear one to another {Eccl. xiii. 19.);
all our neighbors are, as we, the image and likeness of God,
bought by the blood of Jesus, partakers of it, and being adopted
children, called to heaven, as we are ; the example of Christ who
loved us, when we were yet His enemies {Rom. v. 10.), and gave
Himself for us unto death, ought to incite us to their love. But
can we be His disciples, if we do not follow Him, and if we do
not bear the mark of His disciples, the love of our neighbor, in
us? {John xiii. 35.) Finally, the necessity of the love for our neigh-
bor ought to compel us, as it were, to it; for without it, we cannot
*) A detailed Instruction on the Love of God , may be found pn the
seventeenth Sunday after Pentecost. Here we only treat ( f the 1 ve of our
neighbor.
INSTRUCTION ON THE HOLY SACRAMENT OF EXTREME UNCTION. 429
be saved. He that lovetli not, says St. John, abideth in
death {\.Johni\i. 14.), and he that loveth not his brother,
doth not love God (i. John iv. 20.), because he transgresses one
of the greatest commandments of God, and does not fulfil the law.
{Rom. xiii. 10.)
What is necessary to make the love of our neighbor meritorious?
That it tend to God, that is, that we love our neighbor only
in and on account of God, because God commands it, and it is
pleasing to Him. For to love our neighbor on account of a natural
inclination, or selfinterest, or on account of some other still less
honorable reason, and to do him good, is only a natural, animal
love, in no wise different from the love of the heathen; for the
heathen also love and salute those, that love and salute them in
turn. {Matt. v. 46.)
PETITION. my God, Father of mercy! give me a lov-
ing and compassionate heart, which will continually impel
me to do good to my neighbor for Thy sake, to help the
needy, to console the afflicted, to advise the erring, to raise
up the oppressed, to comfort the poor, so that I may merit
the same from Thy mercy.
What is understood from this day's gospel in a higher and more
spiritual sense?
According to the interpretation of the fathers, our father
Adam and hence the whole human race is to be understood by
the one, who has fallen among robbers. The human race, which
through the disobedience of Adam fell into the power of Satan
and his nngels, was robbed by them of original justice and the
grace of God, and moreover wounded and weakened by means of
evil concupiscence, in all powers of the soul. The priest and the
Levite, who are the image of the Old Law, would not and could
not avert this misfortune; but Christ, the true Samaritan, our
Helper, embraced the interests of the wounded man, in as much
as He poured the oil of His grace, and the wine of His blood into
the wounds of man's soul, and thus healed him, and in as much
as He led him by baptism into the inn of His Church, and there
entrusted him to His priests for further care and nursing. Thank
Christ, the good Samaritan, for this great love and care for you,
and endeavor to make them of use to you by your cooperation.
INSTRUCTION ON THE HOLY SACRAMENT OF
EXTREME UNCTION.
He poured oil and wine into his wounds.
{Luke x. 34.)
He conduct of the Samaritan with regard to the mortally
wounded man, may be viewed as a figure or emblem of the
T
430 INSTRUCTION ON THE HOLY SACRAMENT
holy Sacrament of Extreme Unction, in which Christ, the true
Samaritan by means of the holy oil and the prayer of the priest,
His representative, dispenses His grace to the sick for the welfare
of the soul and often of the body, if the infirm place no obstacle
in His way.
Is Extreme Unction a Sacrament?
Yes ; for by it the grace of God is communicated to the sick
person, by means of its external sign, instituted by Christ.
Did Christ really institute this Sacrament?
Yes; for "Christ", says the Roman Catechism (Pars 2. c. 6. §.8.),
"appears to have made an allusion to this anointing, when He
sent His disciples, two by two, before His face ;" for concerning
it, the following is written by the evangelist {Mark. vi. 12, 13.):
And going forth, they preached that they should do
penance: and they cast out many devils, and anointed
with oil many that were sick, and healed them. We
must believe, that this unction was not invented by the apostles,
but ordained by the Lord This is confirmed by the Council of
Trent, which says (Sess. xiv, c. 1.): "Extreme Unction was insti-
tuted as a true and real Sacrament of the New Testament, indi-
cated by St. Mark, but recommended and promulgated to the
faithful by the Apostle St. James, a relative of our Lord, in these
words: Is any man sick among you? let him bring in
the priests of the Church, and let them pray over
him, anointing him with oil in the name of the Lord:
and the prayer of faith shall save the sick man: and
the Lord shall raise him up: and if he be in sins, they
shall be forgiven him. (James v. 14, 15.) St. James could not
have said this, if he had not known the institution and command
of Christ; to it also uninterrupted and apostolic tradition gives
testimony.
What is the external sign of this Sacrament?
The anointing with holy oil, which is blessed by the bishop on
Holy or Maundy Thursday, and the prayer of the priest.
What graces does this Sacrament produce in the sick man?
The Council of Trent, in accordance with the words of St.
James, enumerates the four following, as effects of this Sacra-
ment: 1) the sins which may still remain to be satisfied for, and
2) the remains of sins are taken away; 3) the soul of the sick
man is strengthened and alleviated, in as much as confidence in
God is produced in the sick man, and -he receives strength, the
easier to bear the inconveniences and sufferings of sickness as
well as to resist the temptations of the devil, who lies in wait for
his heel ; and 4) sometimes the health of the body is restored, if
it is expedient for the soul. (Sess. xiv. c. 3.)
OF EXTREME UNCTION. 431
What intentions must the sick man have, in order to gain these
graces ?
Since the Sacraments work the more powerfully the better the
preparation made by those who receive them, and since by this
Sacrament the known sins are not remitted, but only those that
we have forgotten, or have not sufficiently known, therefore the
sick man should, if it be possible, receive beforehand the ho'y
Sacrament of Penance and the blessed Eucharist, or if this cannot
be done, he should excite in himself an act of perfect contrition
with a wisli to confess if possible. He should, therefore, not put
off the reception of this Sacrament to the last moment, when the
violence of the sickness has already taken away the use of his
reason and senses, but he should, whilst yet enjoying the use of
reason, ask for this Sacrament himself, so that he may receive it
with devotion and useful result.
Is this Sacrament necessary for salvation?
No; yet we should not neglect in case of sickness to partake
of the excel'ent fruits of this Sacrament by a worthy reception of
it, since the Council of Trent teaches: "The despising of so great
a Sacrament, cannot be without a great sin and without contu-
mely to the Holy Ghost." (Sess. xiv. c. 3.)
Can we receive this Sacrament more than once ?
Yes, and as often as we are in danger of death by any sickness;
but we must bear in mind, that we can be anointed only once in
the same sickness, in which we are in danger of death.
Why is this Sacrament called Extreme Unction?
Because among all unctions which our Lord and Saviour
ordained in His Church, this one must be dispensed last. But
from this it does not follow, as so many sick persons, weak in
faith, believe, that every one who receives this Sacrament, must
soon die, but it will rather become a means of salvation for their
souls, and if it be for their eternal welfare, it will also restore
their bodily health.
What does the priest do, when he enters the house of the sick
person ?
He wishes the house peace and wellbeing, and prays that God
may send His angel to protect its inmates, that He may drive
away all the snares of the enemy, and console the sick pen on,
strengthen him, and give health back to him.
Why does the priest sprinkle the sick person with holy water ?
To remind him, that he should implore of God the forgiveness
of his sins, with tears of contrition; in order to dispel the in-
fluence of the evil spirit.
432 INSTRUCTION ON THE HOLY SACRAMENT OF EXTREME UNCTION.
Why is the Litany of the Saints recited?
That God may grant, through the intercession of the saints'
whatever may contribute to the welfare of the sick man's body
and soul.
For what does the priest pray, when he imposes his hands on the
head of the sick person?
He begs, that God, through the imposition of hands and by
the intercession of all the saints, may take the sick person under
His protection, and destroy the power of the devil, who attacks
the sick person particularly in the hour of death.
What does the priest say at the anointing with oil?
He begs, that God, through this anointing and through His
gracious mercy, may forgive the sick person all the sins, which
he has committed with his five senses. At the same time the sick
person should, in a spirit of humility and with a repenting and
contrite heart, implore of v God the forgiveness of all the sins he
has committed with his five senses.
Why does the priest show a crucifix to the sick person, bless him
with it, and offer it to him to kiss?
To remind him that, like Jesus, he should suffer with patience,
and place his whole confidence in His infinite merits, and be
willing to suffer and die for love of Him. For this reason the cru-
cifix ought often to be presented to the dying person, that he
may kiss it.
What should the sick person do, when the priest has performed all?
He should use all his remaining strength, to thank God sin-
cerely for the benefit he has received, commend himself to the
wounds and the blood of Jesus, and meditate with quiet recol-
lection on death and eternity.
How consoling does our holy Catholic Church appear in the
continual use of this holy Sacrament! Having, like a tender mo-
ther, received man by holy Baptism into her maternal bosom, by
holy Confirmation given him the necessary weapons against sin,
heresy, and infidelity, by the holy Sacrament of Penance purified
him from stains and sins, and raised him up after the fall, and by
the blessed Eucharist nourished him with the bread of life, en-
riched him with virtues, and secured him against falling, she does
not desert him even in the last, all important moment of death.
In this dangerous hour, when the dying person, deserted by all,
even often by his most intimate friends, or looked upon with fear,
lies on his bed of pain, when behind him time ceases and before
him a certain, still unknown eternity unfolds itself, when Satan
brings all his resources into play, in order to ruin his soul, and
the thought of the coming judgment makes the heart quake, — in
INSTRUCTION FOE THE THIRTEENTH SUNDAY AFTER PENTECOST. 433
this terrible hour the faithful mother, the Catholic Church, does
not desert him ; she sends the priest, her servant, like a consoling
angel to his couch, to encourage the sufferer and strengthen the
fearful with the word of the Lord, to cleanse the sinner and re-
concile him with God by the Sacrament of Penance, to fortify the
weak and nourish him with the bread of life, to strengthen the
combatant with the holy oil, and providing him thus with all
the means of grace which Jesus obtained and gave to His Church,
to conduct his soul with prayer before the face of the eternal
Judge, there to find grace and mercy for His most holy name's
sake.
If now, dear Christian, you consider this, ought you not to
feel happy to be a member of this Church, ought you not to thank
God continually, and cling with fidelity to a Church, in which
it certainly is good to die, if it is not, as in the bosom
of irreligion good to live.
INSTRUCTION FOR THE THIRTEENTH
SUNDAY AFTER PENTECOST.
Ray to-day at the Introit of the Mass with the
Church against her enemies
Have regard to
thy covenant, Lord, and abandon not
the souls of thy poor: arise, Lord, judge
thine own cause, and forget not the cries
of those who seek thee. (Ps. lxxiii.) Why,
God, hast thou cast us off unto the end:
why is thy wrath kindled against the sheep of thy
pasture? Glory, &c.
PRAYER OF THE CHURCH. Almighty and eternal
God, grant us an increase of faith, hope, and charity; and,
that we may deserve what Thou promisest , make us love
what Thou commandest. Thro'.
EPISTLE. (Gal.m. 16—22.) Brethren: To Abraham were
the promises made and to his seed. He saith not, and to his
seeds as of many : but as of one, and to thy seed, which is
Christ. Now this I say, that the testament which was con-
firmed by God, the law which was made after four hundred
and thirty years, doth not disannul, or make the promise of
no effect. For if the inheritance be of the law, it is no more
of promise. But God gave it to Abraham by promise. Why
then was the law*? It was set because of transgressions, until
the seed should come, to whom he made the promise, being
o«
434 INSTRUCTION FOR THE THIRTEENTH SUNDAY AFTER PENTECOST.
ordained by angels in the hand of a mediator. Now a me-
diator is not of one : but God is one. Was the law then
against the promises of God ? God forbid. For if there had
been a law given which could give life, verily justice should
have been by the law. But the scripture hath concluded all
under sin, that the promise by the faith of Jesus Christ might
be given to them that believe.
EXPLANATION. St. Paul wishes to show and prove in this
epistle to the Galatians, who, misled by false doctrines, adhered
too much to the Jewish law, that it is insufficient and useless,
that they were liberated by Christ from its yoke, and that they
will be saved through a lively faith in Christ, enriched by good
works. Therefore he says, that the great promises, made by God
to Abraham, who is a type of Christ, were directed to Christ,
through whom all nations of the earth, who would believe in Him,
would be blessed and saved. (Gen. xii. 3., and xxii. 18.) The law,
indeed, does not contend against the promises, since it rather
leads to their attainment, yet it must be placed after these pro-
mises because of their advantages, nay even cease to exist, be-
cause the promises are now fulfilled, because Christ, the promised
Messiah, has really appeared and liberated men, who could not
be freed from their sins by the Jewish law.
0, let us be grateful for this promise, yet more, however, for
the Incarnation of Christ, whereby this promise has been fulfilled.
ASPIRATION. God, who didst not only promise, but
also didst send the Promised One, and with Him hast given
us all, grant that we, through a lively faith in Him, may
become heirs of heaven.
GOSPEL. {Luke xvii. 11 — 19.) At that time: As Jesus
was going to Jerusalem, he passed through the midst of Sa-
maria and Galilee. And as he entered into a certain town,
there met him ten men that were lepers, who stood afar off;
and lifted up their voice, saying: Jesus, master, have mercy
on us. Whom when he saw, he said: Go, shew yourselves to
the priests. And it came to pass, that as they went, they
were made clean. And one of them when he saw that he was
made clean, went back, with a loud voice glorifying God.
And he fell on his face before his feet, giving thanks : and
this was a Samaritan. And Jesus answering said: Were not
ten made clean, and where are the nine? There is no one
found to return and give glory to God, but this stranger.^ And
INSTRUCTION FOR THE THIRTEENTH SUNDAY AFTER PENTECOST. 435
he said to him: Arise, go thy way; for thy faith hath made
thee whole.
What may be understood by leprosy, in a spiritual sense ?
Sin, particularly impurity, by which the soul of man is stained
much more than is the body by the most horrid leprosy. In the
Jewish law (Lev.xiii.) three kinds of leprosy are enumerated, viz :
the leprosy of the flesh, of garments, and of houses. Spiritually,
the impure are afflicted with the leprosy of the flesh, who
very easily infect others by looks, words, gestures, &c, with this
kind of leprosy, and are therefore to be most carefully avoided.
The leprosy of garments consists in extravagance of dress
and scandalous fashions, whereby not only individuals, but also
whole communities are brought to poverty, and many lose their
28*
436 INSTRUCTION FOR THE THIRTEENTH SUNDAY AFTER PENTECOST
innocence. The leprosy of houses, finally, is to he found in
those places, where scandalous servants are retained, where noc-
turnal gatherings of both sexes are encouraged, where obscenities
are indulged in, where unbecoming dances and plays are held,
and filthy actions performed ; where married people allow them-
selves liberties in presence of others, and give scandal to their
household, where they take their small children and even such
that already have the use of reason with themselves to bed,
where they permit children of different sexes to sleep together, &c.
Such houses are to be avoided, since they are infected with the
pestilential leprosy of sin ,and woe to them who voluntarily remain
in them.
Why did the lepers remain standing afar off?
Because it was thus commanded in the law of Moses {Lev.
xiii. 46.), so that no one would be infected by them. From this
we learn, that we must carefully avoid scandalous persons and
houses; for he who converses with lewd, vain and unchaste per-
sons, will soon become like them. (Eccl. xiii. 31.)
Why did Christ send the lepers to the priests ?
This He did to show the honor due to the sacerdotal dignity
and the law of God: for it was commanded {Lev. xiv.), that the
lepers should show themselves to the priests, in order to be de-
clared clean or unclean by them ; He did it to try the faith, the
confidence, and the obedience of these lepers : for Christ did not
wish to heal them upon their mere prayer, but their cure was to
cost them something, and they were to merit it by their coopera-
tion. Their purification, therefore, was the reward of their obe-
dience and faith. Further Christ sent these lepers to the priests
to show in figure, as it w r ere, that he who wishes to be freed from
the leprosy of sin, must contritely approach the priest, sincerely
confess his sins to him, and be cleansed by him by means of ab-
solution.
Why did Christ ask for the others, that were also made clean ?
. To show how much ingratitude displeases Him. Although He
silently bore all other injuries, inflicted upon Him, yet He could
not permit this ingratitude to pass unresented. So great, there-
fore, is the vice of ingratitude, hateful alike to God and man !
" Ingratitude," says St. Bernard, "is an enemy of the soul, which
destroys the merits, vitiates virtues, impedes graces : it is a heavy
wind, which dries up the fountain of goodness, the dew of mercy,
and the stream of the grace of God." "The best means," says St.
Chrysostom, "of preserving benefits, is the remembrance of them
and gratitude for them, and nothing is more acceptable to God
than a grateful soul ; for, while He daily overloads us with in-
numerable benefits, He asks nothing for them, but that we thank
Him for them." Therefore, my dear Christian, by no means forget
L
INSTRUCTION ON THE SACRAMENT OF HOLY ORDERS. 437
to thank God in the morning and evening, before and after meals.
As often as you experience the blessing of God in your house, in
your children, and your whole property, thank God, but parti-
cularly when you take in the fruits of the earth (Lev. xxiii. 10.) ;
by this you will always bring upon yourself new blessings and new
graces. "We cannot think, say, or. write anything better or more
pleasing to God," says St. Augustine, "than: thanks be to God."
ASPIRATION. most gracious Jesus! who, as an example
to us, wast always grateful to Thy Heavenly Father, as long
as Thou didst live upon earth, grant, that I may always
thank God for all His benefits, according to Thy example and
the teaching of Thy servant St. Paul. (Col. iii. 17.)
INSTRUCTION ON THE SACRAMENT OF HOLY
ORDERS.
SGo, show yourselves to the priests. (Luke xvii. 14.)
Uch honor did God show to the priests of the Old Law, that
He sent the lepers to them, although they could in no wise
contribute to the removal of leprosy. "What honor, therefore, do
the priests of the New Law deserve, who through the sacerdotal
ordination have not only received from God the power to free
mankind from the leprosy of the soul, but also far higher privileges.
Is the priesthood a special and holy state, selected by God?
Yes; this is evident from the writings of the Old as well as of
the New Testament, and is confirmed by holy apostolic tradition.
God Himself selected a particular race in the Mosaic law— Aaron
and his descendants— from among the tribes of Juda, to perform
the public service solemnly, to pray for the people, and instruct
them in matters of religion (Exod. xxviii. 1. et seqq.; Lev.ix. 7.;
i. Kings ii. 28 seqg.) , but particularly to offer the daily sacrifices
(Lev.i. 11.; Numb, xviii.), for which offices they were consecrated
for seven days, by different significant ceremonies, ordained by God.
(Exod. xxviii. 4 $c. ib. xxix.) Besides these, God instituted a sort of
minor priests, Levites, for the service of the temple and of God
(Num. iii. 12.; viii. 6— IS.); they were of the tribe of Levi, and
received no land like the other tribes, but lived on the offerings
and tithes, and were consecrated like the priests. (Num. xviii. 21.;
viii. 6—26.) This priesthood, an emblem of the real priesthood
of the New Testament, was not abolished by Christ, but He
brought it to its fulfilment and completed it, since He did not
come to take away the law, but to fulfil it. For this reason Christ
selected twelve apostles and seventy two disciples from among
the faithful, at the commencement of His public life, and He said
to them: I have chosen you, and have appointed you,
that you should go, and should bring forth fruit. (John
438 INSTRUCTION ON THE SACRAMENT OF HOLY ORDERS.
xv. 16.) He gave them power to free man from sin, to sanctify and
reconcile him with God. (Matt, xviii. 18.) He commanded them
to preach His gospel to all nations {Matt, xxviii. 18 — 20.), and to
offer up His holy Sacrifice. [Luke xxii. 19.) Just as the apostles
were chosen by Christ, so afterwards by the Holy Ghost St. Paul
was chosen to be an apostle, and he calls himself a minister of
Christ and a dispenser of the mysteries of God (i. Cor. iv. 1.;
Tit. i. 7.), and who together with Barnabas was ordained. {Acts
xiii. 2, 3.) In the same manner the apostles chose their successors,
and ordained them (i. Tim. iv. 14. ; ii. Tim. i. 16.) , and even ap-
pointed seven deacons, as assistants in the priestly office. {Acts
vi. 1-3.) From these clear testimonies of holy Writ, it is evident,
that, as God in the Old Testament, so Christ in the New Testa-
ment chose a particular class of men, and established certain
grades among them, for the government of His Church, for the
service of God, and the salvation of the faithful, as holy apostolic
tradition also confirms. Already the earliest fathers, Ignatius and
Clement, disciples of the apostles, write of bishops, priests, and
deacons, as holy Writ calls them, who are destined for the service
of God and the faithful. Subdeacons, ostiariates, lectors, exor-
cists, and acolytes, are mentioned by St. Gregory of Nazianzen, St.
Justin, St. Cyprian, and many others, but particularly by the
Council of Carthago in the year 398, which also gives the manner
of ordaining priests.
The heretics, indeed, contend that the Eoman Catholic Church
robs the true believers of their dignity, since she grants the priest-
hood only to a certain class, and give as proofs of their assertion
two texts, where St. Peter (i. Pet. ii. 9.) calls the faithful a kingly
priesthood, and where St. John (Apoc. i. 6.) says, that Christ made
us kings and priests. But these texts only speak of an internal
priesthood, according to which every Christian, sanctified by bap-
tism, who is in the state of grace, and consequently justified,
and a living member of Christ, the great High Priest, should offer
spiritual sacrifices,*) that is, good works, such as prayer, morti-
fication, charity, penance, &c, on the altar of the heart, as also
St. Peter (i. Pet. ii. 5.), St. Paul (Bom. xii. 1.), #nd David (Ps. 1. 19.)
teach. If the assertion of the heretics, that all believers are priests,
were true, why did God in the Old Law already institute an espe-
cial priesthood, why did Christ and the apostles choose suitable
men for the service of God? If all believers must be priests, why
are not all kings, since St. John says, that Christ has made us
kings? God, on the contrary, severely punished those who pre-
sumed to arrogate to themselves a priestly office, as He has done
to King Ozias, who was afflicted by Him with leprosy, because
he burnt incense in the temple, which the priests were alone per-
mitted to do. (ii. Paralip. xxvi.)
*) See the Instruction on Sacrifice on the fifth Sunday after Pentecost,
and on Rational "Worship on the first Sunday after Epiphany.
INSTRUCTION ON THE SACRAMENT OF HOLY ORDERS. 439
Of course heretics must make this assertion ; for since they
say, that Scripture is the only rule of faith, and that every one
can explain it, for what purpose are preachers necessary? And
since they have no sacrifice, and with the exception of baptism, no
Sacraments, for what purpose should they want priests? But since
the sacrifice of Jesus is to continue in the Catholic Church until
the end of time, since all the Sacraments, instituted by Christ,
are still dispensed in her, and the command of Christ to teach all
nations, must be carried out by her, therefore there must be
priests chosen and destined, who will perform the ministry of the
Lord, and these must not only be chosen, but also be consecrated
for this by a special Sacrament.
What is meant by Holy Orders ?
Holy Orders is a Sacrament, instituted by Christ, by which a
certain spiritual power and particular grace to administer spiri-
tual duties rightly and holily, is conferred upon men properly
called, who give themselves to the service of the Church.
What is the external sign, by which grace is communicated to the
priests ?
The imposition of the bishop's hands, and the giving of the
chalice with bread and wine, together with the words necessary
to change it into the true body and blood of Christ, and to for-
give or retain sins. {Cone. Flor. in Deer. Eug. et Trid. Sess. 14. c. 3.
de poen. et Sess. 22. c. 1.)
When did Christ institute this Sacrament?
At the Last Supper, when, having changed bread and wine
into His body and blood, He said: Do this for a commemo-
ration of me, and when after His resurrection He said to them:
As the Father hath sent me, I also send you (to free
mankind from sin and to sanctify it), and then breathing
u,pon them, gave them the Holy Ghost, and the power to
forgive or retain sins. (John xx. 21—23.)
Have Holy Orders always been regarded as a Sacrament in the
Church ?
Yes, for St. Paul admonishes his disciple Timothy (i. Tim. iv.
14.) not to neglect the grace conferred upon him by the imposition
of the hands of the priesthood (bishops), and in another place he
admonishes him (ii. Tim. i. 6.) to stir up the grace, which was in
him by the imposition of his (St. Paul's) hands. From this it
follows, that St. Paul believed, that the external sign of the im-
position of hands of the bishops and the priests conferred a par-
ticular grace, wherein, indeed, the essence of a Sacrament con-
sists. Therefore the Council of Trent (Sess. 23. de ord. can. 3.)
declares those anathema, who contend, that Holy Orders is not a
real and. true Sacrament, instituted by Christ, but only a human
440 INSTRUCTION ON THE SACRAMENT OF HOLY ORDERS.
invention, or a certain form of electing the ministers of the Word
of God and the Sacraments.
Are those called to the priesthood, ordained immediately?
No, they are only admitted to the Holy Orders, of which there
are seven, and after which they are priests, a rigid examination
having been made of their knowledge in the sacred sciences, and
a careful investigation, instituted into their vocation and their
moral conduct.
What are these Orders?
They are the four minor and the three sacred Orders,
hence so many steps to the sublime dignity of the priesthood.
But first he, who dedicates himself to the sacerdotal state, and
has received admission into it, receives the tonsure, which con-
sists in this, that the bishop, or his representative, cuts off the
hair from four parts of the head and invests him with a white
surplice to remind him, that he must henceforth renounce the
vanities of the world and follow Christ, the thorncrowned King,
with spotless purity, wherefore clerics wear a shaven crown.
When the one destined for the priesthood, has thus been made a
cleric, that is, one who has taken God and His holy service for
his portion, and only finds pleasure in spiritual and heavenly
things, he then receives the four minor Orders. By these the
bishop gives him 1) the office of ostiariate, or doorkeeper,
by which the furniture of the Church, and the closing and un-
closing of it is confided to him; 2) the lectorship, or duty of
reading, which empowers him to read from the Scriptures or
Fathers in the Church, and to bless bread and fruits; 3) the power
of exorcising the evil spirits, which enables him to free those
possessed by the devil, by means of the imposition of hands and
prayer; 4) the office of acolyte, or torch-bearer, whose duty
it is to light the candles at the divine service, to carry them, and
to present wine and water at the holy Sacrifice.
After a certain time and after renewed probation he, who has
received minor Orders, is admitted to the sacred Orders, which
are:
1) Subdeaconship, by which he is entitled to assist the
deacon at solemn Mass, to sing the epistle, to wash the altar-linen,
to present the chalice and paten at the altar, &c. ;
2) Deacon ship, by which he receives the authority to preach,
to sing the gospel, to baptize, to give holy Communion, &c. — All
these orders are given by the bishop with many prayers, full of
unction, and by the presentation of different ecclesiastical instru-
ments and sacerdotal vestments. When the cleric has received
all these orders :
3) the plenitude of power is finally given him by the order of
priesthood, in as much as with many prayers, instructions, and
admonitions, the hands of the bishop are imposed upon him, his
INSTKUCTION FOR THE FOURTEENTH SUNDAY AFTER PENTECOST. 441
hands are anointed with holy chrism, the chalice with wine and
water, and the paten with the host are presented to him, and
thus power is given him to bless, to preside, to preach, to dispense
the Sacraments,. and to offer up the holy Sacrifice which he, after
the ordination, offers together with the bishop for the first time
to almighty God.
Learn from this instruction to honor and respect the priests,
whose dignity as representatives of God and dispensers of His
mysteries, surpasses all human dignity; upon whom a load, too
heavy even for angels, as St. Chrysostom says, has been imposed,
namely the care of your immortal soul; who daily enter the
sanctuary before the face of the Lord, to offer the immaculate
Lamb of God for the propitiation of the Almighty; to whom
Jesus confided the merits of His most precious blood, in order to
cleanse your soul therewith in the tribunal of penance, if you
confess your sins contritely: of whom God will one day ask the
strictest account. Honor, therefore, these ministers of God, pray
daily for the assistance of heaven in their difficult calling ; parti-
cularly on the Ember- days implore God, that He may send pious
and zealous priests; and if, perhaps, you know a bad priest, do
not despise his high dignity wliich is indelibly imprinted on him,
have compassion on him, pray for him , and consider that Jesus
has said of such: "All whatsoever they shall say to you,
observe and do: but according to their works do ye
not. {Matt, xxiii. 3.)
INSTRUCTION FOR THE FOURTEENTH
SUNDAY AFTER PENTECOST.
T the Introit of the Mass excite in your-
self an ardent desire for heaven with these
words: Behold, God, our protector:
and look on the face of thy Christ:
for better is one day in thy courts
above thousands. How lovely are thy
tabernacles, Lord of hosts! My
sou] longeth and fainteth for the courts of the Lord.
(Ps. lxxxiii.) Glory, &c.
PRAYER OF THE CHURCH. Preserve, Lord, we be-
seech Thee, Thy Church by Thy constant mercy: and since
our weak mortality is continually falling without Thy assis-
tance, may Thy grace withdraw it from what is hurtful, and
direct it in the ways of salvation. Thro 1 .
EPISTLE. (Gal. v. 16—24.) Brethren: Walk in the
spirit, and you shall not fulfil the lusts of the flesh. For the
442 INSTRUCTION FOR THE FOURTEENTH SUNDAY AFTER PENTECOST.
flesh lusteth against the spirit: and the spirit against the
flesh : for these are contrary one to another : so that you do
not the things that you would. But if you are led by the
spirit, you are not under the law. Now the works of the
flesh are manifest, which are, fornication, uncleanness, im-
modesty, luxury, idolatry, witchcrafts, enmities, conten-
tions, emulations, wraths, quarrels, dissensions, sects, envy,
murders, drunkenness, revellings, and such like. Of the which
I foretell you, as I have foretold to yon, that they who do
such things, shall not obtain the kingdom of God. But the
fruit of the Spirit is charity, joy, peace, patience, benignity,
goodness, longanimity, mildness, faith, modesty, continency,
chastity. Against such there is no law. And they that are
Christ's, have crucified their flesh with the vices and concu-
piscences.
What is it to walk in the spirit?
It is to obey the inspirations of the Holy Ghost always and in
all things. He who does this, says St. Paul, will not do the evil
works of the flesh, which are here enumerated, but he will rather
suppress and mortify all sensual desires, in this manner crucify
his flesh together with its vices and lusts, and make himself
worthy of the fruits of the Holy Ghost, which are likewise here
enumerated; he will belong to Christ, and assure himself of his
eternal happiness. On the contrary, he who lives according to the
flesh, that is, gives way to the desires of the flesh and commits
the things here described, has no hope of salvation.
It is strange, that all Christians wish to belong to Christ and
become heirs of His kingdom, but few wish to crucify the flesh
and its lusts, though Christ says to all: If any man will come
after me, let him deny himself (battle with his evil inclina-
tions), and take up his cross and follow me. (Matt.xvi.24.)
ASPIRATION. Intercede for me, St. Paul, that God
may give me the grace to crucify my flesh together with its
lusts, and thus I may have part with thee in Christ.
GOSPEL. (Matt. vi. 24 — 33.) At that time: Jesus said
to his disciples: No man can serve two masters. For either
he will hate the one, and love the other: or he will sustain
the one, and despise the other. You cannot serve God and
mammon. Therefore I say to you, be not solicitous for your
life, what you shall eat, nor for your body, what you shall
put on. Is not the life more than the meat, and the body
INSTRUCTION FOE THE FOURTEENTH SUNDAY AFTER PENTECOST. 443
more than the raiment ? Behold the birds of the air, for they
neither sow, nor do they reap, nor gather into barns, and
your heavenly Father feedeth them. Are not you of much
more value than they? And which of you, by taking thought,
can add to his stature one cubit ? And for raiment why are
you solicitous? Consider the lilies of the field how they grow:
they labour not, neither do they spin. But I say to you, that
not even Solomon in all his glory was arrayed as one of these.
And if the grass of the field, which is to-day and to-morrow
is cast into the oven, God doth so clothe, how much more
you, ye of little faith? Be not solicitous therefore, saying,
444 INSTRUCTION FOR THE FOURTEENTH SUNDAY AFTER PENTECOST.
what shall we eat, or what shall we drink, or wherewith
shall we be clothed? For after all these things do the heath-
ens seek. For your Father knoweth that you have need of all
these things. Seek ye therefore first the kingdom of God, and
his justice, and all these things shall be added unto you.
What is meant by serving God?
It means to do the will of God, or to perform all that God
asks of us in our age and condition, faithfully and zealously for
love of Him.
Who are the two masters, whom we cannot serve alike ?
God and mammon, or riches, whereby also the other goods
and pleasures of the world are understood. These we cannot serve
at the same time, because they command things diametrically op-
posed to each other; for instance, God prohibits usury, theft, de-
ceit, &c; the desire for wealth impels to them. God. commands,
that we should keep holy Sundays and Holidays, and spend them
in His service; the desire for riches tempts man to omit religious
worship and to seek temporal gain ; it makes man restless in the
Church, so that he is only present with his body, but with the
heart he remains with his temporal goods and business.
To whom can riches be useful?
To those who like so many saints perform works of mercy
with them, and thus lay up a treasure for themselves in heaven.
Why does Christ call our attention to the birds of the air and the
lilies of the field?
In order to excite in us confidence in the providence of God,
which preserves even the birds and the flowers. Surely, if God
feeds the young ravens which cry to Him (Ps. cxlvi. 9.), if He nou-
rishes the birds which neither sow, nor reap, nor gather in barns,
if He vests the flowers of the field so beautifully: how much more
will He care for men, whom He has made to His own image and
likeness, and whom He has made His children, if they only act
as His children, keep His commandments, and always entertain
a filial confidence in Him.
Should we, therefore, lay aside all care and never work?
This does not follow from what has been said. Christ only
condemns the superfluous cares, which cause man to forget God
and to neglect the salvation of his soul. Besides, God has Him-
self ordered {Gen. hi. 17—19.), that man should eat the fruits of
the earth with much labor, that he should earn his bread with
the sweat of his brow, and St. Paul says: If any man will not
work, neither let him eat. (ii. Thess. iii. 10.)
CONSOLATION IN POVERTY. 445
What can take away superfluous cares ?
A firm and living faith, that God can and will help us. That
He can do it, is evident, because He is almighty ; that He will do
it, is certain, because He promises it in so many passages of holy
Writ, and because He is infinitely faithful in all His promises.
Christ encourages us to this lively confidence with these words :
All things whatsoever you ask when ye pray, believe
that you shall receive them, and they shall come unto
you. (Mark. xi. 24.) Therefore the apostle also commands us to
throw all cares upon the Lord, who cares for us. (i. Pet. v. 7.)
And why should God not care for us, since He sent us His Son
and with Him all; for which reason St. Augustine says: "How
can you doubt, that God will give you good things, since He
vouchsafed to assume evil for you !"
PRAYER. Lord Jesus! give me a firm confidence in
Thy Divine Providence, and increase it daily in me, that I
may confidently believe in all my concerns, that if I above
all seek the kingdom of God and His justice, the rest shall
be added unto me.
CONSOLATION IN POVERTY.
I Be not solicitous for your life. (Matt.yi. 25.)
F you are born in poverty, or through any accident, or through
your own fault fall into poverty, console yourself, because
God has sent you this poverty, for your own good; for good
things and evil, life and death, poverty and riches,
are from God. (Eccl. xi. 14.) Therefore receive it without im-
patience or murmuring from the, hand of God as a means by which
He wishes to keep you from forgetting Him which would, per-
haps, happen if He were to bless you with temporal prosperity.
For riches and good living are a source of destruction for many.
If you have brought poverty upon yourself by a licentious and
sinful life, receive it in a spirit of penance as a just and salutary
chastisement, and thank God, that He gives you a chance to do
penance for your sins. But if poverty has come upon you without
your fault, console yourself with the saints, of whom St. Paul
says, that they bear the unjust taking away of their goods with
joy, because they know that a better and unchangeable treasure
is in store for them in heaven. (Hebr. x. 34.) But particularly
ought the example of Christ to console you, who, since He was
rich, became poor for us (ii. Cor. viii. 9.), and had not a place
wherein to lay His head. (Matt. viii. 20.)
In your distress say often with Job (i. 21.): The Lord gave
and the Lord hath taken away: as it pleased the Lord,
so it is done: blessed be the name of the Lord. Naked
came I out of my mother's womb, and naked shall I
446 INSTRUCTION FOR THE FIFTEENTH SUNDAY AFTER PENTECOST.
return thither. Fear not, my son, says Tobias, we lead
indeed a poor life, but we shall have many good things,
if we fear God, and depart from all sins, and do that
which is good. {Job. iv. 23.) To serve God and to be content
with few things, always brings rich reward, if not in this, at least
in the next life. Therefore Christ promised the kingdom of heaven
to the poor in spirit, that is, not only to the humble, but also to
the poor who imitate Christ in all patience and resignation. Fol-
low, therefore, the poor Jesus, follow His poor mother, by imitat-
ing their example, and you will possess the kingdom of heaven.
INSTRUCTION CONCERNING USURY.
You cannot serve God and mammon.
U{Matt. vi. 24.)
Sury is to demand more than legal interest from our neigh-
bor, to whom we have lent something, or who is otherwise
indebted to us. Those are also commonly called usurers, who, in
times of want, hoard up necessary food, such as grain, flour, &c,
and only sell them at the highest price ; or who buy up all such
articles to sell it to the needy for enormous prices. — Usury is
a grievous sin, and usurers are threatened with eternal death,
and Christ expressly prohibits lending with usury. {Luke vi. 34, 35.)
Usurers are the real bloodsuckers of the poor, whom they rob
of their sweat and blood, and since they transgress the natural
law, but still more the divine law, which commands us to love our
neighbor and to be merciful to the needy, they will surely not
possess the kingdom of heaven. Would the hard-hearted usurers
only consider this, and take to heart the words of Christ: What
doth it profit a man, if he gain the whole world, and
lose his own soul! {Matt. xvi. 26.)
INSTRUCTION FOR THE FIFTEENTH
SUNDAY AFTER PENTECOST.
He Introit of the Mass is a fervent prayer,
which may be said in every necessity and ad-
versity: Bow down thy ear, Lord,
and hear me: save thy servant, my
God, who hopeth in thee: have mercy
on me, Lord, for I have cried to thee
all the day. Give joy to the soul of
thy servant: for to thee, Lord, I have lifted up my
soul. {Ps. lxxxv.) Glory, &c.
PRAYER OF THE CHURCH. May Thy continual mercy
purify and defend Thy Church : and since without Thee it
INSTRUCTION FOR THE FIFTEENTH SUNDAY AFTER PENTECOST. 447
cannot be safe, may it always be directed by the influence
of Thy grace. Thro'.
EPISTLE. {Gal. v. 25, 26.; vi. 1 — 10.) Brethren: If we
live in the Spirit, let us also walk in the Spirit. Let us not
be made desirous of vain glory, provoking one another, envy-
ing one another. Brethren, if a man be overtaken in any
fault, you, who are spiritual, instruct such a one in the spirit
of meekness, considering thyself, lest thou also be tempted.
Bear ye one another's burdens: and so you shall fulfil the
law of Christ. For if any man think himself to be some-
thing, whereas he is nothing, he deceive th himself. But let
every one prove his own work, and so he shall have glory in
himself only, and not in another. For every one shall bear
his own burden. And let him, that is instructed in the word,
communicate to him, that instructeth him, in all good things.
Be not deceived, God is not mocked. For what things a man
shall sow, those also shall he reap. For he that soweth in
his flesh, of the flesh also shall reap corruption. But he, that
soweth in the spirit, of the spirit shall reap life everlasting.
And in doing good, let us not fail. For in due time we shall
reap not failing. Therefore, whilst we have time, let us work
good to all men, but especially to those who are of the house-
hold of the faith.
EXPLANATION. This epistle is taken, like that of Sunday
before last, from the epistle of St. Paul to the Galatians, in which
St. Paul shows them the insufficiency of the Jewish law, and that
they can only he saved by a lively faith in Christ, but now he
admonishes them to carry out this faith in good works. You now
live, he tells them, in the Spirit, that is, the Holy Ghost animates
your hearts by His grace, enlightens, confirms, and inflames you,
admonishes and teaches you, impels your hearts to do good; you
must, therefore, also regulate your external conduct accordingly,
and you must particularly devote yourself to the practice of hu-
mility and charity, as the foundations of a truly spiritual life.
Humility must teach and move you to have a little opinion of
yourself, that you avoid vain glory, and do not confide in your
own strength. But charity should impel you to be meek and com-
f)assionate to all, even sinners, to correct them charitably, and
ead them back to the path of virtue ; since he who is harsh to
the erring, despises them, and treats them roughly, is often per-
mitted by the permission of God to fall into the same, nay, often
even greater sins.
448 INSTRUCTION FOR THE FIFTEENTH SUNDAY AFTER PENTECOST.
Particularly you must show your charity for one another, that
one bears the burdens of another: that you bear the faults and
imperfections of others just as patiently, as you wish others to
bear with your own imperfections ; thus you will fulfil the law of
Christ, which commands us to love our neighbor ; you will prevent
many sins which come into existence, when we consider ourselves
perfect, without blemish, and, therefore, raise ourselves above
others, criticise their failings, and cause disturbance. He who
acts thus, deceives himself, and is no credit to himself. True glory
consists in this, that we learn to know ourselves, our faults, and
inclinations always better, that we battle with them and lay them
aside, since every one has enough faults to correct in himself.
Be also grateful to those who instruct you in the word of God,
and give them some of your goods. Do not deceive yourselves,
however, with regard to what has been said concerning the
manner of living as a true Christian, Cod will not be trifled with.
For what you sow, you shall reap ; if you only follow the dictates
of the desires of the flesh, do not mortify yourselves, do not cor-
rect your failings, and do indulge your sinful appetites, you will
one day reap death, destruction, and damnation, whereas, on the
contrary, if you follow the dictates of the Holy Ghost and do good
untiringly, you will reap of the Spirit of life.
Let us obey this doctrine, for it is also of interest to us, and
impress deeply on our heart, that without mortification of body
and soul we cannot be saved.
ASPIRATION. St. Paul! beg of God the grace for me,
that I may always walk in humility and the love of my
neighbor, particularly in bearing with his imperfections and
failings, and thus fulfil the law of Christ in this as well as
in all things.
GOSPEL. (Luke vii. 11 — 16.) At that time: Jesus went
into a city called Nairn : and there went with him his disci-
ples, and a great multitude. And when he came nigh to the
city, behold, a dead man was carried out, the only son of his
mother; and she was a widow: and much people of the city
were with her. And when the Lord saw her, he had com-
passion on her, and said to her: Weep not. And he came
near and touched the bier. And they that carried it, stood
still. And he said: Young man, I say to thee, arise. And he
that was dead, sat up, and began to speak. And he delivered
him to his mother. And there came a fear on them all : and
they glorified God, saying: A great prophet is risen up
amongst us, and God hath visited his people.
INSTRUCTION FOR THE FIFTEENTH SUNDAY AFTER PENTECOST. 44<J
Why did Christ show compassion to this widow ?
To convince us, that God takes sorrowful and destitute widows
under His protection, and is to them a consoler and helper ; and
to teach us to do the same. Woe, therefore, to those who instead
of consoling and supporting widows and orphans, rather oppress
them, and cause them to weep. The tears and cries of widows
will rise up to God, who will terrihly punish the injuries inflicted
upon them. (Exod. xxii. 22 §c.)
Christ had still other reasons for compassion, for He saw r in this
deceased youth the death of sinners, and in the afflicted mother
the pain which the Church, our mother, experiences at the loss
of so many of her children, who are tempted by the evil spirit
and the corrupt world to all vices, or who are infected by the
spirit of lies and error, and exclude themselves from salvation.
OQ
450 INSTRUCTION CONCERNING DEATH.
This was the principal cause which moved our Saviour to com-
passion, and this should also awaken our compassion. If we are
faithful children of our mother, the Church, it is impossible for
us not to share her sorrow, and we would surely not be her
children, and even spiritually dead, if we could without sorrow
contemplate how many daily die spiritually by sins of all sorts,
and so many who are partly already captives of the darkness of
error and become partly seduced to error, and thus, separated
from tlje living body of Christ, hasten to eternal destruction.
let us pray daily without ceasing with tine Church to Jesus, that
He may raise sinners from their terrible spiritual death, may en-
lighten those in error, so that all may recognize the truth, and
find and walk the path which leads to life !
Why did Christ say to the widow: Weep not?
- He wished to moderate her excessive sorrow, and to teach us,
that we should not be sorrowful over the losS of our relatives,
like the heathens who have no hope of resurrection to eternal life.
{Thess. iv. 12.) Patient resignation to the will of God becomes
the Christian, who believes and hopes in a resurrection, and this
with prayer and good works will be more useful to the deceased
than many tears.
What else do we learn from this yospel?
That no one, be he ever so young and healthy, is safe from
death, wherefore we should always be prepared to die.
INSTRUCTION CONCERNING DEATH.
IF there were locked up in a prison several hundred persons, over
whom sentence of death had been irrevocably pronounced,
and of whom none knew the day or hour of death; if in the mean
time one after the other, and often he who least thought of it,
was taken out to be executed; would not every one's heart trem-
ble, whenever the prison-door was opened? Now the irrevocable
sentence of death is pronounced over us all; we are all locked up
in our bodies, as. in a prison (Ps. cxiv. 8.); one after the other is
taken out, and yet we do not care in the least for it. We live as
though we could live forever ; we think only of the body, that it
is well ; only for this we heap up wealth, but for the soul nothing-
is done, except that we load it with sins and vices.
Is this rational? The body will be food for worms, but the
soul (without knowing, when) will travel into the house of eter-
nity, to which place she -must bring treasures of good works, or
must already have brought them, in order to live happy for all
eternity. Who would, therefore, be so foolish and daring as to care
for the body during life, and neglect the salvation of the soul?
man, says St. Francis of Sales {Phil. part. i. chap. 13.), re-
present to yourself in lively colors, that at your death the world
INSTRUCTION ON THE CEREMONIES USED AT FUNERALS. 451
will cease to exist with respect to you. For you there will no
longer be any world; you will see how it perishes before your
eyes. For in that last hour the pleasures, the' vanities, the riches,
the honors, the friendships, and all which were dear to you, will
disappear before your eyes as so many shadows. Ah ! fool that I
am ! you will then say, for what trifles and fooleries have I lost
all ! On the contrary piety, good works, penance, &c, will appear
pleasant to you, and you will exclaim: 0, why did I not travel
on this^blessed road! Then the sins which you consider as mere
trifles, will seem to you like mountains, and all that you thought
you had accomplished as great things, with regard to piety, will
seem to you very little.
What terrible fear will then seize your soul, when she must
all alone travel into the bottomless abyss of eternity, which, as
St. Bernard says, devours all possible imaginable ages, and of
which St. Gregory says, that we can easier say, what it is not than
what it is. What terrors will befall her, when she must appear
before the tribunal of God, whom she never really loved and hon-
ored in her life-time, and before whom she must now give the
strictest account, and hear an irrevocable and just sentence!
Should these thoughts not make an impression upon you? But
how can you escape this terrible condition? By this, that you
now live, as you would wish to have lived at the hour of death.
Learn the science of dying a good death in your life-time, it is
the highest science which we can practise only once. Die daily
with St. Paul, in as much as you crucify the flesh and its lusts,
and voluntarily withdraw your heart from the world, its pomps
and vanities, before death will do this with violence; for, says a
wise and pious man: "He who dies, before he dies, will not die,
when he dies."
PRAYER. world ! because I cannot know the hour, in
which I must leave you, I will not be attached to you.
you dear friends and relatives, you, too, I will in future love
only with a holy inclination, directed to God, which will not
cease with death, but remain forever. Lord! help me, that
I may die totally to myself and the world, and live only for
Thee, and partake of eternal happiness.
INSTRUCTION ON THE CEREMONIES USED AT
FUNERALS.
Behold, a dead man teas carried out, the only son of
his mother — and much people were with her.
(Luke vii. 12.)
F these people who accompanied the funeral of the youth,
we should learn to give the last honor to the death, and
452 INSTRUCTION ON THE CEREMONIES USED AT FUNERALS.
accompany their bodies to the grave, which is a meritorious work
and one pleasing to God {Tab. 1. 20, 21.; ii. 3.), if it be not per-
formed from vanity and selfinterest, but from a good motive and
for love of God and the deceased; in order to assist him by prayer.
Therefore those do very wrong, who from worldly motives either
omit this good work entirely, or during the funeral procession
indulge in vain talk and grudge the deceased even a short prayer.
Why is a cross carried before the dead body?
By this is indicated, that the deceased during life professed
Christ, died in the faith in Him, and hopes for resurrection
through Him.
Why are liyhted candles carried before the bier?
By this the Church wishes to represent her desire, that the
deceased may be received into the eternal light through the grace
of God, and that we should, therefore, pray for him. This custom
is very ancient, for -St. Cyprian who was beheaded for Christ's
sake, in the year 258 after Christ, was buried with wax- candles
and torches, with prayer and great solemnity. {Rui?iart.)
Why are the coffin and the yrave sprinkled with holy water ?
In order, as St. Thomas Aquinas (Lib. iii. art. 21.) remarks, to
implore God that, on account of the prayers which the Church
says when she blesses the water, the souls of the faithful may be
cleansed from all stains, and may receive consolation and refresh-
ment in the tortures, which they may still have to suffer.
Why are the body and the grave incensed?
By this the Church indicates, that the deceased by his Chris-
tian calling was a sweet perfume of Christ (ii. Cor. ii. 14, 15.), and
admonishes the faithful, that they should send up their prayers
to heaven like incense for the' deceased.
Why are Psalms and other sacred canticles sung?
This is done to remind us of the teaching of St. Paul (i. Thess.
iv. 12.), not to be excessively sorrowful for the loss of the de-
ceased, like the heathens who have no hope of a resurrection to
eternal life. We also signify, thereby, that we congratulate the
dead for the peace which they now enjoy. (Apoc. iii.) This custom
as St. Jerome shows (Ep. 53.}. is derived from the apostles, who
interred St. Stephen with Psalms and hymns of praise.
Why are the bells rung ?
To invite the faithful to the funeral and to pray for the dead,
who, during his life- time, was called very often by the same bells,
prayed with and for us during religious worship, and who is not
separated from us by death.
INSTRUCTION FOR THE SIXTEENTH SUNDAY AFTER PENTECOST. 453
Why are the bodies of the faithful buried with the head towards the
East, and those of the priests towards the West?
The faithful are buried towards the East, whence the sun
rises, to indicate, that they are waiting for Christ who is called
the Orient from on High (Luke i. 78.), and whose voice they will
hear at the end of the world, when He calls them to the resur-
rection; the priests towards the West, as a sign, that on the
day of judgment they will be placed opposite to the souls, con-
fided to them, to give an account of their charge, and to bear
judgment for or against them.
Why is a cross or monument erected over the grave?
To show that the deceased was a follower of Christ, the Cru-
cified, and to admonish the passers by to pray for him, and to
remind us of the just moment of death.
Why is the body laid in consecrated ground, near the Church?
This is done through reverence for the bodies of the dead
which are, by baptism, temples of the Holy Ghost; to show that,
even in death, they still belong to the communion of that holy
Church, in which they were embodied during life by baptism, and
clung to it in faith even until death; to inspire the surviving with
a holy fear from profaning the graves.
Why is the solemn funeral service of the Church denied to heretics?
Because they would not belong to the Church during life, and
despised the holy customs and prayers of the Church for the dead.
How should the blessing and prayer of the Church be useful in
death to one, who despises them during life?
Why does the Church not permit criminals and suicides to be buried
in consecrated ground?
In order to express her horror for the crimes perpetrated by
them, and to deter the faithful from committing similar actions.
INSTRUCTION FOR THE SIXTEENTH
SUNDAY AFTER PENTECOST.
T the Introit of the Mass implore with
great confidence the mercy of God in the
^iJj^SB^S^ words of />*. lxxxv. : Have mercy on me
Lord, for I have cried to thee all
the day: for thou, Lord, art sweet
and mild, and plenteous in mercy to
all that call upon thee. Bow down
thy ear, Lord, and hear me: for I am needy and poor.
Glory be to the Father, &c.
454 INSTRUCTION FOR THE SIXTEENTH SUNDAY AFTER PENTECOST.
PRAYER OF THE CHURCH. May Thy grace, Lord,
always prevent and follow us; and make us constantly zeal-
ous in the practice of good works. Thro'.
EPISTLE. (JEphes. iii. 1&— 21.) Brethren: I pray you not
to faint at my tribulations for you, which is your glory. For
this cause I bow my knee to the Father of our Lord Jesus
Christ, of whom all paternity in heaven and earth is named,
that he would grant you, according to the riches of his glory,
to be strengthened by his Spirit with might unto the inward
man. That Christ may dwell by faith in your hearts: that
being rooted and founded in charity, you may be able to
comprehend , with all the saints , what is the breadth and
length, and height and depth: to know also the charity of
Christ, which surpasseth all knowledge, that you may be
filled unto all the fulness of God. Now to him who is able
to do all things more abundantly than we desire or under-
stand, according to the power that worketh in us: to him be
glory in the Church, and in Christ Jesus, unto all generations
world without end.
EXPLANATION. In the epistle of the following Sunday St.
Paul tells us, that he was at the time of writing this letter in prison
at Rome, whither he was brought upon the false accusations cf the
Jews. From prison he wrote to the Ephesians, whom he had con-
verted to Christianity, and who zealously obeyed his counsels, in
order to confirm them 'in their zeal and to console them with regard
to his sufferings which he bore for Christ's sake. These sufferings
which I bear, he writes, redound to your honor> since I, your spiri-
tual father, am considered by God worthy to suffer like His Son ;
yes, I thank the Father of your Lord Jesus for it, and beg Him on
my knees, that He will vouchsafe to strengthen you with His Holy
Spirit, so that you may overcome your evil inclinations and pas-
sions, cleanse your hearts more and more, and sanctify your souls,
that if you live thus according to your faith, you may be made
the habitations of Christ. He begs God also to give them a well
grounded charity, which not only loves God on account of the
reward, but also on account of our sufferings, thus to become like
to Christ, the Crucified. By this constant love for Jesus, even in
adversities, we only comprehend with the saints the greatness of
the love of Jesus, the Crucified, its breadth, since all the
members of His body, all the powers of His soul were tormented
with all sorts of tortures, on account of the sins of all men ; the
length, since He had all these sufferings for thirty three years
before His eyes, and bore them in His soul; the depth, since
these tortures surpassed in intensity all which men ever suffered
INSTRUCTION FOR THE SIXTEENTH SUNDAY AFTER PENTECOST. 455
or will suffer; the height, since Christ on the cross saw, with
the most perfect knowledge, the awful malice of each single sin,
and the terrible insult offered to the sublime Majesty of God, and
He bore the punishment for them in Himself, and did penance for
them. Other holy fathers say, that by these words the whole
mystery of our redemption is to be understood, and, indeed, the
breadth thereof is, that it is for all men; the length, that it
lasts for all centuries, and reaches into eternity; the height,
that its contemplation takes us away from the earth and raises
us to heaven; the depth, that it even penetrates down to the
kingdom of the dead. By contemplating these mysteries we learn
to know the infinite love of God, to loye Him more and more, and
thus make ourselves partakers of God's graces. — Obey the teach-
ing of this holy apostle, contemplate the suffering Saviour and
His love, endeavor to become like to Him by suffering, and when
you see, how the Church, her ministers, the bishops and priests,
are persecuted and ,in tribulation, be not disheartened, but con-
sider that the discipleship of Jesus consists particularly in suf-
fering, that, therefore, the Church and her ministers must suffer,
since their head, Jesus, has suffered. The holy Church has borne
the crown of thorns of Jesus for eighteen hundred years and
drank from His chalice; but like Jesus, her Head, she will triumph
over all her enemies, and whilst these are hastening to destruc-
tion, she will continually live victorious until the end of time, and
will triumph eternally in heaven.
GOSPEL. {Luke xiv. 1 — 11.) At that time: When Jesus
went into the house of one of the chief of the Pharisees on
the Sabbath-day to eat bread, they watched him. And be-
hold, there was a certain man before him that had the dropsy.
And Jesus answering, spoke to the lawyers and Pharisees
saying: Is it lawful to heal on the Sabbath-day? But they
held their peace. But he taking him, healed him, and sent
him away. And answering them, he said: Which of you shall
have an ass or an ox fall into a pit; and will not immedia-
tely draw him out on the Sabbath-day 1 ? And they could not
answer him to these things. And he spoke a parable also to
them that were invited, marking how they chose the first
seats at the table, saying to them : When thou art invited
to a wedding, sit not down in the first place, lest perhaps
one more honourable than thou be invited by him ; and he
that invited thee and him, come and say to thee, ' Give this
man place, and then thou begin with shame to take the
456 INSTRUCTION FOR THE SIXTEENTH SUNDAY AFTER PENTECOST.
lowest place. But when thou art invited, go, sit down in the
lowest place : that when he who invited thee cometh, he may
say to thee, Friend, go up higher. Then shalt thou have
glory before them that sit at table with thee: because every
one that exaiteth himself, shall be humbled; and he that
humbleth himself, shall be exalted.
Why did Jesus dine with the Pharisees ?
To take oecasion from this, as St. Cyril says, to instruct them,
that it is allowed to heal the sick on the Sabbath, and to show,
how those who give invitations to a supper, and those who are
invited, should conduct themselves. The Pharisees' invitation to
Jesus was not actuated by kindness, but by the desire to find
INSTRUCTION ON KEEPING SUNDAY HOLY. 457
something in His actions, which they might criticise; but Jesus
approaches them with meekness and endeavors to inspire them
with a better intention. Beware of the spirit of criticism, and
like Jesus make use of every occasion to do good even to your
enemies.
Who may be understood by the dropsical man?
The debauchees and misers; for as a dropsical person always
wishes to drink more, the more he has already drunk, so the de-
bauched always wish more and more for the shameful gratifica-
tion of their lusts, the more they have indulged in them, and the
miserly for goods and riches, the more they have. And just as
the dropsical are hard to cure, so the debauched and miserly are
hard to convert.
Why is covetousness classed among the seven deadly sins?
Because it is the root of all evil (i. Tim. vi. 10.), for it leads to
usury, theft, to the employment of false weights and measures, to
the suppression of justice in courts, to perjury, to the oppression
of widows and orphans, nay, even to the denial of faith, as was
the case with Judas. Therefore the apostle says: They who
would become rich, fall into temptation, and into the
snare of the devil, and into many unprofitable and
hurtful desires, which drown men in destruction and
perdition; and admonishes us: to fly these things, and
pursue justice, piety, faith, charity, patience, meek-
ness, (i. Tim. vi. 9, 11.)
A powerful remedy against avarice is to consider, that we are
not owners of what we possess, and shall not take the least thing
with us in death, and shall have to render a strict account of the
use to which we put our riches, (i. Tim. vi. 7.)
INSTRUCTION ON KEEPING SUNDAY HOLY.
Is it lawful to heal on the Sabbath-day? (Lukex\i.S.)
Why did Christ put this question ?
Ecause the Jews, particularly the Pharisees, were so very
B
superstitious in keeping the Sabbath, and because they
would not recognize Jesus as the Messiah, because He healed on
the Sabbath, which was a really good work. But if the Jews were
so conscientious, through superstition and hypocrisy, in keeping
the Sabbath, and considered the performing of an external good
work on this day as a sin, some Christians, on the contrary, blinded
by avarice and worldly pleasure, place themselves heedlessly, nay,
insolently above the commandment to keep holy the Sunday, and
do not consider those things sins, which are sins, sometimes even
very grievous sins.
458 INSTRUCTION ON KEEPING SUNDAY HOLY.
Consider, my dear Christian, you serve your body the whole
week, you use all your powers for temporal business, to support
yourself and your family, and God blesses you, if you work with
a good intention. Now God chose one day in the week, Sunday,
and in the year several other Holidays, which you should devote
wholly to His service and the salvation of your soul; is it, there-
fore, not the greatest ingratitude, when you steal these days
from God and your soul, and employ them for the gaining of a
transient good or for the indulgence of vain, sinful pleasures?
At certain times man gives rest to irrational animals, and you
give the powers of your body and soul none of the rest they
would and should find in quiet devotion, in prayer and medita-
tion, in attending divine service, in receiving the holy Sacra-
ments, &c. And if you enquire, whence these shameful violations
of Sundays and Holidays come, you will find, that there is no
other reason than love of gain and avarice, sinful love of pleasure,
and often complete want of faith and confidence in God's provi-
dence. We wish to become rich by all means, and we do not re-
flect that this will not happen without the blessing of God, and
that wealth is a net, in which thousands entangle themselves to
their eternal perdition. We wish to live merrily and do ourselves
good, but we do not consider, that our life-time is only a time of
penance to attain that eternally blissful rest, of which Sunday is
an emblem. We spend Sundays and Holidays in idleness, finery,
vain conversations, buying and selling, servile work, or in still
worse things, without experiencing the slightest scruple. But God
will cover the violators of His sacred days with confusion and
shame (Malach. ii. 3.), and permit all sorts of temporal evils to
come upon them, als daily experience shows. For never can the
blessing of God rest upon those who never care for it, but rather
make themselves unworthy to receive it, by violating days, con-
secrated to God. Let this be a warning to you.
PRAYER. best Saviour! how meekness and wisdom
shine through all Thy words and actions! 0, grant, that we
may regulate all our actions in such a manner, that they
will be acceptable to Thee and tend to the edification of our
neighbor. Give us the grace to employ all Thy days, conse-
crated to Thee, for Thy honor and our salvation , that we
may never raise ourselves above others, but follow Thee in
all humility.
459
INSTRUCTION FOR THE SEVENTEENTH
SUNDAY AFTER PENTECOST.
N the Introit of the Mass the justice and mercy
of God is praised: Thou art just, OLord,
and thy judgment is right: deal with
thy servant according to thy mercy.
Blessed are the undefiled in the way:
who walk in the law of the Lord. (Ps.
k cxviii.) Glory, &c. -
PRAYER OF THE CHURCH. Grant we beseech Thee,
Lord, that Thy people may avoid all contagion of the devil :
and with a clean heart follow thee, the only true God. Thro 1 .
EPISTLE. (JEphes. iv. 1 — 6.) Brethken: I who am a pri-
soner in the Lord, beseech you that you walk worthy of the
vocation in which you are called. With all humility and
mildness, with patience, supporting one another in charity.
Careful to keep the unity of the Spirit in the bond of peace.
One body and one spirit ; as you are called in one hope of
your calling. One Lord, one faith, one baptism. One God,
and Father of all, who is above all, and through all, and in
us all, who is blessed for ever more.
ADMONITION. Implore God continually for the grace
to accomplish and make certain your vocation by performing
these virtues, recommended by St. Paul.
INSTRUCTION ON THE ONE ONLY SAVING FAITH.
One Lord, one faith, one baptism, one God and Father
of all. (Ephes. iv. 5.)
THese words of the great Apostle of the Gentiles show clearly,
that it is not a matter of indiiference, whether this or that
faith, this or that religion is professed. Yet in our times, poor in
faith, we so often hear the assertion from socalled enlightened
men: "It is all the same to what religion we belong, we can he
saved in any one, if we only believe in God and live uprightly."
How impious is this assertion ! Consider, my dear Christian, there
is hut one God, and this one God has sent only one Redeemer,
and this one Redeemer has preached only one doctrine and es-
tablished one Church. Had God wished that there should be more
than one Church, then Jesus should have said so, He should have
founded several Churches, nay, He should not have preached a
460 INSTRUCTION ON THE ONE ONLY SAVING FAITH.
new doctrine, founded a new, Christian Church ; for the Jews also
believed in one God. But Jesus cast aside heathenism and Ju-
daism, preached only one and, indeed, a new religion, founded
only one Church. Nowhere does He speak of Churches, but
always of one Church. He says that we must hear this Church,
and does not add, that if we will not hear this Church, we may
hear some other one. He speaks of only one shepherd, one flock,
and one fold, into which all men are to be brought. In the same
manner He speaks always of one kingdom of God on earth, just
as there is only one kingdom of heaven ; of only one master of
the house and one family, of one field and one vineyard, whereby
He understood His Church; of only one rock, upon which He
would build His Church. On the day before His death, He prayed
fervently to His Heavenly Father, that all who believe in Him,
might be and remain one, as He and the Father are one, and He
also gave His disciples the express command to preach His gospel
to all nations, and to teach them all things, whatsoever He had
commanded them. This command the apostles carried out exactly.
Everywhere they preached one and the same doctrine, founded,
indeed, in all places Christian communities, but which were united
by the bond of the same faith. It was one of the principal cares
of the apostles to prevent schisms in faith, they warned from
heresy, commanded all originators of such to be avoided, and
anathematised those who preached a gospel different from theirs.
As the apostles so their successors. All the holy fathers speak
with burning love of the necessary unity of faith, and deny those,
who remain knowingly in schism and separation from the true
Church of Jesus, all claim to salvation.
Learn from this, therefore, my dear Christian, that there can
be but one true Church ; but if there is but one true Church, it
naturally follows, that in her alone salvation can be obtained, and
the assertion, that we can be saved in any creed, is false and
impious. Jesus who is the Way, the Truth, and the Life, speaks
of only one Church, which we must hear, if we wish to be saved.
He who does not hear the Church, He says, should be considered
as a heathen and publican. He speaks furthermore of one fold,
and He promises eternal life only to those sheep who belong to
this fold , obey the voice of the one shepherd and feed in His
pasture. The apostles were also convinced, that only the one, true
Church makes salvation certain. Without faith it is impos-
sible to please God, writes St. Paul to the Hebrews (xi. 6.),
and this faith is only one, he teaches the Ephesians. (iv. 5.)
If the apostles had believed, that any religion can save man, they
would certainly not have contended so strenuously for unity, they
would not have declared so solemnly, that we cannot belong to
any other than to Christ alone, and that we must receive and
obey His doctrine. As the apostles their successors and all the
fathers agree, that there is no salvation outside of the true Church.
INSTRUCTION ON THE ONE ONLY SAVING FAITH. 461
St. Cyprian writes: "If any one outside Noah's ark could find
safety, then also will one outside the Church find it." (De unit,
eccl. c. 7.) From all this it follows, that there is only one true
Church which gives salvation, outside of which there can be no
salvation.
But which is this Church? Certainly only the Roman-Catholic,
Apostolic Church, for she alone is founded by Christ, she alone is
watered with the blood of the apostles and so many thousands of
holy martyrs, she alone has the marks of the true Church of
Jesus [see the Instruction on the first Sunday after Easter] , to
which He has promised, that she shall, notwithstanding all the
attacks of her enemies, stand to the end of the world. Those
who fell away from the Church three hundred years ago, do, in-
deed, contend that the Church fell into error and no longer pos-
sessed the true, pure gospel of Jesus. Were they right, Jesus
were to be blamed, for He founded this Church, He promised to
remain with her and guide her through the Holy Ghost until the
end of the world. He would, therefore, have broken His word, or
He was not powerful enough to keep it. But who will say this?
On the contrary, she has existed for eighteen hundred years,
whilst the greatest and most powerful kingdoms have been mined,
and the firmest thrones crumbled away. If she were not the only
true and saving Church, founded by Christ, how could she have
existed so long, since Jesus said, that every plant that His Hea-
venly Father has not planted, shall be rooted up? {Matt. xv. 13.)
If she were not the Church of Christ, long ago would she be de-
stroyed, but she still stands to-day, whilst her enemies who battled
with her, have disappeared and shall disappear; for the gates of
hell shall not prevail against her, says our Lord, and He has kept
His word and will keep it, notwithstanding all the oppositions
and calumnies of her implacable enemies.
You see, therefore, my dear Christian, that the Catholic Church
is the only true and the only saving Church ; do not let yourself
be deceived by those who are neither cold nor warm, and who
use these words: "We can be saved in any religion, if we only
believe in God and live uprightly," and who wish to rob you of
your holy faith, and precipitate you into the sea of doubt, error,
and falsehood. Outside of the Catholic Church there is no salva-
tion; this hold firmly, for it is the teaching of Jesus, His apostles,
and all the fathers; for this doctrine the apostles and a countless
host of the faithful have shed their blood ; but obey the teaching
of this Church, follow her laws, make use of her help and assis-
tance, and often raise your hands and heart to heaven to thank
God for the priceless grace of belonging to this one, true Church;
forget not to pray for your erring brethren, who are still outside
of the Church, that the Lord may lead them into her, that His
promise may be fulfilled: There will be one fold and one
shepherd.
462 INSTRUCTION FOR THE SEVENTEENTH SUNDAY
GOSPEL. (Matt. xxii. 34—46.) At that time: The Phar-
isees come to Jesus: and one of them, a doctor of the law,
asked him, tempting him : Master, which is the great com-
mandment of the law? Jesus said to him: Thou shalt love
the Lord thy God with thy whole heart, and with thy whole
soul, and with thy whole mind. This is the greatest and the
first commandment. And the second is like to this : Thou
shalt love thy neighbour as thyself. On these two command-
ments dependeth the whole law and the prophets. And the
Pharisees being gathered together, Jesus asked them, saying:
What think you of Christ? whose son is he? They say to him:
AFTER PENTECOST. 463
David's. He saith to them: How then doth David in spirit
call him Lord, saying: The Lord said to my Lord, sit on my
right hand until I make thy enemies thy footstool ? If David
then call him Lord, how is he his son? And no man was
able to answer him a word ; neither durst any man from that
day forth ask him any more questions.
What is meant by loving God?
It means to mid one's pleasure, happiness, and joy in God,
because He is the highest and most perfect good; to rejoice in
His infinite majesty and glory, to direct one's thoughts, words,
and actions towards Him as our only end, to fulfil His will in all
things, and be prepared always rather to lose everything, even
life itself, than His friendship.
What is meant by loving God with our whole heart, our whole
soul, $c?
These different expressions all mean, principally, the same
thing, namely, that we should cling to God with a true, sincere
and heartfelt love. But by our heart our will may be understood,
that power by which we wish God all happiness and glory, and
desire nothing more than that He be known, loved, and honored,
and His will accomplished by us and by all men, most perfectly.
The intellect can be taken for the soul, with which we should
endeavor to arrive at the knowledge and love of God, by means
of meditation on all created things, and to praise and glorify Him
above all things. The mind may signify our memory, with which
we continually remember God and the innumerable benefits, be-
stowed on us by Him, praise Him for them, thank Him, and
always walk irreproachably before His face. We love God, finally,
with all our strength, if we employ all the motions of our body,
of the five senses, of our hands and feet, tongue, &c, in the ser-
vice of God, and direct all our actions to Him as our last end.
Is it also true love, if we love God only because He is good to us?
This is grateful love, which is good and praiseworthy, but it
is not perfect love, because our selnove, selfinterest, and desires
are present in it.
What, therefore, is perfect love?
It is this, when we love God only, because He is in Himself
the Highest Good, and most worthy of all love. In this manner
we should endeavor to love Him; not through selfinterest, not
through hope of reward, not through fear of punishment, but
only because He, as the Greatest Good, contains all goodness and,
therefore, deserves to be loved only on account of Himself. Such
love St. Francis Xavier had, who very beautifully.expresses this
love in the following canticle which he himself composed.
464
INSTRUCTION FOR THE SEVENTEENTH SUNDAY
"My God, I love Thee, not because
I hope for heaven thereby,
Nor because they who love Thee not,
Must burn eternally!
Then why, blessed Jesus Christ,
Should I not love Thee well;
Not for the sake of winning heaven,
Or of escaping hell.
Thou, my Jesus, Thou didst me Not with the hope of gaining aught,
Upon the cross embrace, Not seeking a reward,
For me didst bear the nails and spear, J But as Thyself hast loved me,
And manifold disgrace. ever loving Lord!
And griefs and torments numberless,
And sweat of agony;
Even death itself, and all for one
Who was Thine enemy!
Yes, so I love Thee and will love,
And in Thy praise will sing;
Solely because Thou art my God
And my eternal King."
Can fear exist with love ?
Servile fear cannot, but filial fear may. Servile fear is
rather a fear of punishment than a fear of God, or a fear of of-
fending Him. This fear cannot agree with the love of God; for
in love, writes St. Augustine {in Joann. Tr. 9.), there is no fear,
for perfect love castetn out fear. (i. John iv. 18.) Filial fear, on
the contrary, is a fear of offending God, the kindest of fathers.
This fear leads to love and is also an effect of love; yes, it is the
beginning of wisdom. {Eccl. i. 27.) This fear, therefore, we should
endeavor to obtain, for it will drive sins away from us, as keepers
drive off thieves {Eccl. i. 11-13 ); it will rejoice us with joy and
gladness, with glory and splendor and a long life, and obtain for
us at the hour of our death the divine blessing and a divine death.
How may ice obtain a perfect lore of God?
By meditating on His infinite, divine perfections, His almighty
power, His wisdom, His splendor, His beauty, &c; by contem-
plating His bountless love for us, which He has shown us in the
incarnation, sufferings, and death of His only begotten Son ; by
frequent practice of this virtue; by frequent prayer for it.
When should we practise the virtue of love of God?
As soon as we have come to the full use of reason, know God,
and obtain an insight into reasons, why we must love Him; when
the world, the devil, and the flesh, endeavor to withdraw us from
the Only Good, God,. by their apparent goods and pleasures;
when we have separated ourselves from God by a mortal sin;
when we receive the holy Sacraments, particularly holy Commu-
nion ; when we receive a particular grace from God ; when we
use food and drink, and other permitted enjoyments; when we
contemplate God's creatures ; in the hour of death ; often during
the day, for which purpose we may use different acts of love, as
they are to be found in good prayer-books.'
[ Concerning the love of our neighbor, see on the twelfth Sunday
after Pentecost.]
AFTER PENTECOST. 465
Why is the commandment to love God and our neighbor called the
greatest commandment?
Because in it are contained all the other commandments, and
in it, as Christ says, consists the whole law. He therefore, who,
fulfils this commandment, fulfils the whole law, and does all that
is pleasing to God; for he who loves God with his heart, does
not separate Himself from God by infidelity, does not practise
public or private superstition and idolatry ; he does not murmur
against God, he does not desecrate the name of God by cursing
and swearing; he does not profane the Sabbath, because he knows,
that all this is displeasing to God. On the contrary, he hopes in
God, keeps Sundays and Holidays -holy, and keeps all the com-
mandments of the Church, because God wishes, that we hear the
Church; he honors his parents, inflicts no evil upon his neigh-
bor; strikes and kills no one, does not commit adultery, does not
steal, calumniates no one, does not bear false witness, does not
judge rashly, is not envious, full of enmity, cruel, but rather
practises the corporal and spiritual works of mercy ; and he does
all this, because he loves God and for God's sake his neighbor as
himself.
" What think you of Christ?"
Thus Christ asked the Pharisees, to convince them from their
own answer, that He was not only man and not only the carnal
Son of David, but also that He as the only begotten Son of God
was the Lord of David and all men from eternity. (Ps. ii. 7.) —
Even to-day there are unhappily men, such as freemasons, free-
thinkers, and others, who like the Pharisees deny the divine nature
of Christ, the Son of the living God, consider Him merely a very
wise and virtuous man, and do not receive His doctrine, con-
firmed by so many miracles. Beware, my dear Christian, of these
men who rob you the peace the soul and the consoling hope of a
future resurrection and an eternal life, together with the faith
in Christ, the divine Redeemer. But if you believe Christ to be
the Son of God, and our Lord, Lawgiver, Instructor, and Re-
deemer, follow His teaching, and do not contradict in deed, what
you profess with your lips.
PRAYER. most amiable Jesus! who hast admonished
us so affectionately to love God and our neighbor, pour the
fire of Thy love into our hearts, that all our deeds and actions, „
all pur thoughts and words may begin with Thy love and be
ended with it. Grant, that we may love Thee with all the
powers of our body and soul, and thereby be so united to
Thee, that, like St. Paul, no temptation, no tribulation, no
danger, not even death, may be able to separate us from
Thee. Grant us also, that we may love our neighbors, friends,
30
466 WEDNESDAY FOLLOWING THE SEVENTEENTH SUNDAY
and enemies as ourselves for Thy sake, and thus be made
worthy to possess Thee as our Redeemer and merciful Judge.
WEDNESDAY FOLLOWING THE SEVENTEENTH SUNDAY
AFTER PENTECOST.
[Emberday.]
LESSON, (ii. Esdras viii. 1 — 10.) In those days: All the
people were gathered together as one man, to the street
which is before the water gate, and they spoke to Esdras the
scribe, to bring the book of the law of Moses, which the Lord
had commanded to Israel. Then Esdras the priest brought
the law before the multitude of men and women, and all
those that could understand, on the first day of the seventh
month. And he read it plainly in the street that was before
the water gate, from the morning until mid-day, before the
men and the women, and all those that could understand.
And the ears of all the people were attentive to the book.
And Esdras the scribe stood upon a step of wood, which he
made to speak upon. And he opened the book before all the
people, for he was above all the people; and when he had
opened it, all the people stood. And Esdras blessed the Lord
the great God: and all the people answered: Amen, amen;
lifting up their hands. And they bowed down, with their
faces to the ground. Now the Levites made silence among
the people to hear the law; and the people stood in their
place. And they read in the book of the law of God distinctly
and plainly to be understood; and they understood when it
was read. And Nehemias, and Esdras the priest and scribe,
and the Levites who interpreted to all the people, said: This
is a holy day to the Lord our God, do not mourn nor weep.
For all the people wept when they heard the words of the
law. And he said to them: Go, eat fat meats, and drink
sweet wine, and send portions to them that have not pre-
pared for themselves; because it is the holy day of the Lord,
and be not sad, for the jOy of the Lord is our strength.
PRAYER. Lord ! send zealous priests, like Esdras, into
Thy vineyard, the Church, and grant, that we, like this
people, may ardently listen to the word of God, which Thy
ministers, the priests, preach to us, that we may sincerely
AFTER PENTECOST. 467
bewail our sins and thus seek in Thee, our Lord, our only
happiness and strength.
GOSPEL. (Markix. 16— .28.) At that time: One of the
multitude speaking to Jesus, said : Master, I have brought
my son to thee, having a dumb spirit, who, wheresoever he
taketh him, dasheth him, and he foameth, and gnasheth
with his teeth, and pineth away: and I spoke to thy disciples
to cast him out, and they could not. Who answering them,
said: incredulous generation, how long shall I be with you?
how long shall I suffer you? bring him unto me. And they
brought him. And when he had seen him, immediately the
spirit troubled him : and being thrown down upon the ground,
he rolled about foaming. And he asked his father: How
long time is it since this hath happened unto him? But he
said: From his infancy: and oftentimes hath he cast him
into the fire and into waters, to destroy him. But if thou
canst do any thing, help us, having compassion on us. And
Jesus saith to him: If thou canst believe, all things are pos-
sible to him that believeth. And immediately the Father of
the boy crying out, with tears said: I do believe, Lord, help
my unbelief. And when Jesus saw the multitude running
together, he threatened the unclean spirit, saying to him:
Deaf and dumb spirit, I command thee, go out of him; and
enter not any more into him. And crying out, and greatly
tearing him, he went out of him, and he became as dead, so
that many said: He is dead. But Jesus taking him by the
hand, lifted him up; and he arose. And when he was come
into the house, his disciples secretly asked him: Why could
not we cast him out? And he said to them: This kind can
go out by nothing, but by prayer and fasting.
PRAYER OF THE CHURCH. May our weakness, Lord,
we beseech Thee, be supported, by the relief of Thy mercy;
that as we are continually decaying by our own nature, we
may be strengthened by Thy goodness. Thro'.
468
FRIDAY FOLLOWING THE SEVENTEENTH SUNDAY
AFTER PENTECOST.
[EmberdayJ
LESSON. (OseexW. 2— 10.) Thus saith the Lord : Return
Israel, to the Lord thy God: for thou hast fallen down by
thy iniquity. Take with you words, and return to the Lord
and say to him: Take away all iniquity, and receive the
good; and we will render the calves of our lips. Assyria shall
not save us, we will not ride upon horses, neither will we say
any more : the works of our hands are our gods ; for thou
wilt have mercy on the fatherless that is in thee. I will heal
their breaches, I will love them freely; for my wrath is turn-
ed away from them. I will be as the dew, Israel shall spring
as the lily, and his root shall shoot forth as that of Libanus.
His branches shall spread, and his glory shall be as the olive-
tree; and his smell as that of Libanus. They shall be con-
verted that sit under his shadow, they shall live upon wheat,
and they shall blossom as a vine : his memorial shall be as
the wine of Libanus. Ephraim shall say, What have I to do
any more with idols? I will hear him, and I will make him
flourish like a green fir-tree: from me is thy fruit found.
Who is wise, and he shall understand these things? prudent,
and he shall know these things? — For the ways of the Lord
are right, and the just shall walk in them ; but the trans-
gressor shall fall in them.
EXPLANATION. The Prophet Osee calls the people of Is-
rael, by God's command, to do penance, and endeavors to per-
suade them to it by describing the happiness, consequent upon it.
what blessing and what joy does sincere penance give during
life and particularly in death !
[The gospel see on the feast of St. Mary Magdalen in the sec-
ond part of this book.]
SATURDAY FOLLOWING THE SEVENTEENTH SUNDAY
AFTER PENTECOST.
[EmberdayJ
EPISTLE. (Hebrews ix. 2— 12.) Brethren: There was a
tabernacle made the first, wherein were the candlesticks, and
the table, and the setting forth of loaves, which is called the
Holy. And after the second veil, the tabernacle, which is
SATURDAY FOLLOWING THE SEVENTEENTH SUNDAY, &c. 469
called the Holy of Holies: having the golden censer, and the
ark of the testament covered about on every part with gold,
in which was a golden pot that had manna, and the rod of
Aaron that had blossomed, and the tables of the testament,
and over it were the cherubims of glory overshadowing the
propitiatory : of which it is not needful to speak now parti-
cularly. Now these things being thus ordered; into. the first
tabernacle the priests indeed always entered, accomplishing
the offices of sacrifices. But into the second, the high-priest
alone, once a year; not without blood, which he offereth for
his own, and the people's ignorance: the Holy Ghost signify-
ing this, that the way into the Holies was not yet made
manifest, whilst the former tabernacle was yet standing.
Which is a parable of the time then present : according to
which gifts and sacrifices are offered, which cannot, las to the
conscience, make him perfect that serveth, only in meats
and in drinks, and divers washings, and justices of the flesh,
laid on them until the time of correction. But Christ being
come an highpriest of the good things to come, by a greater
and more perfect tabernacle not made with hands, that is,
not of this creation : neither by the blood of goats , or of
calves, but by his own blood, entered once into the Holies,
having obtained eternal redemption.
EXPLANATION. The apostle teaches in this epistle, that
the bloody sacrifices of the priests of the Old Law are only figures
of the bloody sacrifice of Jesus on the cross, and that they could
produce no internal justification, and could not free from sin and
death. This can be done by Christ only, who accomplished a re-
demption, which reaches, over time and eternity, by His death on
the cross and by His entrance into heaven, where He continually
offers the merits of His death to His Father. Often and fervently
thank God for the grace of this redemption, and make^yourself a
partaker in it by a life of piety.
GOSPEL. (Luke xiii. 6 — 17.) At that time: Jesus spoke
to the multitude this parable: A certain man had a fig-tree
planted in his vineyard, and he came seeking fruit on it, and
found none. And he said to the dresser of the vineyard: Be-
hold, for these three years I come seeking fruit on this fig-
tree, and I find none. Cut it down therefore: why cumbereth
it the ground? But he answering said to him: Lord, let it
alone this year also until I dig about it, and dung it. And if
470 INSTRUCTION FOR THE EIGHTEENTH SUNDAY AFTER PENTECOST.
happily it bear fruit; but if not, then after thou shalt cut it
down. And he was teaching in their synagogue on the Sab-
bath. And behold, there was a woman who had a spirit of
infirmity eighteen years : and she was bowed together, neither
could she look upwards at all. Whom when Jesus saw, he
called her unto him, and said to her : Woman, thou art de-
livered from thy infirmity. And he laid his hands upon her,
and immediately she was made straight, and glorified God.
And the ruler of the synagogue (being angry that Jesus had
healed on the Sabbath) answering , said to the multitude :
Six days there are wherein you ought to work. In them
therefore come, and be healed; and not on the Sabbath-day.
And the Lord answering him said : Ye hypocrites, doth not
every one of you on the Sabbath day loose his ox or his ass
from the manger, and lead them to water? And ought not
this daughter of Abraham, whom Satan had bound, lo, these
eighteen years, be loosed from this bond on the Sabbath-day 1 ?
And when he had said these things, all his adversaries were
ashamed : and all the people rejoiced for all the things that
were gloriously done by him.
PRAYER. Lord, do not permit that we, when Thou
comest and askest fruits of true penance, be found without
them and be rejected by Thee; grant us rather time for pen-
ance and the grace, that we, faithfully following Thy foot-
prints, may abound in all good works and thus be made
partakers of eternal happiness. Send also holy priests into
Thy Church, who have only Thy honor and the salvation of
souls at heart, and by word and example lead the faithful to
heaven. Amen.
INSTRUCTION FOR THE EIGHTEENTH
SUNDAY AFTER PENTECOST.
THe Church prays at the Introit of the Mass for the peace
which God has promised by His prophets: Give peace,
Lord, to those who patiently wait for thee, that thy
prophets may be found faithful: hear the prayers of
thy servant, and of thy people Israel. I rejoiced at
INSTRUCTION FOR THE EIGHTEENTH SUNDAY AFTER PENTECOST. 4 71
the things that were said to me: we shall go into the
house of the Lord. (Ps. cxxi.) Glory, &c.
PRAYER OF THE CHURCH. May the influence of Thy
mercy, Lord , direct our souls : for without Thy help we
can do nothing well pleasing to Thee. Thro 1 .
EPISTLE, (i. Cor. i. 4 — 8.) Brethren: I give thanks to my
God always for you, for the grace of God, that is given you
in Christ Jesus; that in all things you are made rich in him,
in all utterance, and in all knowledge, as the testimony of
Christ was confirmed in you. So that nothing is wanting to
you in any grace, waiting for the manifestation of our Lord
Jesus Christ. Who also will confirm you unto the end with-
out crime, in the day of the coming of our Lord Jesus Christ.
EXPLANATION. St. Paul shows in this epistle, that true
love for his neighbor reigns in him, because he rejoices and
thanks God, that he enriched the Corinthians with different graces
and gifts, particularly with frequent preaching of the word of
God and the necessary knowledge of the doctrines of faith and
morals, thus confirming the testimony of Christ in them, so that
they could without fear expect the arrival of Christ for judg-
ment. Do thou also rejoice, with St. Paul, at the graces given to
thy neighbor, for this is a mark of particular love for our neighbor.
GOSPEL. (Matt. ix. 1 — 8.) At that time: Jesus entering
into a boat, he passed over the water and came into his own
city. And behold, they brought to him one sick of the palsy,
lying on a bed. And Jesus seeing their faith, said to the man
sick of the palsy: Be of good heart, son, thy sins are forgiven
thee. And behold, some of the Scribes said within them-
selves: He blasphemeth. And Jesus seeing their thoughts,
said: Why do you think evil in your hearts? Whether it is
easier to say, Thy sins are forgiven thee: or to say, Arise
and walk. But that you may know that the Son of Man
hath power on earth to forgive sins, (then said he to the
nian sick of the palsy,) Arise, take up thy bed, and go into
thy house. And he arose and went into his house. And the
multitudes seeing it, feared, and glorified God that gave such
power to men.
EXPLANATIONS. I. Those who brought this sick man to
Christ, give us a touching example of how we should take care
472 INSTRUCTION FOR THE EIGHTEENTH SUNDAY AFTER PENTECOST.
for the sick and help them according to our ability. And since
Christ was so well pleased with their faith* and their charity, as
to remit the sins and cure the man sick of palsy, let us learn,
how many who are deceased in their soul, we might assist, if we
were to lead them to God by confident prayer, by urgent admo-
nitions, or by good example. Let us, therefore, not omit, at least
to pray diligently for sinners, if we are unable to do anything else
for them.
II. Christ did not cure the one sick of palsy, until He had
forgiven him his sins, by which He wished to teach us, that sins
are often the causes of diseases and other evils, by which we are .
visited, and which would not come upon us or would leave us, if
we would abstain from our sins and perform true penance. This
doctrine Jesus confirmed, when He said to the man, who had been
sick for thirty eight years: Sin no more, lest some worse
INSTRUCTION ON INDULGENCES. 473
thing happen to thee. (John v. 14.) Would that this were
considered by those who so often impetuously demand of God
liberation from their evils, but do not intend to free themselves
from their sins, which are the cause of these evils, by a sincere
repentance.
III. "He blasphemeth." Thus thought the Jews, in
their perverted hearts, of Christ, because they believed, that He
in remitting the sins of the sick man, usurped the rights of God
and thus did a great injury to" God; for to inflict an injury on
God, to think, say, or do anything disgraceful against God and
His saints, this is to blaspheme God. But these Jews did not con-
sider, that they by their rash judgment blasphemed, since they
blasphemed Christ who sufficiently proved Himself God by the
cure of the man sick of palsy and by many other works, beyond
the power of man. By the accusation that He blasphemed God,
they offered Him so great an insult, that He was obliged to re-
prove their fault. If Christ so severely reprimanded the Jews,
who would not recognise Him as God, for a blasphemous thought
against Him, what will He do with those Christians who, though
they wish to be adorers of God and His Son, nevertheless utter
blasphemies, curses, and profanations of the holy Sacraments?
IV. When Jesus saw their thoughts, He said: Why think you
evil in your hearts? This may be taken to heart by those who
think, that thoughts are free, to whom it never occurs to confess
anything with regard to their evil and shameful thoughts, though
God, the most Holy and most Just, will, nevertheless, not leave a
voluntary unchaste, proud, angry, revengeful, envious thought
unpunished, any more than an idle word. {Matt. xii. 36.) The best
remedy against evil thoughts would be the recollection, that God
who searches the heart, sees them and will punish them.
PRAYER. How great, Jesus! is Thy love and mercy
towards poor sinners, since Thou not only forgavest the sins
of the man sick of palsy, in the day's gospel, but didst also
call him a son, console and entirely cure him. This Thy love
encourages me to beg of Thee the grace, that we may rise
from our bed of sins by true penance, amend our life, and
enter the house of eternal happiness on the way of Thy com-
mandments.
INSTRUCTION ON INDULGENCES.
Be of good heart, my son, thy sins are forgiven.
{Matt. ix. 2.)
He same that Christ says to the man sick of the palsy, the
T
priest says to every contrite sinner in the confessional, and
thus remits the crime or the guilt of his sins and the eternal
474 INSTRUCTION ON INDULGENCES.
punishment, by virtue of the authority given him by God. But
since the sins, besides the guilt and eternal punishment, draw
after them also temporal punishment [see Instruction on Satis-
faction on the fourth Sunday in Advent], and indeed spiritual or
supernatural ones, as: different painful conditions of the soul,
as well in this world as in the next in purgatory, and natural
ones, as: poverty, disease, all sorts of adversities and accidents,
we should endeavor to liberate ourselves from them by means of
indulgences.
What is an indulgence ?
It is a total or partial remission of temporal punishment, which
man would have to suffer either in this or the next life, after the
sins have been remitted.
How do we know, that after the remission of the sin, there still
remains temporal punishment?
From holy Scripture ; for our first parents after the forgiveness
of their sin, were still afflicted with a temporal punishment.
(Gen. iii.) God likewise forgave the sins of the children of Israel,
who murmured so often against Him in the desert, but not their
punishment, for He excluded them from the Promised Land, and
caused them to die in the desert. (Numb, xiv.) Moses and Aaron
experienced the same, on account of a little want of confidence in
God. (Num. xx. 12., Oeut.xxxii. 51.) David, indeed, received pardon
from God through the Prophet Nathan for his adultery and mur-
der (ii. Kings xii.), still he had to endure heavy temporal punish-
ment, as for instance the death of his only beloved son Absolon.
Finally, faith teaches us, that we are tortured in purgatory for
our sins, until we have paid the last farthing. (Matt. v. 26.)
Did the Church always agree with this doctrine of Scripture ?
Yes; for resting on these texts of Scripture she always taught,
that by the Sacrament of Penance the guilt and eternal punish-
ment, due to sin, are indeed forgiven for the sake of the infinite
merits of Jesus, but that temporal punishments still remain, for
which the sinner must do penance. Even in the earliest times she
imposed great penalties and penances upon sinners for their sins
which were already forgiven. For murder, for instance, for ad-
ultery a penance of twenty years, for perjury eleven, for impurity,
for denial of faith, for fortune-telling seven years of severe pe-
nance with fasting, &c, were imposed; during this time it was
not allowed to travel, except on foot, to be present at the holy
Sacrifice of Mass, to receive the holy Eucharist, &c. But if the
penitents showed a great zeal for penance and sincere amend-
ment, or if distinguished members of the Church, particularly
martyrs, interceded for them, the bishops granted them an in-
dulgence, that is, they remitted the remaining punishment
either totally or partially. But in our days, on account of the
weakness of the faithful,' the Church must give lenity the upper
INSTRUCTION ON INDULGENCES. 475
hand. Besides the ecclesiastical punishments, the spiritual punish-
ments which would have to be suffered either here or in purga-
tory for the taking away of sins, are shortened and mitigated by
the indulgences through the treasure of the communion of saints.
Has the Church the power to remit temporal punishments, or to
grant indulgences?
The Council of Trent expressly states, that the Church has
power to grant indulgences (Sess. 25.), and this statement it sup-
ports by the words of Christ. For as Christ protests: Verily I
say unto you: whatsoever you shall bind upon earth,
shall be bound also in heaven; so He also promised, that
whatever the Church looses upon earth, is ratified and loosed in
heaven. Whatsoever you shall loose upon earth, shall
be loosed in heaven. (Afatt. xviii, 18.) Even an apostle granted
an indulgence. St. Paul forgave the incestuous Corinthian, upon
whom he had imposed a heavy punishment, what he would still
have had to suffer, in the person and power of Christ, that
his spirit might be saved in the day of our Lord Jesus
Christ, (ii. Cor. ii. 10.; i. Cor. v. 4, 5.)
What is meant by saying, indulgences are granted out of the
treasury of the saints or of the Church?
By this is meant, that God remits the sinner's temporal punish-
ment by the Church for the sake of the merits of Christ and the
saints, and supplies, as it were, by these merits what is still
wanting in our satisfaction.
What kinds of indulgences are there ?
Two; plenary indulgences and partial indigences. A plen-
ary indulgence, if rightly received, remits all ecclesiastical and
temporal punishment, which we would otherwise have to expiate
by the usual ecclesiastical penance. A partial indulgence of so
many days or years, remits so much of the temporal punishment
as the sinner could have expiated in so many days or years of
severe penance, according to the penitential code of the earliest
ages of the Church, hence also the name forty day's indulgence, &c.
What is a jubilee?*)
It is a plenary indulgence, which the pope grants to all the
faithful over the whole world, out of the treasure of the infinite
merits of Christ and His saints, and by which all temporal punish-
*) The word jubilee signifies deliverance, remittance. With the Jews
every fiftieth year was called so, and all the prisoners and slaves were to be
set free in this year according to the command of God, the inheritances which
had been sold, restored to their masters, the debts canceled, and the earth
left untitled. This was a year of grace and rest for the Jews. This jubilee
of the Jews was a figure of the Catholic jubilee, in which the captives of sin
and Satan are liberated, the, debt of sin remitted, and the inheritance of hea-
ven, which the sinner had sold to Satan, is restored to him.
476 INSTRUCTION ON INDULGENCES.
ments for all, even the most heinous sins, otherwise reserved to
the pope and the bishops, together with the accompanying eccle-
siastical punishment, are remitted and forgiven in the name of
God, if the sinner confesses contritely and receives the holy Eu-
charist and has a firm purpose of doing penance.
What is required to receive an indulgence ?
That we be free from all mortal sin, hence in the state of grace,
which can be obtained by the worthy reception of the holy Sa-
craments; moreover that we put aside all inclination for sin and
feel a perfect detestation not only for sin, but also for all evil oc-
casions of it, and for all that leads to sin; also that we ardently
perform the prescribed good works, especially the prayer for the
exaltation and spreading of the holy Catholic Church, for peace
and unity of Christian princes, for rooting up of heresies, &c.
(which generally consists in seven Our Fathers and Hail Marys,
Glory be to the Father, &c, with the Apostles' Creed.)
Do indulgences free us from all works of penance ?
By no means; for besides that among a thousand there is
hardly one in the proper state of soul to receive an indulgence
worthily, since besides purity of soul the inclination to sin must
be rooted out, it is by no means the intention of the Church, to
free us from all works of penance by granting us indulgences.
For she cannot act>contrary to the words of our Saviour: Unless
you do penance, you shall all likewise perish. (Luke
xiii. 3.) She rather wishes to assist our weakness, to supply our
inability to do the required penance, and to contribute what is
wanting in our penance, by applying the satisfaction of Christ and
the saints to us by indulgences. If we, therefore, do not wish to
do penance for our own sins, whe shall have no part in the pen-
ances of others by indulgences.
Are indulgences useful for the dead?
Yes, by way of suffrage, so far as we comply with the re-
quired conditions, and thus beg of God, for the merits of His Son
and the saints, to remit the punishments of the souls in purgatory.
Whether God will receive this petition or not, remains with Him,
and He will act only according to the condition of the deceased
person. We must, therefore, not depend upon the indulgences and
good works, which may be performed for us after death, but we
should rather endeavor, during our life-time, to secure our sal-
vation by leading a pious life and by our own good works and by
the gaining of indulgences.
What follows from the doctrine of the Church concerning indulgences?
That an indulgence is not a charter or license to commit any
sin, as the enemies .of the Church falsely contend ; that by an in-
dulgence no forgiveness of a committed or a future sin is granted ;
INSTRUCTION FOR THE NINETEENTH SUNDAY AFTER PENTECOST. 477
that no Catholic can believe, that he is free from doing works of
penance or other good works by gaining indulgences, that he is
free to waver and change his mind, free from the fight with his
evil inclinations, passions, and habits, from compensating for in-
juries, repairing scandals, from retrieving neglected good, and the
glorifying of God by works and sufferings ; but that indulgences
give nothing else than partial or total remission of temporal pun-
ishment; that they remind us of our weakness and lukewarm-
ness in comparison with the early Christians ; that they impel us
to propitiate the justice of God according to our ability; and,
finally, they remind us to thank God continually, that He gave
the Church a means in the inexhaustible treasure of the merits
of Christ and His saints, to help our weakness and to supply what
is wanting in our penance.
INSTRUCTION FOR THE NINETEENTH
SUNDAY AFTER PENTECOST.
N the Introit of the Mass, God says: I am
the Saviour of my people, saith the
Lord: in whatever distress they call on
me, I will hear them: and will be their
Lord for ever. Attend, my people,
to my law, incline your ears to the
j- words ofmy mouth. (Ps. lxxvii.) Glory, &c.
PRAYER OF THE CHURCH. Almighty and merciful
God, favourably defend us from all adversity: that being free
both in soul and body, we may with security of mind per-
form Thy service. Thro'.
EPISTLE. {Ephes. iv. 23—28.) Brethren: Be renewed in
the spirit of your mind ; and put on the new man, who, ac-
cording to God, is created in justice and holiness of truth.
Wherefore putting away lying, speak ye the truth every man
with his neighbour: for we are members one of another. Be
angry and sin not. Let not the sun go down upon your anger.
Give not place to the devil. He that stole, let him now steal
no more: but rather let him labour working with his hands
the thing which is good, that he may have something to give
to him that sufTereth need.
EXPLANATION. St. Paul admonishes the Ephesians and us,
that we should lay aside the old man, like a worn out garment,
and put on the new man, that is, renew our internal and external
478 INSTRUCTION FOR THE NINETEENTH SUNDAY AFTER PENTECOST.
conduct. This renewal according to his teaching takes place,
when we by a true repentance put away our usual vices, shun all
lying, anger, injustice, &c, and, on the contrary, adorn our soul
with holy virtues and zealously seek after Christian justice and
perfection. — We have, perhaps, already sought to change our
manner of living, for which a jubilee or another particular solem-
nity of the Church gave us occasion, and at that time, perhaps,
purified our soul by a general confession, and made the firm pur-
pose, to live for God and our salvation, we appeared converted
and to be other men : but how long did this conversion last? Ah,
how soon did we fall back into the old, sinful way of living ! And
why? Certainly because we lived in too great, deceitful security.
We thought everything accomplished by the general confession ;
we were satisfied and omitted to employ the means of keeping in
the state of renewal. We did not thank God for the grace of con-
version, we did not ask Him for the grace of perseverance. We
frequented evil company as before, and did not avoid dangerous
occasions, we indulged in idleness and pleasures as before. How
can it appear strange, if such a conversion is useless? Ah, we
should remain in wholesome fear even after the remission of our
sins. (Eccl. v. 5.) For even if we could say, that we have done
everything, nevertheless we cannot be certain, whether we be
worthy of hatred or love. (Eccl. ix. 1.) We should, therefore,
work out our salvation according to the advice of St. Paul (Philipp.
ii. 12.) in fear and trembling, and thus not fall into the old life of
sin by rash security, losing the hope of a new conversion.
GOSPEL. (Matt. xxii. 1 — 14.) At that time: Jesus spoke
to the Scribes and Pharisees in a parable, saying: The king-
dom of heaven is likened to a king, who made a marriage
for his son. And he sent his servants, to call them that were
invited to the marriage: and they would not come. Again he
sent other servants, saying: Tell them that were invited:
Behold, I have prepared my dinner; my beeves and fatlings
are killed, and all things are ready : come ye to the marriage.
But they neglected, and went their ways, one to his farm,
and another to his merchandise. And the rest laid hands on
his servants, and having treated them contumeliously put
them to death. But when the king had heard of it, he was
angry, and sending his armies, he destroyed those murderers,
and burnt their city. Then he saith to his servants: The
marriage indeed is ready; but they that were invited, were
not worthy. Go ye therefore into the high -ways; and as
INSTRUCTION FOR THE NINETEENTH SUNDAY AFTER PENTECOST. 479
many as you shall find, call to the marriage. And his ser-
vants going forth into the ways, gathered together all they
found, both bad and good: and the. marriage was filled with
guests. And the king went in to see jjhe guests; and he saw
there a man who had not on a wedding-garment. And he
saith to him: Friend, how earnest thou in hither not having
on a wedding-garment ? But he was silent. Then the king
said to the waiters : Bind his hands and his feet, and cast
him into the exterior darkness ; there shall be weeping and
gnashing of teeth. For many are called, but few are chosen.
REMARK. This parable agrees in many respects with that on
the second Sunday after Pentecost, and has the same meaning. See,
480 INSTRUCTION FOR THE NINETEENTH SUNDAY AFTER PENTECOST.
therefore, the explanation of that gospel, as also of the gospel on
the feast of St. Catherine, to which mag be added the following
EXPLANATION. The king in the present parable is the
Heavenly Father who betroths His only begotten Son to the Church
as to a spouse, and on this occasion makes the finest marriage-
feast by giving the evangelical doctrine, the holy Sacraments, and
the heavenly joys. To this marriage-feast, He first invited the
Jews through His servants, the prophets, apostles, and disciples
of Christ. But the Jews despised the honor and grace of the di-
vine King, destined for them, abused and killed His servants, and
were, therefore, cast aside and together with their city Jerusalem
destroyed by the armies of their enemies, as a just punishment;
but in their stead the heathens and all those nations were called,
who were on the broad road to hell, and who now occupy the
places of the unfortunate Jews at the marriage-feast of the Church,
and shall also occupy them in heaven. In this manner is verified
in the Jews, to whom Christ addressed this parable, that many
of them, nay, all are called, but few chosen, because they would
not heed the invitation.
APPLICATION. We have the fortune not only to be invited
to this marriage-feast, but are in reality guests at it, because we
are members of the Church of Christ by faith. "But the Chris-
tian," says St. Gregory, "who is a member of the Church by faith,
but has not charity, is like to a man who comes to the marriage-
feast without the wedding-garment." With this garment which is
charity, Christ was vested, when He came to celebrate the nuptials
with His spouse, the Church, and by the bond of charity the Son
of God also unites Himself with His elect. He clearly lets us
know, that charity is the wedding-garment which should vest us.
Those, therefore, who believe and are in the communion of the
Church, but who do not preserve the grace of charity, are, in-
deed, in the wedding-chamber, but they are not adorned with the
wedding- garment. They are, therefore, dead members of the
Church, and shall not be admitted without this garment into the
celestial marriage-feast in the triumphant Church, but rather be
cast with that unfortunate guest into exterior darkness. This one
was silent, when he was asked by the king, why he had not the
wedding-garment. By this we see, that no one can excuse him-
self to God for not having charity, because every one can have it,
if he asks it from God, and, as St. Augustine says, our heart is
the workshop of charity, and every one who has a heart, can
practise it.
PRAYER. I thank Thee, Jesus, that Thou didst call me
to the marriage-feast in Thy Church, give me the wedding-
garment of charity, that I may be present at the celestial
marriage-feast, and not be cast into exterior darkness.
481
INSTRUCTION CONCERNING HELL.
Cast him into the exterior darkness. {Malt. xxii. 13.)
HWhat is hell?
Ell is that awful place of the lower regions , where the
damned must suffer eternal punishment.
Is there a hell?
Yes, as shown by reason, holy Scripture, and the teaching of
the Church. Reason tells us, that there is a God, that God is just,
and if God is just, He cannot leave sin unpunished. It is evident,
that all sins are not punished in this world ; there is, therefore,
after this world a place, where every sin, not washed out by sor-
row and penance, will be punished, and this place is — hell. All
nations from the beginning of the world, even those who had not
the light of revelation, believed this.
But clearer still is the existence of hell shown by holy Scrip-
ture. Already the pious Job (x. 12.) speaks of a region of misery
and darkness, where are the shadows of death and no order, but
where eternal terror reigns. The Prophet Isaias (xxx. 33.) says,
that hell is deep and wide, and that the fire burning in it, is like
a stream of sulphur, ignited by the breath of the Lord. . Our Sa-
viour expressly says, that those who have done evil, shall go to
everlasting torment {Matt. xxv. 46), that they shall be tortured
with everlasting fire. {Matt. xxv. 41.) He makes mention of hell,
and says that an inextinguishable fire burns there, and a worm
which never dies, plagues the wicked. {Malt. ix. 42.; x. 28.) All
the fathers of the Church teach and testify to the same doctrine.
St. Augustine, among many others, says : "The infinite wisdom of
God tells us, that there is a hell, and the illimitable power of God
it is, that punishes the damned in a wonderful, but real manner."
Wherein do the pains of hell consist?
Sacred Scripture and the Church teach concerning the pains
of the reprobate in hell, that they there burn in an eternally in-
extinguishable fire. {Matt. xxv. 30.) The holy doctors of the
Church say, that this fire is never extinguished, and its smoke
ascends and rises from century to century. "I see this fire," says
St. Gregory, "as if it were gifted with reason; it makes a dis-
tinction between the guilty, and tortures the damned according
to the nature of their sins. This fire burns, but never consumes
its victims; it communicates, as Cassiodorus says, immortality
to the reprobate and lets them suffer pain, which preserves them,
like salt which penetrates the flesh and keeps it from corruption,
as Jesus says : Every one shall be salted with fire. {Mark.
ix. 48.) Tiiis fire does not shine, it leaves the reprobate in dark-
ness {Matt. viii. 12.), and with this fire a worm is combined, as
Christ says, which continually torments the damned, and never
31
482 CONSOLING DOCTRINE ON THE JOYS OF HEAVEN.
dies. This worm is not only the bad conscience, say the holy fa-
thers, but particularly the privation of the Beatific Vision. Eter-
nally will the thought torment the damned: I have lost God, the
only, true and highest good, I have lost Him through my fault, I
have lost Him for a brief pleasure, I have lost Him for ever. This
is the gnawing worm which unremittingly torments and gnaws
the reprobate, this is the most terrible torment, the most in-
supportable torture. And this torment and torture remain for
ever, will never cease. In hell there is no more time, eternity
has devoured all time; and if after millions and millions of years
a damned one wailingly asks his companion in misery: What time
is it? he receives the answer: It is eternity.
Who would not fear hell, when he reflects upon this, and not
avoid sin which cast man down into it! And yet there are so
many, upjpn whom the truth of the existence of a hell makes no
impression, yes, who even deny that there is a hell, and say: "God
is love, He can have no pleasure in the torments of His creatures,
He cannot eternally punish a sin which was committed in so short
a time as is the life of man." But those who speak thus, forget
that God is just, that His love and mercy are indeed always ready
to forgive the contrite and penitent, but that His justice must
also be satisfied, when the sinner continually rejects the merciful
love of God; they forget, that every grievous sin which man
commits voluntarily and knowingly, is an infinite, eternal insult,
offered to God, which can only be atoned for by an eternal punish-
ment. For the perverted and malicious will of a man, who dies in
mortal sin, remains perverted and malicious in eternity, therefore
he must also be punished eternally.
my dear Christian, do not listen to such talkers; for just
on account of their sinful life, they ought to fear hell which con-
demns their lives, and therefore they endeavor to free themselves
from this fear by denying the existence of hell ; but cannot suc-
ceed; for Jesus, the mouth of truth, has told us, that there is a
hell, and His word remains true for all eternity. Endeavor rather
by a pious and godly life to escape hell descend in spirit; accord-
ing to the advice of a saint, very often into hell, contemplate
the torments of the damned, and let this contemplation urge you
to imitate Christ, who has promised the joys of heaven to all His
faithful followers.
CONSOLING DOCTRINE ON THE JOYS OF HEAVEN.
The kingdom of heaven is like to a man, being a- king,
who made a marriage for his son. {Matt. xxii. 2.)
HEaven is also likened by Christ to a marriage-feast, be
cause we can there enjoy all imaginable pleasures in the
most perfect union with God. Wherein these pleasures consist,
St. Paul could not describe, although he was rapt into the third
INSTRUCTION FOR THE TWENTIETH SUNDAY AFTER PENTECOST. 483
heaven and tasted these pleasures; he only said: No eye hath
seen, no ear heard, and it hath not entered into the
heart of man, what God has prepared for those that
love him. (Cor. ii. 9.) Holy Writ, indeed, gives us many de-
scriptions of the celestial joys, it sometimes calls heaven a para-
dise of bliss, sometimes a precious pearl, sometimes a treasure
which neither rust nor moth consumes, nor thieves dig up and
steal ; sometimes it shows heaven in the picture of a kingdom, a
throne, a crown, whereby we are raised to the highest honor ;
sometimes in the picture of a city which is built up of gold, pre-
cious stones and pearls, lighted up by the splendor of God, filled
with magnificence and glory, and with all this enjoying undis-
turbed peace and the greatest security ; but these are only images
or similitudes, which are taken from the most beautiful, most
precious, and most magnificent and most pleasant things of the
earth, to teach us that heaven is as beautiful and pleasant a place,
as we can wish and represent to ourselves, and that all possible
beauty, agreeableness and joy may be found in heaven in the
highest and most perfect manner, without any evil, without loath-
someness, disgust and fear of loss. In heaven we shall possess
God Himself, the fountain of all joy and bliss, and enjoy His
own happiness with Him for all eternity. More is not needed
to give us the highest conception of heaven ; for it follows from
this: that we, like God Himself, far away from all evil and sorrow,
shall partake of His joys and perfections. We shall be like to
Him. (i. John iii. 2.) Who would not willingly despise the vain,
short and imperfect pleasures of this earth, whilst contemplating
this indescribable bliss ? Who would not willingly bear all the
misfortunes and misery of this world, when considering that we
shall be the happier in the next world, the unhappier we have
been in this life? What would it avail us to have enjoyed all the
pleasures of this world, if deprived of the pleasures of heaven
hereafter !
ASPIRATION. How lovely are Thy tabernacles, Lord
of hosts! my soul longeth and fainteth for the courts of the
Lord. My heart and my flesh have rejoiced in the living God.
(Ps. lxxxiii. 2, 3.) How do I loathe the world, when I con-
template heaven. (St. Ign. Loyola.)
INSTRUCTION FOR THE TWENTIETH
SUNDAY AFTER PENTECOST.
THe Introit of the Mass is an humble prayer, by which we
acknowledge, that we are punished for our disobedience :
Whatever thou hast done to u^s, Lord, thou hast done
31*
484 INSTRUCTION FOR THE TWENTIETH SUNDAY AFTER PENTECOST.
by a just judgment: for we have sinned and disobeyed
thy commandments: but glorify thy name, and deal
with us according to thy great mercy. {Dan. iii. 28.)
Blessed are the undefiled in the way, who walk in the
law of the Lord. Glory, &&
PRAYER OF THE CHURCH. Favourably grant, we be-
seech Thee, Lord, Thy servants both pardon and peace;
that, being cleansed from the guilt of all their offences, they
may serve Thee with secure minds. Thro\
EPISTLE. {Epli.v. 15—21.) Brethren: See therefore
how you walk circumspectly not as unwise, but as wise: re-
deeming the time, because the days are evil. Wherefore be-
come not unwise, but understanding what is the will of God.
And be not drunk with wine, wherein is luxury, but be ye
filled with the holy Spirit, speaking to yourselves in psalms
and hymns, and spiritual canticles, singing and making mel-
ody in your hearts to the Lord: giving thanks always for
all things in the name of our Lord Jesus Christ, to God and
the Father. Being subject one to another in the fear of
Christ.
How may we redeem time?
By employing, as St. Augustine says, every moment, even with
the loss of all temporal advantages, to gain the eternal goods, by
letting no opportunity pass to do good, to labor and suffer through
love for God, to improve our lives and increase in virtue.
"Do you wish to know," says the pious Cornelius a Lapide,
"how precious time is: Ask the damned, for these know it from
experience. Come, rich man, from the abyss of hell, tell us what
you would give for one year, one day, one hour of this time ! I
would, he says, give the whole world, all pleasures, all treasures,
and bear all torments. 0, if only one moment were granted me
to have contrition for my sins, for the forgiveness of my crimes,
I would purchase this moment with every labor, with any pen-
ance, with ail punishments, torments, and tortures, which men
ever suffered in purgatory or in hell, even if they lasted hundred,
yes a thousand million of years ! precious moment upon which
whole eternity depends! 0, how many moments did you, my
dear Christian, neglect, in which you could have served God,
could have done good for love of Him, and gained eternal hap-
piness for them, and you lost these precious moments. Remem-
ber: with one moment of time, if you employ it well, you can
purchase eternal happiness, but with whole eternity not one mo-
ment of precious time!
INSTRUCTION FOR THE TWENTIETH SUNDAY AFTER PENTECOST. 485
ASPIRATION. Most bountiful God and Lord! I am
heartily sorry, that I have so badly employed the time, which
Thou hast given me for my salvation. In order to supply
what I have neglected, as far as I am able, I offer up to Thee
all that I have done or suffered from the first use of my
reason, as if I had really to do and suffer it still ; and, in-
deed, I offer it up in union with all the works and sufferings
of our Saviour, and beg fervently, that Thou wilt supply,
through His infinite merits, my defects, and wilt be pleased
with all my actions and sufferings.
Be not drunk with wine, wherein is luxury/
[About the rice of drunkenness see the third Sunday after Pente-
cost. Here whe shall only speak of those who make others drunk
by intemperately drinkiny toasts, or by urgent encouragement.] The
Persian King Assuerus expressly forbade, that any one should be
urged to drink at his great banquet. (Esth. i. 8.) This heathen
who knew from the light of reason, that it is immoral to lead
others to intemperance, will one day rise in judgment against
those Christians who, enlightened by the light of faith, would
not recognise and avoid this vice. Therefore the Prophet Isaias
(v. 22.) pronounces, woe over those who are heroes in drinking
and know how to intoxicate others; and St. Augustine admonishes
us, by no means to consider those as friends, who wish to make
us enemies of God by pledging us.
GOSPEL. (John iv. 46 — 53.) At that time: There was a
certain ruler whose son was sick at Capharnaum. He hav-
ing heard that Jesus was come from Judea into Galilee, went
to him, and prayed him to come down and heal his son: for
he was at the point of death. Jesus therefore said to him:
Unless you see signs and wonders, you believe not. The ruler
saith to him: Lord, come down before that my son die. Jesus
saith to him: Go thy way, thy. son liveth. The man believed
the word which Jesus said to him, and went his way. And
as he was going down, his servants met him; and they
brought word, saying, that his son lived. He asked therefore
of them the hour wherein he grew better. And they said to
him: Yesterday at the seventh hour the fever left him. The
father therefore knew that it was at the same hour that
Jesus said to him: Thy son liveth; and himself believed, and
his whole house.
486 INSTRUCTION FOE THE TWENTIETH SUNDAY AFTER PENTECOST.
INSTRUCTIONS. I. God permitted the son of the ruler to
become sick, perhaps, only for this reason, that he might ask
Christ for the health of his son, and thus obtain the true faith
and eternal happiness. In this manner God generally seeks to
lead sinners to Himself, in as much as He brings all sorts of evils
and misfortunes either upon the sinner himself, or his children,
property, cattle, &c. Therefore said David: It is good for me,
that Thou hast humbled me, that I may learn Thy jus-
tifications (Ps. cxviii. 71.), and therefore he also asked God to
fill their faces (of sinners) with shame, that they should
seek His name. {Ps. lxxxii. 17.) This happened in the case of
those of whom David says: Their infirmities were multi-
plied: afterwards they hastened to God. (Ps. xv. 4.) 0,
would we only do the same! When God sends us failure of crops,
inundations, hailstorms, dearth, war, &c, He wishes nothing else
CONSOLATION IN SICKNESS. 487
than that we turn away from our sins and come to Him. But
what do we do? Instead of hastening to God, we take refuge in
superstition, or we murmur against God, yes, find fault with or
even blaspheme His sacred regulations ; instead of removing our
sins by sincere penance, we continually commit new sins, by mur-
muring and impatience, by rash judgments, as if injustice and
malice of others were the cause of our misfortune, by hatred and
enmity, &c. What, therefore, must God still do if He cannot
better us, either by benefits or by punishments?
II. Christ said to this ruler: If you do not see signs and
wonders, you believe not. This was a reprimand for his
imperfect faith ; for if he had truly believed, he should not have
asked Him to come to "the house, but should have, like the^cen-
turion, believed {Matt, viii.) that Christ, even being absent, could
help his son. Many Christians deserve the same rebuke from
Christ, because they lose nearly all faith and confidence in God,
when He does not immediately help them in their troubles, as
they wish. But how displeasing such a want of confidence is to
God, He gives us to understand, when He pronounces a terrible
woe {Eccl. ii. 1—5.) and denies all assistance to those who are so
fickle and lose hope and patience.
III. How much may not the example of the father of a family
accomplish ! This ruler had hardly received the faith, than his
whole household was converted and believed in Christ. 0, how
much good could fathers and mothers accomplish among their
subjects and domestics by their good example, by their piety and
zeal in prayer, by frequent reception of the holy Sacraments, by
their meekness, temperance, modesty, and other virtues !
CONSOLATION IN SICKNESS.
The son of a certain ruler was sick. {Johniw. 16.)
TO console yourself in sickness, you ought to consider that
God sends you this sickness for the welfare of your soul, so
that you may know your sins; or if you be innocent, practise
yourself in patience, humility, charity, &c, and increase your
merits. Therefore a holy father said to one of his companions,
who complained, because he was sick: "My son! if you are gold,
then you will be proved by sickness, but if you are mixed with
dross, then you will be purified." "Many who are well, are vi-
cious," writes St. Augustine, "who if they were sick, would be
virtuous;" and St. Bernard says: "It is better to arrive at sal-
vation through sickness, than to be well and be damned."
It is also a powerful means of consolation in sickness, to re-
present the suffering Redeemer to ourselves, who had no soundness
from the top of His head to the sole of His foot, and contemplating
whom St. Bonaventure used to cry out: "0 Lord, I do not wish
to live without sickness, since I see Thee wounded so much."
488 INSTRUCTION ON CARE OF THE SICK.
If we fall into sickness, we should carefully examine, whether
we possess any illgotten goods, or have any other secret sin on
our conscience ; and if we are conscious of any, we should quickly
free ourselves from it by a contrite, sincere confession, and by
restoring the things belonging to others. Sins are very often the
cause of disease, and no doctor can, perhaps, cure them, as long
as we are stained by sins, because God does not give His bless-
ing, if He is not first propitiated by penance. Still less can we
expect help, but rather temporal and eternal misfortune, if we
have recourse to superstition and spells, as King Ochozias expe-
rienced, who was punished with death, because he had had re-
course to an idol, Beelzebub, in sickness, (iv. Kings i.)
PRAYER. Jesus, Thou true physician of our souls!
Thou who dost wound us and heal us, yea, even permittest
us often to grow sick in body, that our souls may get well;
grant, that I may employ every bodily pain, according to
Thy merciful purposes, to the furtherance of my salvation.
INSTRUCTION ON CARE OF THE SICK.
Come down before that mg son die. (Johniv. 49.)
A LI those who have the charge of sick persons, should be
like to this father, that is, they should before all endeavor
to call in Jesus in the most holy Sacrament, before the sick person
becomes unable to receive Him. The devil seeks to hinder noth-
ing more than this. He excites the imagination in the sick person,
making him believe that he can live longer, that he will certainly
get well again, in order the easier to ruin him afterwards, because
he puts off his conversion. To this end those contribute faithfully
who through fear of frightening the sick person or of annoying
him, fail to call the priest at the right time. But this is a cruel
love, which deprives the sick person of the salvation of his soul
and eternal happiness, and draws with it a terrible responsibility.
Where there is question of eternity, no carefulness can be too
great. We should, therefore, chose the safest side, because the
sickness may easily grow greater and finally make the sick person
unable to attend to the affair of saving his soul. We should,
therefore, not conceal from him the danger in which he is, and it
the sick person has still the use of his reason, should call in the
priest whom he himself asks for, that he may receive the Last
Sacraments. He will not die any sooner on that account, but
rather derive the greatest benefit from it, since his conscience
will be cleansed from sin, which may be the cause of his sickness,
and, perhaps, he may be freed from his illness, or, at least, he
will be strengthened by the newly received grace of God, to bear
his pains with greater patience and to die far easier, securer,
and onore consoled. We should also endeavor to encourage the
INSTRUCTION FOR THE TWENTY FIRST SUNDAY, &c.
489
sick person to resign himself to the will of God and to a filial
confidence in God's help, say consoling prayers for him, pre-
serve and strengthen him against melancholy thoughts and the
temptations of the devil; we should present him the crucifix
to kiss, pronounce or read slowly and not too loud from some
prayerbook the sacred names of Jesus, Mary and Joseph, and
other consoling aspirations, sign him with the sign of the cross,
sprinkle him with holy water, and above all pray for a happy
death for him; but not weep and wail, by which death is only
made harder for him, nor shou'.d we hold useless, idle and worldly
conversations with him , because he is prevented by them from
thinking of God and the salvation of his soul, and from preparing
himself for the last dangerous struggle, finally, we should by no
means suffer in his presence persons who have given him occa-
sions of committing sin, because they would be obstacles to his
sincere conversion.
There is truly no greater work of charity than to help our
neighbor to a happy death.
INSTRUCTION FOR THE TWENTY FIRST-
SUNDAY AFTER PENTECOST.
T the Intro it of the Mass is said a prayer
of Mardochai, fosterfather of queen Esther,
w r hich may be used in all necessities: All
things, Lord, are in thy power: and
no one can resist thy will; for thou
, madest all things: heaven and earth,
and whatever is contained within the
compass of the heavens: thou art Lord of all. {Esther
xiii. 9, 10.) Blessed are the undefiled in the way; who
walk in the law of the Lord. (Ps. cxviii.) Glory, &c.
PRAYER OF THE CHURCH. Preserve Thy family,
Lord, we beseech Thee, by Thy constant mercy: that under
Thy protection, it may be freed from all adversity, and by
the practice of good works, continue devoted to Thy name.
Thro'.
EPISTLE. (JEph. vi. 10—18.) Brethren: Be strengthened
in the Lord, and in the might of his power. Put you on the
armour of God, that you may be able to stand against the
deceits of the devil. For our wrestling is not against flesh
and blood; but against principalities and powers, against the
rulers of the world of this darkness, against the spirit of
490 INSTRUCTION FOR THE TWENTY FIRST SUNDAY
wickedness in the high places. Therefore take unto you the
armour of God, that you may be able to resist in the evil
day, and to stand in all things perfect. Stand therefore hav-
ing your loins girt about with truth, and having on the
breast-plate of justice, and your feet shod with the prepara-
tion of the gospel of peace : in all things taking the shield of
faith, wherewith you may be able to extinguish all the fiery
darts of the most wicked one. And take unto you the helmet
of salvation, and the sword of the spirit, which is the word
of God.
EXPLANATION. The apostle teaches the Ephesians and us,
how hard and dangerous a struggle every Christian has to make,
not against human enemies of flesh and blood, but against spiri-
tual, invisible enemies, who were one time powerful princes in
heaven, but through sin became princes of the darkness of this
world, govern the adherents of the world and sinful pleasures,
and exercise their evil influence in the air as well as on the earth,
as far as God permits them for our chastisement or trial.
He shows us also the manner in which we can gain victory
in this struggle, and how we can overcome in the evil day, that
is, in time of temptation, and particularly in the hour of death,
when he admonishes us to have confidence in God and gives us
the weapons for the fight. We should, therefore, gird ourselves
with the girdle of truth, which shows us, that glory, concupis-
cence, and riches are vain and useless, and we should put on the
breast-plate of justice which is made of good works; we should
put on the shoes of the preparation of the gospel, which alone
obtains us true peace to live faithfully; and take the shield of
faith, which teaches us how richly God rewards virtue and how
terribly He punishes those who succumb to temptation and sin;
and cover ourselves with the helmet of salvation, namely, with
confidence in God and the hope of heaven ; and take the sword of
the word of God, making use, when violently tempted, of con-
soling and strengthening expressions of Holy Scripture, by which
we can put the devil to flight, according to the example of Christ
{Matt, iv.) and the saints.— Let us diligently use these weapons,
and we shall never be overcome in this dangerous, spiritual com-
bat, but be victorious and be crowned with the crown of victory.
GOSPEL. {Matt, xviii. 23—35.) At that time: Jesus
spoke to his disciples this parable: The kingdom of heaven
is likened to a king who would take an account of his ser-
vants. And when he had begun to take the account, one was
brought to him that owed him ten thousand talents. And as
he had not wherewith to pay it, his lord commanded that
AFTER PENTECOST.
4iU
he should be sold, and his wife and children, and all that he
had, and payment to be made. But that servant falling
down, besought him, saying: Have patience with me, and I
will pay thee all. And the lord of that servant being moved
with pity, let him go and forgave him the debt. But when
that servant was gone out, he found one of his fellow-servants
that owed him a hundred pence; and laying hold of him, he
throttled him saying: Pay what thou owest. And his fellow-
servant falling down, besought him, saying: Have patience
with me, and I will pay thee all. And he would not : but
went and cast him into prison, till he paid the debt. Now
492 INSTRUCTION FOR THE TWENTY FIRST SUNDAY, &c.
his fellow-servants seeing what was done, were very much
grieved, and they came and told their lord all that was done.
Then his lord called him, and said to him: Thou wicked ser-
vant, I forgave thee all the debt, because thou besoughtest
me : shouldst not thou then have had compassion also on thy
fellow-servant, even as I had compassion on thee? And his
lord being angry delivered him to the torturers, until he
paid all the debt. So also shall my heavenly Father do to you,
if you forgive not every one his brother from your hearts.
Who are understood by the king and the servants ?
By the king God, and by the servants all mankind.
What is meant by the ten thousand talents ?
The ten thousand talents, according to our money eight mil-
lion three hundred and fifty five thousand dollars, signify every
mortal sin, the guilt of which is so great and heavy, that no
creature can pay it, that is, satisfy for it ; even all the works of
the saints cannot smooth it over, because by every mortal sin the
infinitely great, good and holy God is offended, which offence it
is as impossible for any creature to cancel, as it is for a poor
servant to pay a debt of eight million three hundred and fifty
five thousand dollars. Nevertheless God is so merciful and pro-
pitious, that He remits the whole immeasurable debt of the sin-
ner, on account of the infinite merits of Christ, if the sinner con-
tritely begs for forgiveness and wishes to make atonement.
Why did the master order, not only the debtor, but also his wife
and children to be sold?
Probably because they assisted in enlarging the debt, helped
or gave occasion for its increase. This is a warning to those who
in any way make themselves partakers of others' sins, particu-
larly for parents and heads of families who are silent with regard
to the sins of their household, do not punish them, or do even
tell their inferiors to sin; to servants, and brothers and sisters
who counsel one another to sin, help each other, take part therein,
are silent when they should speak, do not hinder one another,
yes, even protect each other in sin; especially to all those who
contribute by word or deed, or by neglect of their duty, to any
sin committed.
What is understood by the hundred pence?
By the hundred pence, about ten dollars according to our
money, are understood the offences, committed against us, and
which, in comparison with our debt against God, are something
very insignificant.
INSTRUCTION ON THE VIRTUE OF PATIENCE. 493
What does Jesus intend to show by this parable?
He wishes to show, that if God is so merciful and forgives us
our immense debts, we should be merciful and willingly forgive
our fellowmen the small faults and offences, which they commit
against us; he who does not do this, will also not receive pardon
from God, indeed, in him shall be verified that which is said by
the Apostle St. James: Judgment without mercy to him
that hath not done mercy. {James ii. 13.)
Who are those who throttle their debtors?
These are in general the unmerciful, but in particular can be
meant those who have no compassion on their debtors that cannot
pay immediately; those who right away go to law and rest not
until the debtor has sold house and property; those who oppress
widows and orphans, if they own them anything, which is one of
the sins crying to heaven for vengeance (Eccl. xxxv. 18.) ; those
who even in just lawsuits act harshly and severely with their
opponent, without the slightest giving way or agreement with
him ; finally, rulers and landlords who overburden their subjects
with excessive tithes and taxes, and exact their share witli the
greatest rigor.
Who are those who accuse these hardened men before God?
They are the guardian angels and their own conscience ; the
merciless act itself cries to God for vengeance.
What is it to forgive from the heart?
It is to banish all hatred, ill will and revengeful desires from
the heart, to treasure a true and sincere love towards our of-
fenders and enemies not only in our hearts, but also manifest it
externally by deeds of charity. Therefore those have not forgiven
from their hearts, who, indeed, say and believe, that they have
no ill will against their enemy, but everywhere avoid him, do not
salute him, do not thank him, do not pray for him, do not speak
with him, and do not help him in necessity, even when they can,
but rather rejoice at his need.
INSTRUCTION ON THE VIRTUE OF PATIENCE.
SHave patience with me. {Matt, xviii. 26.)
Ince God has such great and continual patience with us,
ought this not to move us to have patience likewise with the
faults and weaknesses of our fellowmen, and to resign ourselves
patiently in all our sufferings and tribulations to God's holy will?
Or what will your impatience and surly behavior avail you? Will
you thereby change or ease your sufferings ? Do you by your im-
patience correct the faults of your neighbor? No; impatience, on
the contrary, makes suffering more oppressive, misfortune greater,
and the erring neighbor more obstinate, so that he will ultimately
494
INSTRUCTION ON THE VIRTUE OF PATIENCE.
refuse even mild and patient corrections. Besides impatience
leads to many sins, to cursing, railery, quarrelling, contention, and
murder. The pious Job gives us the finest example of real patience
and resignation to the will of God. He was a wealthy, respected,
and at the same time godfearing man in the land of Hus, he was
father of seven sons and three daughters, and lived peacefully
and happy. God wished to try him and permitted the devil to
vent his whole rage upon him. Job Mas deprived of his children
and all his property, and, finally, he was himself afflicted with the
most painful disease of leprosy. But in the midst of all these
dreadful misfortunes Job remained calm. Naked, covered only
with a few patches, he sits on a dunghill, a picture of misery, and
yet no sound of murmuring comes from his lips, he does not curse,
does not blaspheme God, but says resignedly: God hath given
it, God hath taken it away, God can give it again;
INSTRUCTION FOR THE TWENTY SECOND SUNDAY, &c. 495
blessed be the name of the Lord. To all this misery was
added the baseness of his own wife, who came and mocked him,
and of three intimate friends, who instead of consoling him, judged
him falsely and said, that his misery was just punishment from
heaven. And stillJob did not murmur against God's wise dispensa-
tions; with unshaken patience he held out with confidence in God,
and God did not forsake him. He rewarded him well for his fide-
lity and patience. For He made him well again and gave him
greater wealth than he had before. See what patience can do,
what reward is in store for it! And thou, a Christian, a follower
of Christ, the patient, crucified Lamb, art immediately so irritat-
ed, so angry and morose at every little cross which presses you !
Be ashamed of your weakness, and learn from the pious Job,
learn from Jesus, your Saviour, to practise the virtue of patience,
for patience proves hope, and hope permits us not to be put to
shame. Patience always carries off victory and may expect certain
reward in heaven.
If you find an inclination for impatience in you, then make
every day in the morning a resolution to battle bravely with this
vice and often ask God for the virtue of patience in the following
PRAYER. God, who hast humbled the pride of the old
enemy by the patience of Thy only begotten Son, vouchsafe
that we may devoutly consider what He has suffered for us,
and accordingly suffer all that is contrary to us, through the
same Jesus Christ, our Lord, &c.
INSTRUCTION FOR THE TWENTY SECOND
SUNDAY AFTER PENTECOST.
T the Introit of the Mass pray for the for-
giveness of your sins with the priest : If
thou, Lord, wilt mark iniquities;
Lord, who shall stand it? For with
thee there is propitiation, God of
Israel. Out of the depths I have cried
to thee, Lord, Lord hear my voice.
(Ps. cxxix.) Glory be to the Father, &c.
PRAYER OF THE CHURCH. God, our refuge and
strength, fountain of all goodness, mercifully give ear to the
fervent prayers of Thy Church, and grant, that what we ask
with faith, we may effectually obtain. Thro 1 .
EPISTLE. (Philipp. i. 6— 11.) Brethren: We are con-
fident of this very thing, that he who hath begun a good
496 INSTRUCTION FOR THE TWENTY SECOND SUNDAY
work in you, will perfect it unto the day of Christ Jesus. As
it is meet for me to think this for you all : for that I have
you in my heart; and that in my bands, and in the defence
and confirmation of the gospel you are all partakers of my
joy. For God is my witness, how I long after you all in the
bowels of Jesus Christ. And this I pray, that your charity
may more and more abound in knowledge and in all under-
standing; that you may approve the better things, that you
may bo sincere and without offence unto the day of Christ.
Filled with the fruit of justice, through Jesus Christ, unto
the glory and praise of God.
EXPLANATION. This epistle was written by St. Paul at
Rome, where he was imprisoned for the faith, to the inhabitants
of Philippi in Macedonia, who had been converted by him. He
congratulates them, that they so willingly received and conscienti-
ously obeyed the gospel which he had preached to them, and he
says, he trusts in God to complete the good work which he has
commenced in them, and will give them perseverance until the
day of Christ, that is, until death.
GOSPEL. {Matt. xxii. 15— 21.) At that time : The Phar-
isees going, consulted among themselves how to ensnare Je-
sus in his speech. And they send to him their disciples, with
the Herodians, saying: Master, we know that thou art a true
speaker, and teachest the way of God in truth, neither carest
thou for any man: for thou dost not regard the person of
men. Tell us therefore what thou dost think, Is it lawful to
give tribute to Caesar or not? But Jesus knowing their wick-
edness, said: Why do you tempt me, ye hypocrites? Shew
me the coin or the tribute. And they offered him a penny.
And Jesus saith to them: Whose image and inscription is
this ? They say to him : Caesars. Then he saith to them :
Render therefore to Caesar ' the things that are Caesar's : and
to God, the things that are God's.
Why did the Pharisees wish to ensnare Jesus in His speech ?
In order to find some reason % to accuse Him before the em-
peror, or to make Him hateful to the Jews ; for had He denied
tribute to Caesar, they would have accused Him before the em-
peror as guilty of high treason ; had He, on the contrary, made it
obligatory to pay tribute, then they would have denounced Him
as a destroyer of liberty to the people, who considered themselves
AFTER PENTECOST.
497
a free nation owing allegiance only to God. — All those are like
the Pharisees, who under the appearance of friendship only cause
vexation and misfortune to their neighbor.
Who are hypocrites in reality?
Those who in order to cheat their neighbor, appear externally
pious and holy, whilst internally they are full of malice ; those
who have honey on their tongues, but gall in their hearts , and
sting like scorpions, when we least expect it. Because there are
so many vices connected with hypocrisy {Matt, xxiii.), therefore
Christ has denounced no sin more awfully than this one. Hypo-
crites are brethren of Cain, Joab, and Judas, of whom the first
slyly deceived his brother and killed him, the second his cousin,
and the third betrayed his master with a kiss. Better is an open
enemy, before whom we can be on our guard than a hypocritical
32
498 INSTRUCTION ON THE FOLLY OF HUMAN FEAR.
friend, before whom we do not guard ourselves. Such false men
are cursed by God. {Mai. i. 14.) I hate a mouth with a double
tongue. {Prov.mW. 13.) "The devil silently possesses the hearts
of hypocrites and quietly he sleeps in them, whilst he gives them
no peace," says St. Gregory; and St. Jerome writes: "A pretend-
ed holiness is double malice."— Beware, therefore, my dear Chris-
tian, of the vice of hypocrisy, which is so hateful to God ; endeav-
or always to be sincere with God, thyself, and thy neighbor, and
to walk in true humility before God's face, then mayst thou carry
the image of God within thee,
PRAYER. Help me, Lord, for the number of the saints
is decreasing and truth is becoming rare among men. Vanity
they speak, each to his neighbor: their lips are deceitful,
with double hearts speak they. Let the Lord destroy all de-
ceitful lips and boasting tongues which say: We will mag-
nify our tongues; our lips are our own; who is Lord over us?
Lord, deliver my soul from wicked lips and a deceitful
tongue; give me grace to preserve Thy image in my soul by
piety and virtue. Direct my heart to justice and keep it
away' from avarice, that I may give to each his own. (Ps. xi.
and cxix.)
INSTRUCTION ON THE FOLLY OF HUMAN FEAR.
Thou art a true speaker, neither carest thou for any
man, for thou dost not regard the person of men.
I {Matt. xxii. 16.)
N this Christians ought especially to follow the Saviour, and
not permit themselves to be frightened off from piety and the
practice of virtue by human fear and that idle phantom: "What
will people say?" What matters it, what people think and say of
us, if we only please God? He alone can truly benefit or injure
us; therefore he alone is to be feared, as Christ says: Fear not
those that kill the body, and cannot kill the soul: but
rather fear him that can destroy both soul and body
in hell. {Matt. x. 28.)
How foolishly, therefore, do those act who through fear of
displeasing certain people, are afraid to serve God and cultivate
piety; who even go so far as to commit sin and offend God; who
in order to be pleasing to others, oppress innocent, poor and for-
saken people; who adopt the latest and most scandalous fashions
and customs; those who eat meat on days of abstinence, or give
it to others; those who sing sinful songs, or what is still worse,
do not hesitate to ridicule sacred things to give others occasion
to laugh, or to be considered a strong minded person. Implore
God daily and sincerely, that He may take from you this vain
INSTKUCTION ON THE VALUE AND DIGNITY OF THE SOUL. 499
fear of men and give you instead the fear of the Lord, which is
the beginning of wisdom.
INSTRUCTION ON THE VALUE AND DIGNITY OF
THE SOUL.
Whose image is this? (Matt. xxii. 20.)
THus we should often ask ourselves with respect to our soul,
particularly when we are tempted to stain and ruin it by
sin. Whose image is this? we should then say to ourselves,
"Is it not the likeness of God, an image dyed in the bloody of Je-
sus, an image for which the Saviour gave His life? Would I
defile and deform this by sin and voluptuousness? God forbid!"
Thus we should say to ourselves, such resolutions should we make.
For in truth, what among all created things, except the angels, is
more beautiful and more precious than a human soul, which is in
the state of grace? "Could we," says St. Catherine of Sienna, "be-
hold with our corporal eyes a soul in the state of grace, we would
see with astonishment, that it surpasses in splendor all flowers, all
stars, the whole world, and there is hardly a man that would not
wish to die for such beauty." It is a dwelling of the Blessed
Trinity! Christ did not give His life for all the goods and treas-
ures of this earth, but for the human soul. And yet many esti-
mate their soul so lightly, that they sell it for a momentary pleas-
ure, for a present not worth a penny! For shame! The body we
estimate so highly, that we take all pains to decorate it and keep
it alive, and the image and likeness of God, the soul, we take no
pains to keep in the state of grace, and do not adorn with virtues !
What folly!
INSTRUCTION ON THE DUTY TO PAY TAXES OR
TRIBUTE TO THE GOVERNMENT.
Give to Caesar the things that are Caesar's, and to God
the things that are God's. (Matt. xxii. 21.)
TO pay tribute to the lawful government, is a duty of justice
which the Spirit of God Himself commands us to faithfully
fulfill. (Rom. xiii. 6, 7.) Christ Himself paid the customary di-
trachma for Himself and St. Peter (Matt. xvii. 23.); "and if the
Son of God Himself paid duty and tax," says St. Ambrose, "who
art thou, man, that thou wouldst free thyself from it?" The
government must watch, that the life of its subjects be not in-
jured with impunity, that their property be not endangered or
robbed, that there be security on the high-ways, that peace, har-
mony and order be preserved among the citizens, that their tem-
poral welfare be promoted, that sciences and arts flourish, &c.
And for this teachers, judges, officers and soldiers are necessary,
for whose support care must be taken, and whose trouble rewarded.
32<
500
INSTRUCTION FOR THE TWENTY THIRD SUNDAY
Besides this the government must care for the security of the
country, for public streets and bridges, for the maintenance o
churches, schools and other institutions necessary for the common
good; to enable the government to perform these duties taxes are
necessary and lawfully assessed. If you oppose these laws, you
oppose God, for by Him the kings rule and lawgivers ordain, what
is just; by Him princes rule and the mighty ordain jus-
tice. (Prov. viii. 15, 16.) Let the payment of duties rather be a work
pleasing to God. because you pay them for love of God, willingly
and resigned to His holy will as the early Christians did, who even
served their heathenish government with pleasure, in all that was
not contrary to God's will, and willingly rendered the duties.
INSTRUCTION FOR THE TWENTY THIRD
SUNDAY AFTER PENTECOST.
REMARK. If from Pentecost until Advent there be only twenty
three Sundays, then the present one is omitted, and the Mass of the
followiny Sunday, the twenty fourth, is said.
He Intro it of the Mass consoles and incites
us to confidence in God who is so benevolent
towards us and will not let us pine away in
tribulation. The Lord saith: I entertain
thoughts of peace, not of affliction:
you shall call on me, and I will hear
you: and bring back your captive
peopl from eall places. Uer. xxix. 11.) Thou, Lord, hast
blessed thy land: thou hast brought back the captive
children of Jacob. {Ps. lxxxiv.) Glory, &c.
PRAYER OF THE CHURCH. Pardon, Lord, we be-
seech Thee, the sins of thy people: that we may be delivered
by Thy goodness from the guilt we have contracted by our
own weakness. Thro 1 .
EPISTLE. (PMUpp. hi. 17— 21.; iv.l— 3.) Brethren: Be
followers of me, and observe them who walk so as you have
our model. 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 their shame: who mind earthly
things. But our conversation is in heaven; from whence also
we look for the Saviour, our Lord Jesus Christ, who will
reform the body of our lowness, made like to the body of his
AFTER PENTECOST. 501
glory, according to the operation whereby also he is able to
subdue all things unto himself. Therefore, my dearly belov-
ed brethren, and most desired, my joy, and my crown : so
stand fast in the Lord, my dearly beloved. I beg of Evodia,
and I beseech Syntyche, to be of one mind in the Lord. And
I entreat thee also my sincere companion, help those women
that have laboured with me in the gospel, with Clement and
the rest of my fellow labourers, whose names are in the book
of life.
EXPLANATION. There are unhappily many Christians, as
St. Paul, weeping, complains, who are declared enemies of Christ's
cross, who do not wish to mortify their senses, but only serve
their appetites, who only think of gratifying their lusts, and, as
it were, find their only pleasure, even seek their honor in despis-
ing the way of Jesus and His saints on the narrow path of the
cross, of mortification and humiliation, and, wallow like swine
in the mire of the most shameful lusts. But what will be the end
of these people? Eternal perdition! For he who does not crucify
the flesh with its lusts, does not belong to Christ. (Gal. v. 24.) He
who does not bear the marks of the mortification of Jesus in his
body, in him the life of Christ shall not be manifested, (ii. Cor.
iv. 10.) He who does not walk in heaven during his life-time,
that is, who does not direct his thoughts and desires heavenward
and despise the world and its vanities, will not find the entrance
to heaven after his death.
ASPIRATION. Would to God, I could say with St. Paul:
The world is crucified to me, and I to the world.
(Gal. vi. 14.)
GOSPEL. (Matt. ix. 18—26.) At that time: As Jesus
was speaking to the multitude: Behold, a certain ruler came
up, and adored him, saying: Lord, my daughter is even now
dead; but come lay thy hand upon her, and she shall live.
And Jesus rising up followed him, with his disciples. And
behold, a woman who was troubled with an issue of blood
twelve years, came behind him, and touched the hem of his
garment. For she said within herself: If I shall touch only
his garment, I shall be healed. But Jesus turning and seeing
her, said: Be of good heart, daughter, thy faith hath made
thee whole. And the woman was made whole from that
hour. And when Jesus was come into the house of the ruler,
and saw the minstrels and the multitude making a rout, he
502 INSTRUCTION FOR THE TWENTY THIRD SUNDAY, &c.
said: Give place: for the girl is not dead, but sleepeth. And
they laughed him to scorn. And when the multitude was
put forth, he went in and took her by the hand. And the
maid arose. And the fame hereof went abroad into all that
country.
INSTRUCTIONS. I. Filial was the faith, unbounded the con-
fidence, profound the humility of this woman, and, therefore, she
received health also. Learn from this, how pleasing is filial faith,
firm confidence, and sincere humility to the Lord ; let your prayer
always be penetrated by these three virtues, and you will receive
whatever you ask for.
II. The devout Louis de Ponte refers the conduct of this wo-
man to our conduct at the holy Communion, and says: Christ
INSTRUCTION CONCERNING RIDICULE AND DERISION. 503
wished to remain with us in the most holy Eucharist, clothed
with the garment of the sacramental species of bread, that he who
receives His sacred flesh and blood, and brings his soul in con-
nection with it, may be freed from the bloody flow of evil con-
cupiscence. If you wish to obtain the integrity of your soul, as
did this woman the health of the body, imitate her. Receive the
flesh and blood of Jesus with the most profound humility, with the
firmest confidence in His power and goodness, and in you also
the fountain of sin, evil concupiscence, will be dried up.
III. Jesus called three dead persons to life, the twelve years
old daughter of the ruler of the synagogue Jairus, of whom there
is mention made in this gospel, the young man at Nairn {Luke vii.),
and Lazarus. {John iv.) Commentators say, that by these three
dead persons three classes of sinners may be understood : by the
maiden those who sin in their youth through weakness and fra-
gility, but touched by the grace of God, perceive their fall and
easily rise up again through penance, like this maiden raised up
by the hand by Jesus ; by the young man at Nairn those are to
be understood, who repeat the sins and permit them to become
habits; these require greater grace, more trouble and severer
penance, by Lazarus the public and obdurate habitual sinners
are to be understood, who can be raised to spiritual life only by
extraordinary grace of God and by public and most severe pen-
ance, as Jesus also raised Lazarus publicly with prayer and tears
and loud calling.
IV. Christ did not raise the maiden, until the minstrels and
noisy multitude were removed, by which He wished to teach us,
that the raising or conversion of a soul cannot be accomplished
in the midst of the noise and turmoil of temporal cares and idle
pleasures and associations.
INSTRUCTION CONCERNING RIDICULE AND
DERISION.
-_ _ -— And they laughed him to scorn. {Matt. ix. 24.)
\\! hen Jesus told the minstrels and the crowd, that the girl
▼ T was not dead, but sleeping, they laughed at Him, because
they understood not what He said. Thus do carnal minded men
generally at priests and ministers of God, if these by their words
and examples admonish them to despise honors, riches and pleas-
ures , and to embrace the love of poverty, humility and mortifi-
cation: for this is an unintelligible and hateful language to them,
at which they laugh and mock, just as they do when they hear,
that death is a sleep, from which we shall sometime awake and
shall be obliged to appear at the judgment- seat. But woe to
such scoffers by whose scoffs so many souls are led from the path
of virtue! What the devil formerly accomplished by tyrants in
estranging men from God and a lively faith in Him and His Church,
5()4 INSTRUCTION FOR THE TWENTY FOURTH SUNDAY
lie seems to wish to accomplish in our days by the mockery, scoffs,
and blasphemies of wicked men; for at no period have piety and
virtue, holy simplicity and childlike faith, faithful adherence to the
holy Roman Church and her laws, reverence for her head and her
ministers, the priests, been more mocked at, derided and blas-
phemed. And, unhappily, many permit themselves to be induced
by mockery to abandon piety, to omit the public practice of their
faith, to conceal their Catholic persuasion, and to lead a lukewarm,
unchurchlike, indeed, sinful life. But woe to the scoffers! they are
hateful to God (Prat. iii. 32.) who will one day require all the souls
perverted by them, from their hands. Do not let these scoffers
turn you aside from your adherence to your holy faith , and from
the public practice of it, and from zeal for virtue, remember the
words of Jesus: He who denies me before men, him I will
also deny before my Father who is in heaven. (Alatt.x. 33.)
Console yourself with Jesus who was scoffed and blasphemed for
your sake, and often say within yourself:
I know, my most amiable Jesus, that the servant cannot be
more than his master. Since Thou wert so often sneered at, mocked
and blasphemed, why should I wonder, if I am laughed at and
mocked for my faith in Thee and Thy Church and for the practice
of virtue!
INSTRUCTION FOR THE TWENTY FOURTH
SUNDAY AFTER PENTECOST.
REMARK. The Mass of this Sunday is always the last, even if
there are more than twenty four Sundays after Pentecost; in that
case the Sundays remaininy after the Epiphany, which are noticed
in the calendar, are inserted between the twenty third and the Mass
of the twenty fourth Sunday.
THe Introit of the Mass is the same that is said on the
twenty third Sunday after Pentecost.
PRAYER OF THE CHURCH. Stir up, we beseech Thee,
Lord, the hearts of Thy faithful: that, becoming more
zealous in the performance of good works, they may receive
from Thy goodness more effectual remedies for their dis-
orders. Thro'.
EPISTLE. {Col. i. 9— 14.) Brethren: We cease not to pray
for you, and to beg that you may be filled with the know-
ledge of his will, in all wisdom, and spiritual understand-
ing : that you may walk worthy of God, in all things pleas-
ing: being fruitful in every good work, and increasing in the
AFTER PENTECOST. 505
knowledge of God : strengthened with all might, according
to the power of his i^lory, in all patience and long-suffering
with joy. Giving thanks to God the Father, who hath made
us worthy to be partakers of the lot of the saints in light :
who hath delivered us from the power of darkness, and hath
translated us into the kingdom of the Son of his love. In
whom we have redemption through his blood, the remission
of sins.
EXPLANATION. In this epistle St. Paul teaches us, that we
sh ould continually pray for our neighbor, according to his example,
and thank God especially for the light of the true, only saving
faith. Let us endeavor to imitate St. Paul in his love and zeal for
the salvation of the soul , then we shall also one day partake of
his glorious reward in heaven.
GOSPEL. {Matt. xxiv. 15 — 35.) At that time: Jesus said
to his disciples: When you shall see the abomination of de-
solation, which was spoken of by Daniel the prophet, stand-
ing in the holy place : he that readeth, let him understand.
Then they that are in Judea, let them flee to the mountains;
and he that is on the house-top, let him not come down to
take any thing out of his house : and he that is in the field,
let him not go back to take his coat. And wo to them that
are with child, and give suck in those days. But pray that
your flight be not in the winter, or on the Sabbath. For
there shall be then great tribulation, such as hath not been
from the beginning of the world until now, neither shall be.
And unless those days had been shortened, no flesh could be
saved: but for the sake of the elect, those days shall be short-
ened. Then if any man shall say to you : Lo, here is Christ,
or there: do not believe him: For there shall arise false
Christs, and false prophets, and shall shew great signs and
wonders, insomuch as to deceive (if possible) even the elect.
Behold, I have told it you, before hand, if therefore they shall
say to you: Behold, he is in the desert; go ye not out: Behold,
he is in the closets, believe it not. For as lightning cometh
out of the east, and appeareth even into the west; so shall
also the coming of the Son of Man be. Wheresoever the body
shall be, there shall the eagles also be gathered together.
506
INSTRUCTION FOR THE TWENTY FOURTH SUNDAY
And immediately after the tribulation of those days, the sun
shall be darkened, and the moon shall not give her light,
and the stars shall fall from heaven, paid the powers of the
heavens shall be moved : and there shall appear the sign of
the Son of Man in heaven : and then shall all tribes of the
earth mourn: and they shall see the Son of Man, coming in
the clouds of heaven with much power and majesty. And he
shall send his angels with a trumpet, and a great voice: and
they shall gather together his elect from the four winds,
from the farthest parts of the heavens to the utmost bounds
of them. And from the fig-tree learn a parable : when the
AFTER PENTECOST. 507
branch thereof is now tender, and the leaves come forth, you
know that summer is nigh. So you also, when you shall see
all these things, know ye that it is nigh even at the doors.
Amen, I say to you, that this generation shall not pass, till
these things be done. Heaven and earth shall pass, but my
words shall not pass.
EXPLANATION. When you shall see the abomination
of desolation. The abomination of desolation, of which Daniel
(ix. 27.) and Christ here speak, is the desecration of the temple and
the city of Jerusalem, which was accomplished by the rebellious
Jews by perpetrating the most abominable vices, injustices, and
robberies, &c, but principally by the heathenish Romans by their
putting up of their idols. This destruction which was accomplished
about forty years after Christ's death in the most awful manner,
is here foretold, according to the testimony of St. Luke (xxi.20.),
by Christ. But at the same time He speaks of the end of the world
and of His coming to judgment, of which the desolation of Jeru-
salem was a figure.
Pray, that your flight be not in the winter or on the
Sabbath. Because,^as St. Jerome says, the severe coldness which
reigns in the deserts and mountains, would prevent the people from
going thither and put themselves into security, and because it was
forbidden by the law for the Jews to travel on the Sabbath.
There shall rise false Christs and false prophets.
According to the testimony of the Jewish historian Josephus
who was an eye-witness of the destruction of Jerusalem, Eleazar,
John, Simon, &c, were such, who under the pretence of helping
the Jews, threw them into still greater misfortunes ; but before
the end of the world, it will be Antichrist with his followers, whom
St. Paul on account of his diabolical malice and cruelty, calls the
man of sin and the son of perdition (ii. Thess. ii. 3.), who through
devilish malice against all that is called God and is revered as
divine, will rise up, proclaim himself God, sit in the temple, and
kill all who will not recognize him as such. Even the holy and
just will be in danger of being seduced, but for their sake God
will shorten the time of the persecution of this tyrant.
Wheresoever the body shall be, there shall the
eagles also be gathered together. St. Jerome sees in this
a picture of Christ, for he says, that just as the eagles hasten from
all sides to a body which they chance to see, so will the just hasten
towards the Redeemer, who will appear like lightning, and will
gather around Him. We may also understand by the eagles, wicked
demons who will rush upon the damned like eagles.
This generation shall not pass, till all these things
be done. With these words Christ determines the time of the
destruction of Jerusalem, and says, that many of His listeners would
508 INSTRUCTION CONCERNING PERJURY.
live to see it, which also happened. But when the end of the world
will come, He says, not even the angels in heaven know. {Matt.
xxiv. 36.) Let us endeavor to be always ready for the coming of
the divine Judge by leading a holy life.
[See the account of the Destruction of Jerusalem on the Ninth
Sunday after Pentecost.]
PRAYER. Grant, Lord! that we may consider all as
the abomination of desolation of the holy places, which is
calculated to rob us of Thy love. Grant, that we- may avoid
and shun this loss as the death and certain destruction of
our souls. Break the bonds with which we are "tied to the
world, that we may not be lost with it. Give us the wings
of eagles, that we may soar above all worldly things by the
contemplation of Thy sufferings, Thy life and death, that we
may hasten towards Thee now, and gather about Thee, that
we may not become a prey to the rapacious enemy on the
day of judgment. Amen.
INSTRUCTION CONCERNING PERJURY.
Amen, I say to you. {Matt. xxiv. 34.)
THe Son of God here and elsewhere in the gospel, confirms His
words by an oath, as it were, in as much as He calls upon
His divine truthfulness as witness of them; for swearing is nothing
else than to call upon God, His divine truthfulness, justice, or upon
His creatures in the name of God, as witness of the truth of our
words. — It may now be asked, when is it allowed to swear? Ans-
wer: When justice, necessity or an important advantage require
it, and the cause is true and equitable. {Jerem. iv. 2.) Those sin
grievously, therefore, who swear on account of a cause, which
is false and unjust, because they call upon God as witness of
falsehood and injustice, by which His eternal truthfulness and
justice is desecrated ; those sin who swear on account of a truth-
ful cause, but without necessity and sufficient reason, because it
is disrespectful to call upon God as witness for every little thing;
those sin grievously and are in a state of continual sin, who are
so accustomed to swearing, that they without knowing or consider-
ing, whether the thing is true or not, whether they wish to keep
their promise or not, or whether they will be able to keep it,
immediately break out into oaths, for they expose themselves to
swear falsely: "there is no one," says St. Chrysostom, "who swears
often and does not sometimes swear falsely, just as he who speaks
much, sometimes says unbecoming and false things." Therefore,
according to the explanation of St. Augustine, Christ tells Chris-
tians, who seek after perfection, not to swear at all {Matt. v. 34.),
that they may not come from swearing to a habit of swearing, and
INSTRUCTION FOR THE FEAST OF A CHURCH'S DEDICATION. 509
from this to perjury. He who has the habit of swearing, should,
therefore, take the greatest pains to lay aside the bad habit, and
to do so it will be very useful to reflect, that we shall have to ren-
der a strict account for every unnecessary, useless and false oath,
since every idle word even will be severely judged one day {Malt.
xii. 36.), and that those who so easily swear, will be believed less
than others; also that God's blessing is taken from him who com-
mits perjury, that God's curse accompanies him in all his ways,
as proved by daily experience, that he who commits perjury in
court, robs himself of the merits of Christ's death and will be con-
sumed in the fire of hell, which is represented by the crucifix and
burning tapers, in presence of which the oath (in some places) is
taken. And if you have had the misfortune to perjure yourself, you
should at once be truly sorry and should weep for this terrible
sin which you have committed, should frankly confess it, repair
the injury you may have caused by it, and by rigorous penance
chastise yourself for it.
INSTRUCTION FOR THE FEAST OF A
CHURCH'S DEDICATION.
Why do we celebrate this feast annually?
remind us of the day on which a Church
was consecrated to God, and to give Him due
thanks for having deigned to select a place
among us for His dwelling, for having shown
us so many favors in it, and for preserving us
in the true faith.
Is the consecration of a Church and the celebration of its anni-
versary a modern custom?
By no means; for we read in the Scriptures, that Moses anoint-
ed and sanctified the tabernacle, and that Solomon built a beau-
tiful temple to the Lord and solemnized its consecration during
fourteen days in a most magnificent manner, that the anniversary
of this consecration was observed by the Jews, and that Christ
attended this anniversary celebration, (iii. Kinys viii.; John x. 22.)
The first Christians also consecrated their Churches, and solemnly
commemorated the anniversary of its celebration, as the old mar-
tyrology, ascribed to St. Jerome, mentions the consecration of the
first Church in Rome, supposed to have been performed by St.
Peter. Of course, the Churches of the first Christians were not
consecrated with as much solemnity as in our times, because even
the divine service had to be performed in secret and by night, on
account of the persecutions; but when the persecutions ceased
during the reign of Constantine who was himself a Christian, the
510 INSTRUCTION FOR THE FEAST OF A CHURCH'S DEDICATION.
Churches were consecrated with the greatest magnificence and
the most splendid ceremonies.
What are these ceremonies?
1. On the day previous to the consecration, the bishop and the
faithful fast, because we can become spiritual temples of (rod only
by mortification and penitential works, and only thus can enter
the heavenly Jerusalem of which the Church is a symbol. 2. The
relics of the saints which are to be enclosed in the altar, are pre-
served outside the Church walls in a tent or other suitable place,
to remind us that the saints groaned in the dress of mortality,
like pilgrims and strangers, until the Lord opened to them the
gates of heaven. 3. Twelve crosses are painted upon the Church
walls, with a candle under each to be lighted at the commence-
ment of the consecration. The cross is eminently the Christian's
badge, the twelve candles represent the twelve apostles whom our
Lord Himself calls the Light of the World, and admonish us to
live as children of light, adhering to the precepts of the apostolic
Church. 4. The bishop says the penitential psalms before the
Church door, blesses salt and water, with which he sprinkles him-
self as well as the bystanders, goes with the clergy and people
around the Church three times , sprinkling the outer walls with
holy water, and at every round knocking with his crozier at the
door which is not opened until the third time, when he makes the
sign of the cross on the threshold, saying: "Behold the sign of the
cross; let all evil spirits depart." The penitential psalms are to
remind us, that the road to the kingdom of God passes only by
the way of conversion of life; the blessing of water and salt and the
sprinkling with them, that only the pure can enter heaven which
is closed to the impure ; the triple knocking, that we must pray
with perseverance and contend for heaven, as Christ says {Matt.
vii. 7.) ; and the sign of the cross on the threshold reminds us, that
the devil, the strong man armed, as Christ calls him, is not driven
from this world without violence and much battling. 5. The bishop
with his assistants enters the Church, which is still closed to the
other clergy and the people, by which we are reminded of Christ's
entrance with a number of the saints into heaven, and the esta-
blishment of the Church triumphant there. 6. The bishop then
intones the hymn "Come Creator Spirit", for from Him, the Holy
Ghost, comes every blessing and sanctification ; the floor of the
Church is strown with ashes in the form of a cross, and the bishop
with his crozier writes the Greek and Latin alphabets in them,
while the choir sing the "Benedictus", thus representing the union
of both peoples, the Jews and the Gentiles, in one faith and one
Church, and also that the congregation belongs to that Church
which especially celebrates its service in the Greek and Latin ton-
gues. 7. The bishop now blesses a certain mixture of water, salt,
ashes, and wine, which is called the Gregorian Water, because
INSTRUCTION FOR THE FEAST OF A CHURCH'S DEDICATION. 5H
Pope Gregory introduced it {Lib. 11. ep. 86.), and sprinkles the
walls and altar with it; the water represents Christ s humanity,
the wine His divinity, the ashes are a figure of death, and the salt
of incorruption; the mixture of these symbolizes Christ who, true
God and true man, died and by His resurrection lives eternally.
Through Him alone are the faithful purified and fitted to be the
temples and dwelling places of God. 8. The bishop, with his cro-
zier, signs a cross upon the inside upper and lower parts of the
doors, as a sign to all the enemies of peace and blessing to fly
from its threshold, and to invoke the plenitude of all graces for
those that pass over it. 9. The bishop anoints the five crosses
which are engraven in the altar-stone, with holy oil and chrism.
The altar represents Christ, the crosses His five sacred wounds,
from which flowed upon us blessings and salvation for time and
eternity, the anointing is in commemoration of the mysterious
anointing of Christ, by which He was made king, prophet, and
priest of the New Testament, and reminds us of the blessings
which stream to us from the altar, on which Christ offers Himself
in the holy Sacrifice. 10. After this, the relics are taken from the
place in which they have been preserved, and carried in procession
around the Church, -while the people repeat the "Kyrie eleison,
Lord, have mercy on us" ; from which we learn, that we must fol-
low the saints under the leadership of Christ, if we would enter
the Church triumphant in heaven, and that we must always im-
plore God for mercy and grace for this end. 11. The relics are
then brought into the Church, a hymn of joy and praise being
chanted at their entrance; this to remind us of the joy of the
saints when Christ shall conduct all His elect into heaven. 12. The
relics are finally enclosed in the altar, and the stone which en-
closes them, cemented by the bishop with mortar made with the
Gregorian water; this enclosing signifies, that the saints are per-
fectly united with Christ, and that whatever we ask through their
intercession, we obtain only through Christ and His infinite mer-
its. 13. One of the priests now goes around the altar several
times, incensing it; the priest represents the angel in the Apoca-
lypse (viii. 3, 4.) who stood before the altar with a golden thur-
ible, and placed much incense, that is, the prayers of the saints,
upon the golden altar before the throne of God. 14. This done,
the bishop anoints the twelve crosses on the walls with chrism,
incensing them three times, showing us, by so doing, the graces
granted to those who faithfully observe the apostolic instructions.
15. After this anointing, the bishop forms five crosses out of five
grains of blessed incense, which he places on the five crosses,
carved in the stone, and over each cross of incense puts one of
wax, lighting the upper part of them, so that the incense may be
kindled and consumed. The burning wax and incense represent
the fire of grace coming from the Holy Ghost and always burn-
ing on the altar, and prayer lighted and burning in the fire of
512 INSTRUCTION FOE THE FEAST OF A CHURCH'S DEDICATION.
divine love, as also the gifts and offerings which the faithful may
in future offer to the Lord on this newly consecrated altar, which
will be acceptable to Him only through the cross and wounds of
His divine Son. 16. This done, some further anointings are made
at the altar, the new, fresh altar-cloths, vestments, chalices, &c,
are blessed, the altar is covered with the blessed cloths, the cross
and candlesticks placed upon it, and the unbloody Sacrifice of
the New Law is for the first time offered upon it by the bishop.
(Himiob. and Liturgy by Marzohl, §c.)
Why are Churches thus consecrated?
That, as far as human ability permits, a worthy dwelling may
be prepared for the Almighty, where we may adore Him and
offer our sacrifices ; that we may know how holy is the place upon
the consecration of which so much trouble and care are bestowed
and hi which God dwells ; that we may have a place in which we
can meet together for divine worship, hear the word of God,
assist at the holy Sacrifice, and receive the Sacraments ; that our
piety may be increased by the holiness of the place, our reve-
rence excited, and our zeal for the service of the Most High more
and more inflamed.
At the Intro it the Church prays in the words Jacob used
concerning the place in which God appeared to him, that all may
be inspired with reverence for places consecrated to God: Ter-
rible is this place; it is the house of God and the gate
of heaven, and shall be called the court of God. {Gen.
xxviii. 17.) How lovely are thy tabernacles, Lord of
Hosts! My soul longeth and fainteth for the courts of
the Lord. (/>*, lxxxii. 2.) Glory, &c.
PRAYER OF THE CHURCH. God wo dost renew to
us every year the day of the consecration of this Thy holy
temple, and dost ever bring us again in safety to the holy
mysteries, graciously hear the prayers of Thy people, and
grant that whoever enters this temple to implore blessings,
may rejoice in having obtained all his requests. Through
our Lord, &c.
LESSON. (Apoc. xxi. 2 — 4.) In those days: I John saw
the holy city, the new Jerusalem coming down out of hea-
ven, from God, prepared as a bride adorned for her husband.
And I heard a great voice from the throne, saying : .Behold
the tabernacle of God with men, and he will dwell with
them. And they shall be his people : and God himself with
them shall be their God. And God shall wipe away all tears
from their eyes : and death shall be no more, nor mourning,
INSTRUCTION FOR THE FEAST OF A CHURCH'S DEDICATION. 513
nor crying, nor sorrow shall be any more, for the former
things are passed away. And he that sat on the throne said :
Behold, I make all things new.
EXPLANATION. This lesson, it is true, contains a descrip-
tion of the heavenly Jerusalem, or the Church triumphant in
heaven, represented as a bride adorned for her husband, that we
may arrive at some idea of the eternal happiness of the just, and
that we may be encouraged to present our soul, adorned with virtue
and piety , to her bridegroom Christ Jesus ; but the Church on
this day applies this figure to the house of God which by the con-
secration becomes, so to speak,"a bride adorned for God a heaven-
ly Jerusalem and in which He establishes His dwelling, that He
may live always with men and may enrich them with the trea-
sures of His grace.
What awe and reverence are, therefore, due to the temples of
God, since He has taken up His dwelling within them, remaining
in them as in His palace to hear and grant the requests of all who
pray to Him !
GOSPEL. (Luke xix. 1 — - 10.) At that time: Jesus enter-
ing in, he walked through Jericho. And behold, there was a
man named Zacheus, who was the chief of the publicans,
and he was rich. And he sought to see Jesus, who he was,
and he could not for the crowd, because he was low of sta-
ture. And running before he climbed up into a sycamore
tree that he might see him : for he was to pass that way.
And when Jesus was come to the place, looking up he saw
him, and said to him: Zacheus, make haste and come down:
for this day I must abide in thy house. And he made haste
and came down, and received him with joy. And when all
saw it, they murmured, saying, that he was gone to be a
guest with a man that was a sinner. But Zacheus standing
said to the Lord: Behold, Lord, the half of my goods I give
to the poor: and if I have wronged any man of any thing, I
restore him four-fold. Jesus said to him: This day is salva-
tion come to this house ; because he also is a son of Abra-
ham. For the Son of man is come to seek and to save that
which was lost.
INSTRUCTIONS. I. Zacheus was a toll-gatherer, that is, one
of those who in collecting the revenues committed many injusti-
ces, were slaves to avarice and usury, and were, therefore, called
33
51 4 INSTRUCTION FOR THE FEAST tJF A CHURCH'S DEDICATION.
publicans or public sinners. But as Zacheus wished to see our
Saviour, Christ anticipated his desire. He invited Zacheus to re-
ceive Him, and when He found how cordially he received Him, how
ready he was to repair all his injustice, and to sin no more, Christ
let salvation come upon his house, that is, forgiveness of his sins,
receiving him among the children of God. How willingly does
our Lord visit us also ! His happiness is to be with the children
of men. (Prov. viii. 3.) Why do we not respond to His desire?
Why do we not oifer our hearts as a perpetual dwelling to Him?
In the holy Communion He comes really, truly, and substantially
to every one who receives Him. Why do we not receive holy Com-
munion oftener? And when we do, let us imitate the toll-gatherer
Zacheus, restore illgotten goods, detest all our sins, seriously
purpose to become better, excite a longing desire for Jesus, and
INSTRUCTION ON THE SPIRITUAL TEMPLE, &c. 515
He will come, make us children of God and give us salvation and
blessing.
II. The visit which Christ paid Zacheus, is somewhat similar
to the custom of inviting and visiting one another on the feast of
the Church's dedication, which, however, should be done with the
principal intention of enjoying ourselves spiritually, because God
has chosen a dwelling for Himself in this place, and to congratu-
late one another, that we have the one only saving faith. But
what is done instead of this? Alas! who can describe all the dis-
sipations, inordinate feastings, strifes, and scandals, by winch
this feast is desecrated and abused in our days ! Even the hea-
thens were not as intemperate and dissipated at their pleasure
feasts, as some Christians of our days are at this ecclesiastical
feast. Is this becoming to Christians, to adherents of Christ, to
temples of the Holy Ghost? Do we thus thank God for His graces
and benefits which He grants during the year in His temples?....
Is it then wonderful, that God does not hear our prayers in the
Church and sends curses instead of blessings? Sensible and
believing Christians ought to be ashamed to assist at this feast in
such a manner, and Christian governments ought to take pains to
abolish such dissipations and scandals, by which God, the great-
est good, is so greatly offended.
INSTRUCTION ON THE SPIRITUAL TEMPLE WHICH IS
MAN HIMSELF.
Foil are a temple of the living God, as God says: 1 will
S dwell in them. (ii. Cor. vi. 16.)
T. Bernard justly remarks, that the festival of the Church's
dedication is also our festival ; for we also are temples and,
indeed, living temples of God, for which we were no less solemnly
consecrated in holy Baptism, than are Churches of wood and
stone. And in reality the ceremonies, made use of in Baptism,
have so great a resemblance to those, used at the consecration
of a Church , that a baptized man is no less than a consecrated
Church, a pure and holy temple or dwelling of God; and
indeed :
1) a pure temple; for just as a Church is first purified by
repeated prayer, by exorcising the devil, by sprinkling and wash-
ing with blessed salt, by signing with the holy cross, and the in-
censing with incense, from all diabolical malice and impurities:
so also are we purified in Baptism from all diabolical malice,
from all sin and stain by repeated prayers, by exorcisms of Sa-
tan, by frequent signing with the cross, by breathing of the priest,
and, finally, by the triple sprinkling of holy water with the invo-
cation of the most Holy Trinity, and are consecrated pure temples
of God. From this, as St. Augustine says, follows the duty to
keep ourselves in the purity, obtained by baptism, and to suffer
33*
516 INSTRUCTION ON THE SPIRITUAL TEMPLE, &c.
nothing in our hearts which might offend the eyes of so pure a
God. Woe to those who desecrate and pollute the temple of God!
God Himself, says St. Paul (i. Cor. hi. 17.), will destroy them.
Now the temple of the heart is desecrated and polluted by every
mortal sin, especially by impurity: and when we sin, it is the
same as if we drive God from His temple and give it over to the
devil or set up an idol in it. How disgraceful is this to the ma-
jesty of God! But what must be done, when it has really happen-
ed? We must drive the devil from our hearts by sincere penance,
destroy the idol, and cleanse the temple of the heart with the
blood of the Lamb by receiving the holy Sacraments, consecrate
it anew, as a desecrated temple is consecrated again.
2) We should be holy temples in which God is adored in
spirit and in truth, as He demands (John iv. 23.), and in which
He is served in sanctity and justice. [Luke i. 74, 75.) "The sanctity
of God as well as the other ceremonies of Baptism, in which the
Christian, like a Church, is repeatedly anointed and sanctified
with holy oil and chrism, demands this. Sanctity, therefore, is
something essential to a baptized person, and he is no true Chris-
tian, who is not holy or at least does not seek holiness. Nor is it
so difficult or impossible to obtain this sanctity as some think;
for it only consists in the love of God and in the exact perform-
ance of the divine will. Difficult or impossible it is by no means
to love God and accomplish His will, because God who assists
the weak (ii. Cor. xii. 9.), immediately and always gives His grace
to those who really wish this, and nothing can be against us, when
God is for us. (Rom. viii. 31.)
PRAYER OF ST. AUGUSTINE. God! who didst not
make me Thy temple on account of my own preceding me-
rits, but only by Thy grace in holy Baptism, grant, that I
may always be a pure and holy temple for Thee. Cleanse it
from all vices, decorate it with all virtues pleasing to Thee,
and do not permit, that there should ever be anything in
this Thy dwelling that might be displeasing to the eyes of
Thy majesty. Finally, grant also , that I may one day be
used in the building of the heavenly Jerusalem as a living
stone, which has been sufficiently carved and shapen by the
tribulations of this world. Amen.
517
INSTRUCTION FOR THE MONDAY
FOLLOWING THE FEAST OF THE CHUKCH'S DEDICATION.
N very many parishes in the country as well
as in cities, the beautiful and consoling prac-
tice prevails of having^ on the day following
the feast of the dedication of the Church spe-
cial service for the deceased parishioners, and
to pray for departed souls.
The thought, that the deceased faithful, though they have de-
parted for another world and no longer walk among us, still
belong to the communion of the holy Church, and are united to
us by the tie of love which reaches beyond the grave, is at the
foundation of this beautiful custom. They, too, shall yet partake
of the graces which are implored by prayer in the consecrated
house of God, dispensed to the living and the dead by the most
holy Sacrifice, since prayers and the holy Sacrifice are offered
up for the- repose of their souls in the Church, where they once
lingered.
On this day we should, therefore, assist at the service for the
dead with the intention of praying for all departed parishi-
oners, but particularly for those who are entirely forgotten, for
whom prayers are no longer said and the holy Sacrifice offered.
Whilst the priest is keeping-the Vigil, those present may
say the rosary in silence for the dead; during the Mass they
should unite their prayer with that of the priest, and at the Li-
bera all should pray with their whole heart, that God may
grant His happiness very soon to the souls of the departed. After
the Libera the priest usually says five Paters and Aves with
the Creed. At the conclusion the following (or another similar)
prayer is said:
PRAYER. God! who alone canst give means of salva-
tion after death, grant, we beseech Thee, to all those who
have departed from our midst and rest in this cemetery, the
remission of their sins and the punishment for them. Show
them Thy mercy, and forgive them whatever they have com-
mitted against Thy holy law in their dealings with men and
through human weakness, and did not expiate with tears of
penance. Do not judge according to the rigor of Thy justice,
but according to the multitude of Thy mercies, and do not
remember the sins of their youth, but show them Thy un-
518 INSTRUCTION FOR THE MONDAY, &c.
speakable goodness, that it may be for their salvation to
have believed and hoped in Thee. Through Jesus Christ, Thy
Son, our Lord, who liveth and reigneth with Thee and the
Holy Ghost for all eternity. Amen.
^. Lord, grant eternal rest to the souls of the faithful departed,
H. and let perpetual light shine upon them !
f . May they rest in peace,
fy Amen/
GOFFINE'S
ECCLESIASTICAL YEAR.
part ir<
INSTRUCTION ON THE VENERATION AND
INVOCATION OF THE SAINTS
WITH
EXPLANATIONS OF THE EPISTLES AND GOSPELS
OCCURRING ON THEIR FEASTS,
AND OF
DOCTRINAL POINTS SUGGESTED BY THEM,
&c. &c.
After this I saw a great multitude which no man could number, of all
naiions and tribes, and peoples and tongues: standing bcfure the
throne and in the sight of the Lamb, clothed with white robes, and
palms in their hands. And they cried with a loud voice, saying:
Salvation to out God, who sitteth upon the throne, and to the Lamb!
(Apoc. vii. 9, 10.)
PRELIMINARY INSTRUCTIONS
ON THE VENERATION AND INVOCATION
OF SAINTS.
What is the doctrine of the Catholic Church concerning the venera-
tion and invocation of saints?
Rrom the earliest times of the Christian religion
it has been the accepted, and according to the
consent of the fathers and of the Councils of the
Church the praiseworthy custom to make com-
memoration of the saints in heaven on festival
days, dedicated to them, and to honor their
pictures and relics; that the saints who are
reigning with Christ (Apoc. xx. 4. 6.), may make intercession for
man, and therefore it is useful and well, that we humbly imoke
them and have recourse to their assistance and intercession.
{Cone. Trid. Sess. 25.)
Why are the saints to be venerated?
Because they are the friends of Christ, reign with Him and
possess eternal salvation (ii. Tim.'\\. 12.), having faithfully followed
Him on earth, and with St. Paul fought the good fight (\i.Tim.
iv. 7.); because they are living members of the Church, through
the bond of affection {Col. iii. 14.) are united with us as friends
and brothers, heartily love us and take great interest in our wel-
fare {Luke xv. 7.), and therefore pray for us to God. (ii. Machab.
xv. 14.)
But does not the veneration of saints diminish the honor due to God?
Not in the least, since all the honor shown to the saints is re-
ferred to God alone, whose friends and servants they are, and
who has wonderfully revealed Himself in them. [Ps. lxvii. 36.)
This veneration, therefore, cannot diminish the honor due to God,
but on the contrary increases it.
How should the saints be honored?
As servants a;id friends of God and joint heirs with Christ, and
glorified members of His body, who heartily love and by their
intercession aid us, but not as God, nor as if they could aid us by
their own power; we are, therefore, not permitted to adore them,
or show them divine honors.
What difference is there between veneration and worship?
"Worship is the greatest of all honor, due to God only, which
is exercised when we acknowledge God as the highest good and
522 PRELIMINARY INSTRUCTIONS
as creatures submit ourselves to Him with deepest reverence.
Besides this the word worship, in Scripture as well as in ancient
profane writers, signifies an external reverence, a low bow, &c.
{Exod. xxiii. 7 , xxxvii. 29, xxvii. 7.; ii. Kings xviii. 21, iii. Kings i. 16.)
Thus, when we read, that David bowing himself down to
the ground (before Saul), worshipped, it is decidedly not to
be understood to mean such a worship as we owe to God alone,
but merely a rendering of external honor. In this sense the Church
uses the word worship in regard to the cross of Christ. Venera-
tion is nothing more than an outward sign of the esteem which
we have for the dignity and merits of others. If we bow before
the pictures of Christ and the saints, before their relics, or bend
the knee to them, these external honors refer to those who are
represented by the pictures, or whose relics are there. Princes
and their portraits are venerated in the same manner in our days,
without being worshipped.
How do we best show our veneration for the saints?
By rejoicing, and wishing them happiness, because of the great
honor and glory they have acquired by faithful cooperation with
God's grace, by continual practice of virtue, and performance of
good works, thanking and praising God for them. When we do not
seek to imitate them, "then," says St. Augustine, "the saints are
not gladdened by our veneration, but are pleased only, when we
imitate their virtuous examples. To venerate without imitating
them, is simply to falsely flatter them." We also venerate them
by devoutly and sacredly observing their festivals, by which it
must not be understood, that merely resting from work means to
keep the festival devoutly and sacredly. If asked their Opinion
of the manner in which many Christians observe their festivals,
the saints would perhaps answer as God did the Jews: "My soul
hateth your new moons, and your solemnities: they are
become trouble some to me, I am weary of bearing them
(Isaii. 14.); for with all your seeming devotion, your hands are
empty of good works, and filled with iniquity; dissolve the bonds
of sin and learn to do good — then your devotion will be pleasing
to us." Finally, we venerate them when with proper confidence
we turn to them in our cares, and seek their intercession.
Are we to invoke the saints?
Assuredly, for the intercession of saints is taught by the holy
Scriptures. When thou didst pray with tears, and didst
bury the dead, I offered thy prayers to the Lord, said
the Angel Raphael to Tobias (Tod. xii. 12.); St. Paul asked for
the intercession of his living brethren (i. Thess. 25.) , and God
Himself advised it to the friends of the pious Job. {Job. xii.' 8.)
If the doctrine of the holy Scriptures permits us to ask the living
for their intercession, why should we not be allowed to ask the
intercession of the saints who kneel before the throne of God and
ON THE VENERATION AND INVOCATION OF SAINTS. 523
gaze upon His countenance? The Church has always taught, that
it is useful and good to invoke the intercession of the saints, and
has at all times practised it. The unbelievers who abuse the venera-
tion of saints, seek the intercession of the. living without regard-
ing it as a circuitous path to God; why should not as much be
granted to the saints, who are the glorified members of the body
of Christ?
But since the saints are not omniscient, can they hear our prayers?
They do not need to be omniscient to know for what we pray.
Cannot God let them be aware of<our cares? The angels know
the conversion of a sinner and rejoice over it {Luke xv. 10.), they
hear the prayers and know the good works of the pious {Job.
xii. 12.); they bring them as a pleasant gift to the sight of God
{Apoc. viii. 3.). Cannot the same be said of the saints, since they
are like the angels and-possess the same glory? {Matt. xxii. 30.)
Did not Onias and Jeremias receive, after their death, knowledge
of the afflictions of the Jewish people, and pray to God for them?
(ii. Mach. xv. 12.) We need not be anxious in regard to the man-
ner in which the saints become cognizant of our prayers, since
God has a thousand ways in which to let our needs be known to
them.
On what do we base our faith, that the saints pray for us?
On the doctrine of the communion of saints, according to which
the most intimate spiritual communion exists between all the mem-
bers of the Church as members of the body of Christ, so that in
the spiritual possessions of one the others have part, and it is the
heart's wish of each, that others should share in that wiiich he
possesses, for which reason they pray for each other constantly
{James v. 16.; Apoc. v. 8.); and also on the great charity of the
saints which w r as theirs while here, and by which they were en-
abled to sacrifice everything, often even their lives, for the welfare
of their fellow creatures. This love does not cease after death,
for love never dies (i. Cor. xiii. 8. ) , and they have carried it with
them to heaven, where they now love us more than ever, and cer-
tainly show their love by praying for us ; for they know from their
own experience to what dangers our welfare is exposed, and how
much we are in need of God's assistance.
In what sense do we seek the intercession of the saints?
Not in the sense that implies, that we cannot and dare not
turn directly to God and Christ, but because we consider ourselves,
as sinners, unworthy to appear in the sight of God whom we have
offended by sin, and so hope to obtain mercy and compassion
through the prayers of the saints, which avail much with God
{John ix. 31. ; James v. 16.) We, therefore, think it useful and good
to seek help from the prayers of the saints, so that we may receive
grace from God through His Son, our Lord, who alone is our
524 PRELIMINARY INSTRUCTIONS
Redeemer and Saviour. {Cone. Trid.Sess.25.) Thus the invocation
is not opposed to the invocation of God, for we invoke God as
the Giver of grace and the Author of all good {James i. 17.), and
this invocation of Him is an act of adoration; but when we invoke
the saints, we invoke them as mediators who will request with us
and for us from God through Jesus Christ that which we require.
For this reason all the prayers of the Church end with the words:
Through Jesus Christ, our Lord. Amen.
But does not the intercession of saints diminish the mediatorship
of Christ, as the heretics maintain?
Not in the least. According to the faith of the Catholic Church,
Christ through His work of redemption is the only mediator be-
tween God and man, asking for the sake of His own merits, mercy
and compassion for us from God. But the saints are our inter-
cessors and mediators in this sense, that they may pray for us,
that God will be merciful to us because of the merits of Christ,
and their intercession is only heard on account of Christ.
V* not Christ's intercession sufficient ?
It is superfluous, and yet St. Paul asks the intercession of the
faithful: Watching with all instance and supplication for
all the saints: and for me. {Eph. vi. 18, 19.; Hebr. xiii. 16.)
Are we wiser than this holy apostle?
Can the saints through their own power give us that for which
s we pray?
The Roman Catechism says: "We do not invoke the saints in
the same manner that we do God; we pray to God, that He Him-
self may give us the good; but we pray to the saints, that they,
since they are pleasing to God, may be our intercessors, and ob-
tain from Him that which we need." For this reason we say in
the litanies of God: Have mercy on us, hear us! in the lita-
nies of the saints: Pray for us!
What qualities must the veneration have to correspond with the
sense of the Church and be agreeable to God and the saints?
It must be directed above all to the honor of God and for the
salvation of our soul, as St. Jerome says : "We honor the servants,
so that the honor of the servants may redound to the honor of
God." It could not possibly please the saints, who regard the honor
of God far more than their own, if the honor of God should suffer
in the least by the veneration given them. Consequently, the first
and most important quality of the veneration of the saints is, that
we are encouraged thereby to adore and glorify God, through
whose grace the saints attained such a high degree of sanctity
and happiness. The devotion to the saints must also make us
pious, virtuous, and saintly, that is, if we seek to venerate the
saints, we must emulate their example; we must always conform
ON THE VENERATION AND INVOCATION OF SAINTS. 525
to the will of God in that which we desire from the saints, be they
spiritual or corporal favors, and not ask anything unjust, unrea-
sonable, or injurious to our salvation; and, lastly, we must seek
to make ourselves, by a pious life, worthy of it.
What difference in the veneration of different saints is made by the
Catholic Church ?
The feasts of some saints are celebrated with much more so-
lemnity than others, and the faithful are permitted to venerate
some saints more than others. The reason of this is, that accord-
ing to the faith of the Catholic Church, there is a certain regularity
among the saints in accordance with their dignity and sanctity.
Christ did not say without meaning: In my Father's house
are many mansions (Johnxivr 2.), nor without reason St. Paul:
One is the glory of the sun, another the glory of the
moon, and another the glory of the stars. For star
differeth from star in glory. So also is the resurrection
of the dead. (i. Cor. xv. 41, 42.) In this manner the Church per-
mits certain saints to be especially venerated and invoked as
patrons or protectors of different countries, Churches, as patron-
saints, and over each and all stations of life, so that in dangers of
body and soul we may acquire aid and comfort through their inter-
cession, and that we may fervently imitate their practice of virtue.
Why is more honor shown to Mary, the beloved Mother of the Son
of God, than to other saints?
Because she is the Mother of the Son of God our Redeemer,
and is therefore the Queen of Saints. Why should not she be honor-
ed and praised above all saints who is full of grace, with whom
is the Lord, and who is blessed among women {Luke i. 28.) ;
who in the spirit of a prophet said of herself: From henceforth
all generations shall call me blessed, and concerning whom
a woman among the people cried out: Blessed is the womb
that bore thee, and the pap? that gave thee suck! {Luke
xi. 27.) For similar reasons St. Joseph deserves next after Mary
a special veneration, because he on account of his sanctity was
chosen from among all men to be the fosterfather of Christ.
What are the choirs and rank of saints, venerated in the Church?
First, the angels, who are sent, not regarding their greatness,
to serve those who wish to be saved {Hebr. i. 14.), who guard our
souls and bodies, and are, therefore, called guardian angels;
secondly, the patriarchs, who according to nature were the
forefathers of Christ, and because of their virtues types of Him ;
thirdly, the prophets, who as instruments of the Holy Ghost
taught the people the will of God, strengthened them in the true
religion, and prepared them for the coming of the Saviour of the
world, whom they foretold; fourthly, the apostles, who as wit-
nesses of the divinity of Jesus Christ, as messengers of peace
526 PRELIMINARY INSTRUCTIONS
(hence their name apostle, that is, messenger), are regarded as the
fathers and pastors of all the faithful, as the pillars and corner-
stones of the Church; fifthly, the evangelists, who Drought us
the joyous message of the kingdom of God, that is, the doctrines
and deeds of Jesus which they saw and heard, and have partially
written down and preserved for us; sixthly, the martyrs, who
sacrificed their lives for virtue and the Christian religion, and fer-
tilized God's Church with martyr's blood, so that it brought forth
an immense number of Christians; seventhly, the bishops and
priests, who as good shepherds fed their flock with the blessed
Sacraments, with the doctrines of the gospel, with good example,
and guarded them from wolves, and by offering the holy Sacrifice
of the Mass placed themselves somewhat as mediators between
God and man. Eightly, the monks and Hermits, who laid aside
all earthly honors, joys and wealth, retired into solitude or into
monasteries and, so to speak, buried themselves there ; ninthly,
the confessors, who through all the mockery and persecution of
the world, would not permit themselves to be led from the con-
fession and adherence to the evangelical laws ; tenthly, the virgins,
that is, those who preferred virginal purity above all the pleasures,
riches and honors of the world, and never stained it, so that they
now follow the Lamb in heaven singing a new canticle, which
none other can sing; eleventhly, the widows, who have sancti-
fied their difficult position in life, by humility, patience, industry,
proper training of their children, and by resignation to the will
of God; twelfthly, the penitents, who having been w r recked in
faith, or having lost their innocence, have grasped the plank of
penance, rendered satisfaction for their sins, and passed on through
the narrow way, through the narrow gate to the heaven.
How should we venerate the patrons of persons , countries,
and Churches?
If the Church designates certain patrons for the faithful, she
does not wish, that they should be our protectors and interces-
sors simply, but she demands much more, that they should serve
the faithful as models and exemplars. We must, therefore, solicit
not only the intercession and protection of our patron-saints, but
especially try to make ourselves worthy of them by emulating
their virtues.
Is it allowable to venerate the relics of the saints, that is, their
bones or other part of them ?
Undoubtedly, for this was done even in the Old Law, and how
much more in the New ; it was the pious custom even in the very
earliest times of the Church, and God Himself has, at all times,
confirmed this veneration by the greatest miracles. Moses, filled
with reverence, took the bones ol the Patriarch Joseph and car-
ried them along in the journey to the Promised Land, where they
were finally preserved. {Exod. viii. 19; Eccl. xlix. 18.) Eliseus di-
ON THE VENERATION AND INVOCATION OF SAINTS. 527
vided the waters of the Jordan with the mantle of Elias (iv. Kings
ii. 14.), by touching Eliseus' bones a man came to life. (iv. Kings
xiii. 21.) Jesus did not rebuke the woman troubled with the issue
of blood, who in faith touched the hem of His garment and was
healed {Matt. ix. 20.), and all kinds of diseases were cured by St.
Peter's shadow and by St. Paul' handkerchief. (Actsx. 15; xix. 12.)
Tfce veneration of the relics of Saints, thus approved by the Holy
Scriptures, is also sanctioned by the continual practice of the
Church. Even the first Christians regularly visited the graves of
the martyrs, there to make prayers and offerings. The bones of
St. Ignatius, Bishop of Antioch and pupil of St. John, were ga-
thered up with the greatest care by the faithful, and as the most
precious of treasures were carried on the shoulders of the Chris-
tians of all the towns on the road, in a triumphal procession to
Antioch. This took place in the year 107 after Christ. In like
manner the faithful of Smyrna preserved the bones of St. Polycarp,
a bishop, who was martyred by fire in the year 166, preserved
them as something more priceless than gold or precious stones in
a sacred place, where every year his martyrdom was commemo-
rated. In a sermon on the Saints Juventius and Maximus, St.
Chrysostom says: "Let us visit them often, let us touch the little
case (in which these bones are kept), and approach their relics
with greatest confidence, so that we may receive blessings through
them." An immense number of testimonies could still be quoted
concerning the veneration of saints' relics, and of the miracles
that have occurred through them, by which is clearly shown, that
this pious custom has always been practiced in the Church.
Why should we honor the relics of the saints?
The answer to this is finely given by the Council of Trent:
"Because they are the precious remains of bodies that were in
life members of Christ and temples of the Holy Ghost, and will
one day rise and be glorified ; they were the instruments of virtue
and sanctity; God gives us a great many favors through them,
and they, therefore, deserve to be held in honor by us." (Sess. 25.
de invoc. et venerat. Reliqu. Sanct.)
Are we permitted to venerate in the same manner the pictures of
the saints, the holy Cross, $c. ?
Yes, for the honor we show to the picture, is given to the one
whom the picture represents. It would be considered by every-
body an insult to a king, if his picture were abused and dishonored.
The Council of Trent distinctly declares: "that we must have the
pictures of Christ, the Blessed Virgin, and other saints, in the
temples especially, retain them there and show them due honor,
not as if we believed, there is a God or a power in them to which
we must pay honor, if we demand aught from them, or as if we
put our trust in the pictures ; but because the honor shown them,
refers to the original which they represent, so that through the
528 PRELIMINARY INSTRUCTIONS
picture which we kiss and before which we uncover our head and
prostrate ourselves, we adore Christ and venerate the saints.
But is not the veneration of pictures forbidden by the prohibition to
make a graven image?
No; for God only forbade the adoration of graven images, not
their veneration. When God forbade the Jews to make graven
images, He wished to prevent them from falling into the super-
stitions of the neighboring heathens, who really worshipped the
images of the sun, stars, men, and animals; but where there was
no danger of idolatry, God did not forbid the making of images.
Moses himself, by God's order, made the image of two Cherubim,
who looked at each other on the ark of the Covenant (Exod.
xxv. 18.), and he also, as ordered by God, erected a brazen ser-
pent which was for many centuries reverentially preserved (Num.
xxi. 8.), until the time of Ezechias who destroyed it because of
an intimated abuse, (iv. Kings xviii. 4.) The walls and doors of
Solomon's temple were decorated with many figures and carvings,
and God Himself solemnly consecrated this temple, (iii. Kings
vi. 29.) Consequently, God did not absolutely forbid the use of
images or pictures, and we find them in the earliest times of the
Church. The old Church Writer Tertullian (about the year 160
A. D.), mentions the picture of the good shepherd on the chalice
(de pudicit. c. 10.) ; and pictures of the Blessed Virgin and St. Peter
and Paul, the Apostles, dating from the second century, are still
in a good state of preservation in the great cemetery of the first
Christians at Rome.
But tchat is the use of pictures?
As St. Gregory says: "They are for the unlearned as a book-
in which they can study the mysteries and graces of God; that
they may take to heart the things which Christ has done for us,
and the Saints have done for heaven, and may thus be encouraged
to gratitude, to love of God, and to the imitation of the saints. It
is most important, that all improper and scandalous pictures, by
which innocence is often led astray, be removed out of every
Christian dwelling, and sacred and edifying-ones put in their place.
What is to be said of the so called miraculous pictures, and pilgrim
shrines of the Mother of God, and other saints?
Miraculous pictures and places of pilgrimages of the Mother
of God or the saints., are those through which and where God
has deigned in a wonderful manner to assist, on account of the
intercession of the saints, the faithful who have venerated these
pictures, and visited these places in their different needs and
troubles. But there is to be remarked concerning these: that the
Church permits the faithful to venerate as miraculous only those
pictures the truth of whose miracles has been proved beyond all
doubt by strict examination ; that the Catholic Church does not
ON THE VENERATION AND INVOCATION OF SAINTS. 529
believe, these pictures have any force of themselves which pro-
duces these miracles, but that God of His own pleasure works
His miracles through them ; that the Church does teach, that we
should not pray for anything to these pictures, or put our trust
in them. We invoke Christ Himself or the saints, Christ as God,
the saints as friends of God ; not their pictures, for in God alone
we place all our hopes.
Are we allowed to build Churches, to say Mass, to bring offerings,
to make rows, $c, to the pictures and relics of saints ?
No; acts of this kind are acts of a veneration which belongs
exclusively to God who is Lord over life and death. If such things
are performed, it can only be on account of God and His honor,
as a thanksgiving for the graces which He has shown to the
saints, by which we can keep in view the remembrance and the
honor of the saints in whom God has so marvellously manifested
Himself, and whom He has so highly honored and does honor.
Thus St. Augustine says: "To no martyr, but to God Himself,
the Lord of all martyrs, do we build altars and temples, though
built on the graves of martyrs. No one of our ministers had ever
said on the altar : We offer unto thee, Peter, or Paul ! What-
ever is offered, is offered to God who crowns the martyrs." {Lib.
xx. cont. Faust, c 21.) Thus on certain festivals of saints the
Church sings in the Introit: Let us rejoice in the Lord,
and celebrate this festival in honor of N. N., over
whom the angels rejoice and praise and honor the Son
of God. Glory be to the Father, &c.
Can we, in devotion to the saints, do their pictures and relics too
much honor, and be led away ourselves ?
Undoubtedly; this occurs if we honor them more than God;
if, so to speak, we put God aside and address our prayers and
devotions to the saints only, placing in them a presumptuous
confidence , as if they could and must of themselves assist us ;
if we promise ourselves from the saints, on account of certain
prayers, devotions, and pious exercises, a certainly happy death
and heaven, without taking care to lead a pious life ; if we ask
nothing but temporal goods, money, and riches, &c, from them,
and perhaps use to obtain our requests some suspicious and super-
stitious prayer and devotion, not introduced by the Church, but by
the devil and impious men, *) even calling upon the saints to aid
in some vicious deed m r and when we represent the saints impro-
perly, or in scandalous pictures ; if we expose for veneration relics
*) Be careful not to buy or to take printed notes, short prayers or tracts
from strangers about whom you know nothing or from those who have no
settled faith; these usually contain false doctrines. Therefore you should
carry all such papers and tracts to your pastor, asking his advice whether
you should use them or not.
34
530 PRELIMINARY INSTRUCTIONS
that are doubtful and have not been declared authentic by the
bishops, or when we do business with them.
Do the unbelievers do right, when they abuse and condemn the
veneration of the saints, of their pictures, §c?
If they knew the doctrine of the Church, or would investigate
it for themselves, they would not do this, but they usually abuse
that which they do not know and do not wish to know. The Ca-
tholic Church does not command any of her faithful to venerate
the saints, their pictures or relics, but she teaches, that this ve-
neration is good and profitable. The Catholic does not honor the
saints as he does God; he does not believe and is not allowed to
believe, that there is any power or divinity in the pictures or
relics; he does not ask an} r thing from them, but only from Christ
and the saints, whom these pictures represent, and puts no con-
fidence, as do the heathens, in pictures, but in God only, by whom
the saints, on account of the merits of Christ, will be heard in
our behalf.
Is it not false to say, the pope makes men saints?
It is ; for it is an insulting calumny, invented to slander the
Catholic Church. Gad only makes men saints; a Catholic can be-
come a saint only through His grace, and through faithful, per-
severing cooperation with His grace. The pope, as head of the
Church, simply declares, that this or that Catholic whom God
Himself has pronounced righteous by the miracles He has wrought
through him, can be invoked and venerated as a saint. But be-
fore the pope publisRes any such declaration, a long and strict
examination is made into the life of the one who is proposed for
canonization.
What is the manner of proceeding in the canonization of a saint?
When a person has died with the reputation of sanctity, and
the report has spread about, that God works miracles through
him, the bishop of the diocese prepares a statement from the
oaths of trustworthy witnesses, which confirms the fame of the
person's sanctity and the authenticity of the miracles. This state-
ment is sent to the Congregation of Rites at Rome. *)
The congregation carefully examines it; if it is found to be
correct, it is communicated to the pope, who then appoints one
of the cardinals of the Congregation commissioner, to procure
all the necessary witnesses and explanations for the examina-
tion which is now to be instituted into the life of the proposed
saint; at the same time some are appointed to oppose the cano-
nization. When this is done, a real jury is composed, that is,
cardinals are chosen who solemnly swear, that they will carefully
*) The Congregation of Rites is a meeting of learned cardinals who keep
watch and decide on matters concerning the observance of ceremonies and
rites in the performance ol divine service.
ON THE VENERATION AND INVOCATION OF SAINTS. 531
try and judge the person's life, and all witnesses for and against
him. Advocates are summoned to this trial, of whom one or more
undertake, under oath, the saint's defence, others the accusation,
and must bring up every circumstance, even the most trivial,
which could cast an unfavorable light On the life of the saint, so
that the truth may be more clearly brought out. Physicians,
surgeons, and naturalists are called, who must examine the alleged
miracles to discover if they are really miracles or only natural
occurrences. As soon as this court is impanelled and the trial
commenced, the saint receives the title of "Venerable", which is
equivalent to saying, he is worthy of beatification. The beatifica-
tion takes place fifty years after*his death. During all this time
the trial continues; all his works, conduct and actions are inves-
tigated, and the least thing found therein that is contrary to good
morals, causes the canonization to fall to the ground. When the
examination of the miracles has been completed, the trial is discon-
tinued for ten years in order to bring more witnesses in regard to
his character. After ten years the virtues of the saint, his faith,
hope, charity, his observance of the four cardinal virtues: fortitude,
prudence, temperance, justice, which he must have exercised in the
highest degree, are subjected to a strict and searching investigation.
For this purpose the pope appoints by a special bull, which is call-
ed Letter of Grace, commissioners who must inquire in the places
where the person lived, how he practised these virtues. After the
examination is concluded, the holy Congregation studies the com-
missioners' reports, the testimony of the witnesses, &c, and then
the trial with all the documents concerning it, has to be submitted
to the conscientious inspection and examination of the Consistory,
which is composed of all the cardinals, archbishops and bishops
of the Roman court. A number of meetings are held, at many of
which the pope is present, partly to make personal examination,
partly to receive counsel from the bishops. After the pope has
done this, often implored God to enlighten him, and even order-
ed public prayers for the necessary light from heaven, he pu-
blishes the bull by which he permits the ceremonies of beatifi-
cation to take place. As the day approaches on which the solemn
beatification is to be made, St. Peter's Church at Rome, the larg-
est and most beautiful in the world, is decorated with all possible
splendor ; thousands of candles glimmer on all sides of the Church
the walls and pillars are draped from top to bottom with the
costliest crimson velvet, the high-altar is brilliant with gold and
precious stones, and over the altar hangs the veiled picture of the
saint whose beatification is about to be commenced. The pope,
surrounded by all the cardinals and bishops, appears, attended by
all his court, kneels down and once more prays for light. Then
the cardinal who is to celebrate High-Mass, comes forward in a
golden cope and wearing a mitre, reads in a loud voice the pope's
brief, in which it is declared, that the venerable servant of God
34*
532 SHORT INSTRUCTION ON PILGRIMAGES.
whose trial is now at an end, can be venerated and invoked in
certain countries and by certain religious orders as one of the
saints of God. The Te Deum is then intoned, the veil falls from
the picture, and amid the roar of cannon the pope and all the
people fall upon their knees, venerating the saint and praising God
who has so glorified Himself in him.
This is the solemn act of beatification; the canonization
is not yet finished, that is, the declaration that the saint can be
venerated by the whole Catholic world. Before this is done, it
must be shown, that since the beatification God has worked new
miracles through the saint; so there is a new trial and a new exa-
mination, and after the performance of new miracles has been
clearly proved, the canonization occurs with the same solemnities
that were held at the beatification.
From all this it is seen, that no trial could be held with more
conscientiousness, more care and severity than the process of
beatification and canonization, and that the final judgment is only
given when God Himself by the miracles He works through the
saint, decides the question, so that not the pope, therefore, but
God only can make saints; He simply glorifies His servants who
during their whole life sought only His honor and pleasure.
SHORT INSTRUCTION ON PILGRIMAGES.
What is a pilgrimage ?
Pilgrimage is a journey voluntarily under-
taken to some distant holy place, relics or
pictures of some saints, or of the Blessed
Virgin, there to pray fervently to receive,
through the intercession of the saint, help
from God in some corporal or spiritual
need.
Are pilgrimages of recent origin?
There were pilgrimages made in the Old Testament, and we
find them in the history of all nations. Abraham made a three
days' journey in order to perform his sacrifice according to the com-
mand ot God {Gen. xxii. 3.), and the Jews at certain times made
pilgrimages to Bethel which place Jacob had sanctified {Gen.
xxviii. 1>. ; i. Kings x. 3.); in like manner they made in accordance
with a command of Moses a pilgrimage, three times a year, to the
ark of the Covenant and afterwards to the temple at Jerusalem.
{Deut. xvi. 16.) And what were these but religious pilgrimages?
In the New Testament we read, that the parents of Jesus with
their Divine Child, with many other persons, made yearly pilgrim-
ages to Jerusalem {Luke ii. 41, 42.), that the apostles and pious
women visited the sepulchre of Christ {Matt, xxviii. ; Luke xxiv.),
INSTRUCTION FOR THE FEAST OF ST. ANDREW. 533
and that St. Paul, though already a Christian, hastened to Jeru-
salem to celebrate the feast of Pentecost there. (Acts xx. 16.) In
the history of the Church we find, that it was the custom in the
very earliest times of the Church, as it has continued to be to
this day, to make pilgrimages to holy places, as to the holy Sep-
ulchre at Jerusalem, and to the graves of martyrs.
How should a pilgrimage be made?
In a spirit of true devotion and penance, with sincere and holy
intention of paying homage to God through His saints. There-
fore, not for pleasure or recreation should we visit holy places.
On the way and when at the place, we should avoid all idle talk
and sensual excesses; we should gladly endure all the hardships
of the journey, the unfavorable weather, the temporary incon-
venience of the lodgings, be moderate in eating and drinking, pray
fervently and with recollection, confess all our sins contritely and
sincerely, reverently receive the blessed Sacrament, fervently
thank God for all the graces which He has shown to us, make
good resolutions, and preserve and manifest afterwards by a pious
life the good impressions which we have received in the pilgrim-
age. Whoever thus makes it, is sure to derive a real advantage
from it.
INSTRUCTION FOR THE FEAST OF
ST. ANDREW.
[November 30 J
Ndrew, the brother of Simon Peter, a fisher-
man, born in Bethsaida by the sea Genesa-
reth and living at Capharnaum, was at first
a disciple of John the Baptist who, one day,
on the banks of the Jordan when our Sa-
viour was passing by, pointed Him out to
Andrew, saying: u Behold the Lamb of God!"
Hearing these words, Andrew went at once to Christ, bringing
with him his brother Peter. For some time both brothers went
regularly to hear Christ without leaving their business as fisher-
men, until Jesus said to them: Follow me henceforth, and I
will make you fishers of men, when they left their trade
and remained constantly with Him. After St. Andrew with the
other apostles, had been filled with the Holy Ghost, at Pentecost,
he travelled through Syria, Epirus, and Greece, everywhere an-
nouncing the glad tidings of salvation, and at last suffered a mar-
tyr's death at Patras, in Achaia, where he had established his
episcopal seat. While he was preaching Christ at Patras, he was
urged by the governor Aegeas with violent threatings to offer sa-
crifice to the idols; but he bravely replied: "I daily offer sacrifice
534 INSTRUCTION FOR THE FEAST OF ST. ANDREW.
to the Almighty God, not the flesh of oxen, nor the blood of rams,
but an unspotted Lamb; and although all the faithful may have
partaken of his flesh, yet the Lamb remains as before he was of-
fered, alive and undivided." The unchangeable hero of the faith
was then thrown into prison by command of the enraged gover-
nor, who, since he could not force him to deny Christ, condemned
him to be cruelly scourged and then crucified. When he was
brought out to be crucified, and saw his cross, he cried out: u Hail,
precious cross, consecrated by the body of Christ, adorned as
with priceless jewels by the limbs of Christ! Well do the faithful
know what joyousness lies in thee, and to what glorious reward
thou dost? lead! good cross, I have ardently loved thee, long
desired and sought thee, and now thou art found by me ! thou
art made ready for my yearning soul, receive me into thy arms,
take me away from men, carry me to thy divine Master, that He
who on thee did redeem me, on thee may receive me." Having
arrived at the cross, the enraptured apostle disrobed himself,
permitted himself to be bound to the cross, where he remained
hanging two days, continually preaching faith in Christ, until his
soul was raised to Him whom he so ardently desired in the man-
ner of his death to resemble. — If thou wouldst have part in St.
Andrew's glory, thou must follow him in his love of the cross.
According to the general opinion, this holy apostle's instru-
ment of torture consisted in two logs slanting across each other,
therefore making a slanting cross for the arms. v
In the Intro it of this day's Mass, the Church says of the
apostles: To me thy friends, God, are made exceed-
ingly honorable; their principality is exceedingly
strengthened. Lord, thou hast proved me and known
me; thou hast known my sitting down and my rising
up. (Ps. cxxxviii.) Glory, &c.
PRAYER OF THE CHURCH. We humbly beseech Thy
divine Majesty, Lord, that as the blessed Apostle Andrew
was a teacher and pastor of Thy Church, so he may be with
Thee our perpetual intercessor. Through Jesus Christ, our
Lord, &c.
EPISTLE. (Bom.x. 10—18.) Brethren: With the heart
we believe unto justice: but, with the mouth, confession is
made unto salvation. For the scripture saith: Whosoever
believeth in him, shall not be confounded. For there is no
distinction of the Jew and the Greek : for the same is Lord
over all, rich unto all that call upon him. For whosoever
shall call upon the name of the Lord, shall be saved. How
then shall they call on him, in whom they have not believed 1 ?
Or how shall they believe him, of whom they have not heard"?
INSTRUCTION FOR TIIE FEAST OF ST. ANDREW. 535
And how shall they hear, without a preacher? And how
shall they preach, unless they be sent? as it is written: How
beautiful are the feet of them that preach the gospel of peace,
of them that bring glad tidings of good things? But all do
not obey the gospel. For Isaias saith: Lord, who hath be-
lieved our report? Faith then cometh by hearing: and hear-
ing by the word of Christ. But I say: have they not heard?
Yes verily, their sound hath gone forth into all the earth,
and their words unto the ends of the whole world.
EXPLANATION. The apostle here tells us, that it is not suf-
ficient unto salvation that we should believe with the heart, but
that we must also openly confess Christ, that is, in words and in
deeds, and then only have we the true and living faith in Jesus
when we are never ashamed thus to own it. He teaches besides, that
God makes no difference between Jew and Greek (that is, gentile),
but that every one can be saved who believes in Christ and openly
confesses his faith in words and works. But all can believe, since
faith comes from hearing, and the word of God through its preachers
is everywhere announced. For this reason the Jews are not ex-
cusable for their unbelief, nor the infidels among us, for the Church
sends forth, at all times into all countries her apostles and preachers
of whom it is written: How beautiful are the feet of them
that preach the gospel of peace, of them that bring
glad tidings of good things. — In our days, how much is
preached and how little faith is seen ! Can such Christians excuse
their ignorance, if one day the Lord shall demand an account of
their faith?
GOSPEL. (Matt.iv. 18—22.) At that time: Jesus walk-
ing by the sea of Galilee, saw two brethren, Simon who is
called Peter, and Andrew his brother, casting a net into the
sea (for they were fishers). And he saith to them: Come ye
after me, and I will make you to be fishers of men. And
they immediately leaving their nets, followed him. And
going on from thence, he saw two other brethren, James the
son of Zebedee, and John his brother, in a ship with Zebedee
their father, mending their nets : and he called them. And
they forthwith left their nets and father, and followed him.
EXPLANATION. Christ chose His apostles to show us
that not any one, not called, can assume the place of teacher, but
that, as He Himself says, he must be chosen and sent. {John xx. 16.)
He called His apostles at the very commencement of His teaching,
that by continual intercourse with Him, by daily hearing His doc-
536 INSTRUCTION FOR THE FEAST OF ST. FRANCIS XAVIER.
trines, and by the sight of His most holy way of life, they might
prepare themselves for their great calling.
Christ chose simple fishermen for His apostles, so
that, as St. Ambrose says, the world might know, that the intro-
duction of Christianity was the work of God, and no one can say,
that Christ won the world to receive the faith by deceit, force,
riches, or science.
I will make you fishers of men, that is, I will give you
grace to convert souls and bring them to God. — People in the
world can and should in their own way be fishers of men. Such
they are when they incite their associates, or those under them, to
listen attentively to the word of God, give them pious books to
read, keep them from bad company, gently reprove their faults, &c.
St. Augustine says, that in this way fathers of families exercise
the office of bishops.
They immediately followed Christ. We learn from
this, that we should at once obey the word of God, when it urges
us to do good, or to be converted, and that knowing the truth of
the divine call, should put aside all human gains and considera-
tions in order to follow this voice, like the apostles who laid by
all temporal profits and followed Jesus, when He called them; for
He says: He that loveth father and mother more than me,
is not worthy of me. {Matt. x. 57.)
PRAYER. Most benign Jesus! who hast elevated simple
fishermen to the exalted dignity of apostles, thus putting
the wisdom and power of this world to shame, grant, we be-
seech Thee, that they and their successors may observe Thy
teachings, and in faith, hope, and charity remain ever Thine.
INSTRUCTION FOR THE FEAST OF ST.
FRANCIS XAVIER.
[December 3 J
Rancis Xavier, called the Apostle of the Indies,
was born at the castle Xavier, near Pampeluna,
in Spain, April 7, 1506. He was brought up by
his parents in the fear of the Lord, and showed,
as a child even, a rare talent and inclination to
science. In his eighteenth year his parents sent
him to the university at Paris, where he soon
became one of its most renowned members. He was then in danger
of being made proud ; but God so arranged it, that he became
acquainted with St. Ignatius Loyola, the founder of the Jesuits,
who, by often repeating the words of Christ: What will it pro-
INSTRUCTION FOR THE FEAST OF ST. FRANCIS XAVIER. 537
fit a man to gain the whole world, if he lose his own
soul, taught him indifference to worldly honors, and moved him
to finally join the Jesuits. Henceforth he lived only for God, and
no other desire so stirred his heart as that of promoting the honor
of God, and the salvation of immortal souls. God gave him a spe-
cial opportunity to fulfil this desire by sending him in the year
1541 as a missionary to India. Sustained by the purest love of God
and of his neighbor, he journeyed on foot, enduring unspeakable
hardships, through the two large countries of India and Japan,
everywhere preaching Christ, the Crucified, converting many hun-
dred thousands to the Christian religion, baptizing them with his
own hands, working the most marvellous miracles, even raising
some from death to life. Already at the end of his journey, he
wished to pass over to the immense country of China there to
preach the gospel to the heathens, but on the island of Sancian in
sight of that land, he was taken ill; and in the utmost poverty,
almost entirely abandoned by his countrymen, he died there on
the December 2, 1552, pronouncing the words : In thee, Lord,
have I hoped, let me never be confounded, deliver me
in thy justice. (Ps. xxx. 2.)
St. Francis is also the patron of the society for the propagation
of the faith, which works so beneficially in these our days.
The Introit of the Mass reads: I spoke of thy law in the
presence of kings, and I was not ashamed: and medi-
tated on thy commandments, which I loved exceedingly.
(Ps. cxviii.) Praise the Lord all ye nations: praise him
all ye people: for his mercy is confirmed upon us, and
the truth of the Lord remaineth for ever. (Ps. cxvi.)
Glory, &c.
[The Epistle as on the Feast of St. Andrew.]
PRAYER OF THE CHURCH. God, who, by the preach-
ing and miracles of blessed Francis, didst bring into Thy
Church the people of the Indies : mercifully grant that we
may imitate his virtues, whose glorious merits we venerate.
Thro 1 .
[The Gospel as on Ascension Day, verses 15 — 18. 7
INSTRUCTION ON THE PROPAGATION OF THE FAITH.
Go ye into the whole world and preach the gospel to
every creature. (Mark. xvi. 15.)
ALL nations, if they would be saved, must believe in the Cath-
olic doctrine. Christ Himself says this: He that believ-
eth not, shall be condemned (Mark xvi. 16.), and the apostle
writes: Without faith it is impossible to please God. (Hebr.
xi. 6.) But if all nations must believe in Christ, then this faith
538 INSTRUCTION ON THE PROPAGATION OF THE FAITH.
must be announced to them, for the apostle says: "How shall they
believe in him, of whom they have not heard? And how shall they
hear without a preacher?" (Horn. x. 14.) Christ, therefore, com-
manded His apostles to go into the whole world and to preach
the gospel everywhere. This command they obeyed with untiring
zeal and heroic love. They carried the doctrine of the cross to
remotest lands, ceasing not, even when in bands and chains and
under the most cruel tortures, to preach the faith of the Son of
God. The apostles died, but zeal to bring the heathens to the
acknowledgment of Christ did not die with them. At all times in
the Catholic Church, men full of zeal for the salvation of souls
have made it the work of their life, to spread the Christian religion
among infidels as well as among unbelievers. Who remembers not
St. Patrick, the apostle of the Irish, St. Augustine, the apostle of the
Saxons, St. Boniface, the apostle of the Germans, St. Rupert, Chilian,
Severin, Willibald, Francis Xavier, and hundreds of others? These
men were called Messengers of Faith, Missionaries; and even now
such missionaries, messengers of faith, go every year into distant
and unknown lands, to light the torch of the true faith for all who
sit in the darkness of infidelity and the shadow of death. Who
can tell the life and work of a missionary? He leaves his parents
and fatherland, and placing his trust in God's help alone, he tra-
verses the wide ocean, goes into unknown countries, over the high-
est mountains, across rivers, inhospitable steppes, through over
impenetrable forests, that like the good shepherd he may find the
lost sheep and lead them into the fold of Christ, to the true Church;
in utter poverty, in hunger and thirst, benumbed with cold, ex-
hausted by heat, exposed to the jaws of wild beasts, still he jour-
neys from one spot to another, for the sake of the heathens often
more dangerous than the wild animals, to announce the glad tidings
of the kingdom of God. How, armed with the image of the Cru-
cified, he approaches the ferocious savages without trembling, and
fearlessly regards the spears, tomahawks, and poisoned arrows,
with which they threaten his life; how courageously, for love of
Jesus and immortal souls, they die the cruel death of the martyr !
And whose heart beats not joyfully and with comfort, when he
hears, that this apostle of the Lord has changed fierce cannibals
into pious sheep, and that where shortly before robbery, mur-
der and lewdness disgraced human nature, where temples and
altars were raised to the devil, there now are seen the days
of the earliest Christians: justice and love, innocence, humility
and Christian simplicity, blooming heavenly virtues are there,
while the sinless Lamb Jesus is offered in the chapels, is adored
and loved with ardent devotion! Yet still are the words of Jesus
true: The harvest indeefd is great, but the laborers are
few. (Matt. ix. 37.) Millions are yet living with no knowledge of
the true God, in all the abominable horrors of idolatry; the num-
ber of missionaries is too small to preach the gospel everywhere,
INSTRUCTION ON THE PROPAGATION OF THE FAITH. 539
and the means insufficient to supply the needs of the poor, uncon-
verted savages. The heretics also send out their messengers,
spending immense sums, with hut very little effect, however, to
spread their errors. What true Catholic heart, thinking of these
dangerous circumstances, can look on quietly, while thousands
of immortal souls for whom Jesus has shed His blood, are sinking
into eternal damnation, because there is none to give them the
bread of the word of God, none to enlighten their ignorance with
the light of faith, none to point out to them the road to heaven!
Do you say, my Christian, c 'But I cannot be a missionary and an-
nounce the gospel to far off lands?" Christ does not require it of
you; but you can, at least, aid the immense work of propagat-
ing the faith, to by joining one of the societies, founded in 1822
at Lyon, France, called the Missionary Society. Taking to heart
the. words of Jesus: The harvest indeed is great, but the
laborers are few; pray ye, therefore, the Lord of the
harvest, that he send forth laborers into his harvest,
twelve pious men met together on the third of May, and consulted
among themselves, how they could fulfil this wish of Jesus, supply
the needs of missions and forward the work of propagating the
faith. Taking St. Francis Xavier for their patron, they establish-
ed a society, all the members of which were to pray for the con-
version of the infidels and heathens, and contribute as much to
the support of the mission as they could afford, thus taking their
part in the apostolic work. The society, so small at first, blessed
by God, spread in a short time all over France, and now reaches
over almost the whole world. Pope Pius VII. sanctioned the so-
ciety and granted its members a great many indulgences, which
his successors Leo XII., Pius VIII. and Gregory XVI. confirmed,
indulgences which can be bestowed upon the suffering souls in
purgatory. My Christian, whoever you may be, if you truly love
Jesus, your Saviour, if you really are a living member of His body
the Church, and rejoice, that you possess the holy, only saving
Catholic faith (and who would not rejoice in this?), then can you
not possibly remain passive seeing so many thousand souls turned
from the tender heart of Jesus and cast into the abyss of eternal
perdition by the spirit of error and of lie! You cannot possibly
suffer to see your mother, the holy Catholic Church, mourning, be-
cause so many whom she would wish to adopt as her children and
bring up as citizens of heaven, are yet living apart from her em-
brace. No, you will not exclude yourself from a society which has
put such zeal into the salvation of soul, and which requires of you
only a daily devout "Our Father" and "Hail Mary", and a small
alms of a few pennies, once a week. Join this society, then, even
if you do not possess much, and you will see at the hour of death,
how Jesus who says, Whatever you did to these my least
brethren, you did to me {Matt. xxv. 40.), will repay you.
540
INSTRUCTION FOR THE FEAST OF THE
VIRGIN AND MARTYR ST. RARBARA.
[December 4.J
T. Barbara was the daughter of a wealthy, dis-
tinguished and zealous pagan, named Dioscorus,
who had her carefully brought up in the city of
Nicomedia, where she was born. He wished' her
to be endowed with superior education and wis-
dom, and so caused her to be locked up in a tower,
the better to keep her mind fixed upon science,
and herse;f preserved from intercourse with the world and the
manners of vicious heathens. She was very beautiful, possessed
a keen intellect, a very tender, susceptible spirit. The solitude of
the tow r er caused her to think over herself and her creation. From
the windows of the tower she contemplated the starlit heavens in
all their brilliancy, the fields, the hills, the forests in their love-
liness, and it became evident to her, that all this could not be the
work of man or of imaginary idols, but that a most superior Being
must have made heaven and earth; from this arose the most fer-
vent desire for the knowledge of the true God, and God who saw
her desire, wished to gratify it. But how Barbara came to the
knowledge of Christ and His holy doctrine, is unknown; it filled
her with sweet consolation and childlike delight. From henceforth
she despised the veneration of idols, and felt herse'f from day to
day drawn more intimately to Jesus, the more she learned of the
treasures hidden in Him, and, for this reason, refused all offers
for her hand, preferring to remain always a virgin. This appeared
to her father, indeed, a strange conduct, but he counted it as a
woman's caprice, fancying his daughter w T ould before long be of
a different opinion. But he was mistaken. One day, returning from
a journey, he perceived, that his daughter had constructed three
windows and a cross in her bath-room; greatly surprised, he asked
the reason and received for answer: "I have done this, that I
might have ever present before me the doctrine of the most holy
Trinity whom the Christians confess, and the grace of salvation
through Jesus Christ, the Son of God," and then, with great enthu-
siasm, Barbara began to speak of the glory of Christianity and the
abomination of idolatry, so that her father was almost rendered
mute by surprise and anger. At last, he so far recovered his pow
ers, that in rage he drew his sword to slay her on the spot, but she
escaped him and thus saved him from the shame of being the mur-
derer of his own daughter. But he pursued her and found her hid-
den in the shrubbery, dragged her by her hair to the house, and
abused her most cruelly as a means of altering her views ; but
Barbara had received her strength from her divine bridegroom
INSTRUCTION FOR THE FEAST OF ST. NICHOLAS, BISHOP. 541
and she remained constant to her faith in Christ. The rage of the
maddened father knew no bounds. He hastened to the governor
Martian, and himself accused his daughter as a scorner of the
gods. The governor caused her to be brought to his tribunal,
seeking at first by flattery to lure her from the faith, but as this
availed nothing, he had her scourged with cowhides. Barbara
suffered patiently, persevering firmly and unalterably in her love
for Jesus who had appeared to her in prison, consoled her and
healed her wounds. She was again brought before the tribunal,
declared with fresh courage, that she belonged to Christ and would
never permit herself to be parted from Him. She was then burnt
with torches, was made to disrobe and was thus led through the
streets of the city ; but even this agony and shame she endured
for the sake of Christ, the Crucified, even thanked God for it. She
was then ordered to be beheaded. At the place of execution her
father suddenly appeared by her side, and overpowered by fien-
dish rage, with one stroke of his sword severed her head from the
body. Because of this fierce crime, he was soon after struck and
killed by lightning, but the holy virgin Barbara was soon after
her death venerated in Christendom as a glorious martyr of Jesus,
and is especially venerated and invoked as patroness of the dying,
since a great number of persons have by her intercession been
most wonderfully provided with the last Sacraments.
The Introit, Epistle , and Gospel of this day, are the same
that are said on the Feast of St. Catherine.
PRAYER OF THE CHURCH. God, who amongst Thy
other miracles hast bestowed the crown of martyrdom even
upon the weaker sex, mercifully grant, we beseech Thee,
that we who solemnize the festival of the blessed Barbara,
Thy virgin and martyr, may by following her example come
to Thee. Through Christ, our Lord, &c.
INSTRUCTION FOR THE FEAST
ST. NICHOLAS, BISHOP.
f December 6 J
OF
prayers
abstain
T. Nicholas, this great servant of God, whom St.
Peter Damian calls the one chosen of God from his
mother's bosom, the ward of sanctity in childhood,
the beauty of the young men, the honor of the old,
the splendor of the priests, and the light of the bis-
hops, was born at Patara in Lycia in 280, or rather
was then presented by God, in answer to their
, to his pious childless parents. Even as an infant he would
on Wednesdays and Fridays (the fastdays of that time)
542 INSTRUCTION FOR THE FEAST OF ST. NICHOLAS, BISHOP.
from his mother's milk, and during his whole life continued to fast
on these days. He passed through his childhood free from all
levity, and in such innocence and piety, that he could serve every
one as a pattern of sanctity. The early death of his parents left
him the heir to great wealth, which he distributed to the poor,
that is, to those who were ashamed to beg, and gave the most to
those whose poverty most endangered their salvation. This is
illustrated in the following story : A certain man of noble birth
had three daughters, but his poverty did not permit him to give
them in marriage, and to obtain money he was willing to expose
them to a life of infamy. St. Nicholas had scarcely heard of this,
then he went in the stillness of night, and threw money enough
into the nobleman's house to suffice for a dowry for one of his
daughters. This he twice repeated, and the three maidens were
married to three virtuous men. So brilliant a light of virtue was
well worthy of being placed in an elevated setting. The bishop's
seat at Myra was vacant, and God revealed to the priests as-
sembled for the election, that that one was to be made bishop
who the next morning would be the first in Church. This proved
to be Nicholas who, notwithstanding his refusal to accept, was
consecrated bishop. But the elevated position which he accepted
only from obedience to God, but made him the more humble,
charitable, and perfect in all virtue. God honored him with the
gift of miracles, so that he was called the man of miracles, and to
test his patience, permitted him to be persecuted for his faith; he
w r as exiled, was put in chains and thrown into prison, until the
Church received peace. Then he attacked with all energy the
heresy of Arius who denied, that Christ is God, and, at last, ex-
hausted by his untiring labors for the salvation of souls and
adorned with the light of the most beautiful virtues, he died in
327, after a short and not severe illness, saying the words: "Lord,
my soul has hoped in Thee; receive it into Thy hands!" In the
year 1087 his relics were brought by some merchants to Bari, in
the kingdom of Naples, and were honored by the Lord by the
most conspicuous miracles. St. Nicholas is generally represented
in the robes of a bishop, with mitre and crosier, a Bible and three
golden apples in his left hand. The Bible is to signify his zeal to
keep the doctrines of Christ unstained, and the three golden apples
the three maidens whom he rescued from infamy, as well as the
many works of mercy he performed up to the time of his death.
The Introit of the Mass reads: The Lord made to him
a covenant of peace and made him a prince, that the
dignity of priesthood should be to him forever. OLord,
remember David and all his meekness. (Ps. cxxxi.) Glory
be to the Father, &c.
PRAYER OF THE CHURCH. God, who by innumer-
able miracles hast honoured blessed Nicholas the Bishop:
INSTRUCTION FOR THE FEAST OF ST. NICHOLAS, BISHOP. 543
grant, we beseech Thee, that by his merits and intercession
we may be delivered from eternal flames. Thro'.
EPISTLE. {Hebr. xiii. 7 — 17.) Brethren: Remember your
prelates who have spoken the word of God to you: whose
faith follow, considering the end of their conversation. Jesus
Christ yesterday and to-day: and the same for ever. Be not
led away with various and strange doctrines. For it is best
that the heart be established with grace, not with meats:
which have not profited those that walk in them. We have
an altar, whereof they have no power to eat who serve the
tabernacle. For the bodies of those beasts, whose blood is
brought into the Holies by the high-priest for sin are burned
without the camp. Wherefore Jesus also, that he might
sanctify the people by his own blood, suffered without the
gate. Let us go forth therefore to him without the camp,
bearing his reproach. For we have not here a lasting city,
but we seek one that is to come. By him therefore let us
offer the sacrifice of praise always to God, that is to say, the
fruit of lips confessing to his name. And do not forget to do
good and to impart; for by such sacrifices God's favour is
obtained. Obey your prelates, and be subject to them. For
they watch, as being to render, an account of your souls.
EXPLANATION. The apostle here admonishes the He-
brews, that is, Jews, who although converted to Christianity,
had still the idea, that Judaism must he connected with Chris-
tianity, that they must honor their spiritual directors, and imi-
tate their virtues, their living faith, which led them to a bless-
ed and glorious end. He exhorts them to keep watch against
strange and false doctrines, for Christ, that is, His doctrine, re-
mains unchanged. He teaches them especially not to think too
much of sacrifices and different sorts of food, which were ordered
by the Jewish law, for these cannot strengthen the heart, cannot
justify and sanctify us, this can be done only by the grace of the
gospel : the use of the Sacraments, the blessed Sacrament of the
Altar. Of this, indeed, the Jews who serve the tabernacle, that
is, those who observe the Old Law, are not allowed to partake,
because the Law forbids them also to partake of the annual pro-
pitiatory sacrifice which was burnt outside the gates of the city
of Jerusalem. This propitiatory sacrifice was a type of Jesus who,
laden with ignominy by the Jews, also sacrificed Himself outside
the gates of the city on the cross. If, therefore, they wish to have
part in the sacrifice of Jesus, and partake of it, they must leave
the camp, that is, give up the Old Law, cling with a strong faith
54 4 INSTRUCTION FOR THE FEAST OF ST. NICHOLAS, BISHOP.
to Jesus, and bear with the reproach cast on Him. If they suffer
with Him, it lasts not long, for we are here without an abiding
place, seeking heaven. Through Christ, that is, by acknowledg-
ing Him as the real Redeemer, they should at all times bring to
God the sacrifice of praise and connect this sacrifice with deeds
of mercy which are especially agreeable to God. They should
faithfully obey their superiors, or pastors, because these pastors
are concerned for their soul's salvation and are accountable for
them.
"As the Jews had no share in the sacrifice of Christ, because
they kept to the Old Law, so also you will have no share in it, so
long as you keep with the world. Fly from the world and keep
with Christ, as so often exhorted by the spiritual superiors to
whom you owe faithful obedience.
GOSPEL. (Matt. xxv. 14—23.) At that time: Jesus spoke
this parable to his disciples : A man going into a far country,
called his servants, and delivered to them his goods. And to
one he gave five talents, and to another two, and to another
one, to every one according to his proper ability: and im-
mediately he took his journey. And he that had received the
five talents went his way and traded with the same, and
gained other five. And in like manner he that had received
the two, gained other two. But he that had received the
one, going his way digged into the earth, and hid his lord's
money. But after a long time the lord of those servants
came, and reckoned with them. And he that had received
the five talents coming, brought other five talents, saying:
Lord, thou didst deliver to me five talents: behold, I have
gained other five over and above. His lord said to him: Well
done, good and faithful servant, because thou hast been faith-
ful over a few things, I will place thee over many things:
enter thou into the joy of thy lord. And he also that had
received the two talents came and said : Lord, thou deliver-
edst two talents to me: behold, I have gained other two. His
lord said to him: Well done, good and faithful servant, be-
cause thou hast been faithful over a few things, I will place
thee over many things : enter thou into the joy of thy lord.
Who is he who went into a far country?
This is Christ who by His ascension into heaven, has gone
away from earth, and will come again at the judgment.
INSTRUCTION FOR THE FEAST OF ST. NICHOLAS, BISHOP. 545
What is to be understood by the talents?
A talent in our money amounts to about four thousand dol-
lars; but here the talents are a figure of the threefold gifts of
God. In the first part are the gifts of nature: a keen intellect,
a ready wit, a good memory, science and skill, as also health,
strength, and beauty; the second part comprises the gifts of
grace, that is, inward inspiration and enlightenment, faith, hope,
charity, and other virtues; the third the gift of miracles,
the apostolate and pastorship, the power oi discerning spirits,
of prophecy, of healing, of tongues, &c.
How does God distribute these talents?
God distributes His gifts variously, by virtue of His unlimited
power, as Lord of all. To one He gives much, to another little.
If one receives much, he must not become prodigal, if little, not
fainthearted, but work with that which he has received, accord-
ing to his ability, for the honor of God, the good of his neighbor,
and the salvation of his own soul. More than this God does not
require, but He certainly exacts more from him who has received
much than from him who has received little.
Who are meant by those who with five talents gained five, and with
two talents gained two ?
Those who have worked scrupulously with the gifts which God
has given them. They deserve equal praise, and are received with
equal joy by the householder, and equally rewarded for their
fidelity. God does not judge by the extent of the merits, but his
merciful eye regards our good will, obedience, diligence, and the
obstacles under which we labored.
Who are understood by the servant who buried his talent in the
earth ?
Those who,- whether of high or humble position, make no use
of God's gifts, and will, therefore, be deprived of them at the
Last Day and cast into hell.
Why says the Lord: Enter then into the joy of thy Lord?
Because God rejoices at man's salvation, and because His
faithful servants will find eternal joy in beholding and possessing
Him in heaven.
PRAYER. I thank Thee, my divine Saviour, for all the
gifts and graces which Thou hast given me, and I am griev-
ed from my heart, that I have so ill used and neglected them.
Be merciful to me, and give me the grace to use my talents,
as did St. Nicholas, with all energy for Thy honor aiuHxiy
own salvation, so that Thou mayest say to me on the Day of
Judgment: Well done, good and faithful servant, be-
:J5
546 INSTRUCTION FOR THE FEAST OF THE IMMACULATE CONCEPTION
cause thou hast been faithful over a few things, I
will place thee over many; enter thou into the joy
of thy Lord.
INSTRUCTION FOR THE FEAST
OF THE IMMACULATE CONCEPTION
OF THE BLESSED VIRGIN MAEY.
[December 8 J
N this day and the ensuing eight days, the
Catholic Church celebrates with special so-
lemnity the happy, immaculate conception of
the blessed Virgin Mary.
What does the Catholic Church understand by
immaculate conception ?
By immaculate conception she does not understand that great
grace by which Mary preserved herself pure from every, even
the least, actual sin ; for, as concerns this, the Church lias long
since declared, that Mary never committed a sin; nor does she
understand by it her continual virginity, for that, both before and
after the birth of her divine Son, Mary remained a pure virgin,
has been for a long time a doctrine of faith; nor yet that she was
sanctified before birth, as were the Prophet Jeremias and John,
the Baptist, who were both conceived in sin, but by a special
grace of God were released from it before their birth; neither
does she understand by it the conception of Christ from the Holy
Ghost, that is, that Mary unstained conceived the Son of God by
the Holy Ghost, and without the assistance of man, for this was
always the unalterable doctrine of the Church; she does under-
stand by it that exalted preference, that unshared priv-
ilege, by which the blessed Virgin Mary in the first
moments of her conception by special grace and pre-
ference on the part of God in reference to the merits
of Jesus, our Saviour, was preserved from every stain
of original sin.
What has until noya been held by the Church in regard to this
privilege ?
The Catholic Church has always been of the pious opinion,
that Mary, the blessed Mother of the Redeemer, was conceived
immaculate without the stain of sin, that her most pure soul had
never from the first moment of her existence the least shadow of
sin. This devout view was embraced by all the saints, the .most
learned and most faithful children of the Church. We have testi-
mony of this which goes back to the times of the apostles, in a
OP THE BLESSED VIRGIN MARY.
547
writing concerning the sufferings of St. Andrew, in which it is
said: u As the first man was created from the spotless earth, so
was it necessary, that the perfect man (Christ Jesus) should be
born of an immaculate virgin." St. Justin, who died a martyr in
the year 167 after Christ, compares the blessed Virgin with Eve,
before she sinned and while she was still a virgin. St. Amphilochus
says: "He who created the first Eve free from shame, created
the second without spot or stain." Origen, one of the fathers of
the Church, writes, that she was neither surprised by the person-
ated serpent, nor infected by his poison, and calls her a pure and
immaculate mother. St. Ephrem calls her the undefiled, the
strong, the inviolate, the most chaste virgin, far removed from all
spot and stain. The Abbot St. Sabbas says of Mary: "On thee
who never took part in any guile, I place my. hope. No one but
35*
548 INSTRUCTION FOR THE FEAST OF THE IMMACULATE CONCEPTION
thee, Lady, is without fault, and besides thee no one is un-
sullied and spotless." St. Ambrose calls Mary a virgin who by
the grace of God remained always free from all shadow of sin.
St. Augustine says: "When there is mention made of sin, the
Virgin of whom on account of our Lord no question is to be ask-
ed, must be excepted." St. Proclus says, "that the holy Mother
of God was made by the purest God free from all stain." St. Ful-
gentius says: "The wife of the first man was led astray and her
soul soiled by the malice of sin, but in the mother of the second
(Christ) the grace of God preserved the soul as well as the body
inviolate." St. Pasch. Radbertus testifies: "It is certain, that
Mary was free from original sin;" and St. Peter Damian says:
"The flesh of the Virgin taken from Adam, would not submit to the
stain of Adam," and before him the pious Doctor Alkuin writes
of Mary: "Thou art beautiful as the moon and free from all spot
and every shadow of changeableness !" And St. Ildephonsus says:
"It is certain, that Mary was free from original sin." An im-
mense number of saintly men and theologians maintained the same.
Many of them argued with the greatest keenness and the most
indefatigable zeal the part of the blessed Virgin ; the teachers at
the universities of Paris, Salamanca, Coimbra, Naples, Cologne,
Mayence, Ingolstadt, &c, made it by vows their duty to inculcate
this great privilege of the most favored Virgin, and to defend
it by speech and by writings. Celebrated orders of monks, espe-
cially the orders of St. Francis and St. Ignatius, made it their
duty to advance among the people this pious faith of the imma-
culate conception. A great number of popes and bishops also
honored the immaculate conception and forbade the contrary doc-
trine to be taught. Even kings, princes, and emperors counted it
their great honor to pay homage to the immaculate conception of
the Queen of Heaven. At last the Catholic Church gave definite
expression to this universally held belief, by declaring in the
( ■ouncil of Trent, that in the resolutions relating to original sin,
the Virgin Mary was not included, and confirmed the festival of
the immaculate conception, introduced by St. Anselm in the tenth
century, and since that time observed in all the Churches.
Still, this glowing veneration of all Catholic hearts for the im-
maculate conception, this pious view held by the whole Catholic
Church, was not yet a matter of faith, that is, the Catholic Church
had not yet laid down this great privilege of the Mother of God
as a dogma and commanded us to believe it. It was still permitt-
ed to us doubt this point, without being branded as heretics, al-
though it was forbidden to teach or preach against it. But when,
in the course of time, a large number of faithful, among them bi-
shops and archbishops, whole religious orders as well as great
monarchs, besought the pope verbally and in writing, to pronounce
himself publicly concerning the immaculate conception of the bless-
ed Virgin, that is, to elevate the belief so widely spread through-
OF THE BLESSED VIRGIN MARY. T>49
out the Catholic Church to a dogma, the pope could no longer he-
sitate to raise his voice in regard to this most important affair.
What did the supreme pastor of the Church, the pope, then do in
regard to the immaculate conception of the blessed Virgin?
The present Pope Pius IX., who, as he himself testifies, has
in many ways experienced the assistance of the great Queen of
Heaven, was urged by his love and childlike veneration for the
blessed Mother of our Lord, to set the last brilliant diamond in
her crown of glory, and give the so heartily desired judgment
concerning the immaculate conception, but he did not wish to be
precipitate. He first addressed, on the 2. Februar 1849, a circular
to all the primates, patriarchs, archbishops, and bishops of the
whole Catholic world, requesting them to send him reports of the
devotion of their clergy and the faithful concerning the immacu-
late conception, and the extent of their desire in the matter, that
the case might be decided by the Apostolic See; at the same time
he urged them to pray with him, that God would give him the
necessary enlightenment, and to call upon the clergy and the
faithful for their prayers. When this was done, five hundred bi-
shops in different parts of the world declared, that they and their
flocks firmly believed that Mary, the most favored Virgin , was
preserved from every stain of original sin, and that they earnestly
desired that the pope might raise this pious opinion to a dogma
of the Church. Then the holy father, full of delight, invited the
bishops of the different countries to come to Rome, and gather
around and consult with him. About one hundred and fifty bi-
shops, and a large number of learned men and superiors of spiri-
tual orders, came together at Rome, and the whole subject was
once more maturely examined; and, at last, in 1854, the eighth of
December, the day on which the Church celebrates the feast of
the immaculate conception, was appointed as the day, on which
the pope, the supreme head of the Church, the mouth of the apost-
les, should solemnly announce the dogma of the immaculate con-
ception.
On this day the holy father ascended the Apostolic Chair in
the splendid Church of St. Peter at Rome, and, having again in-
voked the light of the Holy Ghost, surrounded by the assembled
cardinals, archbishops, and bishops, the clergy and the people, he
opened his lips and amid the perfect silence which reigned in
that immense Church, in a loud voice and with the most profound
reverence and emotion read the decree by which he solemnly pro-
nounced and established, that :
"It is a dogma of faith, that the blessed Virgin Mary by a
special grace and privilege of God, on account of the merits of
Jesus Christ, the Redeemer of mankind, was from the first in-
stant of her conception protected and preserved from every
stain of original sin."
550 INSTRUCTION FOR THE FEAST OF THE IMMACULATE CONCEPTION
Thus has the head of Catholic Christianity drawn aside the veil
which until now obscured the full glory of the Queen of Heaven,
that now in stainless loveliness shines radiant over the whole world.
The truth, that the blessed Virgin Mary was conceived immacu-
late, is no longer a pious opinion, but an article of faith which
every Catholic who wishes to remain a child of the Church, must
profess with heart and with lips.
But, perhaps, the decision of the pope concerning the itmnaculate,
conception is a new doctrine?
By no means ; it is an old belief, established upon the holy
Scriptures, and laid down in the bosom of the Church, but not
previously solemnly pronounced and made public. The pope can-
not make a new article of faith, but he can and must announce that
as a revealed truth, which is established by the holy Scriptures
and has been everywhere and at all times believed as a revealed
truth by all true Christians. But if there is a truth founded on
the holy Scriptures and tradition, of which the pope, the repre-
sentative of Christ on earth, speaks officially as such, then every
Catholic is bound to believe and openly to acknowledge it. As
we have already seen, the doctrine of the immaculate conception
has been believed since the times of the apostles, and it is also
established by the holy Scriptures. In the oldest of the sacred
Books in the Book of Genesis (iii. 15.), is one of the most weighty
passages on this subject which reads: I will put enmities be-
tween thee and the woman, and thy seed and her seed;
she shall crush thy head, and thou shalt lie in wait for
her heel. These words God Himself spoke to Satan, the serpent,
immediately after the fall of the first man, announcing that a woman
should come and crush his head, that is, destroy his power; and
all Catholic interpreters and holy fathers agree, that this woman
is the blessed Virgin. Mary is, therefore, placed by God Him-
self as Satan's enemy, and must have been free from original sin
from the first moment of her conception , otherwise she would
have been, as St. Paul," the Apostle, says, a child of God's wrath
and been under the power of Satan. In the gospel of St. Luke
(i. 27.), it is furthermore said: And the angel being come in,
said to her: Hail, full of grace, the Lord is with thee,
blessed art thou amongst women. The angel, by the di-
rection of God, called Mary: full of grace, that is, more than
any of the just endowed with God's sanctifying grace, as the holy
fathers agree. But would Mary be full of sanctifying and all other
graces, had she once for one moment of her life been without
grace and burdened with sin? Would God have permitted, that
the blessed Mother of His only begotten Son, from whom He re-
ceived flesh and under whose heart He rested, should be once
touched by sin, once, though but for an instant, in the power of
Satan? No; God's hand preserved her; by His grace and by the
OF THE BLESSED VIRGIN MARY. 551
infinite merits of her divine Son, she remained free from every
stain of sin, and the Church most justly applies to her the words
of the holy Scripture: Thou art all fair, my love, and
there is not a spot in thee. {Cant. iv. 7.)
What instructive meaning has the immaculate conception of the
blessed Virgin for every Catholic ?
The immaculate conception teaches Catholics to know in some
measure the infinite holiness of the Trinity of God, which makes
sin so hateful and detestable to Him. The Heavenly Father could
not see His beloved daughter for one moment stained by sin. The
Divine Son could not wish to choose for His mother a virgin
upon whose soul there was a vestige of sin. The Holy Ghost
whose most pure bride Mary is, was not willing, that Mary's
heart, His dwelling place, should ever be for one instant soiled by
sin. Behold, how God detests sin! The immaculate conception
also teaches us the inestimable treasure of sanctifying grace. Mary
received this priceless treasure from God even in the first moment
of her conception, without it she would never have become the
Mother of the Saviour. And thou, my Christian, hadst this treas-
ure not at thy conception, it is true, but thou didst receive it in
holy Baptism; there God's hand arrayed thee in the snow-white
garment of innocence ; there He sanctified thy soul, and the Holy
Ghost selected it for His dwelling place. Mary preserved this in-
estimable treasure until death, she was always blooming as a pure
lily, the breath of sin never soiled her loveliness. Ask thyself:
Do I still possess entire this treasure which was given to me in
holy Baptism ; have I preserved my soul's beauty from the poison
of sin, have I soiled it, destroyed it, lost it? 0, if thou hast lost
it, this precious gift, how unhappy then art thou ! If thou hast
had this great misfortune, by sin to have stained thy garment of
baptismal innocence, have lost the sanctifying vesture : for thee,
Mary, the peerless Virgin, has borne the Saviour whose sacred
blood cleanses from every sin, whose infinite merits, if thou art
contrite and dost confess thy sin, will restore to thee the sancti-
fying grace. But for the Saviour this treasure would be forever
lost to thee, and thy soul forever lost. But for this Saviour Mary
would not have been preserved from original sin, would not have
received the sanctifying grace at her conception. Here can the
necessity of salvation by Christ be learned, gratefully thanking
God who has given us such, and praising Mary who had the grace
to receive and give birth to Him. In the immaculate conception,
Christian, thou canst learn to know somewhat of the priceless
value of virginity. Jesus chose a pure and immaculate virgin for
His mother, who should be the mirror of all virginal souls, her
most pure and immaculate image should be continually presented
to the corrupted world to show, how above all price is virginity in
the eyes of the Lord.
5f»2 INSTRUCTION FOR THE FEAST OF THE IMMACULATE CONCEPTION
Introit of the Mass: I will greatly rejoice in the Lord,
and my soul shall be joyful in my (jod: for he hath
clothed me with the garment of salvation, and with
the robes of justice he hath covered me, as a bride-
groom decked with a crown, and as a bride adorned
with her jewels. (Ps. lxx.) I will extol thee, Lord, for
thou hast upheld me, and hast not made my enemies
to rejoice over me. (Ps. xxix.) Glory, &c.
PRAYER OF THE CHURCH. God, who by the im-
maculate conception of the blessed Virgin didst prepare a
worthy dwelling for Thy Son, grant, we beseech Thee, that
Thou who because of the foreseen death of Thy Son didst
preserve her from all stain, wouldst permit us by her inter-
cession to come to Thee free from sin. Amen.
LESSON. (Prov. viii. 22 — 25.) The Lord possessed me in
the beginning of his ways, before he made any thing, from
the beginning. I was set up from eternity, and of old before
the earth was made. The depths were not as yet, and I was
already conceived, neither had the fountains of waters as yet
sprung out: the mountains with their huge bulk had not as
yet been established: before the hills I was brought forth:
he had not yet made the earth, nor the rivers, nor the poles
of the world. When he prepared the heavens, I was there:
when with a certain law and compass he enclosed the depths :
w r hen he established the sky above, and poised the fountains
of waters: when he compassed the sea with its bounds, and
set a law to the waters, that they should not pass their
limits: when he balanced the foundation of the earth, I was
with him forming all things, and was delighted every day,
playing before him at all times, playing in the world: and
my delight is to be with the children of men. Now, there-
fore, ye children, hear me, blessed are they that keep my
ways. Hear instruction and be wise, and refuse it not. Bless-
ed is the man that heareth me, and that watcheth daily at
my gates, and waiteth at the posts of my doors. He that
shall find me, shall find life, and shall have salvation from
the Lord.
EXPLANATION and APPLICATION. This lesson is first a
panegyrick on the divine, uncreated Wisdom, the eternal Son of
God, who at all times and before all things was with God and in
God, by whom was made everything that was made, ordered and
OF THE BLESSED VIRGIN MARY. 553
preserved; who rejoices in His works, loves them, and who ad-
monishes man to iove and imitate Him, and promises to him
temporal and eternal happiness. The Church causes this lesson
to be read on this day, because the greater part of it can be ap-
plied to Mary; for of Mary it can be truly said, that she also
possessed the first place in the heart of God beyond all creatures,
as the most holy and excellent of creatures. For this reason the
Church also applies to her the words of the wise man: I came
out of the mouth of the Most High, the first born be-
fore all creatures. {Eccl. xxiv. 5.) For she, as St. Richardus
says , is the most worthy of all ; no one has received so full a
measure of purity and of all supernatural gifts ; in no creature
are the marvels of divine goodness so visible as in her. Admire,
devout soul, this masterpiece of Almighty God, and make fre-
quent use of the words of St. Chrysostom :
"Hail, Mother of God and our Mother! Hail, Heaven
in which God Himself dwells ! Throne of grace from which
the Lord distributes His graces! Pray always to Jesus for
us, that on the Day of Judgment we may receive forgiveness
and eternal salvation. 11
GOSPEL. {Luke i. 26—28.) At that time: The angel
Gabriel was sent from God into a city of Galilee, called Na-
zareth, to a virgin espoused to a man whose name was Jo-
seph, of the house of David; and the virgin's name was Mary.
And the angel being come in, said unto her: Hail, Mary, full
of grace, the Lord is with thee; blessed art thou amongst
women.
Why is the gospel of the angel's message and greeting read in the
Mass of this day?
Because the words of this gospel have a significant relation
to the immaculate conception and indescribably great honor of
the blessed Virgin, as shown by the words: Hail, Mary, full of
grace, the Lord is with thee; blessed art thou amongst
women.
Why did the angel call Mary full of grace?
Because Mary was filled with grace, even before she came
into this world ; because she always increased in grace ; because
she was to bear the Author of ali grace; that we may consider
how Mary obtains for us the treasures of divine grace.
Mary was filled with grace even before her birth. As we are
all conceived in sin, as children of a sinful ancestor, we are,
therefore, afflicted with sin before our birth. Mary was free by
the privilege of the immaculate conception from all sin ; her soul,
554 INSTRUCTION FOR THE FEAST OF THE IMMACULATE CONCEPTION
pure and adorned with sanctifying grace, came forth from the
hands of the creator, and without the least prejudice to its purity
and sanctity was united to her most pure body, from which the
Saviour was to take His humanity. She could not have lacked
from the first instant of her existence that original sanctity and
justice, which were the most beautiful adornments of our natural
ancestress, Eve.
But Mary from the first moment of her conception was not
only in grace but full of grace, because God appointed her for
the highest dignity, for the dignity of being the Mother of His
only begotten Son, and had consequently presented her with the
full measure of corresponding plenitude of graces and gifts of the
Holy Ghost; according to the opinion of many learned men, the
measure of grace which the blessed Virgin received at her imma-
culate conception, was greater than that which all the angels and
blessed now in glory possess.
Mary ever increased in grace: But the path of the just,
as a shining light, goeth forward and increaseth even
to perfect day. (Prov. iv. 18.) The life of the blessed Virgin
especially confirms the words inspired by the holy Ghost, who,
having already at her conception shed the fulness of His graces
upon Marjr, did not cease to shower the treasures of His good-
ness upon her, in order to prepare her to be a worthy dwelling of
the divine Son. But what abundance of grace did she not re-
ceive, when the Holy Ghost overshadowed her, and the divine
Son, who is Himself the infinite plenitude of grace, came into her
most pure body ! Above all this, there yet came that rich supply
of grace by which her zealous, constant, perfect and faithful co-
operation made Mary increase ever} 7 moment in grace and filled
her measure of grace. Thus St. Bonaventura says: "As all the
waters meet in the sea, so all the graces were united in Mary."
Mary has borne the Author of all grace, Jesus Christ. In
Jesus all the treasures and riches of grace are contained , and
assuredly His most" blessed Mother received the richest, over-
flowing measure of His abundance, not for herself only, but for
us. "Mary," says St. Thomas of Aquinas, "is not full of grace
for herself only, but for all. Every saint has, it is true, received
grace by which to assist some men ; but Mary received so many,
that she could cooperate in the salvation of the whole world,
which after Jesus Christ she only could do." "With what senti-
ments of devotion should we not venerate Mary," says St. Bernard,
"since the Most High has bestowed the fulness of all good upon
her, while we know, that, if there exist any hope, if there be any
grace, if there be any salvation, it flows from her to us!"
Why did the angel say to Mary: The Lord is with thee?
Because God is with the blessed Virgin in an extraordinary
manner. It is well particularly to notice, that the archangel
OF THE BLESSED VIRGIN MARY. 555
Gabriel did not say to Mary as the angel did to Gideon: The
Lord be with thee (Judges vi. 12.), but: The Lord is with
thee. These words are not, therefore, the wish that the favor,
the blessing, the protection of God may be with Mary, but the
positive declaration that the Lord really is with Mary, not simply
because of His omnipotence and omnipresence by which He is
with all His creatures, nor merely because of His goodness, love
and intimacy by which He is with all the just. He is with her in a,
peculiar manner, since she by her dignity of being the Mother of
God came into such close relationship with the Triune God, that
our intellect can conceive nothing nearer. She became the chosen
Mother of the Son of God, the dearest, the most favored daughter
of the Heavenly Father, and the pure, beloved bride of the Holy
Ghost. "God the Father was with her," here says St. Bonaven-
tura, "as with His most noble daughter; God the Son wa> with
her as with His worthy Mother ; God the Holy Ghost was with
her as with His most pure bride."
Why did the angel say to Mary: Blessed art thou amongst
women?
Because he desired to honor her as the most Blessed of her
sex. She is the most Blessed of her sex, because she alone was
selected among all for the Maiden-Mother of God ; because the
first woman brought the curse, but Mary the salvation of the
world.
Mary: Mother ofGod! An honor, indeed, which in its exal-
tation is second only to divinity. As the divinity itself so the
honor of being the Mother of God, exceeds every thing which we
are able to say or think of it. Mary: the Virgin Mother of
God! Mother and Virgin at the same time, what a wonderful pre-
rogative ! Though the greatest and most glorious of all mothers,
she is the purest and most spotless of virgins, the queen of virgins !
Bat not only on account of her double glory as Mother of God
and as a Virgin, Mary is the most Blessed of her sex, but because
it was given to her to mediate for us and for the whole world.
She is that woman, promised to our first and sinful parents in
Paradise, who would crush the serpent's head; she gave to her
Son the body with which He by His death on the cross, accom-
plished the great work of salvation.
EULOGY. "Praised and blessed be the holy and imma-
culate conception of the blessed Virgin Mary!"
[Pope Pius VI. granted an indulgence of one hundred days to
those who with contrition and devotion repeat the above prayer.]
556
INSTRUCTION FOR THE KEAST OF
ST. THOMAS, THE APOSTLE.
[December 21.]
Homas, otherwise called Didymus (twin), was
a Galilean and a fisherman. Having heen re-
ceived by Christ as one of the apostles, he
accompanied our divine Saviour on all His
journeys, shunning no danger. His courage
and faithful adherence to his divine Master,
were especially manifested at the time that
our Lord went to Bethania to raise Lazarus to life, when the dis-
ciples were afraid to accompany Him, because the Jews sought
His life. "Let us go with Him," Thomas said to the other disciples,
"that we may die with Him." His belief in Christ's resurrection
staggered, but scarcely had Christ convinced him by showing His
wounds, than he cried out at once, strong in faith: My Lord and
my God! thus acknowledging the Saviour not only as man, as he
saw with his eyes, but as God whom he could not see. St. Gregory
says on this subject: "God permitted St. Thomas' doubts for our
good; and his unbelief is of more advantage to us than the ready
faith of the other disciples, for he induced Christ to give us clearer
proofs of His resurrection, thus strengthening our faith in it."
After he had received the Holy Ghost, at Pentecost, and for some
time preached the gospel in Judea, St. Thomas at the dispersion
of the apostles went to the Eastern nations : to the Persians, Medes,
Armenians, Hyrcanians, Bactrians, and according to later reports
the doctrine of Jesus was heard from his lips in India and China.
What trials, hardships and persecutions must he have suffered on
these long journeys among unbelievers! According to the Roman
Martyrology he died the death of martyr, being pierced with
lances at Calamnia, now called Meliapor, a city of India.
For three years Thomas had associated continually with Jesus,
seen His miracles, and heard His doctrine, especially the doctrine
of His resurrection, which He had often plainly foretold; and yet
he doubted and found it hard to accept this truth. Whence came
this? We find no other explanation than human weakness, or
perhaps a little failing, occasioned perhaps by the intemperate
sorrow at the death of Jesus, which caused Thomas to separate
himself from the other apostles, who with Mary, the mother of
the faithful, were assembled together, occupied in prayer and pious
conversation, and thus to lose Christ's first appearance. If Thomas
was in this manner shaken in his faith, how will it be with those
Christians who hate all spiritual exercises, prayers, and edifying
reading, on the contrary associate only with free-thinkers and
ridiculers of the Church, and read irreligious books?
INSTRUCTION FOR THE FEAST OF ST. THOMAS, THE APOSTLE. 557
[For the Introit of Mass see the Feast of St. Andrew.]
PRAYER OF THE CHURCH. Grant, Lord, we beseech
Thee, that we may rejoice on the solemnity of Thy blessed
Apostle Thomas; to the end that we may always have the
assistance of his prayers, and zealously profess the faith he
taught.
EPISTLE. (Ephes. ii. 19—22.) Brethren: You are no
more strangers and foreigners: but you are fellow-citizens
with the saints, and the domestics of God, built upon the
foundation of the apostles and prophets, Jesus Christ himself
being the chief corner-stone : in whom all the building being
framed together, groweth up into a holy temple in the Lord.
In whom you also are built together into an habitation of
God in the spirit.
EXPLANATION. The apostle here says to the Ephesians and
to all baptized Christians: Now that you are baptized, you are no
longer foreigners and strangers, that is, without the rights of a
citizen, as before when you were yet gentiles; you are now by
baptism fellow- citizens with the saints, and belong now to the large
family of God, to the Church, have, therefore, part in its riches,
and are heirs of heaven. The Church to which you belong, is
firmly founded on the teachings and faith of the prophets and
apostles, having for their corner-stone Christ, who unites you
with Him, who holds the entire building together, and causes the
Church to spread itself ever more and more, receiving ever more
and more faithful within it, whom He by His grace purifies and
sanctifies ; and thus there stands a holy spiritual temple, the corner-
stone of which is Christ, its foundation the apostles, its spiritual
stones the living Christians, among whom are you, and those who
live only in and for Christ, the Lord. What a happiness is yours,
that you by baptism have been brought into this temple as a living
stone in its walls! But if you do not preserve the living faith in
Christ, if you live not in accordance with His doctrine, then will
you be taken away and to your greatest misfortune cast out as
unfit for this temple, the Church.
[See Gospel and Explanation for first Sunday after Easter.]
PRACTICAL INSTRUCTIONS CONCERNING FAITH AND
T SUPERSTITION.
He just man, says St. Paul, liveth by faith (Rom. i. 17.),
that is, as a farmer lives by his labor, an artist by his art,
receiving his food and support from it, so the true Christian finds
the life, health and strength of his soul in his faith. And as ma-
terial life shows itself by certain external acts and signs, so the
558 PRACTICAL INSTRUCTIONS CONCERNING FAITH, &c.
spiritual life shows itself by actions dictated by faith: he, who
possesses this spiritual life prays fervently, gives alms according
to his means, exercises himself in all charitable deeds towards his
neighbor, fasts and lives strictly, walks in the presence of God,
avoiding every sin, and he performs all because he is animated by a
lively faith which teaches him, that God is a just judge, the severe
punisher of all evil, the liberal rewarder of all good, who Himself has
said, that heaven must be forced, and only those who use force, can
gain it. An indifferent Christian, on the other hand, who has only a
dead faith, does of all that it requires, nothing; but sets his heart
on temporal things, seeks only the happiness of this world, and to
gain it, does not avoid even superstitious means. Superstition, ge-
nerally, consists in venerating God in a manner which is not pleasing
to Him, in ascribing to things a supernatural value which from God
and His Church they have not, and in even seeking aid from evil spi-
rits. It is, therefore, superstition to apply to vain, even sinful pur-
poses that which is instituted by Christ and His Church for the sal-
vation of souls. There are people so blind, that they fancy that in
searching for a concealed treasure, nothing is necessary for success
but the saying of Mass by a priest at midnight; who imagine by the
repetition of certain prayers to have luck in a lottery; or that by
diligently saying such and such prayers and wearing amulets, &c,
they are sure ot salvation. This is all pure superstition and sin,
for these things have no strength or influence. It is superstition
to find out from fortune tellers prayers, blessings, conjurations,
&c, by which to dispel sickness, guard against danger, inflict in-
juries upon others, to foretell future events by cards and by vain
interpretation of dreams, think to win in lotteries, and all si-
milar things. Those who believe in such deceivers or ask their
advice, are guilty of superstition. The most abominable super-
stition is practised by those who go so far as to seek help and ad-
vice from evil spirits, since the evil spirits have not the smallest
possession of their own, nor of themselves any knowledge. "In
the just judgment of God," says St. Augustine, "it sometimes hap-
pens, that those superstitious men who seek from evil spirits to
find out things hidden, are made over curious and become involv-
ed in the manifold snares of pernicious error. How sinful such
superstition is, is evident from its own nature, since by it we set
aside God and have no confidence in Him. If God curses those
who turn their hearts from Him and place their confidence in man
(Jer. xvii. 5.), what must those expect who stoop to these super-
stitions? If you have fears, that such and such things are super-
stitious, go to your pastor and seek information.
PETITION. most benign Jesus! who didst permit the
doubting and wavering Thomas to touch Thy sacred wounds,
and thus freedst him from his unbelief, heal me also, and give
me a firm, strong and lively faith, which will continually
INSTRUCTION FOR THE FEAST OF ST. STEPHEN, &c
559
urge me to do that which is pleasing to Thee, and leave un-
done all that is displeasing to Thee.
INSTRUCTION FOR THE FEAST OF ST.
STEPHEN THE FIRST MARTYR.
[December 26 J
Short history of the life and sufferings of this
saint is contained in the epistle of this day,
taken from the acts of the apostles, to which
it is only necessary to add, that on account
of his good name, his virtues, his wisdom and
his zeal for the faith, St. Stephen was held
worthy hy the apostles of being ordained, by
the imposition of hands, the first of the seven deacons whose duty
it was, besides announcing the word of God, to attend to the poor,
distributing alms among them. In the performance of these duties
St. Stephen connected such disinterested love of his neighbor with
such zeal for Christ, that he brought upon himself the most in-
tense hatred of the Jews, who finally stoned him to death, thus
making him the first martyr for Christ.
The Introit of the Mass is from Psalm CXVIIL: Princes
sat and spoke against me: and sinners persecuted me;
help me, Lord, my God, for thy servant hath prac-
tised thy commandments. Blessed are the undefiled in
the way, who walk in the law of the Lord. Glory &g.
PRAYER OF THE CHURCH. Grant, o Lord, we beseech
Thee, that we may imitate him whose memory we celebrate,
so as to learn to love even our enemies, because we now so-
lemnize his martyrdom, who knew how to pray, even for his
persecutors, to our Lord Jesus Christ, Thy Son. Who liveth.
LESSON. {Acts vi. 8—10., vii. 54—59.) In those days:
Stephen, full of grace and fortitude, did great wonders and
signs among the people. Now there arose some of that which
is called the synagogue of the Libertines, and of the Cyre-
nians, and of the Alexandrians, and of them that were of
Cilicia and Asia, disputing with Stephen. And they were
not able to resist the wisdom and the spirit that spoke. Now
hearing these things, they were cut to the heart, and they
gnashed with their teeth at him. But he being full of the
Holy Ghost, looking up steadfastly to heaven, saw the glory
of God, and Jesus standing on the right-hand of God. And
560
INSTRUCTION FOR THE FEAST OF ST. STEPHEN
he said: Behold, I see the heavens opened, and the Son of
man standing on the right-hand of God. And they, crying
out with a loud voice, stopped their ears, and with one ac-
cord ran violently upon him. And casting him forth without
the city, they stoned him: and the witnesses laid down their
garments at the feet of a young man, whose name was Saul.
And they stoned Stephen invoking and saying : Lord Jesus
receive my spirit. And falling on his knees, he cried with a
loud voice, saying: Lord, lay not this sin to their charge.
And when he said this, he fell asleep in the Lord.
INSTRUCTION. St. Stephen's innocence and sanctity were so
great, that the angry Jews could not bring the least thing against
THE FIKST MARTYR. 5(J1
him. They, therefore, procured false witnesses who were required
to testify, that lie had blasphemed against God and the law; but
severe as was this accusation, it did not disturb St. Stephen, be-
cause his conscience upheld him. Learn from this, that there is
no worse tormentor than a bad conscience, no better defender
than a good one ; for a good conscience is a continual feast and the
best comforter in all annoyances (Prov. xv. 15.), it gf.es with us
in prison, in distress, in death, yes even before the judgment seat
of God. Though so innocent, and so unjustly, so maliciously per-
secuted and stoned, St. Stephen prayed for his persecutors. Were
not St. Stephen and other saints, who did the same, men like we?
Can not we also, with God's grace, do what they have done? If
we do not wish to do it, then we cannot call ourselves Christians;
for the love of our neighbor, even of our enemy, is the principal
mark of a Christian, and only by such love can we be true children
of the Heavenly Father who maketh His sun to rise on the good
and the bad, and raineth upon the just and the unjust. {Malt. v. 43.)
GOSPEL. {Matt, xxiii. 34—39.) At that time: Jesus
said to the Scribes and Pharisees : Behold, I send to you pro-
phets, and wise men, and scribes: and some of them you
will put to death, and crucify, and some you will scourge in
your synagogues, and persecute from cit} r to city: that upon
you may come all the just blood that hath been shed upon
the earth, from the blood of Abel the just, even unto the
blood of Zacharias the son of Barachias, whom you killed
between the temple and the altar. Amen, I say to you: all
these things shall come upon this generation. Jerusalem,
Jerusalem, thou that killest the prophets, and stonest them
that are sent unto thee, how often would I have gathered
together thy children, as the hen doth gather her chickens
under her wings, and thou wouldst not? Behold, your house
shall be left to you desolate. For I say to you, you shall not
see me henceforth till you say: Blessed is he that cometh in
the name of the Lord.
Who are here understood by the prophets, wise men, and scribes?
The apostles and disciples of Christ; "for these," says St. Jer-
ome, "received different gifts of the Holy Ghost; some with the
gift of prophecy foretold future events, some have known by the
wisdom imparted to them, things which they should say, and the
time in which to say them ; others had in their science a perfect
knowledge of the law."
%a
562 INSTRU CTION FOR THE FEAST OF ST. STEPHEN,
Did the Jews really put any of these to death?
Yes; they stoned Stephen, they beheaded James, the brother
of John; cast down another James from the temple, scourged
Peter and others, exiled John, while Paul and Barnabas suffered
one persecution after another. And so, says St. Paul, must all
who wish to live devoutly for Christ, suffer persecution
from the wicked. {Tim. iii. 12.)
What is meant by: Upon you will come the just blood?
This means, that the guilt and punishment for all the just blood
that was shed upon the earth, would come upon the Jews, because
they followed their fathers, although they had more knowledge
than the fathers had. "Those who follow the wicked" , says St.
Augustine, ''are not only punished, as they deserve, for their own
guilt, but for the guilt of those whom they follow 7 ."
THE FIRST MARTYR. 563
Why does Christ here compare Himself to a hen?
Because Christ had and still has the most sincere love and the
most tender care for the salvation of the Jews and of all men; and
as a hen calls her wandering little ones to her side, warns them
from danger, and shelters them under her wings, so that nothing
evil may befall them , "so Christ sought during His whole life",
says St. Hilarius, "to save us by His doctrine, sighs, and sufferings;
and as the hen exhausts herself and becomes, for love of her brood,
entirely enfeebled, so for love us and to cure our weakness, Christ
became frail man; and as the hen turns here and there in accor-
dance with her chickens, so Christ, full of mercy and compassion,
moves in compliance with our capacity and our need." In this
love He can and should be imitated by preachers, parents, and
heads of families, who should strive to keep those under them
from doing wrong, and by prayers, admonitions, exhortations, and
warnings preserve them from danger.
Who even now stone the preachers and put them to death?
Those who by evil reports insult and lessen the influence of
their pastor, despise preachers and their sermons. To such per-
sons it may happen as it did to the Jews, that the faith will be
taken from them and given to others more deserving of it.
What is meant by the house made desolate?
In the literal sense these words refer to the temple of Jeru-
salem which together with the city was, as foretold by Christ,
destroyed, forty years after His death, by the Romans; but in the
figurative sense they represent the moral condition of the sinner
who departs from the grace and guardianship of God, falls a prey
to his enemies, and is hurried to perdition.
SUPPLICATION TO ST. STEPHEN. St. Stephen, who
wast so full of grace, love, and strength, whose innocence
was so great, that thy countenance shone like an angel's, I
beseech thee by the grace thou didst receive, so that at thy
death thou didst see the heavens open and Jesus at the right
hand of His Father, that thou wouldst ask from God for me,
that, through purity of conscience and meekness of love, I
may after thy example forgive all who insult me, pray for
them, not only wishing "them good, but doing them good in
very deed, and thus receive the grace of a happy death.
Through Christ, &c.
564
INSTRUCTION FOR THE FEAST OF ST. JOHN,
THE APOSTLE.
[December 27.]
Ohn, the son of Zebedee and of St. Salome, and
brother of St. James, the greater, born about
eight years later than Christ, was the youngest
of the apostles, and before being called by Christ
was a fisherman and disciple of St. John, the
Baptist. When Jesus called him and his bro-
ther, they were mending their nets by the sea
of Galilee. He obeyed the call and became our Lord's constant
companion, and was with Peter and James His most intimate dis-
ciple. Our Lord loved him beyond all the others, especially on
account of his great purity of heart, gave him the most tender
proofs of His affection, so much so, that at the Last Supper St.
John was permitted to lean upon the Saviour's breast ; our Lord
when dying, gave His beloved Mother Mary into his care, and she
was taken home by St. John who never again left her. When the
apostles dispersed to preach the gospel in different parts of the
world, St. John went to Asia Minor, where he founded many con-
gregations, and that he might be near them, he established his
seat at Ephesus, from which city he watched over all the Churches
of the country. He was taken to Rome in the year 95, during the
reign of the cruel Emperor Domitian, and cast into a kettle of
boiling oil, but by wonderful, divine assistance came out of it stron-
ger than ever, and was then banished by the Emperor to the island
of Patmos, now called Palmosa. Here he received those marvel-
lous revelations, called the Apocalypse of St. John, which are in-
cluded in the holy Scriptures and foretell the fate of the Church
of God. After the death of Domitian, St. John returned to Ephesus,
where at the prayer of the faithful and to refute the heresy which
denied the divinity of Christ, he wrote his gospel, in which he
soars like an eagle to the subject of Christ's divinity, and proves
it indisputably against the heresies of Ebion and Cerinthus. About
the same time he also wrote his three epistles, wherein he espe-
cially urges to the love of God and one's neighbor. He constantly
inculcated this love, especially in his old age, and when he could
no longer, because of the weakness of age, deliver long sermons,
he would always, when he appeared among the faithful, repeat
these words: "My children, love one another," and when once
asked: why he said always the same thing? he replied: "This is
the commandment of God, and who observers this, does enough."
For St, John believed he could not better repay the love which
Christ had shown him, than by infusing into all hearts the holy
love, which is the perfect bond and the mark of the true disciple
INSTRUCTION FOR THE FEAST OF ST. JOHN, THE APOSTLE. 56 j
of Jesus. St. John survived all the apostles; at last in the year
100 of our chronology, Christ called to Himself by a placid death,
the man of nearly a hundred years, whom He loved so much. The
sepulchre of the saint, which is on a hill outside the city of Ephesus,
has been glorified by many miracles.
The Introit of the Mass reads: In the midst of the Church
theLord opened his mouth and filled him with the spirit
of wisdom and understanding, and clothed him with a
robe of glory. (Eccl. xv. 65.) It is good to give praise to the
Lord, and to sing to thy name, Most High. (Ps. xcv.)
Glory be to the Father, &c.
PRAYER OF THE CHURCH. Mercifully, Lord, en-
lighten Thy Church, that being taught by blessed John, Thy
Apostle and Evangelist, she may come to Thy eternal re-
wards. Thro'.
LESSON. (Eccl, xv. 1—6.) He that feareth God, will do
good: and he that possesseth justice, shall lay hold on her.
And she will meet him as an honourable mother. With the
bread of life and understanding, she shall feed him, and give
him the water of wholesome wisdom to drink: and she shall
be made strong in him, and he shall not be moved: and she
shall hold him fast, and he shall not be confounded: and she
shall exalt him among his neighbours, and in the midst of
the Church she shall open his mouth, and shall fill him with
the spirit of wisdom and understanding, and shall clothe him
with the robe of glory. She shall heap upon him a treasure
of joy and gladness, and our Lord God shall cause him to
inherit an everlasting name.
ON PURITY.
HE that loveth wisdom, saith the Holy Ghost, will
obtain it; for it will not enter into a malicious
soul, nor dwell in a body, subject to sins. (Wis. i. 4.) From
his childhood St. John was an angel of purity, and was on this
account especially loved by Jesus, and gifted by the Holy Ghost
with such wisdom and understanding, that, as observed by St.
Augustine, "St. John commences his gospel in a grander and nobler
strain than that used by the other three evangelists." For while
they walk on earth with the God-Man , saying but little concern-
ing His divinity, St. John, as if forgetting the world, soars like an
eagle not only far above the earth, but above the wide blue skies,
above even the whole angelic hosts, to Him by whom all things
were made, saying: In the beginning was the word. At the
56(> INSTRUCTION FOR THE FEAST OF ST. JOHN, THE APOSTLE.
Last Supper he was permitted to lean upon our Lord's breast,
and that which he silently imbibed in that union, he afterwards
openly imparted. Strive, therefore, to maintain purity of heart,
that thou mayst be, like St. John, a loved disciple of Christ, and
be filled with heavenly wisdom.
GOSPEL. (John xxi. 19 — 24.) At that time: Jesus said
to Peter: follow me. Peter turning about, saw that disciple
whom Jesus loved following, who also leaned on his breast
at supper and said: Lord, who is he that shall betray thee?
Him therefore when Peter had seen, he saith to Jesus: Lord
and what shall this man do? Jesus. saith to him: So I will
have him to remain till I come, what is it to thee? follow
thou me. This saying, therefore, went abroad among the
brethren, that that disciple should not die. And Jesus did
not say to him: He should not die; but, so I will have him
to remain till I come, what is it to thee? This is that dis-
ciple who giveth testimony of these things, and hath written
these things : and we know that his testimony is true.
What did Christ mean by the words: So I will have him to
remain till I come. Follow thou me?
He meant to say, that St. John was not to die a violent, but a
natural death, while Peter was to be crucified, as our Lord had
foretold. (John xxi. 18.)
Why did our Lord not answer Peter's question?
He wished to rebuke his inquisitiveness and instruct Him, that
we should not be curious about our neighbor's affairs. He who
busies Himself over much in his neighbor's concerns, is apt to
neglect his own , and cause himself much annoyance and incon-
venience.
SUPPLICATION TO ST. JOHN. St. John, Christ's be-
loved disciple, who leaned upon His breast at the Last Sup-
per, to whom He from the cross entrusted His mother, I be-
seech thee by these great graces, to obtain for me and all
men purity of heart, sincere devotion to the dying Saviour
and His blessed Mother, an ardent love for God and our
neighbor, and, finally, a happy death.
Why is wine blessed on this day and given to the faithful to drink ?
That all who drink of this blessed wine, may be preserved
from all diseases of body and soul, as God preserved St. John,
who to confirm the truth of the Christian religion , drank of a
INSTRUCTION FOR THE FEAST OF THE HOLY INNOCENTS. 5(J7
rich, but poisoned wine, without being injured by it; and that we
may by St. John's intercession be strengthened and confirmed
in the faith and be rightly inflamed with the love of God and our
neighbor, of which this wine is a figure, and with which St. John
was overflowing. Consequently when presenting the wine, the
priest says : Drink the love of St. John, in the name of the Father,
of the Son, and of the Holy Ghost. Amen.
INSTRUCTION FOR THE FEAST OF THE
HOLY INNOCENTS.
[December 28.]
He gospel of this day gives the history of the
death of these children whom the Church
regards as martyrs, because though they could
not confess Christ with their lips, they did so
by the death which they suffered on account
of Herod's hatred of Christ.
The Introit of the Mass is from the eighth Psalm: Out of
the mouth of babes and sucklings thou hast perfected
praise, because of thy enemies. Lord, how admirable
is thy name in the whole earth. Glory, &c.
PRAYER OF THE CHURCH. God, whose praise the
Holy Martyrs, the Innocents, published this day, not by
speaking, but by dying: mortify in us all our vicious incli-
nations, that we may shew forth, in our actions, thy faith
which we profess with our lips. Thro 1 .
LESSON. (Apoc. xiv. 1 — 5.) In those days: I beheld the
Lamb standing on mount Sion, and with him a hundred
forty-four thousand, having his name, and the name of his
Father written on their foreheads. And I heard a voice from
heaven, as the voice of many waters, and as the voice of
great thunder: and the voice which I heard, was as the voice
of harpers, harping on their harps. And they sung as it were
a new canticle, before the throne, and before the four living
creatures, and the ancients, and no man could say the can-
ticle, but those hundred forty-four thousand, who were
purchased from the earth. These are they who were not de-
filed with women: for they are virgins. These follow the
Lamb whithersoever he goeth. These were purchased from
among men, the first fruits to God, and to the Lamb : and
568 INSTRUCTION FOR THE FEAST OF THE HOLY INNOCENTS.
in their mouths there was found no lie; for they are without
spot before the throne of God.
EXPLANATION AND APPLICATION. This vision of St.
John is applied to the holy innocents, not because there were
one hundred and forty four thousand of them (for the number
of the innocents, though not fixed, is certainly not so great), but
because they are, on account of their innocence, ranked with the
virgins of whom mention is here made ; St. John describes the
prerogatives of purity, and relates that he had seen the Lamb of
God, Christ, on Mount Sion, that is, in heaven surrounded by one
hundred and forty four thousand virgins. There is here givt n a
round number to represent the unknown company, in which are
included all who carried their innocence to the grave. These are
distinguished from all the other saints by the name of the Lamb
which is marked upon them, are in a measure like to Him and
enjoy His company in an especial manner, which is manifested
by the new canticle which none of the other saints can sing. Mark
the great preference which virginal innocence holds in heaven ;
God raises the virginal soul above all the other saints in heaven.
And can you throw away this heavenly virtue, this most precious
of pearls, for a vain, passing pleasure, which never satisfies the
soul, but on the contrary fills it with pain and digust? By no
means; ever preserve, then, the robe of innocence clean from all
spots, and if you have stained it or by sin have lost it, hasten to
do penance for the sin, that you may be received with the sainted
penitents into the joys of God and His angels.
GOSPEL. {Matt. ii. 13 — 18.) At the same time: An angel
of the Lord appeared in sleep to Joseph, saying: Arise, and
take the Child and his Mother, and fly into Egypt; and be
there until I shall tell thee. For it will come to pass that
Herod will seek the Child to destroy him. Who arose, and
took the Child and his mother by' night, and retired into
Egypt : and he was there until the death of Herod : that it
might be fulfilled which the Lord spoke by the prophet, say-
ing: "Out of Egypt have I called my Son." Then Herod per-
ceiving that he was deluded by the wise Men, was exceeding
angry: and sending killed all the men-children that were in
Bethlehem, and in all the borders thereof, from two years
old and under, according to the time which he had diligently
enquired of the wise men. Then was fulfilled that which
was spoken by Jeremias the prophet, saying: "A voice in
Rama was heard, lamentation and great mourning: Rachel
INSTRUCTION FOR THE FEAST OF THE HOLY INNOCENTS. 569
bewailing her children, and would not be comforted, because
they are not. 1 '
Why did Herod seek the life of Christ?
Because carried away by pride and ambition, he feared , that
by this child, whom the wise men named King of the Jews, he
would be deprived of his throne which he had unjustly ursurped
and to obtain which he had caused even his son and nearest re-
lations to be put to death.
How ruinous it is to give oneself up to pride ! To what will
not this passion often lead men! Seek well, that the inclination
to pride has not taken root in your heart ! Strive, while consider-
ing your misery, your poverty, and your sinfulness, to weed it out
at once, despising yourself, and continually imploring for the spirit
of true humility.
Who are like Herod?
All those who kill innocent children either in body or soul;
for example, all imprudent, careless mothers who by excessive
dancing, by carrying or lifting heavy burdens, by hurtful eating
or drinking, by violent anger or immoderate grief, injure the fruit
of their bodies; brutal men who treat their wives while in this
condition harshly, yes, even strike them, beat them, and drive
them to great anger; careless parents who take their children into
bed with them at the risk of suffocating them in their sleep ; cor-
rupt and godless women who destroy the fruit of their shame
before birth, and thus send them without baptism into the other
world. But more cruel even than these, far more cruel than Herod,
are those who scandalize the innocent, that is, lead them into sin
by holding improper conversations , singing bad songs , making
indecent jokes and using immodest words in the presence of child-
ren, thus enticing them into this abominable kind of sin. Jesus
pronounces a terrible curse upon such people.
What reward did Herod receive for his cruelties?
He was shortly after attacked by a most painful and disgusting
disease, which made him so offensive, that he was deserted by
every one, and eaten up by worms, in the greatest despair he
rushed into hell.
If Herod, the murderer of the bodies of the holy innocents,
was so fearfully punished by God , what must the murderers of
their innocent souls expect?
What is meant by the words: A voice in Rama was heard?
Of this St. Chrysostom says: "If we are asked, why Rachel
bewailing her children, is mentioned here, when it is only the
children of Bethlehem that are spoken of, and what connection
there is between Rachel and Rama, we answer: Rachel most pro-
perly appears here, showing her distress, for she was the mother
570 INSTRUCTION FOR THE FEAST OF THE HOLY INNOCENTS.
of Benjamin (from whom the holy innocents descended) and had
buried him in a place in the vicinity of Bethlehem, which was also
near Rama, in the land of the tribe of Benjamin. And as Rachel
was the mother of the prince of this tribe and this place contained
the ashes of the mother, the holy Scripture names the children
who were killed, the children of Rachel." From these words may be
understood the grief of the mothers over their murdered children.
To weep over the loss of children is most natural, but to weep
immoderately is not wise. How can the Christian mother be in-
consolable over the loss of her children whom God has taken to
Himself? Is it not better for them to be with God in heaven than
to live here on earth, exposed to dangers and perhaps lost forever?
FURTHER USEFUL AND CONSOLING LESSONS.
GOd saved His Son from the hands of Herod in a natural way
by flight, although He could have guarded Him in any other
way, because He wished us to learn not to expect of Him, that He
will help us in a supernatural way, so long as He can aid us in a
natural manner. We should learn from the readiness with which
Jesus, Mary, and Joseph submitted to God's ordering and arran-
gements without questioning or murmuring, also to submit in ready
obedience to all God's dispositions, without enquiring or complain-
ing about them.
The adverse incidents which these most holy persons, Jesus,
Mary, and Joseph, had to meet in their lives, can teach us, that
God takes pleasure in trying and perfecting His own by proving
them through trials and vicissitudes of comfort. Dare we, then,
murmur when God so tries us?
Herod sought to slay Jesus, and to secure his end caused a
great number of innocent children to be murdered, and yet Jesus
escaped him. What are the plans of the wicked against God and
His chosen ones? Who fears God and serves Him, against him all
the power of hell can do nothing.
SUPPLICATION TO THE HOLY INNOCENTS.
I salute you, innocent little martyrs, who glorified God
not by your words, but by your death. What happiness was
yours to pass into eternal life almost before you had com-
menced the temporal! What happiness is now yours who
continually follow the true Lamb of God , Jesus Christ !
pray for us, that we may ever confess the faith in Jesus with
heart and with lips, and by a pious Christian life, through
sufferings and trials reach to Christ whom you now forever
enjoy.
571
INSTRUCTION FOR THE FEAST OF
ST. VALENTINE, RISHOP.
[January 7.]
T. Valentine, moved by zeal for the propagation
of the kingdom of Christ, came in the middle of
the fifth century to that part of the country near
which the rivers Inn and Danube meet, and where
the city of Passau now stands , in order that he
might preach the gospel there ; whence he came,
is not known. There were already many Chris-
tians in this country ; but, alas ! they were given up to the heresy
of that denier of the divinity of Christ, Arius, and his words pro-
duced no effect. He found it necessary to go to Rome to the holy
Father, Pope Leo I., to obtain permission to preach elsewhere the
doctrines of Christ. The pope was surprised to see the saint, and
when he heard the reason of his coming, said to him: "Go and
preach the faith; be instant in season and out of season; glorious
will be the fruit of your trouble, if you but enable yourself to en-
dure and soften the hardness of the long opposing people. But if
you fail, you may with my permission and authority become the
messenger of the faith to other countries." He, then, consecrated
him bishop, and he departed, strengthened by the apostolic bene-
diction. Valentine animated anew returned to Passau, but still
his words were without effect. Heretics and pagans joined hands
against him and forced him away. With a sorrowful heart he
turned towards Rhaetia, which was at that time a part of Bavaria,
Switzerland , and Swabia , and there announced the faith of the
cross with such effect, that thousands were converted to Christ.
Ever further went the saint, the cross in his hand, into the moun-
tains of Switzerland, then to the mountains of the Tyrol, into the
fruitful vineyards, called also Passayer-Thal, where in the midst
of mountains rising towards heaven, he found a most fertile country.
The humblest of the inhabitants came to him with childlike con-
fidence, listening eagerly to his words, and joyfully confessed Christ,
the Crucified. He settled at Mais, not far from Meran, and saw,
thanking God for it, how in a short time a rich harvest of fer-
vent souls sprang up around him. A little cell, which is even to
this day shown in the castle of Newburg, was his dwelling, in
which when not preaching, he spent day and night. And when his
strength would not permit him any longer to reach all these souls
who took the gospel to their heart, he founded a society of priests
to assist him, among whom he lived as a father among his children,
until on the seventh of January 470. the loving God called him to
Himself. Duke Thassilo of Bavaria carried his sacred remains to
Passau, where they are held in veneration to this day.
572
INSTRUCTION FOR THE FEAST OF ST. ANTHONY,
[The Introit, Epistle, and Gospel as on the sixth of De-
cember.]
PRAYER OF THE CHURCH. Be merciful to us, Thy
servants, Lord, by the glorious merits of the blessed Va-
lentine, Confessor and Bishop, that by his intercession we
may be preserved from all evils, through Christ, our Lord.
Amen.
INSTRUCTION FOR THE FEAST OF
ST. ANTHONY,
ABBOT AND FATHER OF THE HERMITS.
1 [January 17.]
Nthony, whom the succeeding ages surnam-
ed the Great and whose life was written
by St. Athanasius, was born at Koman, a
village in Upper Egypt. His noble, and
pious parents, withheld their son from all
^4r enticements of the world, so that Anthony
knew only his parents and younger sister. He consequent-
ly visited no school and remained ignorant regarding human
science. Nevertheless, Anthony shewed an eminent understand-
ing, was obedient, pious and a zealous visitor of the Churches,
together with his parents. Being about 18 years of age, he lost
his parents by death. From this moment the management of do-
mestic affairs devolved entirely upon him, he discharged them;
most faithfully, taking the greatest possible care of his young
sister. So he lived six months among the considerable riches, in-
herited from his parents, when going once to church he meditated
on the Apostles, who abandoned all earthly goods for Christ's
imitation and on the first Christians at Jerusalem who lived in
community of goods.
By ordination of divine Providence, at Anthony's very en-
trance into the church Christ's words to the youth were read:
"If thou wilt be perfect, go and sell what thou hast, and give
it to the poor, and thou shalt have a treasure in heaven, and
come and follow me." These words so pierced his heart that
he hastened home, as soon as the divine service had ended,
distributed his estates among his neighbors, sold his movables,
gave the money thereof to the poor and only kept for his and his
sister's support a small sum in reserve. Once more being in
church and there hearing the words of the Son of God: "Take
therefore no thought for the morrow," he immediately delivered
committed up even the small remainders of his own, his sister to
the care of virgins living in holy community, and took a solitary
ABBOT AND FATHER OF THE HEEMITS. 573
abode near the village, to imitate the example of a pious old man,
who had already been a hermit for many years. An interruption
of this retirement only took place, when he frequented other her-
mits, both to enkindle the flame of his own faith, hope, love and
virtues at theirs and to learn to imitate their religious exercises
and mortifications. The hermits, in return, loved Anthony because
of his humility and were more and more edified by him.
The saint at this time grievously suffered under various temp-
tations by Satan, scruples concerning his way of life, thoughts of
pride, and he was vehemently assailed by the sin of lust.
Anthony however defeated his foes by fasting, vigils, prayer,
meditations and most of all by labor, the wages of which he dis-
tributed to the poor.
Some time after St. Anthony left even his present solitude
and penetrated into a deeper wilderness, where he lived unknown
to any human being, save that one who brought him his scanty
daily meal. There he ate but once a day after the setting of the
sun. Many times, too, he spent two or three days without eating
aught, passed many a night waking, and what little repose he
allowed to himself, was taken on the bare ground, or upon rushes
or his hairy cloth.
By divine permission not even this self-denying life was free
from the most violent temptations and cruels assaults of the ma-
lignant spirits; yet the saint did not fear anything, God himself,
who so vouchsanngly taught him, being his refuge and strength.
One day weary of his solitude, Anthony said to God: "Behold,
Lord, I so much desire to become a saint, yet the thoughts do not
allow me !" Immediately he heard the following voice : "Step out
of thy cavern and look !" Anthony did so, and saw a man, who
sat laboring, then rose and prayed. Now the same voice came
again saying: "Imitate him, and thou also wilt be a saint!" On
another day when after a severe struggle with the infernal foes a
bright ray of celestial light fell into his cavern making the devils
disappear, the saint asked the Lord: "Where wast Thou, my
Jesus, that Thou didst not help sooner?" Affectionately the Lord
answered him: "I was with thee, Anthony, I witnessed thy
struggle nor will I ever forsake thee !" From this day the saint
felt encouraged to do every good work.
Anthony continued this mode of living for 15 years, when at
the age of 28, he left his cavern, and crossing the Nile, retired
into the most horrible desert, where he chose a dilapidated castle
for his abode. Nobody knew him here, except a pious hermit,
who semiannually provided him with a loaf of bread, which he
threw over the wall, without either seeing or speaking to him. In
this new retreat the saint lived 20 years, labor, prayer and the
singing of holy psalms being his occupation. At last, about the
year 305, his present abode was detected by his former friends,
who in great numbers again flocked to him and unceasingly be-
574 INSTRUCTION FOR THE FEAST OF ST. ANTHONY,
sought him to leave his miserable mansion and abide together
with them at Thebais, where they built the cloister Phainon.
St. Anthony yielded to their petition; most lovingly he now
took care of his brethren. His wisdom and clemency, his example
and above all the miracles through which by divine power he
restored the sick to health and exorcised the demons, conducted
crowds of disciples to his monastery. Like his divine master he
spent days and nights in meditation, prayer, and chanting of
pious hymns. The saint's food now was merely a small piece
of bread, which he soaked in water and strewed over with salt.
Sometimes he added a couple of fruits, but then again he ab-
stained three or even four days from any food. Often, when
he ate together with his disciples, it happened that he wept or
went off without tasting anything , because he remembered the
happiness of the blessed, who without need of food praise God
for ever. Thus St. Anthony's only joy was to lock himself up in
his cell and devote himself to the practise of prayer and medi-
tation. By no means, however, did he neglect, to rule his large
community with circumspection and fatherly love , infusing into
the minds of his disciples those precious doctrines of Christian
perfection, handed down to us by St. Athanasius, who was the
bosom friend of our saint. Some of these inestimable doctrines
may find a place here. First: "To a Christian nothing is more
useful than to think every day : to day I commence serving God
and this very day is the last of my life. Secondly : There is no
better remedy against a relaxation in fervor, than the continual
remembrance of the shortness of this life and the uncertainty of
death. Thirdly: Temptations are easily to be overcome by dif-
fiding in our own strength, and confiding in God." Somebody
once asked the saint: "What shall I do to please God?" To him
the saint said : "Wheresoever thou shalt go, have God before thy
eyes. Whatsoever thou shalt do, consult holy Scripture. Where-
soever thou sittest down, do not too speedily go away. If thou
thus wilt act, thou wilt be saved." Yet, while caring for other's
salvation, Anthony did not at all forget his own soul, devoting
his spare time either to prayer or labor, so as to weave mats of
rushes or cultivate his garden. While thus working, the saint,
however, was uninterruptedly occupied with God, his heart being
so filled with divine love that he could say : I do not fear God so
much as I love him. Nor did his life, which was all absorbed in
God, hinder him from taking all possible interest in the welfare of
the holy Church. As soon as he had heard of the emperor Maxi-
mum's persecution against the Christians, he hastened to Alexan-
dria, there to corroborate the Christians in the faith and perhaps
to attain for himself the crown of martyrdom. He entered prisons
and mines to search for Christians, encouraged them, at the tri-
bunals, forced himself through the midst of crowds of people and
guards accompanying the martyrs upon the scaffolds; nobody
ABBOT AND FATHER OF THE HERMITS. 575
seized him though he publicly wore his hermit's garment. "When
the persecution was over, Anthony, who most sorrowfully re-
gretted that his fervent desire, to die for Christ's sake not had
been realized, sadly returned into his solitude. More and more
grew the number of youths, who entrusted themselves to the
saint's direction, under whose guardianship were already three
monasteries. These monasteries were, as St. Athanasius says, as
many temples and heavens, in which no other voices resounded
than those of God's praise and where nobody thought of else but
prayer, spiritual reading, fasting, vigil and labor in support of
the poor.
The direction of so numerous a flock occasioned the saint too
many distractions, which at last became insupportable to him.
Therefore he made his escape, and penetrated into a still deeper
wilderness in search of a quiet and retired abode. After a three
days' wandering he reached the mountain Kalzim only a three days'
journey distant from the Red Sea; at the foot of this mountain,
bubbled forth a most healthy spring under the shady leaves of a
palm-tree. This, then, was the spot where the saint erected three
cells and thanked God for the quiet mansion. But the disciples in
search for their master, also discovered him here, he however did
not permit them to build themselves cells and to fix their abodes
in his neighborhood. Thus, in a distance of about 20 miles, a new
monastery was erected, into which numbers of Christians took re-
fuge to renounce the world and enable themselves to serve God
without reserve. Anthony often visited them; once every year he
also visited the disciples of the former monasteries. All the day the
saint now devoted to prayer, rising at midnight, and upon his
knees, with hands stretched heavenwards, he prayed until day-
break or even three o' clock in the afternoon. Not seldom, when the
rising sun aroused him of his collection of mind, Anthony com-
plainingly exclaimed: "What have I to do with thee, sun, why
dost thou come to distract me?" Once, all absorbed in meditation,
he saw the earth all covered with snares, nets and traps, and
Satan at work to catch mankind. Astonished at his terrible scene,
St. Anthony cried out: "Who could escape there!" To which a
voice replied: "Humility alone;" that means, everybody who dif-
fides in himself, and does not : wilfully expose himself to danger,
flees the occasions of sins and trusts only in God.
Though the saint was greatly attached to prayer, yet he never
neglected to labor by handwork. With the sweat on his brow he
exerted himself to subject to cultivation a small field that he
might raise on it a little grain, for his support. Adjacent to the
field was a garden in which he planted vegetables, to serve his
brethren that came to visit him. The matrasses, he made, were
sold in support of the poor.
Notwithstanding the saintly hermit fled the world, abhorred
all praise, declined accepting any mark of honor, so that the call
576 INSTRUCTION FOR THE FEAST OF ST. ANTHONY,
of his holy life surprised the world. The emperor Constantine and
his son recommended themselves to his prayer. Anthony at first
declined answering the imperial letter, but at last yielding to
the prayers of his brethren, answered their majesties in the
following remarkable words: "I praise you for your faith in Je-
sus Christ. Be not<proud of your dignity, but be mindful of Jesus
Christ, who will judge you." In closing the letter, our saint called
the emperors' attentions to his subjects, admonishing him, to ex-
ercise clemency towards them, and especially to be merciful to
the poor. When the sectarian Arius denied Christ to be true God,
Anthony was called upon by the bishops. Without hesitation the
holy man listened to the call and came to Alexandria where he
was cheerfully received not only by the faithful but even by the
unbelievers, who flocked together from all sides to see and hear
him. After he had testified there the true faith and confirmed his
words by miracles, Anthony without any delay returned to his
retreat. Shortly after he perceived the end of his life to approach,
when with a cheerful air he said to his scholars: "I see the
Lord ready to call me home. Be you watchful, do not lose the
fruits of the labors of so many years. Always follow Christ and
confide in Him." He also caused the brethren to be reminded of
the duty to shun all intercourse with those who wilfully had de-
serted the Church. To which he added: "First of all endeavor
to belong to the Lord, then be attached to the saints also, that
as through your friends and relatives after death they may take
you into the eternal mansions." St. Anthony's last words were:
"Bring my clothes to the bishop Athanasius and Serapion, for
yourselves keep my girdle. Fare well my children." With a
bright countenance he embraced death as if he were a welcome
friend; our great saint expired in the year 356 in the extraordi-
nary age of 105 years.
The Introit of this day's Mass runs: The mouth of the
just man shall meditate wisdom, and his tongue speak
judgment: the law of his God is in his heart. (Ps. xxxvi.)
Be not emulous of evil doers, nor envy them that work
iniquity. Glory, &c.
PRAYER OF THE CHURCH. We beseech Thee, Lord,
to be pleased by the blessed Abbot Anthony's intercession for
us ; that, what through our own merits we cannot reach, we
may obtain by his protection. Through, &c.
LESSON. {Eccl. xliv.) He waths beloved to God and men;
his memory is blessed. He hath glorified him like the saints,
magnified him to the terror of the enemies and upon his
'word made cease the huge plagues. He glorified him before
kings and entrusted him with orders to his people and re-
ABBOT AND FATHER OF THE HERMITS. 577
vealed him His glory. For his loyalty and meekness He
hallowed him and elected him before all men. He let him
hear His voice and led him into the cloud. In His presence
He gave him the commandments, the law of life and disci-
pline.
EXPLANATION. These words of the Holy Ghost refer to
God's friend, Moses, but the Church here justly applies them to St.
Anthony, since he likewise was loved by God and man. His memo-
ry is ever blessed ; God has exalted this most humble saint in a
order to terrify devils and unbelievers. His powerful words ex-
pelled the plagues that the wicked spirits inflicted on man. Before
emperors and kings the Lord did glorify him and even vouch-
safed at many times to converse with him, laying the words of
prayer, divine love and holy discipline upon the saint's tongue,
who was thus enabled to show to the many thousands that flock-
ed to him, the way of salvation.
GOSPEL. {Luke xii. 35 — 40.) At that time: Jesus said
to his disciples: Let your loins be girt, and lamps burning
in your hands, and you yourselves like to men who wait for
their lord, when he shall return from their wedding; that
when he cometh and knocketh, they may open to him imme-
diately. Blessed are those servants, whom the Lord, when
he cometh, shall find watching: Amen, I say to you, that
he will gird himself, and make them sit down to meat, and
passing will minister unto them. And if he shall come in the
second watch, or come in the third watch, and find them so,
blessed are those servants. But this know ye, that if the
householder did know at what hour the thief would come,
he would surely watch, and would not suffer his house to be
broke open. Be you then also roady: for at what hour you
think not, the Son of man will come.
INSTRUCTION. What does the Redeemer mean by the words:
"Let your loins be girded and your lights be iburning." He will
say : we must continually be ready to serve God and receive the
Lord when -at the end of our lives He comes for judgment; like
the servant in the East, who in order to work with greater ease
truss up their undergarments. Moreover the Orientals gird their
clothes when undertaking a journey, that they may walk easier and
quicker. The burning lamps, then, mean the three divine virtues
Faith, Hope and Love and also the good works, with which we
must be adorned, when the Lord shall come to judge the world.
37
578 INSTRUCTION FOR THE FEAST OF ST. PETER'S CHAIR AT ROME.
Who are the watchful servants?
Those Christians, that are neither wretched sinners living only
for this earth, nor indolent forgetters of God, death, judgment ana 1
their last end, but who often think of death, by a true Christian
life prepare themselves for it, have God continually before their
eyes and thus preserve themselves free from sin.
What signifies the watch, the Lord comes in?
The first vigil signifies death, the second, judgment immediate-
ly after death, the third, universal judgment at the end of the world.
ASPIRATION. dear saint Anthony, who by the power
of the Cross victoriously overcamest every temptation; help
and assist me, that when the seducer approaches to incite
me to do evil, I also may victoriously combat and triumph
over him, and thus gain the crown of heaven. Amen.
INSTRUCTION FOR THE FEAST OF ST.
PETERS CHAIR AT ROME.
[January 18. and February 22.J
Peter's
that of
What is this festival?
T is the festival by which the Church celebrates
the anniversary of the day upon which St. Peter
as the Vicar of Christ, established his Episco-
pal See at Antioch in Syria, and seven years
later for himself and his successors the Apos-
tolic Chair at Rome, which he occupied for twenty
five years before his death. The Feast of St.
Chair at Rome is celebrated by the Church on January 18 th ,
the See at Antioch on the 22" a of February.
Why did St. Peter remove the Apostolic See to Roine?
Because Rome was at that time, so to speak, the capital of the
world and the centre of all errors. Hence it was proper, as Pope
St. Leo says, that this city should be made the centre and head of
the true, Catholic religion, and that the light of faith be carried by
the apostolic authority over the whole world, in the same manner
as by the power of Rome error had been diffused over the whole
earth.
What ought Catholics to do on this day?
They should thank God, that He founded the Roman, Catholic,
Apostolic Church for them, and pray to Him for the supreme
head of the Church, the Pope at Rome, that he may be given the
grace to follow St. Peter in zeal for religion and the salvation of
souls, as he follows him in the Apostolic Chair.
INSTRUCTION FOR THE FEAST OF ST. PETER'S CHAIR AT ROME. 579
[The Intro it of the Mass as on the Feast of St. Nicholas.]
PRAYER OF THE CHURCH. God, who by delivering
to the blessed Apostle Peter the keys of the kingdom of hea-
ven, didst give him the power of binding and loosing: grant
that, by his intercession, we may be freed from the bonds of
our sins. Who livest.
EPISTLE, (i. Pet. i. 1—7.) Peter, an Apostle of Jesus
Christ, to the strangers dispersed through Pontus, Galatia,
Cappadocia, Asia, and Bithynia, elect, according to the fore-
knowledge of God the Father, unto the sanctification of the
Spirit, unto obedience and sprinkling of the blood of Jesus
Christ: grace unto you and peace be multiplied. Blessed be
the God and Father of our Lord Jesus Christ, who according
to his great mercy hath regenerated us unto a lively hope,
by the resurrection of Jesus Christ from the dead , unto an
inheritance incorruptible, and undefiled, and that cannot
fade, reserved in heaven for you, who by the power of God
are kept by faith unto salvation ready to be revealed in the
last time. Wherein you shall greatly rejoice, if now you
must be for a little time made sorrowful in divers tempta-
tions: that the trial of your faith (much more precious than
gold, which is tried by the fire) may be found unto praise,
and glory, and honour, at the appearing of Jesus Christ.
EXPLANATION. This epistle may be regarded as a general
pastoral letter which St, Peter, as pope, addressed to the whole
Christian flock, to all Christians, whom he looked upon as strangers
in the world, especially to those whom he had himself converted.
He entreats them to give thanks to God for their redemption
through Jesus Christ, and for His having called them to the faith
and the inheritance of heaven, which they should look upon as
their true fatherland, and which they must merit, even, if it should
be necessary, by withstanding all manner of temptations.
GOSPEL. {Matt. xvi. 13 — 19.) At that time: Jesus came
into the quarters of Cesarea Philippi : and he asked his dis-
ciples saying: Whom do men say that the Son of Man is?
But they said: Some, John the Baptist, and some other,
Elias, and others Jeremias, or one of the prophets. Jesus
saith to them: But whom do you say that I am? Simon
Peter answered and said : Thou art Christ the Son of the
living God. And Jesus answering, said to him : Blessed art
37*
580 INSTRUCTION FOR THE FEAST OF ST. PETER'S CHAIR AT ROME.
thou Simon Bar-Jona; because flesh and blood hath not re-
vealed it to thee, but my Father who is in heaven. And I
say to thee: That thou art Peter, and upon this rock I will
build my Church, and the gates of hell shall not prevail
against it. And I will give to thee the keys of the kingdom
of heaven. And whatsoever thou shalt bind upon earth, it
shall be bound also in heaven: and whatsoever thou shalt
loose on earth, it shall be loosed also in heaven.
Why does Christ, here and in other places, call himself the Son
of 3 Man?
From humility and to teach us that He is not only the true Son
of God but also of man, and a descendant, according to the flesh,
of Adam. Christ was necessarily man, because He was to suffer
for the sins of the world, rendering satisfaction for them , and as
God he could not suffer. We must, therefore, if we wish to be
saved, believe that Christ is both true God and true man.
Why was Peter the only one to answer the question: But whom
do you say that I am?
Because he, as St. Jerome says, was already appointed by God
as head of all the apostles and of the whole Church, and here as
well as after the resurrection of Christ, spoke in the name of all
the apostles, who made his professions theirs, as must all the faith-
ful , if they wish to be saved.
What is expressed by Peter's words: Thou art Christ, the Son
of the litiiny God?
That Christ is the true Messiah, promised by God, the Lord's
Anointed, and the only begotten Son of God from all eternity, who
is life itself, and who gives life to all things.
Let us often say and confess aloud, that Christ is the Son of
the living God ; for this profession is the manifest sign of a true
Christian, especially in our days, when impious freethinkers deny
the divinity of Christ, the only begotten Son of God, seeking to
degrade Him, our tender Redeemer, to the level of a common man.
Woe to him who does not make St. Peter's confession his own;
such a one is no member of the Church, no child of salvation, no
heir of the kingdom of heaven!
Whence did Peter receive the knowledge of Christ's divinity?
Christ Hirnse'f says, that Peter had received this knowledge
by divine inspiration, and not from natural sources.
This is a proof, that faith is a gift of God, a divine light, which
en'ightens man, by which he believes and professes that which
God reveals.
INSTRUCTION FOR THE FEAST OF St. PETER'S CHAIR AT ROME. 5^1
Why did Christ call St. Peter blessed?
Because lie firmly believed in the divinity of Christ, and to he
blessed in this world consists in believing in Jesus and loving Him,
as in the other world it consists in beho ding and possessing Him.
This, says St. John ixvii. 3.), is eternal 'ife: that they may
know. thee, the only true God, and Jesus Christ, whom
thou hast sent.
These words: Blessed art thou, which Christ said to Peter,
suggested to the Council at Ephesus to .name St. Peter thrice bles-
sed, from which came the custom of calling his successors, the
popes, "Most Blessed Father", and later "Holy Father."
What reward did St. Peter receive for his acknowledgment of Christ?
Besides promising him eternal salvation, Christ gave him the
highest place and authority over all the apost'.es, and announced
to him that on him as on a rock would be founded and built the
Church of Christ, against which hell with ail its persecutions and
heresies should never prevail.
See how wonderfully Christ's promise is fulfilled! Nearly eigh-
teen centuries have passed away, since the Saviour founded His
Church upon the blessed Apostle Peter and his successors, the
Roman popes ; thousands of heresies have arisen since then from
the port of hell, all have raged with inexpressible fury against
the Chair of St. Peter, and yet the Chair of St. Peter still stands
at Rome unshaken, and in it, serene and unharmed, in all the pow-
er of his apostolic dignity, sits the Holy Father, the Head of the
Church, the Successor of St. Peter. But the heresies the winds
have blown away, or the teeth of time have gnawed into the poor
sects which have nothing but hatred of the Church and its head
to keep them together; more than eighteen hundred years have
passed away, kings and emperors, yes, whole cities and nations,
have arisen against the Church and her supreme Head, the Pope,
have reddened their hands in the blood of the faithful, the priests,
bishops, popes, and have rejoiced in the wild presumption, that
they had obliterated the Church and the holy See from the earth,
and lo! the kings and emperors are dust, the nations have disap-
peared, and the Church and the Chair — they are standing yet!
No stone is broken in that glorious edifice, the Church, which
Christ founded on Peter and his successors, and from the mouth
of the holy Father there sounds over the whole earth that same
great answer of St. Peter: Thou art Christ, the Son of the
living God, and millions repeat it after him, praising him as bles-
sed because they are thus united with Peter as members of Christ's
body, and in faithful observance of Christ's holy doctrine have
part in the salvation of His heavenly kingdom. Hold, then, firm
and fast to the holy Roman Catholic Church and her Head the
Pope at Rome, and be not betrayed by the pitiful talk of light
and progress into the ruin, which has allured many men from the
582 INSTRUCTION FOR THE FEAST OF ST. PETER'S CHAIR AT ROME.
true living faith and true Catholic love, and even sometimes per-
jured, impious, apostate priests, who would tear you away from
the true living vine which is Christ, and from the shining light
of liberty and progress which live and work only in the Church,
which to-day and yesterday is ever the same, and teaches no other
liberty and knows no other progress than freedom from the yoke
of sin by mortification and selfdenial, and the continual advance-
ment in virtue and sanctity, towards Him who has already promised
to every one who faithfully perseveres in faith in Him and His
holy Church endless life and salvation and indescribable reward
in His heavenly kingdom.
Is Peter really the rock of the Church?
Yes, by reason of his faith and in his faith, for the Church
consists of faithful ones, and consequently the foundation of the
Church must be a faithful man of rock, Peter. Christ so under-
stood it, for He said to Peter: Thou art Peter, that is a rock,
and on this rock I build my Church, and it has always been
the visible personal rock, Peter and his followers, the popes, who
by their faith have saved the Church from the attacks of hell,
from false and sacrilegious doctrines. For this reason the princi-
pal attacks of all heretics always have been and are now directed
against the successors of St. Peter, the Popes at Rome, because
it is well known, that if the corner stone, the foundation of the
Church, is destroyed, the Church itself falls. But Christ has pro-
mised, that the powers of hell who would change trust and virtue
into error and vice, shall not prevail against her.
What is meant by the keys of the kingdom of hearen?
The keys were and are still a sign of the highest power and
authority with which one person can entrust another, (Isai xxii. 22.)
In the East even now the giving of keys signifies the part of the
power to reign or command, and we understand by giving up of
the keys of a city to a king or general, that the city is surrendered
to him. The words of Jesus: and I will give thee the keys
of the kingdom of heaven, cannot, therefore, be made to mean
as the heretics assert, that Peter was to open the doors of Chris-
tianity to the Jews and pagans, having converted them to the
true faith, but that Peter has the chief legislative and judicial
power in the Church of Christ.
What is meant by binding and loosing ?
Binding and loosing in the first place means, according to Isaias
(xxii. 22.), to open and close the kingdom of heaven, that is, to
receive or reject from the Catholic Church founded by Christ; in
the next place to remit or retain sin and its punishment; to im-
pose penances upon penitents, to moderate or to remit them (in-
dulgences) ; to excommunicate or place under ban, that is, to exclude
from the Church and from the means of salvation the faithless,
INSTRUCTION CONCERNING THE PAPACY. 58 }
impious, &c; to make or recall certain commandments and pro-
hibitions; to make laws of punishment; to settle dogmas and to
require their acceptance by the faithful; in a word, to order all
that is necessary for the preservation of unity in the faith , and
for the external discipline of the Church.
Was not the power to bind and to loose given to the rest of the
apostles ?
Yes {Matt, xviii.; Johnxx.); but it does not follow from this,
as asserted by heretics, that Christ did not intend to distinguish
St. Peter above the rest of the apostles, and to promise to make
him the chief pastor; for at the time when Christ gave the apostles
power to bind and to loose, St. Peter was with them, but in this
case they were not with St. Peter, Christ speaks to St. Peter alone
and gives to him on'y and in a solemn manner the chief guard of
the keys, thus showing the other apostles, that they should prac-
tise their power only in union with him. St. Cyprian writes thus
on this subject: "Although Christ after His resurrection gave to
all His apostles equal power, He built His Church on one, and for
unity placed fast a seat of doctrine, and so ordered it thus in virtue
of His authority, that this unity should originate with one."
SUPPLICATION. Lord Jesus Christ, Son of the living
God! who didst found Thy Church on St. Peter as on a rock,
and didst entrust him with the keys of the kingdom of heav-
en, placing him and his successors as chief pastors of the
Church and its earthly government, grant us Thy grace, that
we may obey all their directions as we obey Thee, and that
we may be, like St. Peter, immovable rocks in all good
things.
INSTRUCTION CONCERNING THE PAPACY.
TW/iat do we Catholics understand by the pope ?
He general and visible head of the Church of Christ (the
assemblage of all true believers), the Bishop of Rome.
Did Christ really institute such a head?
That He did so, is clearly proven in this day's gospel, wherein
Christ promised to build His Church on St. Peter as on a rock,
and to give to him the keys of the kingdom of heaven: this can
mean nothing less than that Peter is the visible foundation and
corner-stone of the visible Church (the invisible foundation and
corner-stone is Christ Himself. Eph. ii. 20.) , and that with the
reception of the keys he should assume the chief government of
the Church. Christ after His resurrection faithfully accomplished
this promise, when He expressly named St. Peter shepherd over
all His lambs and His sheep, that is, over the faithful as over the
bishops and priests. {John xxi. 15—17.)
584 INSTRUCTION CONCERNING THE PAPACY.
Did St. Peter conduct himself as head of the Church?
Yes, for after the resurrection of our Lord, he showed him-
self always the head in all ecclesiastical affairs, for which reason
St. Chrysostom also calls him "the mouthpiece of the apostles, the
prince and head of that group." Thus he led the election of Mat-
thias to the place among the apostles, made vacant by the treason
of Judas (Acts i. 25—26.); thus he spoke first in the first general
assembly of the Church at Jerusalem, with him the whole as-
sembly afterwards agreed (Acts xv. 1—10.), and in the gospels if
here and there there is a difference made among the apostles, St.
Peter is always placed first (Mark x. 16.; Luke vi. 14.); St. Mat-
thew says: The first Simon who is called Peter (Matt.x. 2.),
since Peter was by no means first according to calling, it is evident
that according to position the other apostles acknowledged him
as their head.
Did not this chief pastorship of St. Peter end with his death?
No, it did not end then and could not, because by Christ's un-
failing promise the Church continues and will continue unto the
end of the world, and to retain unity in matters of faith and moral
doctrine there must be a central point, which is and can be no
other than the successor of St. Peter, the Bishop of Rome, in which
city St. Peter for twenty five years reigned over the Church of
Christ, where he died a martyr's glorious death, and where he
lies buried, as impartial history testifies. The Bishops at Rome
have, therefore, ever since held this supreme pastorship over the
whole Church, without there having ever been a well grounded
objection to their doing so; the Roman Bishops have been honored
not only by single bishops, but also by general councils, as Heads
of the Church, and given the highest titles, as, for instance, St.
Irenaeus calls the Bishop of Rome the, "Bishop of Bishops", and
the Council of Chalcedon the "Prince of Bishops." The union with
the Bishop of Rome in matters of faith and doctrine, has always
been regarded as the badge of a true Christian, and on account
of this union with the Bishop of Rome, the Pope, we call ourselves
Roman Catholics, and no one can make us ashamed of the title,
for as the great Father of the Church, St Jerome, writes: "I mean-
while declare aloud: Who holds to the faith of St. Peter's Chair,
he is mine." So keep ever firmly to this centre-point of unity, St.
Peter's Chair; for "how can he regard himself," writes St. Cyprian,
"as a member of the Church, who leaves out the doctrine of St.
Peter's Chair, on which the Church is founded?"
What is a bishop?
A bishop is a successor of the apostles, who in union with the
successor of St. Peter, the Pope, is called upon to rule and guide
the Church, and is usually placed at the head of a single diocese.
ON EXCOMMUNICATION. 585
What do we understand by archbishops, primates, and patriarchs?
The archbishops are, like the bishops, rulers of dioceses,
but have besides the direction of a number of bishops, and of dio-
ceses lying near their own; these episcopates taken together are
called a Church Province. A primate is the bishop of the first
and most important diocese in the country, the name "may be simply
an honorary title, or the primate may have, as the pope's governor,
an actual authority and jurisdiction A patriarch is a bishop
under whose direction and spiritual authority are placed all the
bishops and archbishops of several provinces or even nations.
ON EXCOMMUNICATION.
FRom the authority to bind and to loose, expressly given by
Christ to St. Peter and his successors, the popes, and in the
same manner to the other apostles and their successors, the bi-
shops (Matt, xviii. 18.), the pnpe has the right and the power for
the whole Church, and the bishop for his diocese, not only to give
or refuse absoktion to sinners, but to impose punishment for
grievous crimes, when sinners stubbornly persist in their sins.
The most severe of these punishments and the most terrible
in its consequences, is that of Excommunication.
Excommunication is a punishment, a spiritual punishment of
the Church, by which a Christian on account of some great sin is
shut out from the membership of the Church, and wholly or in
part deprived of the spiritual riches flowing from it.
Excommunication is of two kinds, the greater and the lesser.
He who is under the greater ban from the pope or bishop,
or has fallen into this condition, has no longer the right to re-
ceive the Sacraments, is excluded from the community of the
faithful, has no further share in the good works and merits of the
just, or in the public prayers of the Church, and cannot gain an
indulgence. Only on one day of the year, on Good Friday, does
the Church publicly pray for these unhappy ones, that they may
become better. Finally, such a person is not permitted to be pre-
sent at the holy Sacrifice of the Mass and the other services of
the Church, but is allowed to be present at Christian instructions.
The lesser ban prevents him who comes under it from re-
ceiving the Sacraments, but not from attending Church and divine
service.
Excommunication is not only a punishment, but a remedy, for
as soon as an excommunicated person becomes better, the Church
with great joy receives him again into her communion, and ab-
solves him from the continuance of the punishment. As excom-
munication is the severest of punishments, it can be pronounced
only on account of great crimes , and only after many repeated
admonitions to improvement. The Catholic Church conducts her-
586 INSTRUCTION FOR THE FEAST OF ST. SEBASTIAN, MARTYR.
self in this as a good, careful mother, who warns and exhorts her
children, and, at last, when nothing else avails, inflicts punishment,
but only in order to bring the stubborn child to a knowledge of hav-
ing committed wrong and reformation. The Church has for this the
right which Christ expressly gave her (Matt, xviii. 15-lrf.), and of
which the apostles themselves made use, as St. Paul in the case of
the incestuous person at Corinth, (i. Cor. v. 4.) Besides, as the Church
is a visible organization, and as every organization has the right to
exclude rebellious and stubborn members from the advantages of
its community, no one can deny the same right to the Church. If
the Church had not this right and the power to execute it, she
w^ould have to give herself up to be broken to pieces and des-
troyed, as is already the case with protestantism. He who loves
and exactly obeys the commandments of God and the directions
in matters of faith and morals of the Church, has nothing to fear,
for excommunication is only used in punishment for great crimes.
INSTRUCTION FOR THE FEAST OF ST.
SERASTIAN, MARTYR.
[January 20 J
T. Sebastian was born and brought up by Christian
parents in Narbonne, a city in the South of France.
On account of his splendid talents and irreproach-
able conduct, the Emperor Diocletian appointed
him captain of the first legion of his body-guards
The saint made use of this high place of honor and
power to relieve the poor and to assist the Chris-
tians, especially those in prison. He would visit them to aid them,
console them, and encourage them to firm perseverance in faith, to
suffer, and to die for Christ. By his ardent zeal he even effected
the conversion of many pagans, among whom w r as the judge Cro-
matius, w 7 ho with his whole family and fourteen hundred slaves,
whom he liberated, received baptism, gave up his office and with-
drew to his country seat. When Fabian, the successor in office of
Chromatius heard this, he sent for St. Sebastian and reproached
him for the crime of having perverted Romans under his command
to the Christian faith. The saint replied: "I believe, I can do the
state no greater service; for the more faithfully they serve Christ,
the more faithfully will they serve their temporal master." When
the emperor w r as informed of this affair, he was enraged and or-
dered his soldiers to bind Sebastian to a post and shoot him with
arrows. The sentence was carried out ; the soldiers believing they
had killed the saint, left him. But a Christian widow, named Irene,
who went in the night to bury him, found him yet living, and at
once had him brought in secret to her house, where his wounds
INSTRUCTION FOR THE FEAST OF ST. SEBASTIAN, MARTYR. 587
soon became healed. But burning for a martyr's death, he could
by no persuasion be withheld from going to the emperor, to whom
he said: "Sir, can it be possible you still listen to slanders against
the Christians? I come to you once more to assure you, you have
not in your whole country more useful and more faithful subjects
than the Christians, who pray for the welfare of the whole nation."
When Diocletian saw, that Sebastian still lived, he was wholly
surprised and exclaimed: "What! are you still alive?" "Yes,
replied the saint," the Lord has preserved my life, that I may tell
you, how impious you are in persecuting the Christians." The
emperor, incensed beyond measure, ordered Sebastian to be
scourged to death, and thus it came about that on the 20 th of
January, 288, Sebastian was taken to heaven to receive the mar-
tyr's crown. The pagans threw his body into a sewer, where it
was found hanging on a hook, by Lucina, a woman of great virtue,
who caused it to be taken out, and had him buried at the*entrance
of the cemetery, which is to this day called the Catacomb of St.
Sebastian.
H EXPRESSIONS OF ST. SEBASTIAN.
E who enjoys every pleasure in this life which so quickly
ends, will lose all pleasure in that life which never ends.
The Christian fears not the sufferings of this life, for he knows
that with them he buys eternal happiness, and that for every
passing pain he receives an eternal joy. Let us not fear to suffer
an hour's pain in our body, who seek to enjoy ourselves forever
with Christ.
The Introit of the Mass reads: Let the sighing of the
prisoners come in before thee, Lord; render to our
neighbors sevenfold in their bosom; revenge the blood
of thy saints, w r hich has been shed. (Ps. lxxviii.)
PRAYER OF THE CHURCH. Have regard to our weak-
ness, Almighty God, and since the weight of our own
deeds is grievous to Thee, may the glorious intercession of
Thy blessed Martyr Sebastian protect us. Through Christ our
Lord, &c.
EPISTLE. (Hebr. xi. 33—39.) Brethren: The saints by
faith conquered kingdoms, 1 ) wrought justice, obtained pro-
mises, stopped the mouths of lions, 2 ) quenched the violence
of fire, 3 ) escaped the edge of the sword, 4 ) recovered strength
from weakness, became valiant in battle, put to flight the
armies of foreigners : women received their dead raised to
*) Gideon and David. 5 ) As Samson, David, Daniel. 3 ) The three children
in the fiery furnace. 4 ) Elias, David.
588
INSTRUCTION FOR THE FEAST OF THE CONVERSION
life again. *) But others were racked, not accepting deliver-
ance, that they might find a better resurrection.-) And
others had trial of mockeries and stripes, moreover also of
bands and prisons: they were stoned, they were cut asunder,
they were tempted, they were put to death by the sword,
they wandered about in sheep-skins, and in goat-skins, being
in want, distressed, afflicted: of whom the world was not
worthy; wandering in deserts, in mountains, and in dens,
and in caves of the earth. And all these being approved by
the testimony of faith, in Christ Jesus our Lord.
EXPLANATION. The apostle shows by many examples from
history, especially from the Old Testament, the virtue there is in
a living faith, and what strength it gives its confessors to endure
unmoved the greatest tortures.
Where do we in our days find such living faith? For fear of
a little mockery or the petty scorn of socalled enlightened Chris-
tians, who have abandoned the practice of their religion, even Ca-
tholics otherwise faithful and pious, often omit the practice and
pub'ic profession of their faith. To such will one day be made
good the words of our Lord : He that shall deny me before
men, I will deny him before my Father who is in hea-
ven. {Matt.x. 33.)
INSTRUCTION FOR THE FEAST OF THE
CONVERSION OF ST. PAUL, THE APOSTLE.
[January 25 J
\ He full history of this conversion is given in
this day's Lesson, which is taken from the
Acts of the Apostles.
The Introit of the Mass is as follows: I
know whom I have believed and I am
certain, that he is able to keep that
which I have committed unto him,
against that day. (ii. Tim. i. 12.) Lord, thou hast proved
me, and hast known me: thou hast known my sitting
down and my uprising. Glory be to the Father, &c. — This
Introit shows, how valuable are good works in God's eyes, since
He so faithfully preserves them lor reward.
PRAYER OF THE CHURCH. God, who, by the preach-
ing of blessed Paul Thy Apostle, didst instruct the whole
') The widow of Sarepta, who through Elias received her son.
Machabees.
J ) The
OF ST. PAUL, THE APOSTLE. 589
world; grant, we beseech Thee, that we, who this day honor
his conversion, may, by his example, learn to come to Thee.
Thro'.
LESSON. (Acts ix. 1 — 22.) In those days: Saul breathing
out threatenings and slaughter against the disciples of the
Lord, went to the high priest, and asked of him letters to
Damascus, to the synagogues, that if he found any men and
women of this way, he might bring them bound to Jerusa-
lem.- And as he went on his journey, it came to pass that
he drew nigh to Damascus : and suddenly a light from heav-
en shined round about him. And falling on the ground he
heard a voice saying to him: Saul, Saul, why persecutest
thou me? Who said: Who art thou, Lord? And he said: I
am Jesus of Nazareth, whom thou persecutest. It is hard
for thee to kick against the goad. And he trembling and
astonished, said: Lord, what wilt thou have me to do? And
the Lord said to him: Arise, and go into the city, and there
it shall be told thee what thou must do. Now the men who
went in company with him stood amazed, hearing indeed a
voice, but seeing no man. And Saul arose from the ground,
and when his eyes were opened he saw nothing. But they
leading him by the hand, brought him to Damascus. And
he was there three days without sight, and he did neither
eat nor drink. Now there was a certain disciple at Damas-
cus, named Ananias: and the Lord said to him in a vision:
Ananias. And he said: Behold, I am here, Lord. And the
Lord said to him: Arise and go into the street that is called
Strait, and seek in the house of Judas, one named Saul of
Tarsus. For behold, he prayeth. (And he saw a man named
Ananias, coming in and putting his hands upon him, that
he might recover his sight.) But Ananias answered : Lord,
I have heard by many of this man, how much evil he hath
done to thy saints in Jerusalem: and here he hath authority
from the chief priests to bind all that invoke thy name. And
the Lord said to him: Go thy way, for this man is to me a
vessel of election, to carry my name before the Gentiles, and
kings, and the children of Israel. For I will shew him how
great things he must suffer for my name's sake. And Ana-
nias went his way, and entered into the house: and laying
his hands upon him, he said : Brother Saul, the Lord Jesus
__
590 INSTRUCTION FOR THE FEAST OF THE CONVERSION
hath sent me, he that appeared to thee in the way as thou
earnest: that thou mayest receive thy sight, and be filled
with the Holy Ghost. And immediately there fell upon his
eyes as it were scales, and he received his sight : and rising
up he was baptized. And when he had taken meat, he was
strengthened. And he was with the disciples that were at
Damascus for some days. And immediately he preached
Jesus in the synagogues, that he is the Son of God. And all
that heard him were astonished, and said: Is not this he
who persecuted in Jerusalem those who called upon this
name : and came hither for that intent that he might carry
them bound to the chief priests? But Saul increased much
more in strength, and confounded the Jews who dwelt in
Damascus, affirming that this is the Christ.
What are we taught by this history?
That we should not despise any sinner, nor despair of his con-
version ; for the greatest sinner may be at once converted by the
grace of God, and even become a great saint, like St. Paul, who,
while he was seeking to exterminate the Christians, became a
chosen instrument in the hands of God for the instruction of the
people; that we should fervently pray for the conversion of sin-
ners, as did St. Stephen for Saul (this was Paul's name before he
became a Christian) and won by his prayer the grace of his con-
version. (Acts vii. 57—59.) To pray for the conversion of sinners,
is to make fruitful for them the sufferings of Christ, cooperating
with those sufferings, that the heartfelt wish of onr Saviour who
came into this world to save sinners, and who still intercedes for
them in heaven, may be realized.*)
Let us learn from this, how we must preserve our conversion.
Paul at his conversion became physically blind, but spiritually so
enlightened, that he immediately exclaimed: Lord, what wilt
thou have me to do? He then, by God's direction, took Ana-
nias as his guide in the way of salvation, and he afterwards spoke
as much for the honor of Christ as he had previously persecuted
the faithful. In the same manner a convert should close his eyes
to everything which has led him wrongly, and look only at that
which God requires from him; he should furthermore entrust
*) In the year 1836 there arose in the most remarkable manner in Paris
the Confraternity of the Holy and Immaculate Heart of Mary, having for its
object to obtain the blessed Virgin's intercession for the conversion of sin-
ners. What a grand and meritorious object 1 You, too, Christian, should
hasten to join this fraternity, that, in union with its millions of members,
you may by fervent humble prayer, do somewhat towards this great end, the
conversion of sinners and unbelievers, and thereby acquire grace for your
own soul.
OF ST. PAUL, THE APOSTLE. 591
himself to an experienced spiritual director, following his in-
structions in all things; finally, he must now devote himself as
fervently to the honor of God and of virtue as he was previously
attached to the world, the flesh, and everything evil, and never
permit himself to be turned from the right way, either by perse-
cution or by mockery.
GOSPEL. (Matt. xix. 27 — 29.) At that time: Peter said
to Jesus: Behold, we have left all things, and have followed
thee: what therefore shall we have? And Jesus said to them:
Amen, I say to you, that you who have followed me in the
regeneration, when the Son of Man shall sit on the seat of
his majesty, you also shall sit on twelve seats judging the
twelve tribes of Israel. And every one that hath left house,
or brethren, or sisters, or father, or mother, or wife, or chil-
dren, or lands for my name's sake, shall receive an hundred
fold, and shall possess life everlasting.
Why is this gospel read to-day?
Because, although St. Paul did not follow Christ, while He was
yet living on earth, he was called to the apostleship by Christ
Himself, and, like the rest of the apostles, left everything to follow
Christ, and labored and endured even more than the others in
the propagation of the gospel. He will, therefore, with the rest of
the apostles come with Christ, to judge not only the world, but
even the fallen angels. He is, therefore, venerated by the Church
in connection with St. Peter as a prince of the apostles.
How did Peter and the other apostles leave all, since they had but
little to leare?
This St. Gregory thus explains : "We must consider the in-
clination and love for a thing more than the value of the thing
itself." Although Peter possessed but little, he gave up all incli-
nation for that little and, therefore, he left much; for St. Bernard
says: "He leaves much who yields up the will to possess." This
St. Peter did. But he who leaves honors and riches and every-
thing for God, and jet retains the desire for them, gives up but
little and has no merit in the abnegation. So likewise every
one of you that doth not renounce all that he possess-
eth, that is, all inclination for it, cannot be my disciple.
(Luke xiv. 33.)
Why did Peter ask a reward?
This may have been done out of selfinterest (for the apostles
w r ere not yet free from every imperfection), but Christ permitted
the question and made it the occasion to announce the reward
which would be given to those who sincerely follow Him.
592 INSTRUCTION FOR THE FEAST OF THE CONVERSION OF ST. PAUL.
Why did Christ promise the apostles, that they should sit in judg-
ment with Him?
To encourage them to perseverance in following Him, and in
bravely bearing disgrace and persecution from the world; to let
it be known to them and to all who adhere to Christ in poverty
and humiliation, what exaltation will be given them at the end
of the world; to show the followers of this w r orld who regard
Christ's adherents as most foolish, the folly and madness of their
judgment, for which they themselves will be condemned.
Why does Christ, since he commands us to love our parents and
relations, promise us a reward for leaving them?
This does not interfere with the command to love them in so
far as they are our parents, but, as St. Gregory says, "only in
so far as they are obstacles in the way to God and our salvation;"
we must shun and avoid them, that is, we are not required to
follow them, if they advise or command us to do anything which
is contrary to God's commandments or injurious to our salvation.
What is understood by the hundredfold which Christ promises in
return for temporal possessions ?
St. Jerome explains it to mean the spiritual benefits, the grace
of God, the virtues, the interior consolation and satisfaction which
are a hundredfold, that is, infinitely more valuable than temporal
riches. how small and trivial is that which we leave and of
which death would, in any event, deprive us, for the love of God !
How indescribably great are the treasures which God in this life
and in the next gives in return! Eye hath not seen, nor ear
heard, neither hath it entered into the heart of man,
what things God hath prepared for them that love
him. (i. Cor. ii. 9.)
SUPPLICATION TO ST. PAUL. great Apostle, St. Paul,
whom the voice of the Lord cast to the ground, that thou
mightest arise to true penance, and who thus from being a
vessel of dishonor became a vessel of election, from being the
enemy of Christ was changed into His most faithful defender
and friend, I beseech thee to ask the grace from Christ for me,
that I may now rightly know and love Him whose enemy I
have been, and by my sins have crucified; that I may follow
him and according to thy example as zealously practise jus-
tice as I have hitherto practised malice, so that I may obtain
equal salvation with thee. Through Jesus Christ, our Lord, &c.
Amen.
593
INSTRUCTION
FOR THE FEAST OF THE PURIFICATION
OF THE BLESSED VIRGIN MARY,
COMMONLY CALLED CANDLEMAS DAY.
[February 2.]
What is this festival?
T is the festival on which the Church venerates
the humility and obedience of Mary and her
divine Son, by which she subjected herself, al-
though not obliged to do so, to the law of Moses,
requiring purification and presentation in the
s temple. From this comes the name the Puri-
fication of the Blessed Virgin Mary or the Presenta-
tion of Jesus in the temple. It is also called Candlemas,
because before Mass on this day the candles used in divine ser-
vice are blessed, a procession then being formed, in which hymns
sung, and the candles carried.
Why are the candles blessed on this day and carried in procession?
In remembrance of the presentation of Jesus to His Heavenly
Father on this day, when the aged Simeon called Him: A light
to the revelation of the gentiles, and the glory of the
people Israel (Luke ii. 32.), and to remind us that, like the
five wise virgins, we should go to meet Christ with the burning
light of faith and good works.
With what intention are the candles blessed?
With the intention of obtaining that, by their pious use and
the prayers of those who devoutly carry them, God may be mov-
ed to hear us and preserve us in health of body and soul; that
our hearts through the doctrine of Jesus and the grace of the
Holy Ghost, may be interiorly enlightened ; and that the fire of
the love of God may be kindled in our hearts, purify them from
all remains of sin, and make us, some day, take part in the joyous
light of heaven, which will never be extinguished.
The Introit sung in the Mass is from Psalm xlvii.: We have
received thy mercy, God, in the midst of thy temple:
according to thy name, so also is thy praise unto the
ends of the earth: thy right hand is full of justice.
Great is the Lord and exceedingly to be praised, in
the city of our God, on his holy mountain. Glory, &c.
PRAYER OF THE CHURCH. Almighty and Eternal
God, we humbly beseech Thy divine majesty that as Thy only
Son in the substance of our flesh, was this day presented in
38
594 INSTRUCTION FOR THE FEAST OF THE PURIFICATION
the temple, so our souls, being perfectly cleansed, may be-
come a pure oblation and presented to Thee. Thro 1 .
LESSON. {Mai. iii. 1—4.) Thus saith the lord god: Be-
hold, I send my angel, and he shall prepare the way before
my face. And presently the Lord whom you seek, and the
angel of the Testament whom you desire, shall come to his
temple. Behold, he cometh, saith the Lord of hosts: and who
shall be able to think of the day of his coming? and who
shall stand to see him? For he is like a refining fire, and
like the fuller's herb : and he shall sit refining and cleansing*
the silver, and he shall purify the sons of Levi, and shall re-
fine them as gold, and as silver, and they shall offer sacri-
fices to the Lord in justice. And the sacrifice of Judea and
Jerusalem shall please the Lord, as in the days of old, and
in the ancient years: saith the Lord Almighty.
EXPLANATION. The angel or messenger who shall prepare
the way for the Lord, is John the Baptist {Matt xi. 10.), and the
long desired Ruler and Messiah is Christ, who on this day came
into the temple. Christ is called the Ang, 1 of the Testament, be-
cause He has arranged between God and man a new and far more
excellent covenant than God had made with the Jews; for He
did not supply the Christians, as He had the Jews, with temporal,
but with heavenly and eternal riches. This Angel of the Testa-
ment, Christ, came the first time in all the humility of a little
child into the temple, but His second coming at the end of the
world, the time of which will be known no one, will be terrible. The
prophet likens Him to a fire which purifies the gold, and to that
herb with which cloth is whitened in the fuller's machine; under
which figures he alludes to the strength of judgment, with which
Christ will judge the just and the unjust. Pure as refined gold,
and as the white linen (corporal) on which the Body of Christ is
laid in the holy Sacrifice of the Mass, must be the heart of those
who receive Christ in the blessed Sacrament, or seek to worthily
offer the holy Sacrifice with the priest.
GOSPEL. {Luke ii. 22— 32.) At that time: After the
days of the purification of Mary, according to the law of
Moses, were accomplished, they carried Jesus to Jerusalem,
to present him to the Lord. As it is written in the law of
the Lord, Every male opening the womb shall be called holy
to the Lord. And to offer a sacrifice according as it is writ-
ten in the law of the Lord, a pair of turtle doves, or two
young pigeons. And behold, there was a man in Jerusalem
OF THE BLESSED VIRGIN MARY.
595
named Simeon, and this man was just and devout, waiting
for the consolation of Israel: and the Holy Ghost was in him.
And he had received an answer from the Holy Ghost, that
he should not see death, before he had seen the Christ of the
Lord. And he came by the Spirit into the temple. And when
his parents brought in the child Jesus, to do for him accord-
ing to the custom of the law, he also took him into his arms,
and blessed God, and said : Now thou dost dismiss thy ser-
vant, Lord, according to thy word, in peace. Because my
eyes have seen thy salvation, which thou hast prepared be-
QG*
596 INSTRUCTION FOR THE FEAST OF THE PURIFICATION
fore the face of all peoples : a light to the revelation of the
Gentiles, and the glory of thy people Israel.
Why was Jesus brought into the temple of Jerusalem ?
That our Lord might be presented, that is, offered up to God ;
for God had commanded the Jews to offer their first born sons
to Him, and to redeem them afterwards at a price, in grateful com-
memoration of the destroying angel's having spared their first
born at the departure from Egypt, when all the first born of the
Egyptians were s:ain. {Lev. xiii. 13.)
How soon after birth must this take place?
On the fortieth day, for according to the law the mother's im-
purity lasted for this length of time after the birth of the boy,
after which she went to the temple, and in order to be declared
purified, made her offering of purification. {Lev. xii.)
Was Mary subject to this laic of purification?
No, for she had not, like other mothers, conceived and born
in sin, and, therefore, did not need purification; but she placed
herself with her divine child among sinners and fulfilled the law
by which these were bound. ''Nothing," says St. Bernard, "was
impure in her conception, nothing impure in her birth; there was
nothing to be cleansed, for the child itself was the origin of all
purity, and came into the world to purify it from sin. Truly,
happy Virgin, thou didst need no purification, but thou wouldst
pass as a woman among women, as thy Son also passed for a child
among children."
Why did Mary fulfil the law of purification?
She did this in order, like her divine Son, to give us an example
of obedience and true humility, for she interiorly thought little of
herself and wished externally to be so regarded; to teach us to
thank God for the favors He has shown to our ancestors, for the
law of the Jews was given them to encourage to gratitude for the
preservation of the first born of their ancestors from the hands
of the destroying angel (Lev. xiii. 13.); and in order not to scan-
dalize, by omission of this law, those who did not know, that she
was not required to observe it.
Learn, Christian, from Mary's example to be truly humble
and obedient, to be grateful to God for the benefits which your
ancestors, parents have received, and to be on your guard, never
to give scandal by failing to observe the commandments of God
and His Church.
Why did not Mary offer a lamb as did the rich (Lev. xii. 6.), but
merely, like the poor, a pair of doves ?
Because she was poor, and was not ashamed to appear as such
before the world. how Mary loved humility and the poverty
connected with it! Take no shame to thyself, therefore, if thou
OF THE BLESSED VIRGIN MARY. 597
art poor, love poverty the more; but if rich, be poor in spirit, and
love the poor and the distressed.
How did it come to pass, that Simeon met the Saviour in the temple?
Because he was a pious and faithful servant of God, it, had
been promised him, that he should not die, until he had seen the
Saviour. When Jesus was brought into the temple, Simeon was
inspired by God to go there also, and when he found Jesus there,
he by divine inspiration knew Him to be the Messiah and gave
testimony of Him.
See how God rewards those who sincerely love and serve Him,
giving Himself to them to be known always more and more!
Why was Simeon ready to die, when he had held Jesus in his arms?
Because his wish was perfectly fulfilled; for since he had not
only seen with his own eyes, but had held in his arms the Desired
of all nations, for whom the patriarchs had so vainly longed,
what more could he wish than to leave this miserable world, and
commend his spirit to the hands of his Saviour?
Why did Simeon call Jesus a light for the ret elation of the gentiles?
Because Jesus had come into the world as the true light
(John i.), which was to free the gentiles from the darkness of su-
perstition and idolatry, and from the blindness and slavery of
Satan, as well as to conduct the Jews out of the bondage of the
Mosaic Law in the liberty of the children of God. (Gal. iv.)
PRAYER. Heavenly Father! look down from Thy throne
of mercy upon th'e face of Thy Anointed in whom Thou art
well pleased. Behold, He is this day offered to Thee in the
temples for the sins of His brethren. Let this offering please
Thee, and move Thee to have compassion on us sinners. In
consideration of His humility and obedience, forgive us our
pride and disobedience, and grant us, that purified by His
blood, we may one day, having like Simeon departed this life
in peace, behold Thee as the eternal light which shall never
be extinguished in the temple of Thy glory, be presented to
Thee by Mary, our beloved Mother, and love and praise Thee
forever. Amen.
INSTRUCTION ON CHILD BIRTH.
THe law of purification {Lev. xii.), by which the Jewish women
for forty days after the birth of a boy, and for eighty after
that of a girl, were regarded as impure and kept out of the
temple, and required, at the end of that time, to bring a lamb
and a dove to the temple as an offering for sin, and be by the
prayer of the priest pronounced pure, does not, it is true, apply
598 INSTRUCTION ON CHILD BIRTH.
to Christian women, because the Church has abolished the Jewish
ceremonies: but the Church, nevertheless, permits them to remain
absent from Church, with a good conscience, for six weeks or so
long as circumstances may require, after the birth of a child, in
order to take care of their health. This should be remembered
by husbands who should see, that their wives have the necessary
quiet and attendance which nature requires for recovery after
the birth of a child. The Church desires, that at the end of this
time the mother and child, following Mary's example, should
resort to the Church to obtain the blessing of the priest, thank
God for their deliverance, offer the child to God, praying with
the priest for the grace to bring up the child in sanctity and piety.
This comprises the Churching of women, which is a very old
and praiseworthy custom and should not be neglected. Never-
theless there is no necessity for a woman to remain constantly in
her room or even in the house until she is churched, for fear of
injury from evil spirits. This is a most foolish fear; for evil spi-
rits will not and cannot harm her, if she does not injure herself
by work, improper food, or by neglecting to ask God's protection.
The delicate health of women and of children, comes generally
from the proper precautions not having been taken, from their
not having been rightly attended to, and so having hurt them-
selves.
At the Churching they should direct their prayers to the ends
already mentioned, gratefully offer to God the divine Lamb Jesus
Christ by hearing Mass or receiving holy Communion, give an
alms, and perhaps say the following
PRAYER. Almighty and beneficent God! who didst im-
pose upon our mother Eve, in punishment for her sin, that
she should give birth to her children in pain: I offer to Thee
all the pains which I have thus suffered in atonement for
my sins, and thank Thee, that I have safely brought a child
into the world, whom I now offer to Thee, according to the
example of the Mother of Thine only begotten Son, for Thy
holy service, whom I shall zealously endeavor to educate for
Thy honor. Give me but this grace through the intercession
and merits of this most blessed Mother. Bless me and my
child, and grant, that we may here live in accordance with
Thy divine will, and receive eternal salvation there. Through
Christ, our Lord, &c. Amen.
599
INSTRUCTION FOR THE FEAST OF ST.
BLASE, BISHOP AND MARTYR.
[February 3 J
T. Blase was born at Sebaste in Armenia. In his
youth he gave himself with great zeal to the study
of philosophy and medicine, but at the same time
did not forget his soul. He followed Christ in
beautiful virtues, especially in meekness and hu-
mility, and kept from all sinful ways of the world.
- Although his life was a hidden one, the inhabi-
tants of Sebaste knew it and chose him for their bishop. At that
time, the Christians, especially the bishops and priests, suffered
many persecutions from the pagans, persecutions from which Se-
baste did not escape. That his life might be saved for his flock,
Blase withdrew to a grotto in Mount Agaeus, where he led a
most penitent life, and entirely destroyed the old man in himself.
If one puts off the old man and puts on Christ, that is, if one
masters his corrupt nature, subdues his evil inclinations, and
sweeps out everything earthly from himself, then his course of
life becomes a heavenly one, and he becomes master over the
earthly, the material life, so that all nature is his friend and ser-
vant. So it was with Blase. The animals of the forests became
his friends and served him; they approached him with confi-
dence, permitted themselves to be carressed by him, had their
wounds healed by him, received his blessing, brought him food,
and obeyed his voice. A hunter one day met him in the midst of
these animals, and forthwith reported the saintly man to the
governor, who sent his officers to apprehend him. Blase went cor-
dially to meet them, and when they reached the door of his cave,
he said: "You are welcome, for now I see that God has not for-
gotten me." When they were returning with him, the animals
followed, and the officers terrified would have fled, but Blase re-
assured them: "Be not afraid," he said, "they will do you no
harm," and ordered the animals to go back. They obeyed, but for
a long time looked sadly after him. Many people came on the
road to see the saint and to ask his blessing; among them a woman
who held in her arms a child in whose throat a fishbone was
sticking. She was inconsolable and cried out to the saint: "0
dearest master, help my child, or it will be strangled !" The saint
knelt down, prayed, blessed the child with the sign of the cross,
and it was immediately cured.
When the saint had reached the city, he was taken before the
governor who ordered him to worship the gods. Refusing to do
this, he was struck with clubs; while thus tortured, he said to
the governor: "Do you indeed fancy, that by torture you can force
me to forsake my Lord and my God? You are indeed wrong, no
600 INSTRUCTION FOR THE FEAST OF ST. MATTHIAS, APOSTLE.
pain shall separate me from my Jesus." The governor, then, was
so enraged, that he had him bound to a pillar and torn into pieces
by iron claws. Blase calmly looking up to heaven, suffered all
without uttering a single moan. He was then taken to prison,
where the governor let him remain for a time. Once more called
to the judgment seat, the saint again firmly refused to offer
to idols, and the governor then ordered, that he should be be-
headed.
The Church venerates his memory on the third of February,
and after Mass connects with it the custom of placing two burning
candles crosswise and touching with them the neck of the faith-
ful, while the priest says : "Through the intercession of the holy
bishop and martyr Blase, may the Lord preserve thee from every
disease of the throat, in the name f of the Father, f of the Son,
f and of the Holy Ghost. Amen." This is founded in the very
ancient custom of invoking and venerating St. Blase as patron in
all diseases of the throat.
PRAYER OF THE CHURCH. God, who, by the yearly
solemnity of blessed Blase Thy Martyr and Bishop, rejoicest
the hearts of Thy faithful; mercifully grant that we who ce-
lebrate his martyrdom, may enjoy his protection. Thro'.
INSTRUCTION FOR THE FEAST OF ST.
MATTHIAS, APOSTLE.
^^fej>>^- n [February 24. or 25 J
Atthias, born in Bethlehem of Juda, was .at
the commencement of Christ's preaching
numbered by Him among the seventy two
disciples, and everywhere accompanied our
Saviour and witnessed all His miracles and
His resurrection. After Christ's ascension,
Matthias was chosen apostle in place of the
traitor Judas, as is detailed in the Lesson for this day, and after
the descent of the Holy Ghost announced the gospel first to his
own people, the Jews, and then in Cappadocia and the neighbor-
hood of the Caspian Sea. After having preached the doctrine of
salvation in many countries, especially urging, as St. Clement of
Alexandria relates, abstinence from carnal pleasures, he was ston-
ed by the Jews in Galilee who wished not to hear his sermons, and
was finally beheaded by the Roman soldiers about the year 63.
[For the Introit see the Feast of St. Andrew J
PRAYER OF THE CHURCH. God, who didst add bless-
ed Matthias to the number of Thy Apostles, grant, we be-
INSTRUCTION FOR THE FEAST OF ST. MATTHIAS, APOSTLE. 601
seech thee, that by his prayers we may be ever sensible of
the effects of thy mercy. Thro'.
LESSON. (Actsi. 15 — 26.) In those days: Peter rising up
in the midst of the brethren, said: (now the number of persons
together was about an hundred and twenty.) Men brethren,
the scripture must needs be fulfilled which the Holy Ghost
spoke before by the mouth of David concerning Judas, who
was the leader of them that apprehended Jesus: who was
numbered with us, and had obtained part of this ministry.
And he indeed hath possessed a field of the reward of ini-
quity, and being hanged, burst asunder in the midst: and all
his bowels gushed out. And it became known to all the in-
habitants of Jerusalem : so that the same field was called in
their tongue Haceldama, that is to say, the field of blood.
For it is written in the book of Psalms: Let their habitation
become desolate, and let there be none to dwell therein. And
his bishopric let another take. Wherefore of these men who
have companied with us, all the time that the Lord Jesus
came in and went out among us, beginning from the baptism
of John until the day wherein he was taken up from us, one
of these must be made a witness with us of his resurrection.
And they appointed two, Joseph, called Barsabas, who was
surnamed Justus, and Matthias. And praying they said :
Thou, Lord, who knowest the hearts of all men, shew whe-
ther of these two thou hast chosen, to take the place of this
ministry and apostleship, from which Judas hath by trans-
gression fallen, that he might go to his own place. And they
gave them lots, and the lot fell upon Matthias and he was
numbered with the eleven apostles.
How did Judas possess a field?
By the reward of his treason. Repenting of his crime Judas
threw it down in the temple; the high priests Avould not accept
it for the treasury of the temple, because it was the price of
blood, and it was, therefore, used to purchase a field to be a burial
place for strangers dying in Jerusalem, and received the name
Haceldama, the field of the blood. {Matt, xxvii. 3.)
See how much avarice profited Judas, and learn from his
miserable fate the danger of avarice and all other passions which
are not immediately exterminated.
INSTRUCTION. Let us learn from the apostles who prayed
so fervently at this election, the necessity of prayer in the election
602 INSTRUCTION FOR THE FEAST OF ST. MATTHIAS, APOSTLE.
of priests or rulers of the state, that God may so direct us, that
the choice may fall on men who are really suitable for the office.
The neglect of prayer, and the carnal, selfish considerations which
move many electors, often cause men to be chosen who administer
their office badly, and do more harm than good. If the choice is
not directed by God, as it was in the case of St. Matthias, but
according to human sentiments, then, generally, instead of a
Matthias a Judas is chosen. From this that no one of the disci-
ples presented himself as a candidate for apostleship, we should
learn not to force ourselves into spiritual office and dignity, but
await the call of God, because we dare not promise ourselves the
grace necessary to fulfil its duties. All who are about choosing
their state of life, must remember to pray fervently for light, that
they may know the state for which God designs them ; for we can
be saved only in that station in life which we have entered in
compliance with the will of God, and not from the promptings of
sinful passions.
GOSPEL. {Matt. xi. 25 — 30.) At that time: Jesus an-
swered and said: I confess to thee, Father, Lord of heaven
and earth, because thou hast hid these things from the wise
and prudent, and hast revealed them to little ones. Yea,
Father; for so it hath seemed good in thy sight. All things
are delivered to me by my Father. And no one knoweth the
Son, but the Father; neither doth any one know the Father
but the Son, and he to whom it shall please the Son to reveal
him. Come to me, all you that labour, and are burdened,
and I will refresh you. Take up my yoke upon you, and
learn of me, because I am meek, and humble of heart: and
you shall find rest to your souls. For my yoke is sweet, and
my burden light.
Why did Christ say: I confess to thee, Father, because
thou hadst hid these things from the wise and prudent,
and hast revealed them to little ones?
By this He means to give thanks to His Heavenly Father for
having revealed the mysteries of His incarnation and humiliation
in life, not to those who wish in their pride to penetrate every-
thing with their short sighted human reason and therefore des-
pise the mysterious works of God, but to the little, that is, the
humble ones, who, like the apostles, make their reasoning obe-
dient to the service of Christ and the faith, and so become worthy
to be interiorly enlightened by God, like the apostles, and to
understand His mysteries.
INSTRUCTION FOR THE FEAST OF ST. MATTHIAS, APOSTLE. (J03
How were all things delivered by the Father to Christ?
By making Christ, since He sent Him into the world, the
Teacher and Model of kings and rulers, the Redeemer and the
Judge of all men, and giving Him all power in heaven and on
earth. {Matt, xxviii. 18.)
Why is it, that no one knows the Father but the Son and he
to whom it shall please the So?i to reveal him?
Because no one but the God-Man, Christ, knows perfectly the
incomprehensible mystery of the Most Holy Trinity, and no one
can acquire the knowledge of God and the true faith, except
through Christ.
Why does no one know the Son but the Father?
Because only God can comprehend the eternal birth and the
origin of Christ, as regards His divinity, His divine perfections
ana attributes, and the mystery of the redemption.
Who are those who labor and are burdened?
They are : all who labor for justice and strive to attain per-
fection; who are obliged to endure persecution and annoyance,
and those who are weighed down with the burden of grievous sins.
How does Christ refresh them?
By His grace He. refreshes the first, that they may attain jus-
tice; the second He consoles and strengthens, that they may not
become faint-hearted ; the last He forgives (if they do penance),
remits their punishment, and so relieves them of their burden.
What is the yoke of Christ?
It is the light yoke of the commandment to love God and our
neighbor.
What have ice principally to learn of Christ?
To be meek and humble of heart. We are meek, when, after
Christ's example, we bear injuries patiently, and do not avenge
them ; and humble of heart, if we acknowledge our weakness and
unworthiness, have a poor opinion of ourselves, and seek not to
be esteemed by others, as St. Bonaventura says, "if we despise
ourselves and the world, but no person in it, and are glad to be
ourselves disregarded." This, Christ tells us, is the only way to
true peace of mind, and to temporal and eternal happiness; to
leave this path for one of anger and pride, is to lose the road
to heaven.
PRAYER. most meek and humble Jesus! we thank Thee
for Thy loving invitation to us who labor and are burdened,
promising us rest and refreshment, and we beseech Thee to
grant, that in all trials and difficulties we may shelter our-
selves with Thee, and become by meekness and humility less
unworthy of Thy refreshing consolation.
604
ON THE OBSERVANCE OF THE COMMANDMENTS.
My yoke is sweet and my burden light. (Matt. xi. 30.)
A Can we keep the commandments?
Ssuredly, with God's grace which Christ has obtained for
us and continually offers us, we can keep the command-
ments. If we could not, the yoke of Christ would be not sweet,
but inendurable, and St. John could not with truth have said:
The commandments of God are not hard. (John v. 3.) If
the commandments were really as hard to keep as some sacrile-
giously declare, then God would have been unjust and unwise,
for He would have imposed upon men laws that could not be ful-
filled, and for the non-fulfilment of which He threatens to punish
them. But God requires nothing that is impossible. "The law,"
writes St. Augustine, "is given us, that we may seek for grace,
and grace is given us, that we may fulfil the law, and whatever
God demands He gives grace to perform," because "He encoura-
ges us, by His commands, to do what we can and pray for that
which we cannot do, for because He helps us, we can." {Cone.
7 rid. Sess. 6. c. 11.)
Can we not be saved without observing the commandments?
No, for Christ expressly says: If thou wilt enter into
life, keep the commandments. (Matt.xix. 17.) It is to be ob-
served, that Christ says: If thou wilt, He wishes not to force
any one* He requires, that we come voluntarily; he shows us the
way and gives us help to follow it. So He says: "Take my yoke
upon you! I impose it not against your will. Take it for your-
self, but otherwise you will find not rest for your soul, but
misery."
PRAYER TO ST. MATTHIAS. saint Matthias, glorious
Apostle and Martyr of Jesus Christ, who so urged to absti-
nence and the keeping of the commandments, I beseech thee
who wast chosen by God from all eternity to obtain from
Him the grace for us, that by the keeping of the command-
ments, by mortification, 2 and good works, we may be num-
bered among the chosen ones. Through Jesus Christ, our
Lord, &c. Amen.
605
INSTRUCTION FOR THE FEAST OF
ST. PATRICK,
BISHOP AND APOSTLE OF IRELAND.
[March 17.]
T. Patrick was born about the year 415 at Bon a-
ven Taberniae, a village of Britain, probably
the present Kilpatrick in Scotland. His father
Calpurnius was of a noble Roman family, his mo-
ther Concessa was a relation of St. Martin, Bishop
of Tours. Patrick remained until his fifteenth year
M> in his father's house and then, as he says himself
in a book entitled Confession, and written towards the end of his
life, God was pleased to lead him to his high vocation through a
very p'ainful and laborious preparatory school.
In those remote times Ireland was a mountainous, inhospitable
country, covered all over with forests, bogs and morasses. Her
inhabitants were wild and unpolished, lived by war and robbery;
only a few of them had some little knowledge of the true God.
The Britons, on the contrary, under the sway of the Romans were
already imbued with a certain degree of culture and had adopted
the Christian Faith. The Irish, however, were hardier warriors
than the effemminate Britons ; in their naval expeditions they
visited the shores of England, landed here and there, attacked
villages and unfortified towns, sacked them, and carried the
inhabitants into slavery. A swarm of rapacious Irish, assailed
a manor belonging to Calphurnius, and cut down the domestics
who attempted to resist. The parents were absent, but young
Patrick and a number of the male servants were made prisoners
and carried over to Ireland. From this day the son of Calphur-
nius, hitherto accustomed to every comfort of a wealthy home,
entered upon a long and severe noviciate of six years. Slave to
a coarse barbarian he had to drive his master's cattle into the
woods, to guard and feed them ; not seldom he must spend, un-
sheltered, whole nights among bogs and marshes; he was often
cruelly beaten. Thus engaged in an endless struggle against hun-
ger and thirst, heat and frost, deprived of every earthly conso-
lation, and of every hope of deliverance, St. Patrick was taught
by his misfortunes, to turn his eyes towards heaven, and in fervent
prayers to have recourse to God and His blessed Providence,
which always knows and possesses the means to console those,
who lovingly confide in it. St. Patrick now commenced anew life;
a celestial light now illumined his soul, and warmed his heart. He
now examined his past life; the sorrow for having squandered so
many years by not perfectly loving God, drew the most bitter
tears from his eyes. Even towards the end of his pilgrimage, as
the Saint himself avows in his book of Confession, every day he
606 INSTRUCTION FOR THE FEAST OF ST. PATRICK,
still bewailed that time of his youth not devoted to God. Humble
and resigned he henceforth suffered all in a spirit of penance,
and with confidence in the goodness of God awaited the hour of
his delivery.
At length, after a severe trial of six years, this hour struck for
Patrick. In a dream he was ordered to leave his master's house
and go to the sea shore ; there he would find a vessel ready to take
him on board. Patrick obeyed; after a travel of several days he
arrived at the very spot on the shore shown him in the dream,
and there found a vessel going to start. But, unfortunately, Pa-
trick had no money to pay for his passage, and in spite of all
prayers the master of the ship refused to take him. Deeply afflicted
Patrick was about to return to his master, but he had scarcely made
several steps, when the owner became good-humored', recalled
Patrick and took him on board.
After a favorable voyage they landed on the shore of Northern
Scotland, a desert wilderness in which they wandered about, dis-
covering nowhere a human abode. Their provisions had all gone
out, Patrick's companions were yet heathens; already on board he
had told them of the God of the Christians and of His infinite love.
Almost starving, they now, reminded Patrick of his words and
besought him to implore his God. For if the Christians God, they
said, is really almighty and merciful, he both can and will save us
from starvation. Patrick penetrated by a lively faith, resolutely
promised them the approach of delivery within an hour, in case
of their sincere conversion to the true God. He was immediately
absorbed in silent prayer, and no sooner had this hour elapsed,
than they encountered a considerable number of wild hogs; some
of these being hunted gave them sufficient meat to complete their
travel of 24 days.
Patrick's patience however was subjected to another hard trial.
Though his pagan companions had witnessed, how soon Patrick's
prayer was heard, yet before eating they sacrificed all the flesh
to their idols; this forced Patrick to abhor all such meat and rath-
er to suffer the most fearful hunger than defile himself. He was
afflicted less by his own hunger and thirst than at the incompre-
hensible spiritual blindness of these heathens, who in spite of an
evident miracle would not desist from their idolatry. Finally, after
many days of suffering Patrick happily came to his home; where,
however, he enjoyed only a short repose. He was for a second
and third made prisoner, but these times he was soon delivered.
After God had by this long course of sufferings prepared His
servant for the high vocation of being Ireland's guide to the only
saving faith, He now called Patrick to the priesthood. Being once
absorbed in prayer Patrick, in a vision, saw himself carried over
to Ireland and there beheld a numberless crowd of children, who
with lamentable cries came forth from the maternal wombs and
stretched out their hands for help. In another vision he heard
BISHOP AND APOSTLE OF IRELAND. 607
voices from the western shore, which cried out to him : "Come, we
beseech thee, walk among us."
Patrick resolved to obey this heavenly call; but he had no
more than uttered his purpose, when he was opposed from all
sides, and above all by his parents, who almost persuaded him to
give up his pious project. Then, however God Himself, in a series
of wonderful apparitions revealed to Patrick His unmistakable and
adorable will. These strenghtened Patrick's resolution, so that
he would not be kept back by any obstacle ; he became firmly
determined to go to Ireland in order to bear salvation to her
people. Not one would accompany him to the work of saving
those poor, neglected souls; he caused therefore himself to be
consecrated bishop, that he might afterwards ordain such Irish
converts, as by zeal and science should be qualified to be his fellow-
laborers. After overcoming many hindrances Patrick was at length
consecrated bishop; now he left all, his native country, his parents
and relations, to embark for the northernmost border of the then
known w r orld, to spread the light of the Gospel. With the zeal of
an Apostle he was ready to undergo for the sake of Jesus all sorts
of dangers, even tortures and martyrdom, most fervently thank-
ing God for having enabled him during a six years captivity to
acquire the Irish language, as he thus could preach to them the
Doctrine of the Cross in their own mother-tongue.
Indeed the blessings which followed every step of St. Patrick
were exceeding and inexpressible. Whithersoever he came, the
people flocked together and, as it were, clung to the lips of the
saintly preacher; hunters and warriors, at other times untamed
and cold of sentiment, were changed into tame, calm and obedient
lambs, and at the close of each sermon all would stretch forth
their arms towards him, beseeching him for the holy Sacrament
of Baptism. But St. Patrick would by no means baptize them be-
fore they were sufficiently instructed in every article of the Faith;
and now the Irish proved how eager they were to learn the true
Faith, as they were ever unwearied in listening to him. Like unto
a second St. Paul did also St. Patrick preach from morning to the
very dark.
The Saint, however, upon seeing the great success of his apos-
tolic sermons, so evidently assisted by Heaven, now determined
to provide this Vineyard of Christ with its necessary laborers. To
this purpose he selected such converts of each district, as shewed
themselves sufficiently zealous and educated, and by the imposi-
tion of his episcopal hands ordained them acolyths, deacons and
priests.
To this young Irish clergy, as also to the prospering parishes
St. Patrick carefully imparted all good counsel and directed them
wisely, at the same time erecting churches in all parts of the
country. After St. Patrick had already labored upon this Island,
Britain at length remembered him, and sent to him two fellow-
(508 INSTRUCTION FOR THE FEAST OF ST. PATRICK,
laborers, the bishops Auxentius and Iserinus, whose aid the saint
most joyfully accepted. He immediately went about erecting a
number of Irish Episcopal seats, to which he gave intelligent and
pious bishops.
Nor even did it suifice the Apostle of Ireland to strengthen and
fortify those already converted in their faith ; nay, he moreover
wished to lead them upon the very path of christian perfection.
Thus he taught young widows to devote their lives to abstinence;
he persuaded young, tender maids to transform their bodies into
living temples of God by preserving their precious purity un-
sullied; he moreover encouraged wealthy youths to lavish their
riches upon the needy and to follow Jesus with free and undivided
hearts. No sooner had the Saint commenced to guide people
on this way of perfection, than he experienced the exceeding con-
solation of seeing those, who embraced this seemingly rough, but
actually delightiul state, increase to such a number, as allowed
him to erect monasteries for both sexes. One day he baptized a
young girl of exceedingly beautiful form, and scarcely sixteen
years ot age. A few days after, the girl returned to St. Patrick
indicating to him an apparition to her (probably of her guardian
angel) in which she was taught, that it would be agreeable to God,
if she would devote her life exclusively to Him. The Saint saw her
heart and recognized this to be her very vocation,— she thus as a
bride to Jesus obtained the sacred veil at the hands of St. Patrick.
Our Saint had already reached an advanced age; at the close
of his life he had the soothing consolation to see nearly all Ire-
land adoring the Crucified, whom he incessantly preached to them.
Indeed he knew no treasure on earth more precious and dear to
him, than his flock, which he had purchased with so many suf-
ferings and grievances. Day and night did he then watch over this
cherised flock, never ceasing to pray for the grace of perseverance
on the part of his converts. And truly, no other country ever
after manifested the blessed influence of Holy Religion more per-
severingly than Ireland. For, before St. Patrick had there preach-
ed the Gospel, the whole nation was sunk into a deplorable bar-
barism, grovelling in a miserable state of life, whilst the selfsame
people half a century after its saintly Apostle's death rivalled
every civilized nation. Every church and monastery he provided
with excellent schools; their great and celebrated masters reared
scholars equally great and celebrated, so that in the course of se-
veral centuries men flocked to Ireland from all parts, there to still
their thirst for knowledge, there to cultivate their minds and to
receive the Doctrines of Salvation at a font, which they well knew
to be pure and unstained. In fact Ireland became the school of
Saints, so that she even deserved to be styled u Isle of the Saints".
Numerous Irish, as for instance Sts. Columban, Gallus, Fridolin,
Chilian and others started out for France and Germany, there
also to propagate the true Faith.
, BISHOP AND APOSTLE OF IRELAND. 609
St. Patrick died at a very high age. His body, originally de-
posited in a church at Down, which was at a later period dedi-
cated to the Saint himself, was discovered in the year 1185. The
Irish, whose ancestors were gained to Jesus Christ, and the Isle
itself, where he overturned and abolished the low worship of
idols, thenceforth remained signally under the happy, blessed in-
fluence of the Saint; for although Luther's unhappy heresy enter-
ed into Great Britain, causing a great havoc among its people
deluded by the false gospel, yet Ireland, despite all persecution^
and oppressions, stood faithful and undaunted to the banner of
the Old Catholic Church. Down to the present day, every Irish
heart remembers St. Patrick, its champion and patron, with sen-
timents of singular gratitude and devotedness.
At the Introit of the Mass the Church says: The Lord
made to him a covenant of peace, and made him a prince,
that the dignity of the priesthood should be to him for-
ever. {Eccl. xlv.) Lord, remember David .and all his
meekness. {Ps. cxxxi.) Glory, &c.
PRAYER OF THE CHURCH. God, who hast vouch-
safed to send Thy Confessor and Bishop, the blessed Patrick;
to announce Thy glory to the nations, grant us through his
merits and intercession, that with Thy mercy we be enabled
to perform, what Thou commandest us to do. Thro 1 .
LESSON. {Eccl. xliv. xlv.) Behold, a great priest, who
in his days pleased God and was found just, and in the time
of wrath he was made a reconciliation. There was not found
the like to him who preserved the law of the Most High.
Therefore by an oath the Lord gave him glory in his pos-
terity. He gave him the blessing of all nations, and con-
firmed his covenant upon his head. He acknowledged him
in his blessings, he preserved for him his mercy: and he
found grace before the eyes of the Lord. He glorified him in
the sight of kings, and gave him a crown of glory. He made
an everlasting covenant with him, and gave him the great
priesthood, and made him blessed in glory. To execute the
office of the priesthood, and to have praise in his name, and
to offer him due incense for an odor of sweetness.
EXPLANATION. The text of this instruction or lesson
refers to the great and holy men of the Old Law, as to Enoch,
Noe, Abraham, Isaac, Jacob, Moses, Aaron. They merit to be
taken as models of christian perfection, and actually were imi-
tated as such by the holy bishops of our mother the Church,
wherefore God in His mercy showered upon them His graces
610
INSTRUCTION FOR THE FEAST OF ST. JOSEPH.
and exalted them above the powerful of this earth, as we see in
St. Patrick, and crowned them with the diadem of eternal glory.
The praise of the Almighty was continually on the lips of St.
Patrick and the incense of prayer and good work daily ascended
to His throne, wherefore God also in return blessed him with
honors in heaven and on earth.
[Gospel according to St. Matthew. See the Feast of St. Nicholas,
December 6.J
INSTRUCTION FOR THE FEAST OF
ST. JOSEPH.
[March 19.]
T. Joseph who, was of the royal blood of David,
was a carpenter in Nazareth of Galilee, where
he was espoused to the blessed Virgin Mary.
His greatest praise is this, that the gospel calls
him a just man, that he was chosen by God
H* from all men of his time to be the fosterfather of
ilis Son, and that Jesus until His thirtieth year was subject to
him. The history of his childhood and youth, has not been pre-
served, and of it, as of the rest of his life, we know only that
which is related by the evangelists. As we do not read, that he
was present at the marriage in Cana, it is supposed, that before
the commencement of Christ's ministry he died a happy death in
the arms of Jesus and Mary.
The Introit of the Mass reads: The just shall flourish
like the palm-tree: he shall grow up like the cedar of
Libanus, planted in the house of the Lord, in the
courts of the house of our God. It is good to give praise
to the Lord: and to sing to thy praise, Most High!
{Ps. xli.) Glory,*&c.
PRAYER OF THE CHURCH. Grant, we beseech Thee,
Lord, that we may be assisted bv the merits of the spouse
of Thy most Holy Virgin Mother, and that what we cannot
obtain through onr own weakness, may be granted us by his
prayers. Who.
LESSON. (Eccl. xlv. 1 — 6.) This saint was beloved of
God and men: whose memory is in benediction. He made
him like the saints in glory, and magnified him in the fear
of his enemies. And with his words he made prodigies to
cease. He glorified him in the sight of kings, and gave him
commandments in the sight of his people, and shewed him
INSTRUCTION FOR THE FEAST OF ST. JOSEPH.
611
his glory. He sanctified him in his faith and meekness, and
chose him out of all flesh. For he heard him and his voice,
and brought him into a cloud. And he gave him command-
ments before his face, and a law of life and instruction.
APPLICATION. What is here said of Moses, may be justly
applied to St. Joseph, for which reason the Church chooses
this lesson for his festival day. That St. Joseph was beloved
of God, is shown by his being chosen the fosterfather of the
R9*
612 INSTRUCTION FOR THE FEAST OF ST. JOSEPH.
Son of God, Jesus Christ; his memory is in benediction, and how
could his memory but be blessed, who was the fosterfather of
Him who from the commencement of the world, as its Creator,
blessed all creatures, and who, by His death, as Redeemer, pro-
cured blessings and graces for us who, on account of our sins,
deserved the curse of God? God has placed St. Joseph with the
saints, and glorified him before all kings, for he was not only of
royal blood, but he was fosterfather to the King of kings. His
humility, his purity, and his faithful love of Mary enabled him to
hear for thirty years the tender voice of Jesus; God has also
brought him into a cloud, that is, taken him up to heaven, where
he now sees Him face to face, and is a most powerful intercessor
for man.
GOSPEL. {Matt. i. 18—21.) When Mary, the mother
of Jesus, was espoused to Joseph, before they came together,
she was found with child of the Holy Ghost. Whereupon Jo-
seph her husband, being a just man, and not willing publicly
to expose her, was minded to put her away privately. But
while he thought on these things, behold the angel of the
Lord appeared to him in his sleep, saying: Joseph, son of
David, fear not to take unto thee Mary thy wife, for that
which is conceived in her, is of the Holy Ghost. And she
shall bring forth a Son, and thou shalt call his name Jesus.
For he shall save his people from their sins.
Why was the blessed Virgin espoused to St. Joseph ?
St. Jerome gives these answers to this question: that by Jo-
seph's descent from David the descent of Mary and Jesus might
be proved, for in the Old Law a woman was not permitted, to
marry out of her own tribe, when there were no male heirs; that
Mary might not be stoned as she would have been, if found un-
married with child; that Christ should not be regarded as an
illegitimate child and be, therefore; abused and repudiated ; and
that, as St. Ignatius, theMartyr, says, the birth of Christ thus might
remain concealed from the devil who believed, that Christ was
not to be born from a virgin but from a wife; finally, that Mary
might have consolation and assistance, as at the time of the flight
with Jesus into Egypt.
Why did St. Joseph wish to leave Mary privately?
Because he was not instructed concerning the divine myste-
ries, and could not from her pure, blameless life understand
Mary's condition, and was too full of love to think or assert evil
of her, or put her to shame.
ON THE VENERATION OF ST. JOSEPH. (513
Why did Mary not reveal these mysteries to him ?
Because of the humility which she loved so much, that she
would rather suffer evil suspicions than reveal the great grace
which God had shown her, besides which she also trusted, that
God Himself would care for her and make her innocence manifest.
ON THE VENERATION OF ST. JOSEPH.
" I He example of Christ," as St. Alphonsus of Ligouri writes,
JL " who so highly venerated St. Joseph while on earth, and
who was during His whole life obedient to him, should suffice to
inspire all hearts with devotion to this great saint;" and he whom
the King of kings placed so high, indeed deserves especial vene-
ration from man. To encourage this veneration, St. Theresa wrote :
"I do not remember, that I ever prayed to St. Joseph for any-
thing which he did not procure for me; the great graces God has
given me through him, and the many dangers of body and soul
from which he has preserved me, are indeed truly wonderful. It
seems as if God has given to 'other saints the grace to assist in
some special manner those who seek their intercession; but of
this glorious saint my experience is, that he assists in every need.
The Lord appears to show by this, that as He was subject to him
on earth, so in heaven He does every thing which St. Joseph re-
quests of Him. Others, whom I have advised to have recourse to
him, have experienced the same thing. I would gladly so advise
every one." " 1 have a great devotion to this saint," continues St.
Alphonsus, "because I have so often experienced, that he can ob-
tain so much from God. For many years I have been accustomed
to ask a special grace on his festival, and my prayer is always
answered. As we must all die, we should all have a special de-
votion to St. Joseph, for all Catholics consider him as the patron
of the dying, who assists, in the hour of death, those who have
venerated him, and this for three reason: because Jesus loves him,
not only as a friend, but as His father, on which account he is a more
powerful intercessor than any other saint; because St. Joseph has
a special power against evil spirits who attack us in the hour of
death; for since he freed our Saviour from the snares of Herod,
God has given him the power to guard the dying from the attacks
of the devil; lastly the assistance which Jesus and Mary rendered
him in the hour of his death, gives him the right to procure a
sweet and holy death for his servants. If they, therefore, invoke
him in the hour of death, he will not only aid them himself, but
procure aid for them from Jesus and Mary." Should not these
words of so great a saint encourage thee daily to honor St.'Joseph?
Should not this hope of being assisted in the hour of death by
Jesus, Mary, and Joseph, move thee to devotion to the fosterfather
of Christ?
614
THE HOLY ABBOT BENEDICT.
PRAYER TO ST. JOSEPH. St. Joseph, Mary's pure
bridegroom , who because of thy purity and love of justice
wast chosen for the fosterfaster of Jesus Christ, do not leave
me, I beseech thee, in my necessities and cares; ask for me
the grace to live a just and pure life like thine, and grant,
that I may obtain the happiness of dying, like thee, in the
arms of Jesus and Mary. Amen.
THE HOLY ABBOT BENEDICT.
/March 21.]
Hat which our farmers and especially the first
settlers do in our wild and uncultivated wes-
tern regions, was once performed by the monks
of St. Benedict within the domains of Nor-
thern Europe.- They cleared the mighty for-
ests which at that time afforded protection to
the buffalo and the bear, they laid dry the
marshes, changed wild plains into fruitful fields, they planted the
vine and the noble fruittrees. They preserved the sciences which
had fallen into disrepute ; they stored up in their cloisters libraries of
the ancient classics, which without the sons of St. Benedict would
not only be lost to succeeding generations, but not even known
as having once existed. They preserved the arts which were at
the brink of perdition, erecting and impellishing those great piles
scattered in so large a number over all Europe. They performed
a still greater work : they subjected the Goths, the Saxons, the
Marcomanni, the Alemanni &c. to the sweet yoke of the cross.
Their value can never be sufficiently appreciated. Also in Ame-
rica the children of St. Benedict have established themselves, in
order to diffuse also in that vast country the blessings of their holy
founder.
Truly, St. Benedict was as his name indicates, a child of
blessing.
He was born about the year 480 at Nursia in Italy. His pa-
rents sent him, when growing up, to Rome, that there he might
be instructed in all the fine sciences. Benedict soon perceived the
moral corruption of the Romans, and was seized by fear concern-
ing his own innocence. In order to escape the enticements, he left
Rome and sought his way into the mountains; thence he went
to Subiaco, a day's journey distant from Rome, where he found a
desert with inhospitable caverns in the mountain-cliffs. He had
resolved to serve his God in solitude and retirement, and to ac-
quire such virtues as would enable him to perform and undergo
great labor for the Church and the welfare of his fellowbrethren.
THE HOLY ABBOT BENEDICT. (315
On his way to the desert he met with a holy monk, named
Romanus, to whom he revealed his intention. Romanus gladly
approved of the design, promising him to keep his secret, and gave
him a monk's garment. Benedict now chose for his dwelling-place
an almost inaccessible narrow grotto at the foot of one of the
mountain- cliffs. Romanus daily laid aside a portion of his bread,
and secretly brought it to the young hermit, lowering it by means
of a rope. The sound of a bell attached to the rope was to an-
nounce the arrival of the bread.
Benedict spent his whole time in prayer, until God who was
with him, made manifest his chosen instrument. Shepherds, feed-
ing their flocks in the vicinity, one day discovered him. At first
they believed him to be a beast, because he was clad with the
skin of a brute animal, also because he hid in the shrubs, when
perceiving himself discovered. They approached him and found
to their astonishment that he was a human being. Our saint
addressed them in a friendly manner, and availed himself of the
opportunity to impress upon their minds the important and holy
doctrines of the Christian religion, and thus effected in many of
them an entire change of life
In this way the holy man became known. In a very short time
the inhabitants of the surrounding countries flocked around him,
eager for their salvation. They listened with great attention to the
saint's pious instructions, and were so moved and edified by them,
that many relinquished the world and all its glory and confided
themselves to his care. About this time it pleased God to visit our
saint with a severe trial. Base phantoms and representations as
also obscene emotions tormented him day and night. He, how-
ever overcame them by pious and fervent prayer and by an heroic
act of selfcommand which was and will always be admired in him
by all following generations; for when the demons already thought
themselves victors, our saint undressed, threw himself into a bush
of briars near his grotto, and rolled himself most vehemently,
until his w r hole body was dilacerated and formed but one wound.
Thus he extinguished the flame of lust.
The fame of his sanctity daily increased and spread through-
out the country. It also penetrated into a monastery, the monks
of which entreated him to come and be their director. The
holy man reluctantly consented. But some of the monks who
were accustomed to an easy and free life, would not comply with
the pious rules and regulations which Benedict introduced. To
rid themselves of him, they resolved to mingle poison with his
wine. Benedict never ate nor drank without first blessing the
victuals. But when he came to bless the wine in the chalice, the
latter bursted asunder and the mystery of their malice was un-
veiled. Benedict rose calmly, saying: "Brethren, may God be
merciful unto you! Why have you done this to me? Did I not
^16 THE HOLY ABBOT BENEDICT.
already tell you, that my habit of life could never be reconciled
to yours. Find another guide for yourselves, since you can no
longer have me as such." Saying this, Benedict returned to his
beloved desert with the intention, to live there in the happy com-
munion with God still more retired than ever.
The Almighty however wished that the light which he had
kindled in Benedict, should no longer be hidden. The more the
saint endeavored to withdraw from the society of men, so much
the more disciples nocked around him. Their number daily in-
creased, since they not appeared one by one but in large troops,
and demanded that they should all live together and form a com-
munity of which Benedict should be the abbot. The means for
erecting the necessary edifices and procuring real estates, were
not wanting, because the benefactors were numerous. Thus within
the course of some years arose twelve monasteries to each of
which the saint gave an abbot. He himself lived in his cell on
Mount Cavo, and retained with him only few disciples to whom
he was a kind teacher, abbot, and instructor. The saint also
wrote a rule for the monks of these monasteries, according to
which they were to model the lives. This rule is this very day yet
the principle of spiritual life of the Benedictines, blessed by God
for all ages. The holy life of St. Benedict and of his disciples
was not only known in the surrounding country, but the fame
of it reached even Borne. The hearts of many young men burned
with the desire of entering this holy community, and parents felt
greatly consoled at having found a place of refuge, in which they
could preserve their children from the allurements of the world.
Many came to the saint, entreating him to accept the tutorship
of their young sons. Among these were also two Roman senators
who begged admission for their sons, named Maurus and Placi-
dus. Maurus was twelve years of age, and brought the baptismal
robe unstained into the monastery. He was loved very much by
St. Benedict on account of his unfeigned humility, minute obe-
dience and his purity of heart.
One day when St. Benedict was in his cell, Placidus whom he
no less, loved for his pure soul, went to the neighboring sea in
order to get some water. Dipping his bucket too hastily into
the water, he lost his balance and fell into the sea. Benedict
perceiving the danger of the boy, immediately called Maurus.
"Maurus," he exclaims, "quick, hasten for the youth that was
sent for water, for he has fallen into the sea, and the waves
are already carrying him off!" Maurus instantly begged the
saint's blessing and hastened in full speed to the sea. He looked
at the boy, and thinking of nothing else but the command of sav-
ing him, jumped into the water, and, behold the miracle! he runs
on the surface of the water as if it were ice. Thus he reached the
boy, seized him by the hair and pulled him along with himself.
Not until he had reached the shores he became aware that he had
THE HOLY ABBOT BENEDICT. 617
been walking on the waters, when he almost fainted from fear and
admiration. As soon as he had returned to the house, he narrated
to St. Benedict what had taken place. The holy abbot replied that
that was the reward of obedience. But Maurus answered that he
had only done, what he had been ordered to do, and that on his
own part he could not perceive any virtuous act in complying
with the command of his father. But behold, when they were
thus engaged in holy contest, Placidus entered and acted as the
deciding judge, by saying: "I saw when I was drawn out of the
water above my head the cloak of the abbot and perceived that
it was he who dragged me to the shore."
More than thirty years Benedict's light had sent its rays over
the Sabine Mountains. Every one pronounced his name with rev-
erence, and saw in him the universal spiritual benefactor, pastor
and teacher. Whoever was in need of counsel, came to him; and
those that sought instruction, asked it of him; those that felt
the necessity of prayer, recommended themselves to him; in
short, all had recourse to him in their troubles and anxieties, and
St. Benedict in this way gained the hearts of all for the love of
their crucified Redeemer. Many renounced the world and offer-
ed their necks to the sweet yoke of Him who once said, that His
yoke was easy and His burden light. Nevertheless, x to the vir-
tues of this great man the crown was wanting. Seven beatitudes
he had already acquired, only the eighth was missing, namely:
"To suffer persecution for justice sake;" but also that he should
obtain.
There lived in the neighborhood a priest, named Florentius.
This priest could not bear to see the confidence placed by every
one in our saint, and sought by all means to avert the people's
hearts from him. Not succeeding in this, Florentius was greatly
enraged, and becoming daily more embrittered by jealousy resolved
to kill the saint. In those times it was yet a pious custom in the
Church to send each other in token of holy love a loaf of blessed
bread, called Eulogia. Florentius poisoned one these loafs, and
sent it to the holy man who accepted it with thanks. St. Benedict
immediately discovered what was wrong with it, and had it carried
by a raven who daily received his food at the hand of the saint,
to a place where it could not injure anybody. Florentius being
aware that he was also foiled in his infernal attempt, meditated
revenge on the souls of the saint's holy community. When they
were laboring in the garden, in which also the holy abbot was
with them, he sent seven unchaste women into the neighborhood
of it, and ordered them to dance in a circle taking each other by
the hand, that thus they might inflame the hearts of the young
men with impurity. When St. Benedict saw this, he also frus-
trated this devilish trick of Florentius. Seized, however, by fear
and pain as to the spiritual welfare of his children, Benedict re-
solved to leave the country, where eternal perdition was threat-
61 8 TII E HOLY ABBOT BENEDICT.
ening them. Having entrusted the different monasteries to the
care of some of the elder monks, he left with the rest for Mount
Cassino, which is situated between Rome and Naples. Florentius
was almost in a transport of joy, when he perceived his ardent
desire at last fulfilled ; but the joy was of short duration. Sud-
denly his dwellinghouse fell in joy", burying him below its ruins.
St. Benedict found on Mount Cassino many remains of idola-
try, as temples and altars, which were visited during the night
by the inhabitants of the neighborhood. The saint however was
determined on here making an end to. heathenism. He tore down
the temples and altars of the pagans, and in their places erect-
ed two chapels, one in honor of Martin of Tours, the other in
honor of St. John the Baptist, adjacent to which he also built a
large monastery. While this was done, he did not omit to open
the eyes of these blind idolators, and to win them over to the only
true faith.
Unceasingly he preached on the streets and even pene-
trated into their houses. Incessant were his prayers to God in
their behalf. Gradually he succeeded in gaining them over. At
first only some demanded holy baptism, but by and by they all
flocked to him, earnestly beseeching him, not to deprive them of
the grace of this holy sacrament. But Satan, the father of false-
hood and. prince of darkness, could not suffer to see himself de-
feated by our saint, and tried in every way to impede the con-
version of these souls. He appeared to Benedict in the most
hideous fyrms, raising hellish shouts and yells. The other monks
heard his horrible clamors, although they could not see the hide-
ous forms. Benedict's zeal was by no means impaired by these
terrific spectacles, but he continued to propagate the holy faith
over the whole country.
Whilst the monastery was being erected, Satan appeared in the
saint's cell, mocking and deriding him, saying, that he had come
to visit the workmen. The holy man immediately informed the
monks by a messenger, saying: Brethren, be on your guard, for
in this hour Satan will come to you. Hardly had the messenger
pronounced these words, when the wall which they were then
erecting, fell into ruins, killing a boy who already wore the habit
of the order. The monks greatly afflicted, informed the saint of
what had occured, who ordered the dead boy to be brought to
him. Since, however, not only all the limbs of the body were
broken, but even all the bones of it crushed, they picked up the
pieces of it into a bedsheet, and thus carried them to the holy
abbot. The saint had the body laid upon a matrass in his cell, on
which he was wont to say his prayers. Having ordered the
monks to leave him, he locked himself up, and began to pray most
fervently to God; when lo! even in that hour the boy was sent
back to resume his work.
THE HOLY ABBOT BENEDICT. 619
Already while the erection of the new monasteries was going
on, and especially after they were completed, the number of
monks rapidly increased. The saint was most vigilant that the
rule, which he had given them, should be observed. He prayed
incessantly to God for illumination in order to guide his commu-
nity in the spirit of prayer and mortification. God granted to him
what he had demanded, nay more, for he had the gift to under-
stand things hidden, as also to foresee future events.
One day while our saint took his evening repast, a monk, who
was a lawyer's son, held the lamp for him, in whose heart arose,
while performing this charitable act, thoughts of pride; for he
thought by himself, "Who is he whom I have to serve at table thus
holding the lamp for him, and who am I, that I tolerate this wil-
lingly, and execute so degrading a work?" Benedict's spirit pene-
trated into the heart of the culprit, and soon rebuked him severely
in the following terms: "Brother, cross thy breast! What are you
speaking in your heart? Cross thy breast !" Seeing that his reproach
was to no effect, he called the other monks, had the lamp taken
out of his hand, dismissed him from his occupation, and ordered
that he should remain alone for that hour. The haughty monk
was bettered by this chastisement, and afterwards humbly con-
fessed his fault to his fellowbrethren who thereby were greatly
edified. —
The wicked and haughty king of the Goths, Totila, who in his
arrogance acknowledged no superior on earth, saw himself never-
theless impelled to bow before the spirit that dwelled in St. Be-
nedict. He had been informed of the prophetic spirit of Benedict,
and not believing in this divine gift, he wished to try the holy
man. He, therefore, came to Mount Cassino with his servant
Riggo who*i he ordered to vest in his royal robes and thus appear
before the saint. The saint, however, as soon as he saw him
approaching, addressed him at a distance: "My son! depose the
vestments you have on, they are not yours ! " Riggo and all who
accompanied him, were terrorstricken at these words. At the
thought of having intended to deceive so holy a man, Riggo fell
prostrate on the ground, after which he hastened to king Totila,
informing him of all that had taken place. Totila struck with con-
sternation, did not hesitate himself to come to the saint. He threw
himself at his feet, and did not venture to rise, until the saint
approached him, and taking him by the hand raised him up. St.
Benedict now reproved the penitent king for his conduct, saying :
"You perpetrate many crimes, you have perpetrated many al-
ready; forsake at last the ways of injustice. You will enter Rome,
will cross the ocean, and will reign nine years hence, but in the
tenth you will die!" What St. Benedict here predicted, was
minutely fulfilled.
Not long afterwards when Totila was about to besiege Rome,
the bishop of Canosa was with the saint, and remarked to him :
620 THE HOLY ABBOT BENEDICT.
the city would be destroyed by this king* and henceforward it
would remain uninhabitated. The saint, however, replied, that
through these wandering tribes the city would not be destroyed,
but that it would be molested by storms, hurricanes and earth-
quakes in such a manner as finally to dissolve in itself. St. Gre-
gory the great, who afterwards wrote the life of our saint, remarks
in relation to this: "The mystery of this prophecy is at hand;
it is manifest to us all who witness the downfall of the city-
walls, churches and houses by storm and the ruin. of its edifices
by age."
A noble man Theoprobus, who was an intimate friend of the
holy man, one day entered his cell and found him weeping bit-
terly. For some time he remained at a distance, thinking that
the saint was absorbed in prayer and was shedding tears as he
was wont to do. Seeing, however, that Benedict was not engaged
in prayer, he approached him, enquiring for the reason of his
affliction. Immediately the holy man replied : " This entire mo-
nastery which I have erected and all that I with my brethren
have brought in order, is by decree of the Almighty delivered
unto the heathens; hardly could I obtain from His majesty the
salvation of the souls (that is, the lives) of the monks." Forty
years after this prediction, the monastery was destroyed by the
Longobardi who invaded it during the night, yet none of the
monks was killed. Like all friends of God, so also St. Benedict
had compassion with all who were afflicted, and an unshaken con-
fidence in God. During a famine which at that time ravaged the
country, the saint distributed among the poor all that he pos-
sessed of eatables. Nothing was left save a little oil, when a sub-
deacon, named Agapitus, came asking for a little of it. The saint
ordered that the scanty remnant should immediately be given him.
The steward of the monastery, however, refused it. When St.
Benedict asked him whether he had given the oil to the poor
subdeacon, the brother steward apologized that if he had given it
to him, nothing would have remained for the monks. The saint in-
flamed with holy anger, ordered him to fling the oilvessel out the
window. It was done. Outside of the window was a precipice, from
which rocks and cliffs projected. Every one thought, that the
vessel w r ould be dashed in a thousand pieces. But it w r as well pre-
served, not even a drop of oil having been spilled. The saint
then gave it to the petitioner. The monastery was now totally
destitute of provisions. To whom should the monks have re-
course in order to appease their hunger? The saint, however, was
not in the least embarassment concerning the imminent danger.
They all had recourse to prayer. In the place where they prayed
there was a large oil-vessel with a heavy cover. They prayed for
a long time. But behold ! the cover of the vessel began to rise
and the oil rushed forth in abundance from the vessel. Now St.
Benedict terminated his prayer and the oil seized flowing. The
THE HOLY ABBOT BENEDICT.
621
saint availed himself of this wonderful event to admonish the dif-
fident steward to be more confident in the goodness of God. The
saint also by his faithful prayers raised the dead to life. Thus he
restored to life the son of a peasant, who had been most ardently
entreating him.
Endowed with the gift of prophecy and decorated with the
power of miracles, also ornamented with every virtue, especially
that of prayer, our saint broadly diffused heavenly blessings,
especially by the erection of so many monasteries, even in far
distant countries in which his spirit continued to live among his
children. Thousands of youths received in them a religious train-
ing and an educational instruction. Popes, bishops, and a host of
learned and pious men, went forth from these monasteries.
The saint had a dear and pious sister, named Scholastica,
whose feast the Church celebrates on the 10 th of February. She
together with other holy virgins led a most holy life in a convent
about three miles distant from Mount Cassino. This sister God
had taken to Himself. Benedict saw her soul soaring towards
heaven in the shape of a dove. He was seized with a longing to
be united to his beloved sister in heaven, there to praise God for-
ever. He ardently desired death and foretold the hour of it to
his children. On the 15 th of March 543, he ordered his grave to
be opened. He soon was attacked by a fever and in defiance of
the precaution taken in administering him, the illness increased.
On the 21 st of March he ordered his monks to carry him. into the
oratory, where he received the holy viaticum to strengthen him-
self for the last struggle, and standing upright, supported by his
beloved children, with hands raised in prayers towards heaven,
he yielded his pure soul into the hands of its creator.
[For prayer of the Church, Epistle and Gospel see feast
of St. Anthony.]
INSTRUCTION
FORTHEFESTIVALOFTHEANNUNCIATION
OF THE BLESSED VIRGIN MARY.
[March 25 J
His festival is thus named, because the Church
on this day celebrates the commemoration of
the day ever memorable in the Book of Life,
upon which the holy, angelically pure Virgin
Mary received the glorious announcement,
that she was chosen to be the Mother of the
^ Redeemer.
The Church in the Introit exclaims: All the rich among
the people shall entreat thy countenance: after her
622 INSTRUCTION FOR THE FESTIVAL
shall virgins be brought to the king: her neighbors
shall be brought to thee in joy and gladness. My heart
hath uttered a good word: I speak my words to the
king. Glory be to the Father, &e.
PRAYER OF THE CHURCH. God, who wast pleased
that Thy Word, when the angel delivered his message, should
take flesh in the womb of the blessed Virgin Mary: give ear
to our humble petitions ; and grant, that we, who believe
her to be truly the Mother of God, may be helped by her
prayers.
[The Lesson and Explanation as on Ember -Wednesday in
Advent.]
GOSPEL. {Luke i. 26—38.) At that time: The angel
Gabriel was sent from God into a city of Galilee, called Na-
zareth, to a virgin espoused to a man whose name was Jo-
seph, of the house of David ; and the virgin's name was Mary.
And the angel being come in, said unto her: Hail Mary, full
of grace, the Lord is with thee : blessed art thou among wo-
men. Who having heard, was troubled at his saying, and
thought with herself what manner of salutation this should
be. And the angel said to her: Fear not, Mary, for thou hast
found grace with God. Behold, thou shalt conceive in thy
womb, and shalt bring forth a son, and thou shalt call his
name Jesus. He shall be great, and shall be called the Son
of the Most High, and the Lord God shall give unto him the
throne of David his father : and he shall reign in the house
of Jacob for ever, and of his kingdom there shall be no end.
And Mary said to the angel: How shall this be done, because
I know not man? And the angel answering, said to her:
The Holy Ghost shall come upon thee, and the power of the
Most High shall overshadow thee. And therefore also the
Holy which shall be born of thee, shall be called the Son of
God. And behold, thy cousin Elizabeth she also hath con-
ceived a son in her old age; and this is the sixth month with
her that is called barren : because no word shall be impos-
sible with God. And Mary said : Behold the handmaid of the
Lord, be it done to me according to thy word.
OF THE ANNUNCIATION OF THE BLESSED VIRGIN MARY. ^'23
Why does the Evangelist so minutely detail the announcement of
the Incarnation?
That we may clearly take into our thoughts, believe in, and
meditate upon the mystery of the Incarnation, upon which de-
pends our eternal salvation.
Why was an any el sent to Mary?
To announce to her, that it was God's will, that His divine
Son, in order to redeem the human race by His sufferings and
death, should take human nature from her, and because from the
human race, redeemed by Christ, the number of angels was to be
replaced.
Was the Incarnation necessary for our redemption?
Yes; for, as God, Christ could not suffer, and without an in-
finitely meritorious suffering which no one but God could give,
624 1NSTRU UTION FOR THE FESTIVAL
sufficient satisfaction could not have been rendered, and, there-
fore, God the Son must humble Himself before God and suffer,
which could only be by His becoming incarnate. This shows the
enormity of sin, for which no man however pure, no, not even an
angel, but only a God-Man could atone.
Why did God require Mary's consent for the Incarnation of
His Son?
To show us that God forces no one to good, much less to evil;
that we might learn, that even to good works our good intention
and assent are necessary, if we wish them to be meritorious; in
order, as St. Bede says, that Mary because of her consent should
have imparted to her all, even the highest graces, which all crea-
tures as well as all angels and men have ever by their thoughts,
words, and deeds deserved.
Why was Mary troubled at the angel's message ?
Partly from humility, partly from modesty. She was so humble,
that she regarded herself as the least of all creatures, and could
not comprehend, how such an honor could be hers. She was so
modest, and so loved virginal purity, that the presence of the
angel and his message troubled her. From this all maidens should
see, that their loveliest adornments and most necessary virtues are
modesty, and humility, and love of purity, which Mary so valued,
that she would not lose them even to become Mother of God.
What is meant by the throne of David?
The kingdom of Christ, of which David's government was a
representation. (Ps. cxxxi.)
Why is David called the father of Christ?
Because Christ's Mother, Mary, descended from the house of
David, and, therefore, David according to nature was the fore-
father of Christ.
Who was the real father of Christ?
Properly to answer this, we must observe that in Christ there
are two natures, the divine and the human. In His human nature
He had indeed a mother, but no father, for Joseph was only His
fosterfather ; in His divine nature He had no mother, but only a
father, the Heavenly Father.
How, then, was Christ conceived?
By the overshadowing and power oi^ithe Holy Ghost, who by
His divine omnipotence effected the conception of Him whom Mary
was to bring forth.
How should we be encouraged by the words: No word shall
be impossible with God?
We should be encouraged by them to a great confidence in
God, who can readily help us in the most difficult circumstances,
OF THE ANNUNCIATION OF THE BLESSED VIRGIN MARY. (J25
even when help seems impossible, and who will also help us, if
it is beneficial for us, and we ask Him. This words moreover ad-
monish us to a firm faith which cannot be shaken by the most
incomprehensible mystery in matters of faith.
Why does Mary call herself the handmaid of the Lord?
From humility, which next to her maidenly modesty was her
most remarkable virtue, which causes St. Bernard to say: "By
her purity she pleased God, and by her humility she received
Him."
EXPLANATION OF THE "HAIL MARY" OR THE
ANGELIC SALUTATION.
BWhy is the "Hail Mary" called the Angelic Salutation?
Ecause it commences with the words addressed to Mary by
the Angel Gabriel, when he brought her the message, that
she was to be the Mother of God.
In what does the Hail Mary consist?
Of the words of the Angel Gabriel ; of St. Elisabeth's saluta-
tion, when she was visited by Mary; of words, added by the Ca-
tholic Church.
What words did the angel say to Mary?
Hail Mary, full of grace, the Lord is with thee,
blessed art thou amongst women!
What is meant by these words?
The word Hail, that is, Salutation to thee! Peace with thee!
or, Joy to thee ! also expresses the reverence which the angel had
for the blessed Virgin, and which we should have for her. Mary
was the maiden's name, great and mysterious, for Mary means
Virgin. Christ is "Our Lord", Mary "Our Virgin". Mary means
also "the enlightened", and Christ is the sun of justice, Mary is
beautiful as the moon, she has her radiance from the sun, and is a
light for us poor sinners. Mary means again "Star of the Sea", and
she it is who shines for us voyagers on the stormy ocean of life to
the heavenly fatherland. The words: full of grace, show us
that God had given more grace to her than to all men and angels
together. As there may be many vessels filled with a precious cor-
dial, but the largest vessel contains the greatest quantity, so there
are many saints who are full of grace, but Mary has more grace
than any. We should for this reason always pray with confidence
to her to obtain for us, by her powerful intercession, those graces
which are most necessary for our salvation. By the words: the
Lord is with thee, the angel intended to express, that the
Lord was with this maiden in every way, that He is with His pure
creatures, not only in His reality, presence, and omnipotence as
with all men, not only in His grace as with the just, but with the
40
626 EXPLANATION OF THE HAIL MARY OR THE ANGELIC SALUTATION.
greatest and most extraordinary grace, love, and familiarity. St.
Augustine observes: "The angel wished to say: The Lord is with
thee more than with me; the Lord is with thee, so that He may
be in thy heart, in thy body, may fill thy spirit, fill thy flesh."
"Could God raise her higher!" St. Bernard here exclaims. Ah,
that the Lord might be with us also, and Mary by her interces-
sion obtain graces for us! Finally, the words: Blessed art
thou amongst women, mean: thou art the most blessed, the
happiest of women, for thou of all thy sex art chosen to be the
Mother of God, at the same time Mother and Maid. Maid and
Mother ! How much is contained in the salutation which one of
the highest spirits surrounding the throne of God, addressed to
Mary, and how much it requires us to love and daily salute Mary,
our most tender Mother!
What are the words used by St. Elisabeth, and what is their
signification ?
Elisabeth repeated the angel's words: Blessed art thou
amongst women, adding "and blessed is the fruit of thy womb,"
which signified, that Jesus should be praised, because through Him
God would bestow all spiritual and heavenly blessings upon us.
Which are the words added by the Church?
Those which follow the words: "and blessed is the fruit of
thy womb," explaining them: Jesus, by which she wishes us to
see, that we are to offer this prayer to God in the name of Christ;
and then the invocation to Mary: Holy Mary, Mother of
God, pray for us sinners, now and at the hour of our
death. Amen.
What do these words mean ?
When we say Holy Mary, we mean to express, that Mary
is God's holy and wonderful work, Daughter of the Heavenly
Father, Mother of the Son, and Bride of the Holy Ghost, and
has all her sanctity, beauty, and veneration from the fruit of
her womb, Jesus Christ. The glorious title of Mother of God
is given her, because Mary bore not an ordinary man, but Jesus
Christ who is both God and Man. Therefore from her was born
the Son of God, the incarnate God, not a man who appeared like
God, but God in flesh. She is, then, really and truly the Mother
of God, our Lord's Mother. The fathers who had assembled in
the holy Council of Chalcedon, to refute the heresy of Nesto-
rius, who sought to deprive Mary of the title of Mother of God,
called her "Holy Mary, Mother of God: the Virgin Mary is
the Mother of God!" As of herself Mary is not holy, and cannot
of herself help us, we add: pray for us, by which we ask for
her powerful intercession; and conscious of our poverty and sin-
fulness, call ourselves poor sinners, whose only mediator is
Christ, it is true, but who turn to Mary, the Mother of mercy, be-
cause they feel themselves too unworthy to pray to Christ Him-
ON THE ANGELUS DOMINI, THE ANGEL OF THE LORD. 627
self, and, therefore, entreat this loving mother to obtain for them
amendment of life, remission of sin, consolation in affliction, rem-
edy in sickness, assistance in need, increase of grace, preserva-
tion, perseverance, and the crown; and may Mary pray for us
now and at the hour of our death. Now, while the divine
mercy is given us, and especially in the hour of death, when the
weapons tor battle against the enemy fall from our hands, and the
evil one tempts us all the more violently, because he knows that
his time is short (Apoc. xii. 12.), in that hour on which depends
our eternal welfare or grief. By the one word Amen we affirm,
that we remain true venerators of the Virgin Mother of God, and
at all time expect grace from God through her intercession. "Yes,"
says St. Bernard, "let us as sincerely, heartily, and confidently
venerate Mary as we can, for such is His will who desired, that
we should have all (salvation and redemption in Christ) through
Mary." The Son will assuredly hear the Mother, and the Father
the Son. Let us, then, strive to rise by her to Him who by her
came down to us!
Through thee, blessed Discoverer of grace! Mother of
life! Mother of salvation! we have access to the Son, who
accepts us from thee, who was given us by thee — to Jesus
Christ, eternally blessed.
ON THE "ANGELUS DOMINI", THE ANGEL OF THE
LORD.
Who introduced the angelic salutation into the Catholic
P Church ?
Ope Urban II, who at the Council of Clermont, France, in
1095, ordered that the bells be rung every day in the morn-
ing, at noon, and night, and that at each time be repeated the
angelic salutation. His special intention was to obtain Mary's
protection for the crusades. The crusades which had for their
object the rescuing of the holy Sepulchre from the hands of the
infidels, took place in the eleventh century. These wars are now
ended, but the life of the whole Church, of every Christian, is a
crusade against sin and temptation. We always need Mary's pro-
tection; and, therefore, the custom of repeating the salutation is
still retained in the Church. Formerly at the ringing of the An-
gelus, all the faithful fell on their knees, and even now pious
Catholics do so. Do you kneel also, for you thus venerate the
Mother of Jesus, and by her Jesus Himself. St. Charles Borromeo,
an Archbishop, did not hesitate to kneel in the open street and
repeat the angelic salutation.
In what does the ''Angelas Domini" consist?
In this that we say three Ave Maria ; before the first one we
say: The angel of the Lord declared unto Mary, and she
628
INSTRUCTION FOR THE FEAST OF THE SEVEN DOLORS
was conceived by the Holy Ghost; before the second: Be-
hold the handmaid of the Lord; be it done unto me
according to thy word; before the third: and the word was
made flesh and dwelt amongst us.
Why and how often is the Angelus Domini said?
It is said in order to remind us of Christ's Incarnation and in
thanks for it; to ask the blessed Virgin's maternal protection
against all enemies visible and invisible; to recollect at least three
times in the day, morning, noon, and night, like David to give
praise to God, and take a little time expressly for prayer, for
which purpose the bells are rung three times a day.
How should we say the Angelus Domini?
With respect, that is, slowly and kneeling (except on Saturday
evenings and Sundays in Easter-time, when it is said standing);
contritely, since Christ became man because of our sins; devoutly,
that is, heart and lips should be in accord.
'SALUTATION TO MARY.
Hail Mary, full of grace! I rejoice and give thee joy, that
thou wert chosen for the Mother of the Most High and Queen
of heaven and earth. With thee is the Father who from all
eternity begot Him whom thou didst bear; with thee is the
Son whom thou didst carry in thy virginal womb; with thee
is the Holy Ghost, overshadowed by whose power thou didst
become the Mother of God. Thou art blessed amongst women,
thou art the Joy of heaven and the Ornament of the Church
of God, pray for us now and at the hour of our death. Amen.
INSTRUCTION
FOR THE FEAST OF THE SEVEN DOLORS
OF THE BLESSED VIRGIN MARY.
[On the Friday before Palm- Sunday J
His festival is thus named, because the various
sufferings Mary endured during her whole
life, may he placed under seven heads: 1. Her
son's circumcision. 2. The flight into Egypt.
3. The three days He was lost in the temple.
4. When she saw Him carrying His cross. 5.
His death. 6. The taking down from the cross.
7. His burial. In continual remembrance of these sorrows, the
Church ordered this festival, and for this reason the dolorous
mother is represented with one, sometimes with seven swords
piercing her heart.
OF THE BLESSED VIRGIN MARY. 629
PRAYER OF THE CHURCH. God, in whose passion,
according to Simeon's prophecy, the sword of grief, pierced
the sweet soul of glorious Mary, the Virgin-Mother; grant
in Thy mercy, that we, who with honor commemorate her
sorrows and sufferings, may be helped by the glorious mer-
its and prayers of all the saints that faithfully stood by Thy
cross, so as to partake of the hap~py fruits of Thy passion.
Who liveth.
LESSON. {Judith xiii. 22 — 25.) The Lord hath blessed
thee by his power, because by thee he hath brought our
enemies to nought. Blessed art thou, daughter, by the
Lord the most high God, above all women upon the earth.
Blessed be the Lord who made heaven and earth. Because he
hath so magnified thy name this day, that thy praise shall
not depart out of the mouth of men, who shall be mindful
of the power of the Lord for ever, for that thou hast not
spared thy life, by reason of the distress and tribulation of
thy people, but hast prevented our ruin in the presence of
our God.
GOSPEL. (Johnxix. 25—27.) At that time: There stood
by the cross of Jesus, his mother, and his mother's sister,
Mary of Cleophas, and Mary Magdalen. When Jesus there-
fore had seen his mother, and the disciple standing, whom
he loved, he saith to his mother: Woman, behold thy son;
after that, he saith to the disciple: Behold thy mother. And
from that hour the disciple took her to his own.
[An indulgence of one hundred days is obtained by repeating
with devotion and contrition the following hymn.]
STABAT MATER.
At the Cross her station keeping,
Stood the mournful mother weeping,
Close to Jesus to the last.
Through her heart, His sorrow sharing,
All His hitter anguish bearing,
Now at length the sword has passed.
0, how sad and sore distressed
Was that mother highly blessed,
Is there one who would not weep,
Whelmed in miseries so deep
Christ's dear mother to behold?
Can the human heart refrain
From partaking in her pain,
In that mother's pain untold V
Bruised, derided, cursed, defiled,.
She beheld her tender child
Of the sole begotten One! All with bloody scourges rent;
Christ above in torment hangs.
She beneath beholds the pangs
Of her dying glorious Son.
For the sins of His own nation
Saw Him hang in desolation,
Till His spirit forth He sent.
630 INSTRUCTION FOR THE FEAST OF ST. GEORGE, MARTYR.
thou mother, fount of love!
Touch my spirit from ahoye,
Make my heart with thine accord:
Make me feel as thou hast felt,
Make my soul to glow and melt
With the love of Christ my Lord.
Holy mother, pierce me through,
In my heart each wound renew
Of my Saviour crucified.
Let me shire with thee His pain,
Who for all my sins wa~ slain,
Who for me in torments died.
Let me mingle tears with thee,
Mourning Him who ^ourned for me,
All the days that I may live:
By the Cross with thee to stay,
There with thee to weep and pray,
Is all I ask of thee to give.
Virgin of all virgins blest!
Listen to my fond request:
Let me share thy grief divine,
Let me to my latest breath,
In my body bear the death
Of that dying Son of thine.
Wounded with His evei-y wound,
Steep my soul, till it hath swooned
In His very blood away;
Be to me, o Virgin, nigh,
Lest in flames I burn and die,
In His awful judgmrnt-day.
Christ, when Thou shalt call me hence,
Be Thy Mother my defence,
Be Thy Cross my victory;
While my body here decays,
May my soul Thy goodness praise
Safe in paradise with Thee.
INSTRUCTION FOR THE FEAST OP ST.
GEORGE, MARTYR
[April 23]
T. George was born of an eminent family in Cap-
padocia, and after his father's death accompanied
his mother to Palestine, her native country, where
she had considerable property. A Christian from
his youth, St. George walked faithfully in accor-
dance with the requirements of the Christian law.
il When grown to be a young man, he accepted a
military position in the army under the Emperor Diocletian, who
appointed him colonel, not knowing he was a ( hristian ; but when
Diocletian, who was the great enemy of the Christians, published
his cruel edict of persecution, George resigned his position and
made the emperor an earnest exposition of the cruelty and ab-
surdity of his edict. Diocletian incensed at this, caused him to be
thrown into prison, and sought by the most flattering offers to
lure him from the faith. But the saint replied : "I despise thy pro-
mises, I fear not thy threats. Thy empire is not lasting, thy
power is but weak, like every thing which fortune promises,
and avails but little. It were better for you, emperor, if you
were to confess the true God, and strive to gain the heavenly king-
dom." Enraged at these words, the emperor caused a large stone
to be hung around the saint's neck and him to be again impri-
soned. On the following day the saint was again brought before
the tribunal, and as he remained firm in the Christian faith, he
was bound to a wheel and turned over pointed knives and sharp
daggers, which rent his body; but in the midst of the torture he
INSTRUCTION FOR THE FEAST OF ST. GEORGE, MARTYR. (531
heard a heavenly voice say: "Lay aside all fear, George, for I am
with thee," and there appeared to him a man of great stature who
took him by the hand, embraced him, and strengthened him for
the struggle. George remained unshaken, and his noble example
converted many pagans whom the emperor caused to be put to
death.
When the emperor saw, that he could not break the courage
of the saint, he sought once again by the greatest promises to
move him to idolatry. "If it so pleases you, then", said the saint,
"let us go into the temple and see the gods whom you so vene-
rate." The emperor, delighted with this concession, went at once
with him and a great number of people to the temple. St. George
approaching the god "Apollo, said: "You desire an offering which
belongs only to God?" and as he spoke, he made the sign of cross
on the image. Hardly was this done, than the devil who possessed
it, cried out: "I am not God! I am not God! There is no God but
Him whom you adore !" "Then why", demanded George, "do you
not exist in my presence and that of other worshipers of the
true God?" At these words the evil spirits raised a fearful cry,
and all the idols fell to the ground. But the priests of the gods
and all the people burst into the greatest fury, and wished to tear
the saint into pieces and the emperor saw himself obliged to
bring George away immediately and have him beheaded. St.
George was highly venerated in the East and West, and is the
special patron of soldiers in battle, who by his intercession have
often obtained wonderful assistance.
The Introit of the Mass reads: Thou hast protected me,
God, from the assembly of the malignant, Alleluia, Al-
leluia, from the multitude of the workers of iniquity,
Alleluia, Alleluia. Hear, God, my prayer, when I make
supplication to thee; deliver my soul from the fear of
the enemy. (Ps. lxiii. 1, 3.) Glory, &c.
Prayer of the Church as on the Feast of St. Blase, Fehr. 3.
Lesson. ( Wisd. v. 1 — 5.) See Feast of the Apostles Philip and
Jame, May 1.
GOSPEL. (John xv. 1 — 7.) At that time: Jesus said to
his disciples: I am the true vine; and my Father is the hus-
bandman. Every branch in me, that beareth not fruit, he
will take away: and every one that beareth fruit, he will
purge it, that it may bring forth more fruit. Now you are
clean by reason of the word which I have spoken to you.
Abide in me, and I in you. As the branch cannot bear fruit
of itself, unless it abide in the vine, so neither can you, un-
less you abide in me. I am the vine: you the branches: he
632 INSTRUCTION FOR THE FEAST OF ST. GEORGE, MARTYR.
that abideth in me, and I in him, the same beareth much
fruit: for without me you can do nothing. If any one abide
not in me, he shall be cast forth as a branch, and shall
wither, and they shall gather him up, and cast him into the
fire, and he burneth. If you abide in me, and my word
abide in you, you shall ask whatever you will, and it shall
be done unto you.
EXPLANATION. Christ, the God-Man, our Redeemer, com-
pares Himself in a most instructive manner to a vine. His Father,
like a husbandman, when sending Him down to earth to be born
of the Virgin Mary, planted Him in the earth. The vine is Christ,
the branches the disciples and all who by baptism have been re-
ceived into the holy Church, and are growing as living branches
from Christ. As the branches are united with the vine and by this
union obtain sap, strength, and nourishment, so that they bear
leaves, blossoms, fruit, so are true faithful Christians united in
faith and love with Christ, and as long as they remain. with Him,
receive from Him the grace to leaf out, to blossom with holy vir-
tues aud bear the fruit of good works. This especially takes place,
as the fathers of the Church remark, by means of holy Com-
munion, wherein the soul becomes one with Jesus, and receives
from Him, as it were, the spiritual sap which enables them to
bear the fruits of a pious, godpleasing life. If the branch is broken
from the vine, it withers and is only fit to be burned ; so the soul
of man without Jesus becomes withered, that is, it loses the spiri-
tual life, the grace, the love, the strength to do good , and can no
longer bring forth the fruit of good works and of holy virtues.
As the husbandman cuts the withered branches from the vine,
so the Heavenly Husbandman separates from Christ those who
practise no virtues, accomplish no good works; He takes from
them Christ's grace and spirit, and after death deprives them of
eternal communion with Him. As the living branches are kept clear
by the husbandman from watershoots, from superfluous leaves,
from useless blossoms and vermin, that they may bear better and
more abundant fruit; so the Heavenly Husbandman keeps the
faithful who are united in faith and love with Christ, clear from
all earthly affections, by afflictions, temptations, persecutions, by
poverty and all kinds of trials, by remorse of conscience, by fear,
which He secretly imparts to them, especially by His holy word,
which, as the apostle says, is-living and effectual, and more
piercing than any two-edged sword: and reaching unto
the division of the soul and the spirit, of the joints
also and the marrow. (Heb. iv. 12.)
Remain, therefore, my Christian, always, like St. George, by
faith and love and a pious active life, a living branch of the vine,
INSTRUCTION FOR THE FEAST OF ST. PHILIP AND JAMES, AP. 633
Christ, on whom you were grafted in holy Baptism, whom you
have so often received in holy Communion. Woe to you, if by a
lukewarm, vicious life you separate from Christ; you will then
wither away, and be given up to be eternally burned !
SUPPLICATION. Jesus, dispenser of life! do not suffer
me to grow cold in love, do not permit faith to die in me,
do not allow that I am separated from Thee, and be lost.
Rather assist me by Thy grace, that I may bring forth many
fruits of virtue and good works.
INSTRUCTION FOR THE FEAST OF ST.
PHILIP AND JAMES, APOSTLES.
[May 1.]
Hilip,bornatBethsaida, was one of the first disciples
of Jesus, and was chosen one of the apostles. Burn-
ing with the fire of divine love, he sought to gain
disciples for our Lord, and brought Him Nathaniel
and afterwards the gentiles who wished to see Je-
sus. From many passages of the gospel we can see,
i that Philip was especially dear to the Saviour.
After our Lord's ascension Philip, having travelled through many
countries, at last resorted to both Phrygias, where he labored,
until he reached an advanced age, with the greatest success for
the propagation of Christianity, which so exasperated the ido-
latrous priests, that when he was eighty years old, they seized
the venerable man, scourged, crucified, and finally stoned him to
death. — We have especially to learn from the life of St. Philip,
that, having once found the truth for ourselves, we must labor to
bring others to God.
St. James, the Apostle, who op account of his extraordinary
sanctity was called by the Jews the just man, was a brother of
Judas Thaddeus and son ofCleophas, whose pious wife, Mary, was
sister or aunt of the Mother of Jesus. In the second year of Christ's
ministry, James and Judas were chosen apostles. St. James was
greatly esteemed by the apostles, and was made the first bishop
of Jerusalem. In this office he lived in constant solitude, never
drank wine, nor permitted his hair to be cut; fasted continually
on bread and water; and prayed so constantly, kneeling, with his
head bent to the floor, that the skin of his knees became as tough
as the skin of a camel. He worked many miracles, converted many
eminent Jews to the faith, and on account of his piety and gene-
rosity was held in such respect by Jews and Gentiles, that they
would fall on their knees before him, and kiss his garments. The
Jewish priests, therefore, tried to induce him to leave the faith,
634 INSTRUCTION FOR THE FEAST
hoping thus to extinguish Christianity in Jerusalem. With hypo-
critical faces they prayed him to give his judgment of Christ; in
answer to their request, he ascended to an elevated position in
the temple, and, to their amazement, publicly pronounced, Christ
to be the promised Messiah and true Son of God , in whom we
must all believe. Some of the people were converted by his words;
but his hypocritical enemies at once rushed to the saint, and
threw him to the ground. As he was not immediately killed, and
prayed for his enemies, they stoned him, and one man, filled with
fiendish rage, struck his head and killed him with a fuller's rod.
The Introit is from Esdras ix.: They cried out unto
thee, Lord, in their affliction: and thou didst hear
them from heaven. Alleluia, Allel. Rejoice in the, Lord,
ye just, praise becometh the upright. Glory, &c.
PRAYER OF THE CHURCH. God, who comfortest us
by the yearly solemnity of Thy Apostles Philip and James :
grant, we beseech Thee, that we may be instructed by their
example, for whose merits we rejoice. Thro'.
LESSON. (Wisd, v. 1 — 5.) The just shall stand with
great constancy against those that have afflicted them, and
taken away their labours. These seeing it shall be troubled
with terrible fear, and shall be amazed at the suddenness of
their unexpected salvation, saying within themselves, re-
penting and groaning for anguish of spirit: These are they
whom we had some time in derision, and for a parable of
reproach. We fools esteemed their life, madness, and their
end without honour. Behold, how they are numbered among
the children of God, and their lot is amongst the saints.
This lesson is so clear, that it requires no explanation. We
are to consider and apply it for ourselves, and look to it, that
we do not have to suffer like these impious ones.
GOSPEL. (Johnxiv. 1 — 13.) At that time: Jesus said to
his disciples : Let not your hearts be troubled. You believe
in God, believe also in me. In my Father's house there are
many mansions. If not, I would have told you, that I go to
prepare a place for you. And if I shall go and prepare a place
for you, I will come again, and will take you to myself, that
where I am, you also may be. And whither I go you know,
and the way you know. Thomas saith to him : Lord, we
know not whither thou goest: and how can we know the
way 1 Jesus saith to him : I am the way, and the truth and
OF ST. PHILIP AND JAMES, APOSTLES. 635
the life. No man cometh to the Father, but by me. If you
had known me, you would without doubt have known my
Father also: and from henceforth you shall know him, and
you have seen him. Philip saith to him: Lord, shew us the
Father, and it is enough for us. Jesus saith to him: So long
a time have I been with you: and have you not known mel
Philip, he that seeth me, seeth the Father also. How sayest
thou, Shew us the Father? Do you not believe that I am in
the Father, and the Father in me? The words that I speak
to you, I speak not of myself. But the Father who abideth
in me, he doth the works. Believe you not that I am in the
Father, and the Father in me? Otherwise believe for the very
works' sake. Amen, amen I say to you, he that believeth in
me, the works that I do, he also shall do, and greater than
these shall he do. Because I go to the Father, and what-
soever you shall ask the Father in my name, that will I do.
Why did Jesus say to his disciples, Let not your hearts be
troubled?
He said this to comfort them in advance, because He fore-
saw, that they, on account of their great love for Him, would be,
greatly afflicted by His ignominious sufferings and their own op-
pressions.
Learn from this, that God consoles those who suffer perse-
cution for His sake.
Why did He say: You believe in God, believe also in me?
He wished to express to them, that if they believed God could
assist them in their trials and persecutions, they should believe,
that Christ could do the same, for He is true God and perfectly
equal in all things to His Father.
What is meant by the many mansions in heaven?
The different degrees of reward, of joy, and of glory, which
each and every one in heaven will receive according to his merits.
How did Christ prepare a place in heaven for us?
By His sufferings, His death, His resurrection and ascension,
He has obtained heavenly joys for us, and opened for us the en-
trance to heaven which sin had closed against us.
When did Christ take His disciples to Himself?
At their happy death in this world. He will also one day take
us to Himself, if we live and die His true disciples.
636 INSTRUCTION FOR THE FEAST OF ST. FHILIP AND JAMES, AP.
How is Christ the way, the truth, and the life?
Christ is the way by His holy doctrine and example; He is
the truth by the fulfilment of all prophecies, by His mysteries,
His promises and threats, His gospel and His Church, for, as God,
He cannot err, lie, or deceive; He is the life, because He by His
death has obtained us the life of grace and glory. As St. Bernard
beautifully says: "We follow Thee, Lord, after Thee, to Thee,
because thou art the way, the truth, and the life; the way of ex-
ample, the truth in promise, the life in reward." And St. Hilary:
"Christ leads us not falsely, for He is the way; He deceives us
not, for He is the truth ; and deserts us not in the terror of death,
for He is the life."
Did not the apostles know Christ?
They certainly knew Him to be the Son of God, as Peter in
the name of all affirmed, but they had only very vague ideas about
the Three Persons of the Most Holy Trinity , which mystery they
had yet to learn perfectly from the Holy Ghost. — How many there
are among Christians who possess no true knowledge of their
faith, do not try to grow in its knowledge, although it is espe-
cially in these times, when the true faith is so strongly attacked
by heretics and infidels, that we should be well grounded in it.
Seek, then, to know* the true faith, by invoking the Holy Ghost,
reading good books, and hearing instructions and sermons on
Christian doctrine, that you may not be infected and led away by
insinuating errors.
Why did Christ say to Philip: He that seeth me, seeth the
Father also?
Because Christ in nature and essence is perfectly equal to His
Father, although different in person. Therefore Christ adds, that
He is in the Father, and the Father in Him.
Why should the disciples believe for the works' sake ?
Because Christ performed miracles which no man could, and
God must therefore be in Him. (John iii. 2.)
How is it, that those who believe in Christ, work even greater
miracles ?
St. Augustine says, this is because Christ through them works
still greater miracles than when upon earth Himself.
PRAYER TO ST. PHILIP. St. Philip! chosen disciple
of the Lord, to whom thou didst bring Nathaniel to learn
the mysteries of faith, thou who didst require to see the
Heavenly Father, thou who didst preach most zealously
Christ Jesus, thou who didst permit thyself to be nailed to
the cross and willingly slain for love of Him : obtain for me
and all men, I beseech thee, the grace zealously to lead others
INSTRUCTION FOR THE FEAST OF THE FINDING OF THE HOLY CROSS. 637
to good, greatly to desire God and His truth, and in the hope
of the eternal, happy vision of God, patiently to endure the
sufferings and difficulties of life.
PRAYER TO ST. JAMES. St. James! who didst live
with such temperance and rigor, didst pray so zealously and
constantly, even for thy enemies: obtain for us, I beseech
thee, from thy Lord and Master, that, like thee, we may live
temperately and in penitence, adoring God in spirit and
truth, and serving Him humbly and reverently. Implore for
us the light of the Holy Ghost by which thou didst write thy
epistle, that we may follow thy doctrines, diligently strive
to do good works, and especially, like thee, to love our ene-
mies and pray for them.
SHORT LESSONS FROM THE EPISTLE OF ST. JAMES.
All adversities of this life are to be regarded as graces from
God, and to be borne with cheerfulness, (i. v.)
Faith without works is dead, and does not avail to salvation, (ii.)
For him who does not control his tongue, his religion is vain,
(i.iii.)
All our misfortunes come from our immoderate and ungoverned
passions, (iv.)
The prayer of the just man avails much with God, and is a
great consolation in affliction, (v.)
INSTRUCTION FOR THE FESTIVAL OF THE
FINDING OF THE HOLY CROSS.
[May 3 J
Why is this day thus called?
Ecause on this day the Catholic Church makes
solemn commemoration of the day on which, in
the year 326, St. Helena, the mother of the Em-
peror Constantine, found the true Cross of our
Lord.
Where was the Cross before this discovery?
It lay in the city of Jerusalem, buried under ruins, and over it
was built a temple of the goddess Venus. The Emperor Hadrian
who lived two hundred years before Helena, had undertaken not
only to profane the sacred places of our Lord's death and burial,
but to conceal all traces of them.
638 INSTRUCTION FOR THE FEAST
How did St. Helena find the Cross?
When her son, the Emperor Constantine, had conquered his
enemy, the cruel Maxentius, by the aid of the holy Cross, which
he saw in the heavens, radiant and glorious, with the inscription:
"In this sign conquer!" he became animated with such veneration
for the Cross, that he commanded that throughout the whole Ro-
man empire it should be honored, and no one again put to death
upon a Cross. He also resolved to build a magnificent Church in
Jerusalem in honor of the holy Cross, and his mother, the Em-
press Helena, in her very advanced age went herself into the
holy Land, and undertook with the aid of St. Macarius, Bishop
of Jerusalem, to find the sacred burial-place of Christ. After clear-
ing the spot from the rubbish, she was successful in finding the
vault of the holy Sepulchre. Near to it they found three crosses,
the nails, and the inscription which had been placed over the
Cross. In order to know which was the true Cross, St. Macarius
full of faith fervently prayed to God, and caused a woman, who
was mortally ill, to be touched with the three crosses. The first
two had no effect, but when touched by the third, she rose up
in perfect health. Thus they received the assurance, that the
true Cross was found. Helena sent one part of the Cross and the
nails to her son at Constantinople; another part, with the in-
scription, she presented to a Church at Rome, which now bears
the name of the Church of the holy Cross; but the larger part of
it, she caused to be set in silver, and gave to the Bishop of Jeru-
salem, to be preserved for after ages. When Constantine received
the precious gift, he wrote to Macarius empowering him to build
upon the spot of ground, where our Saviour rose from death, a
Church which should exceed in splendor anything which had ever
anywhere been seen. This Church was built, and under the name
of the holy Sepulchre was dedicated in the year 335. The prin-
cipal part of the holy Cross was some time after brought to Rome,
and has been cut into small pieces and distributed over almost
the whole world to be venerated as parts of the instrument of
Redemption.
THE CHURCH'S SALUTATION TO THE HOLY CROSS.
glorious and venerable Cross! most precious wood!
wonderful sign by which sin, the devil and hell were con-
quered, and the world redeemed by Jesus Christ! Great art
thou above all the trees of the cedars of the forest, for on
thee hung the Life of the world! On thee Christ triumphed
and by His death conquered death forever. Alleluia.
We adore Thee, Lord Jesus Christ, and bless Thee, be-
cause by Thy holy Cross thou hast redeemed the world.
OF THE FINDING OF THE HOLY CROSS. 639
PRAYER OF THE CHURCH. God, who, in the mira-
culous discovery of the Holy Cross, wast pleased to renew
the wonders of Thy passion : grant, that by the ransom paid
on that saving wood, we may find help for the obtaining life
eternal. Who livest.
Epistle {Phil. ii. 5 — 11.) as on Palm-Sunday.
GOSPEL. (John Hi. 1 — 15.) At that time: There was a
man of the Pharisees, named Nicodemus, a ruler of the Jews.
This man came to Jesus by night, and said to him : Rabbi,
we know that thou art come a teacher from God: for no man
can do these signs which thou dost, unless God be with him.
Jesus answered, and said to him: Amen, amen I say to thee,
unless a man be born again, he cannot see the kingdom of
God. Nicodemus saith to him: How can a man be born again
when he is old ? can he enter a second time into his mother's
womb, and be born again? Jesus answered: Amen, amen I
say to thee, unless a man be born again of water and the
Holy Ghost, he cannot enter into the kingdom of God. That
which is born of the flesh, is flesh: and that which is born
of the spirit, is spirit. Wonder not that I said to thee, you
must be born again. The Spirit breatheth where he will:
and thou hearest his voice, but thou knowest not whence he
cometh, nor whither he goeth; so is every one that is born
of the Spirit. Nicodemus answered, and said to him : How
can these things be done? Jesus answered, and said to him:
Art thou a master in Israel, and knowest not these things?
Amen, amen 1 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 heav-
enly things? And no man hath ascended into heaven, but
he that descended from heaven , the Son of Man who is in
heaven. And as Moses lifted up the serpent in the desert, so
must the Son of Man be lifted up: that whosoever believeth
in him, may not perish, but may have life everlasting.
SHORT EXPLANATION. Jesus in this gospel speaks of the
regeneration of our souls, which depends upon faith in the Son of
640 THE CHURCH'S PRAYER FOR FRUITFUL WEATHER.
God, and especially in His death of reconciliation on the cross.
In this regeneration the Holy Ghost, by His grace, effects that
in us which Christ won for us on the cross. Let us not, then,
be led away by the seducing words of this world and its fol-
lowers from faith in Christ, the Son of God, but, penetrated and
renew r ed by His spirit, become worthy to enter the kingdom of
heaven.
THE CHURCH'S PRAYER FOR FRUITFUL WEATHER.
From this day until the Exaltation of the Holy Cross (Sept. 14.),
in many parochial Churches there are prayers said and a blessing
given after holy Mass and after reading the Gospel of St. John, in
order to obtain fruitful weather. In some Churches this is done
from St. Mark's day until the end of the har rest-time.
The priest standing in the middle of the Altar, says:
\f. Give us peace, Lord, in our days.
-% Because there is none other who fights for us but Thou.
\i. Peace be in Thy strength,
1$ And plenty in Thy towers.
LET US PRAY!
God, from whom proceed all right counsels and all just
works, give Thy servants that peace which the world cannot
give: that our hearts being disposed to keep Thy command-
ments, and the fear of enemies being removed, the times
through Thy protection may be peaceable. Through Christ,
our Lord. Amen.
^ r . From lightning and tempest
E,. Deliver us, Lord.
^. May Thy mercy, Lord, come upon us.
B,. For we have hoped in Thee.
T. Lord, hear our prayer.
it And let our cry come unto Thee.
Y. The Lord be with you.
B,. And with thy spirit.
LET US PRAY!
Defend, we beseech Thee, Lord, this house from all evil
powers and from every injury of tempests. Through Christ,
our Lord. Amen.
Give us, we beseech Thee, Almighty God, by the inter-
cession of Mary, the Mother of God, the holy angels, pa-
triarchs, prophets, apostles, martyrs, confessors, virgins,
widows, and all Thy saints, Thy continual protection; grant
ON THE HOLY CROSS. 641
us favorable winds, shed upon us from heaven, unworthy
though we are, Thy shelter against lightning and tempest;
protect from henceforth all mankind and turn aside by the
power of Thy might all evil influences of wind and weather.
God, who controllest all nature for them who serve
Thee, and by the force of Thy tempests causest them to do
homage to Thy Majesty, remove all storms from us, and by
Thy continual grace grant us favorable weather, that we
may obtain mercy from Him whose anger we fear. Through
our Lord, Jesus Christ. Amen.
The priest then lifts up the piece of the Cross, or the cibo-
rium, or the ostensorium, and says:
ML Blessed be the name of the Lord
H- Now and evermore.
\f. Our help is in the name of the Lord,
H- Who made heaven and earth.
The blessing of Almighty God f the Father, + the Son, and
of the f Holy Ghost, be upon you, upon this place, and upon the
fruits of the earth, and remain with you forever. Amen.
ON THE HOLY CROSS.
BWhy is the Cross of Christ so highly venerated?
Ecause it is the altar on which He offered Himself for us,
the instrument with which He accomplished our redemp-
tion, the victorious banner, wet with the blood of Christ, which
conquered the devil and overcomes sin.
Are tee permitted to adore the Cross of Christ?
By no means, for adoration belongs to God only. When the
Church in venerating the Cross uses words, which imply adoration
or, as in the preceding prayer, ascribes salvation to it, the words
refer to Christ who redeemed us on the Cross, and therefore de-
serves the most grateful adoration.
How do we best venerate the Cross of Christ?
By never being ashamed to show it a true veneration, and for
this reason gladly sign ourselves with the sign of the Cross ; by
loving the Cross, that is, by patiently, cheerfully, and with pleas-
ure bearing the afflictions God sends us, and according to the
doctrine and example of Christ, by daily taking up our cross and
following Him. {Luke ix. 23.)
Why are Crosses erected on highways and other places?
That they may continually remind us of Christ and His suffer-
ings, and encourage us to grateful love of Him, for St. Paul says:
Looking on Jesus, the Author and Finisher of faith,
41
642 ON THE HOLY CROSS.
who having joy set before him, endured the Cross, de-
spising 1 the shame: and- now sitteth on the right hand
of the throne of God. [Hebr. xii. 2.)
Why is the Cross carried in public processions?
To shame our enemies by showing ourselves public venerators
of the Cross of Christ, and glorying in it, as St. Paul says: But
God forbid, that I should glory save in the Cross of
our Lord Jesus Christ; by whom the world is cruci-
fied to me, and I to the world. {Gal. vi. 14.)
Are our opponents wrong in being such enemies to the Cross, and
on that account condemning us?
They are very wrong, for they thus condemn Christ Himself
who for love of us bore the Cross, and place themselves among
those of whom St. Paul says: 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 de-
struction. {Phil. iii. 18.)
Why do we sign ourselves with the sign of the Cross ?
To testify that we are Christians and worshipers of Christ
Crucified, and have no fellowship with the enemies of the Cross
of Christ; to show our faith in the Most Holy Trinity; to honor,
and prove our grateful remembrance of the sufferings and death
of Christ, who redeemed us and obtained all good things for us
by His death on the Cross ; to overcome the devil and his temp-
tations, for he hates the Cross, which took away his power, and
is banished by nothing more quickly than by the sign of the Cross;
to perform all our undertakings happily in the name of Jesus, and
to be preserved by Christ's merits from all harm of body or soul.
Is the making of the sign of the Cross an old custom?
The earliest fathers of the Church mention this custom, and
say, it originated with the apostles. St. Nicephorus informs us,
that St. John, the Evangelist, signed himself with the sign of the
Cross; Tertullian (a, D. 160) urges the Christians to make the
sign of the Cross, when coming in and going out, when dressing,
at the table, in their rooms, when sitting down, and before every
undertaking. St. Ephrem (f a. D. 37.^) writes: "Arm thyself with
the sign of the cross as with a shield, sign all thy members and
thy heart, but sign thyself not only with thy hand, but with thy
mind. Thy work, thy coming in and thy going out, thy bed, and
the ground over which thou dost pass, sign every thing in the
name of the Father, of the Son, and of the Holy Ghost; for these
are the strongest weapons."
Why at divine service do the priests make the sign of the cross
over the people?
That the rich blessings of grace which Christ has obtained for
us, may be imparted to the Christians, as St. Paul says: Blessed
INSTRUCTION FOR THE FEAST OF ST. BONIFACE, APOSTLE &c 643
be God the Father of our Lord Jesus Christ, who hath
blessed us with spiritual blessings in heavenly places
in Christ, (i. Eph. i. 3.) A type of this custom was given by the
Patriarch Jacob, when with crossed hands he blessed Joseph's
two sons, Ephraim and Manasse. This is a very old custom in the
Church; the Council of Agade in the year 506 directed, that after
prayers the people should be dismissed by the priest with the
sign of the Cross.
PRAYER BEFORE A CRUCIFIX.
(By St. Augustine.)
Look down upon me, most good and loving Jesus, kneel-
ing before Thy face, and beseeching Thee with the most in-
tense heartfelt fervor, to impress deep in my soul lively
sentiments of faith, hope, and charity, true contrition for my
sins, and a firm purpose of amendment, while I contemplate
with ardent love and tender sympathy Thy five wounds, and
meditate within myself upon them, remembering the words
which were said by David, the Prophet of Thee, my Jesus :
They pierced my hands and feet; they have number-
ed all my bones.*)
INSTRUCTION
FOR THE FEAST OK ST. BONIFACE,
APOSTLE OF THE GERMANS.
rffew [J "" e 5J
| Ermany owes much to this great and holy man,
who brought to it the doctrine of Jesus Christ,
who led the Germans out of the darkness of
paganism into the light of divine truth, who
won them for heaven, and saved thousands of
a Psjgjpf ^ft immortal souls. It is indeed well, that the
p&L.° m . .... .f^ ^^ glorious labors of this blessed benefactor of
the Germans, should be everywhere known, and honor given to
God because of him.
St. Boniface was born at Kerton, England, about 680, of noble
and Christian parents. He received in baptism the name Wini-
fred which he retained , until Pope Gregory II. bestowed upon
him that of Boniface, which means one who does good, a bene-
factor. His pious parents were devoted to the priests, who were
at that time preaching the gospel to the heathens, and most hos-
*) A plenary indulgence can be gained by any one who after receiving
holy Communion, daily says this prayer penitently before a crucifix.
41*
644 INSTRUCTION FOR THE FEAST OF ST. BONIFACE,
pitably received them at their house, where the little Boniface
heard much about Jesus and His holy Church, and of the missio-
naries who go into all countries in order to convert the heathen,
how they preached, and how they suffered for Christ, of the peace-
ful monastic life, wherein God is so faithfully served. All these
things rejoiced the heart of the boy, and aroused in him the
desire to enter a monastery, to become pious, learned, and a
preacher of the faith to the heathen; and thus as a boy, Boniface
came to the monastery for which he was designed by God. Under
the care of the pious and learned Benedictine Abbot Winbert of
the Nutcell Monastery, Boniface soon acquired much knowledge
and, what is worth much more in the sight of God, reached a high
point of piety. He received ordination when thirty years of age,
and prayed the abbot to permit him to go to Friesland as a
preacher of faith to the heathens, and to win them for Christ.
Accompanied by two monks and with the abbot's blessing, he went
to Friesland in the year 716; but it happened just at the time of
his arrival, that Radbod, the rude King of the barbarians, was at
war with his neighbors, so that Boniface could effect nothing and
was obliged to return to England. In the mean time the abbot
had died, and the monks now sought to make Boniface abbot; but
he refused the position and went to Rome to the head of Chris-
tianity, Pope Gregory II., at whose feet he threw himself, begging
for an apostolic mission. The Pope received him with cordiality,
admired his zeal, and made him his legate or messenger to Ger-
many, that he might gain it for God. Boniface, with the Pope's
blessing, then went to Thuringia, where some time previously
Christianity had been planted, but had not taken root; the people
had returned to their idols and no longer knew anything of the
true God. Boniface put himself to work to weed up the tares and
to plant the seed of God's word once more in their hearts ; and
God blessed his labors. While here he heard of the death of
Radbod, the King of the heathens in Friesland, whither he now
hastened, meeting there his countryman, St. Willibrord, Arch-
bishop of Utrecht, in union with whom he preached the gospel for
three years in this neighborhood, and had the joy of seeing the
temples of the idols brought to the ground and the cross every-
where triumphant. But when St. Willibrord who was already
quite old, sought to make Boniface his successor, the saint escaped
and went once more to Thuringia, where his word penetrated the
hearts of the people, and thousands received baptism. To com-
plete and secure the work of the country's conversion, Boniface
founded the Monastery of Amoeneberg, settled some pious monks
in it, and then journeyed to Hessia, where he preached with the
same zeal, baptized thousands of idolaters, and built a monastery
and hermitage atWanfried; after which he went to Rome, to give
an account of his labors. The Pope heard with joy the report of
the conversion of so many idolaters, and in St. Peter's Church, on
APOSTLE OF THE GERMANS. 645
November 31, 723, consecrated the saintly man, bishop, and gave
him the beautiful name of Boniface, after which the saint joyfully
returned to Germany. He continued his labors in Hessia, and
worked ceaselessly to exterminate the last traces of paganism. He
came once to Geismar in Hessia, to a place which still contained
some pagans and some superstitious Christians, who especially
venerated an immense oak-tree which was called after the old
German god Donar, thunder, the thunder-oak. Startled at this,
the saint made up his mind to cut down the tree; the heathens all
assembled there, but the Christians also came. Surrounded by his
priests, Boniface commenced to cut the oak, while the idolaters
rnged, and cursed him. Hardly had the saint struck it a few times
than the tree, splitting into four parts, fell to the ground. The
idolaters believed, that the gods would punish the saint; but when
they saw the tree lying on the ground, their hearts were moved
and they praised the true^God. Then Boniface, raising up his
voice, preached to them ortheir false gods, and won the whole
multitude for Christ. Of the wood of the oak, he built a chnpel
which he dedicated to the Apostle St. Peter, and the place became
one of the most flourishing Christian settlements in Hessia. Boni-
face everywhere found open hearts, built Churches all over the
country, and founded, in Thuringia, the Monastery of Ohrdruf.
He remained in this monastery for some time until the arrival of
priests from England, for whom he had written to assist him ; the
work was great and the laborers few. Pious and able men soon
came from England, men who for the love of Christ and the sal-
vation of souls, left their loved country and all and every thing.
Among these were especially prominent Saints "Willibald and Wu-
nibald, who were brothers, Witta and Wigbert, and St. Lullus.
There came also a great number of maidens: St. Walburga, Lioba,
Thecla, Chunehild, Chunitrude, and others. St. Boniface founded
everywhere monasteries and convents for the new arrivals, around
which the converted natives of the country settled themselves.
The light of faith, science, refinement, and culture, spread ra-
pidly; the noblest of the young men hastened to dedicate them-
selves to the service of the Lord, and to attend the monastery
schools, and great men came forth from them. Thus the work
of Germany's conversion advanced prosperously, gloriously, to
Boniface's great joy, whom Pope Gregory III. elevated to the
position of Archbishop of all Germany.
The saint now went through Saxony and Bavaria, every-
where sowing the seed of the word of God, administering the
Sacraments, and organizing new congregations. Then he went
once more to Rome to make his report, and to procure autho-
rity and advice. Returning from Rome, he went by invitation of
the Duke of Bavaria, Odilo, into his dominions ana divided the
country into four dioceses: Saltsbourg, Freising, Ratisbon, and
Passaw.
646 INSTRUCTION FOR THE FEAST OF ST. BONIFACE,
He also, sought to exterminate heathen customs and plant
living Christianity in the hearts of the people. He did not,
however, remain long in Bavaria, but journeyed back to Hessia,
Franconia, Thuringia, still untiringly propagating the religion
of Christ. Still further to promote and to preserve the good,
which he with his zealous assistants had sowed and fostered,
St. Boniface resolved to found an extensive institution which
should become a nursery of Christian life, art, and science for
all Germany. For the execution of his plan he called upon the
priest Sturm, whom he had had educated in the Monastery of
Fritzlar, to assist him, gave him his blessing and sent him with
two attendants into the depths of the Hessian forests, saying:
" Go now into the wilderness of Buchonia, and look for a place
suitable for the servants of the Lord; for well able is the Lord
to find a place for His own, even in the desert." After a long
search, Sturm found a suitable spot ^par the river Fulda, which
place was procured as agift from the Majordomus, Carlmann. Sturm
with seven brothers settled upon it. Within a short time arose the
celebrated Benedictine abbey of Fulda, which in a few years con-
tained four hundred monks, and from which went forth in time
the most pious archbishops, bishops, priests, and ministers of the
faith. Young men, desirous of learning, here found instruction in
all departments of science and art, and here were found architects,
sculptors, painters, mechanics, farmers, who carried true culture
to the remotest districts. But the greatest blessing springing
from this famous abbey, was the increasing and the establishing
of living Christianity in Middle Germany, the object which St.
Boniface held always in view.
In 744, St. Boniface went to France to promote order and
unity in the faith, and to suppress the heresies which had arisen
there. Now wherever the saint had founded dioceses in Germany,
Christianity had taken deep root and already bore glorious fruit;
but to make complete this splendid work, there was needed a
centre of union and support among the newly erected dioceses.
Pope Zacharias, therefore, raised the city Mentz to an archdiocese
with Boniface in its chair, to whom all the converted nations in
the whole Franconian country were now subject.
When Boniface had humbly subjected himself to the Pope's
orders, had established a great number of parish and convent
ChuEches, and well organized religious life, he conferred his epis-
copal seat at Mentz upon his assistant, Lullus, and with several
companions went into Friesland to complete the conversion of the
people to Christ. With all the enthusiastic zeal of youth he, now
a man of seventy three years, passed through the country, teach-
ing and administering the Sacraments. He had already advanced
to the shore of the German Ocean, when his glorious life was
closed by a glorious death. In the year 755 he stopped under a
pitched tent, in a place called Dorkum, to administer the Sacra-
APOSTLE OF THE GERMANS. 64-7
ment of Confirmation to the lately baptized; but the heathens
who saw their idolatrous images falling and the cross everywhere
rising, had long been filled with hatred of the saint, threatening
to put him to death. Early in the morning of Pentecost, June >,
while Boniface was waiting for the neophytes, that where to be
confirmed instead of them appeared a number of armed ido-
laters of Friesland, who rushed upon him and his companions.
Holding the gospel above his head, Boniface received his death-
blow, and with him fifty two persons died the death of martyrs.
His body found its last resting-place in the Monastery at Fulda,
and his memory will last and be held in benediction as long as a
Catholic Church remains in Germany.
The Introit of the Mass reads: ye priests of the Lord,
bless the Lord! ye holy and humble of heart, praise
the Lord! all ye works of the Lord, bless the Lord,
praise him and extol him forever. (Dan. m.) Glory, &c.
PRAYER OF THE CHURCH. God, whose grace select-
ed the blessed Boniface for a priest, whose word instructed
him for a messenger of the gospel, and whose strength up-
held him in perseverance, help us that we may instruct
others by our example, and if necessary uphold them by suf-
ferings. Through our Lord Jesus Christ. Amen.
EPISTLE, (if. Cor. i. 3—7.) Bremen: Blessed be the
God and Father of our Lord Jesus Christ, the Father of mer-
cies, and the God of all comfort, who comforteth us in all
our tribulation; that we also may be able to comfort them
who are in all distress, by the exhortation wherewith we
also are exhorted by God. For as the sufferings of Christ
abound in us, so also by Christ doth our comfort abound. —
Now whether we be in tribulation, it is for your exhortation
and salvation: or whether we be comforted, it is for your
consolation: or whether we be exhorted, it is for your ex-
hortation and salvation, which worketh the enduring of the
same sufferings which we also suffer. That our hope for you
may be steadfast : knowing that as you are partakers of the
sufferings, so shall you be also of the consolation: in Christ
Jesus our Lord.
EXPLANATION. At Ephesus, where St. Paul had preached,
a sedition arose among the people, in which the apostle nearly
lost his life, but his confidence in God, and the prayers of the
people saved him. In his afflictions God gave him wonderful con-
solations which he received as admonitions to console all who, like
(548 INSTRUCTION FOR THE FEAST OF ST. BONIFACE, APOSTLE &c.
him, were in affliction, or, as he beautifully expresses it, par-
takers of the sufferings of Christ, who drink from the chal-
ice of Christ's sufferings; but especially those who, like himself,
partake of Christ's sufferings in announcing the gospel. St. Boni-
face was also a partaker of these sufferings, and, like the holy
apostle, found great consolation in Christ, who took away from
him every bitterness, by giving him the hope of an eternal life,
blissful reward in His heavenly kingdom. The inheritance of the
servants and friends of God in this world is affliction and suffer-
ings, but these redound to their salvation. —
Take all your sufferings patiently, my dear Christian, from
the hand of God; bear them for the love of Jesus; consolation and
reward for them will not fail.
GOSPEL. (Matt. xvi. 24—27.) At that time: Jesus said
to his disciples: If any man will come after me, let him
deny himself, and take up his cross and follow me. For he
that will save his life, shall lose it : and he that shall lose
his life for my sake, shall find it. For what doth it profit a
man, if he gain the whole world, and .suffer the loss of his
own soul? Or what exchange shall a man give for his soul?
For the Son of man shall come in the glory of the Father
with his angels: and then will he render to every man ac-
cording to his works.
What is meant by denying ourselves ?
It means to resist our own improper inclinations, desires, and
covetousness, to mortify and repress them, and make our own
will conform with the divine.
Man's life is a warfare against implacable enemies : the world,
the flesh, and the devil. The most dangerous enemies whom we
carry always with us, are: the flesh, the evil desires, covetousness,
immoderate selflove, which always draw us away from God and
from heavenly tilings, and urge us to sin. Against these enemies
we must fight continually and until death, mortifying our flesh,
subduing our senses, and never yielding to improper desires.
What is meant by carrying our cross ?
It means, patiently according to the example of Christ to en-
dure the daily inward and outward temptations, sufferings, and
afflictions, which God either sends or permits to reach us.
What is meant by: he that will save his life, shall lose it,
and he that shall lose his life for my sake,
shall find it?
By this is meant, that he who struggles with and overcomes
his soul s evil desires and wrong inclinations, so that at last they
INSTRUCTION FOR THE FEAST OF ST. BENNO, BISHOP, &c. 6 19
are conquered and made to vanish, shall preserve his soul for
eternal life, because he keeps his soul free from sin which kills
the higher, spiritual life. But he who makes no struggle for his
soul, that is, does not mortify its improper inclinations, desires,
and pnssions, but yields to them and satisfies them, will fall into
sin and lose eternal salvation. But if the mortification, the self-
renunciation, wou'd bring true fruit, it must be undertaken for
Christ's sake, for the honor of God, and for our soul's salvation,
that is, it must be undertaken in order to become more pleasing
to God and more intimately united with Him.
INSTRUCTION FOR THE FEAST OF ST.
BENNO, BISHOP.
[June 13.]
T. Benno was born of noble parents in Hildesheim,
Lower Saxony, in the year 1010, and was entrust-
ed, when in his fifth year, to the care of St. Bernard,
Bishop of Hildesheim, who had him diligently in-
structed in science, and in that which is still better:
in the doctrine of sanctity. In this way Benno grew
to be a very pious and intelligent young man. His father desired
him to marry; but Benno wished to have nothing to do with mar-
rying, for his heart was given to Jesus, and in order to preserve it
from every shadow, he entered, when in his eighteenth year, a
Benedictine monastery, where he lived a life of a penitent. Prayer,
study and meditation was his only work. When he was thirty
years old, he became a priest. After he had filled this holy of-
fice for four years, the brethren of his order wished, on account
of his piety, to make him their abbot ; he wept bitterly, when he
heard of their intention, and refused to accept the position, and
when forced to accept, he did not cease to pray and entreat them
to spare him, until at the end of three months they released him
from the position. But by command of the Pope, Leo IX., he was
obliged to be made provost in the diocese of Gotzlar, where for
seventeen years he labored by doctrine and example with the
greatest success; the most venerable bishops and men of the
greatest intellect went forth under his direction. In 1066 he was
consecrated Bishop of Meissen, and set about at once, to awaken
and promote a true, spiritual life in his diocese. He, then, preach-
ed the gospel to the idolatrous Slaves on the Elbe, and succeed-
ed in winning this tribe for Christ and leading them into the
way of salvation. He saw the most beautiful fruits of a Christian
life rise among them, when a storm arose against him which
forced him to leave his beloved work. The frivolous and immoral
Emperor Henry IV. caused the saintly bishop to be captured and
650 INSTRUCTION FOR THE FEAST OF ST. BENNO, BISHOP, &c.
thrown into prison, because he did not side with the emperor,
but adhered to the Pope, Gregory VIL, with whom Henry was
quarreling. The holy and innocent bishop spent a whole year,
submissive to the will of God, in his dungeon; immediately upon
his release he returned with burning love to his flock, there to
labor anew for the salvation of souls, and to rebuild the Church
which had been destroyed.
In the year 1076 the emperor, who wished to usurp all power
and dethrone the pope, convened an assembly of all the bishops
of Germany ; but Benno not regarding the anger of an illadvised
emperor, an enemy of the Church, went to Rome, where the pope
had called a synod, before which the emperor was to make an-
swer for the evil he had caused. Before leaving his diocese, Benno
gave to his two canons the Cathedral keys, with the injunction to
throw them into the river, as soon as the emperor was excom-
municated, in order to prevent his entrance into the Church. As
they had been ordered, when as Henry, was excommunicated by
the pope, the canons threw the keys into the river; but they were
not lost, but upon the saint's return were found in a large fish
that had been caught.
Up to his death, the saint worked unceasingly for the salvation
of souls, again devoting himself to the conversion of the heathen
Slaves, and everywhere crushing out idolatry. He had directed his
diocese, like a faithful shepherd, for forty years and was ninety six
years old, when on the 16 th of June in the year 1106 he ended his
earthly life. Pope Adrian VI. in the year 1583 placed his name
on the list of saints.
In the sixteenth century when the false doctrines of Luther
found entrance into Saxony and the relics of the saints were
everywhere dishonored, the remains of Bishop Benno, at the de-
sire of the pious Bavarian Elector Albrecht v., were brought to
Munich to be guarded from dishonor, and are there still enshrined
and venerated in the Cathedral of our Lady.
The Int ro it, Epistle, and Gospel, as on the Feast of St.
Nicholas, Dec. 6.
PRAYER OF THE CHURCH. God, who by the glo-
rious confession of St. Benno, Bishop, hast protected and
preserved us, give us the grace to follow him and increase
in virtue and enjoy his protection. Through our Lord, Jesus
Christ, &c. Amen.
651
INSTRUCTION FOR THE FEAST OF
ST. ALOYSIUS.
[June 21]
T. Aloysius was born on the 9 th of March 1568 at
Castiglione, a castle o£ his parents Ferdinand,
Marquis of Gonzaga, and Martha Tanna Santena.
The pious mother early laid in the heart of her
little child the foundation of that holy fear of
God which is the beginning of all wisdom, of all
true virtue. Would that all parents might follow
this mother, and often admonish their children in these words:
"Children, fear God, His eye follows you everywhere, day and
night ; never venture to do evil in the sight of God." St. Aloysius'
father, a brave hero, intended to educate his son for a fine war-
rior, and for this end gave him all kinds of weapons for playthings,
even took him, when only seven years of age, into camp. Here
the little boy often heard the soldiers use improper words, and
not knowing what he was doing, repeated them ; but as soon as
his tutor reproved him for this, another syllable of a bad .word
was never heard from his lips. Yet he was all his life grieved
for this childish thoughtlessness, and wept over it as over the
greatest sin. Having returned to his parents' castle, he made
his mother and his tutor most happy by his ready obedience;
he always felt the greatest repugnance to the life of a soldier,
and more and more desired to devote himself to the service of
God. His father perceiving this change, was very much annoyed,
but consoled himself by thinking, that if his son would not be
a hero, he would at all events become an excellent ruler over
his subjects, and, therefore, sent him with his brother Rudolph
to study in Florence. There Aloysius with many tears made
a general confession, and as he had the most childlike venera-
tion for the Queen of Heaven, he made a vow of perpetual
chastity in honor of the most pure and immaculate Virgin; this
vow he never violated. In the year 1581 he received from the
Archbishop of Milan, Charles Borromeo, his first Communion,
for which he had prepared himself with the greatest care, and
from this time there was plainly seen in him, a most ardent de-
votion to the blessed Sacrament, before which he would remain
for hours, lost in meditation. From day to day he advanced in
the way of perfection, although in compliance with his father's
will he spent some time first at the court of the Duke of Mantua,
and afterwards at the court of Philip II., King of Spain, where
he led, in faithful accordance with his vow, an angelic life. His
fear of God, his love of purity, his distrust of himself, his humi-
lity, his great confidence in Jesus and Mary, the frequent recep-
tion of the Sacraments, and persevering prayer, preserved him
652 INSTRUCTION FOR THE FEAST OF ST. ALOYSIUS.
from every failing, though surrounded by courtiers excessively
fond of amusements. The desire to devote himself wholly to God,
became always greater, and he believed he could best accomplish
his wish by entering a religious order. On the feast of the Assump-
tion of the blessed Virgin, he asked that Mary, his mother, would
enlighten him. He distinctly heard a voice telling him to join the
Society of Jesus (the Jesuits) and to make this command known
to his father- confessor, who examined the matter and encouraged
Aloysius in his resolution. His mother wished him God-speed, but
his father would not hear a word about his son's vocation. For
three years he refused his consent, which he, however, at the end
of that time gave, overcome by his son's perseverance. The youth
hastened on the wings of holy eagerness to the house of the Je-
suits at Rome, having first joyfully turned over all the power and
wealth, which he was to inherit, to his brother Rudolph. He began
his novitiate when in his eighteenth year, and soon excelled in
punctual obedience and the practice of all virtues all his brother-
novices. He took the vows of the order and received minor orders
in the year 1587, the graces of which urged him still more zeal-
ously in the path of perfection. When in 1591 the pestilence broke
out in Rome, it was Aloysius who took the most care of the poor
stricken ones, until he was himself infected, and on the 21 st of
June, in the twenty first year of his age, died the death of the
just. The evening before his death, he was visited by the pro-
vincial, who came to inquire about his health; with a joyous voice
the dying youth said to him: "Father, we go, we go!" "Whi-
ther?" asked the other. "To heaven, as 1 hope through the mercy
of God," replied the saint, and there now, in heaven, St. Aloysius
shines an angel of innocence.— Happy will it be for you, if you
follow him, you will then receive an unfading crown, like that
which adorns the brow of this sainted youth.
FON DEVOTION TO ST. ALOYSIUS.
Or three hundred years St. Aloysius has received in the holy
Catholic Church the greatest veneration as a model of in-
nocence and purity, and innumerable graces have been received
by those who have perseveringly sought to imitate him. The
Church desires, that especially the young should make this saint
their model. Experience proves that many who have done this,
have been preserved from the snares of the world, and have
carried the crown of virginal purity, untainted, to God. For
this end, young men and young women should every day recom-
mend themselves to the protection of this holy youth; should
cherish with him a filial veneration for the most blessed, most
Eure Virgin Mary; should impress upon their heart, as he upon
is, the holy fear of God, the distrust of themselves ; should shun
every occasion of sin, control their senses, especially their eyes,
often receive the holy Sacraments, and persevere in prayer; and
INSTRUCTION FOR THE NATIVITY OF ST. JOHN, THE BAPTIST. (J53
should, besides, every year perform the six Sundays' devotion to
St. Aloysius, a devotion which in 1739 and 1740 was approved by
Pope Clement XIL, granting a plenary indulgence for each one of
the six Sundays to those who perform the devotion. The devotion,
which married as well as single persons can perform, consists in
this : that on each of six successive Sundays, the Sacraments of
Penance and holy Communion are received with contrition and
fervor, some particular virtue of St. Aloysius selected for medi-
tation and imitation, and each time after Communion the prayers
for obtaining indulgences, and six "Our Fathers" and "Hail
Marys" to be said, with the "Glory be to the Father, &c." in com-
memoration of the six years St. Aloysius spent in religion. This
indulgence of the six Sundays can be gained only once in the year.
PRAYER OF THE CHURCH IN HONOR OF ST. ALOYSIUS.
God, Thou Dispenser of heavenly gifts, who didst unite
in the angelic youth Aloysius a wonderful innocence of life,
with an equally wonderful penance, grant through his merits
and prayers, that we, who have not followed him in inno-
cence, may imitate him in penitence. Through Christ, our
Lord. Amen.
INSTRUCTION FOR THE NATIVITY OF ST.
JOHN, THE BAPTIST.
[June 24 J
Why is St. John's birthday celebrated instead of the day of his
death as of other saints ?
Ecause St. John was sanctified in the womb and
was, so to speak, born a great saint, while
others only by a life long contest and toil attain-
ed to the sanctity, secured to them by their
death.
The Introit of the Mass reads: The Lord
called me by my name from my mother's
womb, and made my mouth like a sharp sword: in the
shadow of his hand he hath protected me, and made
me as a chosen arrow. (IsaixYi.) It is good to praise the
Lord, and sing to thy name, thou the Most High.
{Ps. xci.) G!ory be to the Father, &c.
PRAYER OF THE CHURCH. God, who hast honoured
this day by the birth of blessed John the Baptist : grant that
Thy people may rejoice in spirit, and guide them in the way
of eternal salvation. Thro\
654 INSTRUCTION FOR THE NATIVITY OF ST. JOHN, THE BAPTIST.
LESSON. (Isai xlix. 1" — 7.) Give ear, ye islands, and
hearken ye people from afar. The Lord hath called me from
the womb, from the bowels of my mother he hath been
mindful of my name. And he hath made my mouth like a
sharp sword: in the shadow of his hand he hath protected
me, and hath made me as a chosen arrow: in his quiver he
hath hidden me. And he said to me: Thou art my servant in
Israel, for in thee will I glory. And now says the Lord that
formed me from the womb to be his servant: Behold, I have
given thee to be the light of the Gentiles, that you may est
be my salvation even to the farthest part of the earth. Kings
shall see, and princes shall rise up and adore for the Lord's
sake, and for the Holy One of Israel who hath chosen thee.
SHORT EXPLANATION. In his usual, sublime language the
prophet here foretells Christ, whom God has made the head and
ruler, for the light and salvation of all nations ; but the greater part
of these words apply also to St. John, as will be seen from his life.
GOSPEL. (Luke i. 57 — 68.) Elizabeth's full time of being
delivered was come, and she brought forth a son. And her
neighbours and kinsfolk heard that the Lord hath shewed
his great mercy towards her, and they congratulated with
her. And it came to pass that on the eighth day they came
to circumcise the child, and they called him by his father's
name Zacharias. And his mother answering said : Not so,
but he shall be called John. And they said to her: There is
none of thy kindred that is called by that name. And they
made signs to his father, how he would have him called.
And demanding a writing-table, he wrote, saying: John is
his name. And they all wondered. And immediately his
mouth was opened and his tongue loosed, and he spoke bless-
ing God. And fear came upon all their neighbours, and all
these things were noised abroad over all the hill-country of
Judea: and all they that had heard them, laid them up in
their hearts, saying: What an one, think ye, shall this child
be ? For the hand of the Lord was with him. And Zacharias
his father was filled with the Holy Ghost: and he prophesied,
saying : Blessed be the Lord God of Israel, because he hath
visited and wrought the redemption of his people.
LIFE OF ST. JOHN. 655
INSTRUCTION. I. It was for Zacharias and Elisabeth, who
to their greatest sorrow lived childless to old age, an assurance
of God's mercy, that He should then present them with a child
and such a holy child. But they had sought to make themselves
worthy of this grace by continual prayer, by submission to God's
will, by the patient endurance of that which was, at that time, a
disgrace, their unfruitfulness, while in the bringing up of this child
they manifested their gratitude for his coming.— Childless married
people ought to learn from this, that they may pray to God for
children, it is true, but they should at the same time be resigned
to the will of God. It is a favor to many, that God gives them no
children; for if they received the grace to have them, they would
bring up their children in an unchristian manner, and thereby
risk their own salvation. II. But if God should hear the prayers
of such, as He heard the prayers of Zacharias and Elisabeth, they
should not fail to thank God and to offer Him the child, promis-
ing to bring it up in the fear of the Lord. III. Elisabeths's rela-
tions and friends rejoiced with her in her happiness, congratulat-
ing her upon it.— If good is given to our fellowmen, we also should
rejoice, praise and thank God for it. Thus we participate in their
happiness. IV. The name John, which means Blessed of God,
was given to the child by God Himself, and John strove to live
always in accordance with his name.— We receive from the Church
in baptism some saint's name, with the view of our imitating our
patron in virtue. Let us see, that we do not bear the name with-
out advantage from it. V. When Zacharias would not believe the
angels announcement, he became dumb, now that he believes, his
tongue is loosened. {Luke i. 18— 20.)— When the sinner punished
by God, returns and repents, God will either take the punishment
from him, or, will give him grace to bear it longer, for the sake of
making greater satisfaction. VI. Zacharias praised God loudly and
publicly for the grace He had given him.— Woe to those who bury
the graces they have received, in forgetfulness, and do not thank
God for them. They will receive no more graces, for the hope
of the unthankful shall melt away as the winter's ice.
( Wis. xvi. 29.)
SLIFE OF ST. JOHN.
T. John could not have any greater panegyrist than Christ
Himself who at one time calls him an angel (Matt. xi. 10.), at
another one more than a prophet (Luke vii. 28.), again a burning
and shining light (John v. 35.), by which He sufficiently mani-
fested the greatness of the saints merit and holiness. Indeed,
John was one of the greatest saints, endowed with the most extra-
ordinary gifts, of the Old or New Testament. The Lord had made
him great from the womb, while his birth was foretold by an
angel. He Himself named him, and sanctified him in the womb,
by Christ's presence at the visitation of the blessed Virgin Mary,
656 0N THE NECESSITY OF EDUCATING CHILDREN.
so that he was secure from the world's corruption. God drew him
in early youth to the desert, where he lived like an angel under
God's protection, preparing himself for his future ministry. He
led there the most rigorously penitential life; grass-hoppers and
wild honey were his only food, a coarse camel's hair garment and
a leathern belt around his waist his only covering, wild animals
his companions, communion with God by prayer and meditation
his entertainment. When he was thirty years of age, God com-
manded that like the voice of one crying in the wilderness,
he should announce the Messiah whom he had baptized in the
Jordan, and show the world the Lamb of God who takes away
the sins of the world. Then, with his exhortations to repentance,
St. John as with a sharp sword penetrated men's hearts, seeking
to prepare them to receive the Saviour. His exhortations to pen-
ance did not consist in mere words, but in an example of the
most rigorous mortification, in which he is a light guiding men
to salvation.
Finally, when his zeal for the salvation of souls impelled him
to tell King Herod to his face, that it is not lawful to take one's
brother's wife and live with her, he was cast into prison. When
the daughter of this adulterous woman, Herodias, was once
dancing before Herod, he was so well pleased with her, that he
promised to give her whatever she should ask. Instigated by her
impious mother, she demanded the head of John, the Baptist.
John was beheaded and rewarded, by a martyr's crown, for
all the victories with which he, in whom God had so gloriously
manifested Himself, had adorned his career; leaving to all the
most beautiful example of innocence, . penance, and a heroic
zeal for the salvation of souls. And from the days of
John, the Baptist, the kingdom of heaven suffereth
violence, and the violent bear it away, says Christ.
{Matt. xi. 12.)
We may be sinners or we may be innocent, and yet, like St.
John if we would bring forth worthy fruits of penance and be not
excluded from heaven, we must use violence.
ON THE NECESSITY OF EDUCATING CHILDREN.
What an one shall this child be? (Luke i. 66.)
THus said the friends, neighbors, and relations of the pious
couple Zacharias and Elisabeth, when they saw and heard
the wonderful incidents which accompanied the birth of their
son, John. What an one shall this child be? so parents
often say to each other, when they look upon their own little
children, and see how even in early days certain propensities ap-
pear in them, causing great wonder. How often would parents be
overwhelmed with pain and grief, if they could know in advance,
how these tender little ones whose good and remarkable qualities
ON THE NECESSITY OF EDUCATING CHILDREN. (J57
and whose extraordinary talents they admire, on whom their eyes
rest with pleasure, whom every one praises,— how these children
would one day hasten to temporal and eternal ruin, preparing for
their parents no joy, but many afflictions and much misery!
Whence does it come, that so many parents are deceived in the
expectations they entertained in regard to their children, that
their advancing youth, notwithstanding all the education bestow-
ed upon it, becomes more and more disorderly and impious? It
comes, because parents so seldom observe that which is written
of the young Tobias: From his infancy (his father) taught
him to fear God and to abstain from all sin {Tab. i. 10.);
because they regard not the apostle's admonition: And you, fa-
thers, bring up your children in the discipline and
correction of the Lord {Eph, vi. 4.); because they forget, that
every child is like a young tree that must be carefully guarded,
straightened, bound to a post, trimmed, and protected against in-
sects, wind, and frost; because they remember no longer the wise
man's counsel: Instruct thy children, and bow down their
necks from childhood (Eccl. vii. 25.), and, thou shalt beat
thy child with a rod and deliver his soul from hell {Pror.
xxiii. 14.); because they pay no attention to the words: The child
that is left to his own will, bringeth his mother to shame
(Prop. xxix. 15.), and, he that loveth his son, frequently
chastiseth him, that he may rejoice in his latter end, and
not grope after the doors of his neighbors (Eccl.xxx. 1.),
that is, for protection, consolation, and help against the rebellious
child. They do not bring the child early to Jesus, the divine
friend of children ; they do not teach it to fear God and abhor sin
above all things; they rejoice in the many talents of the child,
but do not seek to direct them to God, their only end; they do not
remove from the child all that which poisons and corrupts the inno-
cent heart open to every impression ; they neglect to make it pray
in early childhood, to make it exercise the necessary Christian
virtues, the love of God and their neighbor, humility j obedience,
meekness, peacefulness and modesty; in a word: they educate
their children for anything rather than for God, the Church, and
their country. God, the Church, the country are not satisfied
with an education in which attention is paid only to those things
which will enable the child to do well in this world, or that will
make a great show, and receive place, honor, and praise. It is
this false and pernicious education, which is the reason that so
many parents complain of their grown up children, that God so
often even here, more terribly still in the other world, punishes
parents, that the Church has cause to lament, and good men be
tilled with fear.
If education is to be a truly Christian one, so that parents may
rejoice in their children, here and in the next world, and a better
generation grow up, education must be founded on religion, must
42
658 ON THE NECESSITY OF EDUCATING CHILDREN.
commence with God and end with God. Parents should consider,
that their children are a precious trust, which God has confided to
them, and which he will in strict account demand back again un-
hurt on the Day of Judgment; they should remember, that their
children are created for heaven, are redeemed by the precious
blood of Jesus, and sanctified by the Holy Ghost in baptism. In the
earliest childhood, Christian parents should make their children
acquainted with God, the Highest Good, keep them attentive to
devout prayer, especially imprint the holy fear of God upon their
hearts, lead them early to Jesus, often place His beautiful example
before them, infuse His holy teachings into their hearts, instruct
them in sincere veneration to the blessed Virgin Mary, daily re-
commending them to this beloved Mother. Being, as it were, the
guardian angels of their children, parents should watch day and
night over the innocence and purity of their hearts, remove them
from association with bad children and degenerate grown people,
be attentive to watch all their steps, be vigilant concerning all
their omissions and commissions, banish from their knowledge all
bad example, improper words and songs, and bad books. If they
truly love their children, they will not permit obstinacy, stub-
bornness, or disobedience in them, and should: withhold not
correction from a child (Prov. xxiii. 13.), make use of strict
discipline united with affection, and suffer no ill manners to grow
with them. They should early bring their children to the practice
of Christian virtues, and teach them to mortify their evil inclina-
tions ; often exhort them, when they have arrived at the proper
age, to receive the holy Sacraments ; see that their children do
not spend their youth in idleness, but thoroughly learn all that,
which is necessary for them to know, not superficially as half
educated, half instructed persons, who can gossip about every-
thing, but are at the same time empty headed; they should, and
this is especially needful, go in advance of their children in good
example, cooperate with the priests and teachers, and thus strive
to bring up good, pious, religious, virtuous children of God, members
for the Church and citizens for the country.
Woe to the parents who do not educate their children for God
and heaven! What fear and terror will come upon them on the
Judgment-Day, when God will demand back, pure and unharmed,
the children He confided to them, when parents must acknow-
ledge, that through their fault their children have been excluded
from the country of God, have gone to eternal perdition and are
lost forever !
059
INSTRUCTION FOR THE FEAST OF ST.
PETER AND ST. PAUL, APOSTLES.
c/£fcvu
[June 29.]
Eter, formerly called Simon, from Bethsaida in Ga-
lilee, was a son of Jonas and a brother of Andrew,
by whom he was brought to Christ. After the
great draught of fishes, when our Lord said to
him and Andrew: Follow me, and I will
make you fishers of men, Peter followed the
Saviour constantly. Jesus so loved him, that He
made him the witness of his most secret and important actions.
Peter was present, when Christ appeared in His glory on Mount
40*
660 INSTRUCTION FOR THE FEAST
Tabor, when He raised the daughter of Jairus to life, and when He
sweat blood in the agony on Mount Olivet. Peter was also present
at the miraculous draught of fishes, which was a figure of the mul-
titudes which Peter was to bring, by means of the holy Gospel,
to the kingdom of God, for Christ cal'ed him a fisher of men,
and afterwards, because Peter recognized and professed Him to
be the Son of the living God, Christ named him Peter, made him
the head of the apostles and of the entire Church, made him His
vicar and visible representative upon earth, promising to build
His Church upon him as upon a rock, gave him the keys of the
kingdom of heaven, and commanded him to feed His sheeps and
His lambs. Peter loved our Lord above all things; because of his
love he wished to remain with Christ upon Mount Tabor, to keep
Him from His suffering, and in his love desired to die with Christ.
He certainly showed the greatest courage when Christ was taken,
following Him even into the house of the high priest. But alas^
the instability of man ! There Peter three times denied the Lord.
But he instantly, at one glance of the Redeemer, wept bitterly
over this sin, and never ceased to lament it while he lived. He
atoned for it by suffering much for Christ. Under the Emperor
Nero he was crucified for his faith, at Rome, and by his own
request with his head towards the ground, because he did not
consider himself worthy to die as Christ did.
that all sinners would seek by such penance to turn their
evil into good!
PRAYER TO ST. PETER. God, who from a poor
fisherman made St. Peter prince of the apostles and head of
Thy Church, we beseech Thee through his intercession to
make us true lambs of Thy flock. Grant, that we may hear
his voice, follow his doctrine, and walk in his steps, until we
reach that happy pasture where the good Shepherd, Thine
only begotten Son, Jesus Christ, whom St. Peter represented
on earth, reigns with Thee and the Holy Ghost forever.
Amen.
SKETCH OF THE LIFE OF ST. PAUL.
L^Aul, before his conversion called Saul, of the tribe of Benjamin,
I was born at Tarsus in Cilicia, and was a pupil of Gamaliel.
As he had the most zealous attachment for the Jewish law, he
was exasperated against the Christians. However, when hurrying
to Damascus to persecute them, he was converted by the Lord on
the way and called to be an apostle. [See the Feast of (he Con-
version of St. Paul.] His unwearied labors in the vineyard of the
Lord, after his conversion, the sufferings which he endured upon
his apostolic journeys, and the dangers and persecutions through
which he passed in different countries, cannot be described. The
OF ST. PETER AND ST. PAUL, APOSTLES. $61
zeal and constancy with which he confessed and preached the
faith, though in chains and bands, though scourged and beaten,
in hunger and thirst, and through innumerable dangers, are
almost incredible. He was so humble, that he regarded him-
self as the least of the apostles, and wished to be held as the
very offscourings of the earth. After a long and hard- contested
fight, he finally finished his career; having zealously preached
the faith in all directions and still more zealously practised it,
he won the crown of justice. On the same day and at the same
place, in Rome, in which Peter was crucified, he was beheaded,
by command of the Emperor Nero. Thus God tries and rewards
true virtue. Paul in his life as after death worked numberless
miracles; even his handkerchief, like St. Peter's shadow, healed
sickness and expelled devils. He had so deeply impressed the
name of Jesus in his heart, that it was almost continually on his
lips, for "out of the fulness of the heart, the mouth speaketh."
'Would that we loved Jesus, as Paul loved Him, then we would,
like St. Paul, be ready to do and suffer much for Jesus.
PRAYER TO ST. PAUL. St. Paul, chosen vessel of
the Lord, who clidst carry the name of Jesus to kings and
heathens, didst suffer so much for Christ, and wast never
allured from the love of Him : like a brave soldier of Christ,
thou hast fought a good battle, a zealous teacher thou hast
preached far and wide the true faith, and the just and mer-
ciful God has, therefore, rewarded thee with the crown of
justice: pray to God for me, that I who because of my sins
am an instrument of wrath, may become an instrument of
honor, adorned with the Christian virtues, with which thou
art already decorated. Through Jesus Christ, our Lord.
The Introit of the Mass consists of Peter's words, spoken
after his deliverance from the prison at Jerusalem: Now I know
in very deed that the Lord hath sent his angel and de-
livered me out of the hand of Herod, and from all the
expectation of the people of the Jews. (Acts xii. 11.)
Lord, thou hast) proved me, and hast known me: thou
hast known my sitting down, and my rising up. (Ps.
cxxxviii.) Glory be to the Father, &c.
PRAYER OF THE CHURCH. God, who hast conse-
crated this day by the martyrdom of Thy glorious apostles
Peter and Paul; grant, that Thy Church may in all things
follow their directions, by whom was laid the foundation of
religion. Thro'.
662 INSTRUCTION FOE THE FEAST OF ST. PETER AND ST. PAUL, AP.
LESSON. (Acts xii. 1 — 11.) In those days: Herod the
king stretched forth his hand to afflict some of the Church.
And he killed James the brother of John with the sword.
And seeing that it pleased the Jews, he proceeded to take up
Peter also. Now it was in the days of azymes. And when he
had apprehended him he cast him into prison, delivering him
to four files of soldiers to be kept, intending after the pasch
to bring him forth to the people. Peter therefore was kept
in prison. But prayer was made without ceasing by the
Church unto God for him. And when Herod would have
brought him forth, the same night Peter was sleeping be-
tween two soldiers, bound with two chains: and the keepers
before the door kept the prison. And behold, an angel of the
Lord stood by him: and a light shined in the room: and he
striking Peter on the side raised him up, saying : Arise
quickly. And the chains fell off from his hands. And the
angel said to him: Gird tlryself, and put on thy sandals.
And he did so. And he said to him: Cast thy garment about
thee, and follow me. And going out he followed him, and he
knew not that it was true which was done by the angel:
but thought he saw a vision. And passing through the first
and second ward, they came to the iron gate that leadeth to
the city, which of itself opened to them. And going out, they
passed on through one street: and immediately the angel
departed from him. And Peter coming to himself, said : Now
I know in very deed that the Lord hath sent his angel, and
hath delivered me out of the hand of Herod, and from all
the expectation of the people of the Jews.
INSTRUCTION. I. This Herod, a grand-son of Herod the
Great, under whom Christ was born, and who murdered the holy
Innocents, was a zealous Jew, and to please the Jews persecuted
the Christians, and caused Peter to be imprisoned with the in-
tention of having him publicly executed after Easter, for the
amusement of the people. — How shameful it is to do wrong, to
murder a man in order to oblige others! See how deeply the
desire to please can lead into corruption ! Take care to commit
no sin for the sake of pleasing others; for he who seeks to please
men, cannot be a servant of Christ, says the Apostle Paul. II. The
Church, that is, the priests and the faithful, prayed to God con-
tinually for the liberation of St. Peter, and their prayers were
heard.— Let us pray for one another, especially for sinners, that
God may free them from the chains of the evil one. III. Peter
INSTRUCTION FOR THE FEAST OF THE VISITATION OF MARY. £63
slept calmly in prison, for his conscience was at peace, and he
confided himself entirely to God's protection. — The innocent is
calm in every peril and need, the bad only have no peace. IV. God
sent an angel to Peter, who told him to rise up quickly, gird him-
self, put on his shoes, and follow him.— If thy guardian angel
warns thee to rise from the sleep of sin, then rise at once, return
to thyself, like the prodigal son, break the bonds that bind thee
to sin, gird thyself with the strong resolution to sin no more, put
on thy shoes, that is, make the firm purpose to follow Christ.
Dangerous indeed it is, not to attend the warnings of the good
angel, and to continue to sleep !
[The Gospel as on the Feast of St. Peter's Chair at Rome.]
INSTRUCTION FOR THE FEAST OF THE
VISITATION OF MARY.
[July 2]
Why is this festival called the Visit ation of Mary?
Ecause on this day Mary visited her cousin Eli-
zabeth of whom the angel said, that she should
in her old age be blessed with a son.
[The Introit of the Mass as on the Festival of
the Conception.]
LESSON. (Cant. ii. 8 — 14.) Behold, he cometh, leaping
upon the mountains, skipping over the hills. My beloved is
like a roe or a young hart. Behold, he standeth behind our
wall, looking through the windows, looking through the lat-
tices. Behold, my beloved speaketh.to me: Arise, make haste,
my love, my dove, my beautiful one, and come. For winter
is now past, the rain is over and gone. The flowers have
appeared in our land, the time of pruning is come, the voice
of the turtle is heard in our land : the fig-tree hath put forth
her green figs, the vine in flower yield their sweet smell.
Arise, my love, my beautiful one, and come. My dove in the
clefts of the rock, in the hollow places of the wall, shew me
thy face, let thy voice sound in my ear: for thy voice is
sweet, and thy face comely.
EXPLANATION. The Church here applies this lesson to
Christ's love for His Mother, from whom He received His flesh.
In the beautiful words of this day's lesson, thou mayst therefore
sympathize with the love which Jesus and Mary had for each
other, and consider, that Jesus so loves thy soul, that He calls on
664 INSTRUCTION FOR THE FEAST OF THE VISITATION OF MARY.
thee to rise up, that is, to leave the earthly thoughts, and come
to Him, to live for Him only, and entertain thyself, in prayer
only with Him, like Mary who because of this was so beautiful in
His sight, and make the following
PETITION. Jesus, sweet Bridegroom of my soul, come,
hasten with Thy grace to visit my soul, that she may be
purified and sanctified by Thy love, and prepare her for Thy
worthy dwelling, visit me as thou once didst visit, with Mary,
the child John and sanctify him. Do not permit my ears
ever to close to Thy warning voice, but grant that I may
always obey Thy holy admonitions, and thus become ever
more and more pleasing to Thee.
INSTRUCTION FOR THE FEAST OF THE VISITATION OF MARY. 665
GOSPEL. (Ityke i. 39 — 47.) At that time: Mary rising
up in those days, went into the hill country with haste into
a city of Juda. And she entered into the house of Zachary,
and saluted Elizabeth. And it came to pass, that when Eli-
zabeth heard the salutation of Mary, the infant leaped in her
womb. And Elizabeth was filled with the Holy Ghost. And
she cried out with a loud voice, and said: Blessed art thou
among women, and blessed is the fruit of thy womb. And
whence is this to me, that the mother of my Lord should
come to me? For behold, as soon as the voice of thy saluta-
tion sounded in my ears, the infant in my womb leaped for
joy. And blessed art thou that hast believed, because those
things shall be accomplished that were spoken to thee by the
Lord. And Mary said: My soul doth magnify the Lord: and
my spirit hath rejoiced in God my Saviour.
INSTRUCTION. I. Mary rising up went into the hill country,
and truly, as St. Luke says, with haste. "And tell us now,
Mary," exclaims St. Alptionsus Ligouri, "why dost thou hasten
so?" "I have a duty to fulfil," she replies, "which the love of my
neighbor requires. I go to assist a pious family."— In like manner
you also should hasten to carry help and consolation to your
neighbor. II. Mary visited her cousin not from inconsiderate
curiosity, not according to the custom of the world, but from
love, and especially that she might sanctify John. — From such
motives we should make all our visits. They should aim always
only at God's honor and the spiritual advantage of our fellow-
men, they should not come false politeness or bad intentions, which
alas ! are too often the motives of worldly visits. III. Mary in
this visit gives a special example of humility, when she, although
the Mother of God, visits the mother of His servanf John, saluting
her first, and rendering her for three months the services of a
maid. — Learn from Mary, and sincerely ask her to obtain you the
virtue of humility. IV. When Mary was praised by her aunt and
called blessed, she turned the praises at once to God and gives Him
all the honor.— When we do any good, whe should always give
the honor to God, not to ourselves, as the prophet says: Not to
us, not to us, but to thy name the honor! V. When Mary
entered into Zachary's house, wonderful grace entered with her.
The infant John leaped up for joy, because sanctifying grace was
then given to him, before he was born; Elizabeth was filled with
the Holy Ghost, and Zachary, St. John's father, was soon to be
consolea by regaining the use of speech.
666
INSTRUCTION FOR THE FEAST OF ST. ULRIC.
"It is then but true," here exclaims St. Alphonsus Ligouri,
"that through thy mediation, my Queen and Mother, God's graces
are dispensed and souls sanctified ! Forget not me, my beloved
Mother Mary, forget not me, thy servant, who loves thee and
places upon thee all his hopes ! "
EXPLANATION OF THE MAGNIFICAT, OR, MY SOUL
DOTH SANCTIFY THE LORD.
TWhat does this canticle contain?
He praise of God, Mary's gratitude and humility. In it she
praises God, and rejoices, that He saw the humility of His
handmaid, and made her the Mother of His only begotten Son,
and, therefore, all generations shall call her blessed. She says,
that God's mercy is great from generation to generation to those
that fear Him : He humbles the proud and casts them down from
their seat, which they had erected in their conceit, but gives His
grace to the humble and exalts them ; He richly fills those who
hunger and thirst after virtue and heavenly treasures, but lets
those who think themselves rich, go away empty; He receives all
true Israelites for His worshipers and leads them to the salvation,
which He promised to their fathers. "God is mighty," says St.
Augustine, "if thou exaltest thyself, He flies from thee; if thou
humblest thyself, He descends to thee. "
SUPPLICATION. Lord Jesus Christ, Son of the living
God ! who didst descend from the heights of heaven into the
womb of the blessed Virgin Mary, didst remain for nine
months in it, deigning to visit and sanctify St. John through
her, grant, that we may participate, through the practice of
good works and especially of humility, in the fruits of Thy
holy Incarnation.
INSTRUCTION FOR THE FEAST OF
ST. ULRIC.
[July 4.] .
T. Ulric was born, about the year 890, of noble
parents, who according to the custom of that time,
gave him, when a boy, into the hands of the Bene-
dictine Fathers of St. Gallen in Switzerland, to be
educated.
While being instructed in the sciences at the
j monastery, he became acquainted with St. Wibo-
roda, a hermitess of that neighborhood, who urged him to the
preservation of purity. She gave him a girdle, which she her-
INSTRUCTION FOR THE FEAST OF ST. ULRIC. ^>67
self had made, to remind him, that she had girded him with the
girdle of continence, and he should, therefore, shun all intimate ac-
quaintance with women. Wiboroda's words made such an impression
upon him, that from that time he practised the severest penance.
When he was about to choose his state of life, she advised him to
return to his home, for he was to become a bishop, but would first
have much to suffer for God. TJlric, therefore, returned to his
parents ; he did not remain long with them, but placed himself
for further education into the hands of the wise and pious Adal-
bero, Bishop of Augsburgh, who ordained him priest and made
him a canon. Before accepting this position, Ulric made a pilgrim-
age to Rome, to the graves of the Apostles Peter and Paul, there
to pray sincerely for the grace to fruitfully administer his priestly
office in accordance with God's will. He lived for several years
after his return in quiet and solitude until the year 924, when he
was made Bishop of Augsburgh.
At that time, great gloom hung over the country; on every
side was to be seen only misery and distress. The Huns, a bar-
barian tribe, had made predatory incursions into this section
and made every thing desolate; the Churches were in ruins, the
houses plundered, the priests chained, the towns ransacked, and
the inhabitants scattered. Still St. Ulric did not despair; trust-
ing in God's help, he called together his scattered flock, rebuilt
the ruined houses and Churches, and to carry spiritual and ma-
terial aid in all directions, he himself visited his entire diocese,
consoling, advising, and instructing as he went.
By untiring labor he had succeeded in preparing the way for
a new Christian life in his diocese, when the Huns again advanced
as far as the Black Forest, burning and slaying everywhere. They
crossed the Lech, burned the Church of St. Afra the Martyr, and
laid siege to the poorly fortified city of Augsburgh, in which St.
Ulric held his episcopal see. Fear and terror seized upon the
people, they were lost if God did not help them. But in God's
help St. Ulric trusted perfectly ; he gathered the people into the
Church, remained day and night with them in it, and inspired the
soldiers, who were ready to fight the enemy, to the holy battle.
He gave them all holy Communion just before the attack, and
then in his episcopal dress and his stole, he put himself at their
head to meet the enemy. The battle was most violent, the soldiers
fought valiantly, and drove the barbarians back to their camp. In
the mean time, the German Emperor Otho I. came with a powerful
army to their assistance, and a terrible battle was fought, in which
the Huns were conquered and routed. This victory was univer-
sally attributed to the prayers of St. Ulric. He was now busily
healing the wounds which the war had made, a work to which he
bravely applied himself. He was an angel of consolation to the
poor, to the widows and orphans ; he restored order, and again
rebuilt the Churches which had been burned; announced the word
668 INSTRUCTION FOR THE FEAST OF ST. ULRIC.
of God upon all occasions, and carried help and consolation even
into the lowest huts of poverty.
God rewarded his holy life by the gift of working miracles.
With the sign of the cross and holy chrism he often healed the
sick; he once crossed a rapid stream, without being wetted by it,
although his horse was swimming in the water. A detracter of
the saint was once by a miracle brought to shame. It chanced,
that one Thursday St. Ulric was visited by his friend, the saintly
Conrad, Bishop of Constance. Being engaged in pious conversation
concerning the divine mysteries, the two friends, without touch-
ing the supper on the table, let the night slip away, and in the
morning they were found still at the table by a messenger, who
brought a letter from the duke of Bavaria to Ulric. Before the
messenger left, Ulric gave him some of the meat which was pre-
pared for the untouched supper. The messenger hastened to the
duke with the information, that Bishop Ulric ate meat on Fri-
day, in proof of which he was about to show a piece of the meat
which he had brought away for this purpose, when to his terror
he found it changed into fish. The gossip was silenced. St. Ulric
is, on account of this incident, generally painted with a fish in
his hand.
The saint had now reached an advanced age; labor, night-
watches, fasting, and other penances had consumed his strength ;
he saw his end approaching, and, therefore, gave away the little
he possessed, some clothes and ten silver pieces, to the priests
and the poor. On the 19th of June in 973, he once more cele-
brated Mass in his episcopal robes, and then prepared himself
with great devotion for his long desired death, which he hoped
would be on the vigil of the Festival of St. Peter and Paul, so
much that he had himself dressed after vespers of that day in
his grave clothes. After vespers he was raised from the floor on
which he had lain, and sighed: "0 St. Peter, thou hast not ac-
complished my desire!" He lived for four days after this, be-
coming ever more united with God. On the fifth day before dawn,
he had himself lain upon ashes, then he recommended his soul
into God's hands, and died calmly in the Lord, having reached
his eighty third year. He was solemnly canonized by Pope
John XV., in .993.
For the Introit, Epistle and Gospel, and their Explanations, see
the Feast of St. Nicholas.
PRAYER OF THE CHURCH. God, who knowest, that
of our own strength we cannot be sustained, grant us, that
by the intercession of the holy Bishop Ulric, we may be pro-
tected from all adversities. Through Jesus Christ, &c.
'
669
INSTRUCTION FOR THE FEAST OF ST.
WILLIBALD, BISHOP,
[July 7 J
T. Willibald came from England, was the son of
St. Richard the King, and brother of St. Winni-
bald and St. Walburga, and a near relative of St.
Boniface, the Apostle of Germany. When he was
three years old, he was attacked by a dangerous
illness, and his parents laid him down before a
- crucifix, vowing, if he recovered, to devote their
beloved child to the Lord. Their prayers were heard. The pious
parents always looked upon their boy as a special gift of heaven,
and had him educated in the Monastery of Waltheim, where he
advanced in charming innocence, learned rapidly, and distinguish-
ed himself by his interior piety. Thousands of Catholics at that
time made pilgrimages to the graves of St. Peter and St. Paul,
the Apostles, at Rome, and the ardent desire to make this pilgrim-
age, there to serve God in quiet solitude, was awakened in the
heart of the pious youth Willibald. He went, accompanied by
his saintly father and his brother Winnibald; but the father died
on the way. Willibald buried him, and then prosecuting his
journey arrived at Rome on St. Martin's day in the year 721.
Willibald and his brother visited with fervent devotion, all the
sacred places in the city, especially the graves of the martyrs,
and received the habit of a religious.
Willibald soon after made a pilgrimage to the holy Land, where
he suffered many trials, and after seven years returned to Italy,
and for some time led a holy, peaceful life in the celebrated
Benedictine Monastery Mount Casino. But God now wished to
put his light upon an elevation, so that he might show others the
way to heaven.
In the year 738 St. Boniface was at Rome to visit Pope Gre-
gory III., and there met St. Willibald, the sanctity of whose face
so impressed St. Boniface, that he besought the pope to permit
him to have the young saint as an assistant in his apostolic labors
in Germany. The pope granted this request, and Willibald ac-
companied his saintly cousin to Germany, where he was ordained
priest, and required by Boniface to preach the Lord Christ to
the benighted heathens of the province of Germany. Willibald
commenced his labors with the greatest zeal ; he preached in Ba-
varia and Franconia, but especially in Eichstadt, where, at that
time, there was but a chapel and a few huts, for the Huns had
destroyed the city. But he worked untiringly for the salvation of
souls, and God was with him; the seed he sowed, bloomed glo-
riously, and Boniface had the satisfaction of founding the diocese
670 INSTRUCTION FOR THE FEAST OF ST. KILIAN,
of Eichstadt, of which Willibald was consecrated the first bishop
in the year 741. As bishop Willibald redoubled his activity,
planted the seed of the word of God untiringly in all hearts, ga-
thered pious priests from religious orders around him, and with
them spread the richest blessings far and wide. He founded a
monastery and a convent of the rule of St. Benedict, at Heiden-
heim, one for his brother Winnibald, and the other for his sister
Walburga, to which he often retired, that he might pray in soli-
tude and collect new strength for his work. He gave the priests
and the faithful the most beautiful example; his meekness and
patience were inexhaustible, his zeal indefatigable, his love of
the poor boundless. He possessed a special gift of consoling and
comforting the afflicted; his fasting was rigorous, even in ill-
ness he was not willing to omit it, and continued it to old age.
Finally, wearied of life, and full of desire to behold God, he died,
rich in virtue, at Eichstadt, on the 1th of July 786, at the age
of eighty seven years. His sacred remains rest in a handsome
Church, which Bishop Hildebrand caused to be built in that city,
in 1270.
The Introit, Epistle, and Gospel, as on the Feast of St. Nicholas,
December 6.
PRAYER OF THE CHURCH. God whose will it was,
that St. Willibald should have place among Thy people to
be, by precept and example, the salvation of those whom he
led : guide by his intercessions all shepherds of Thy Church
and the flocks entrusted to them, on the way to eternal sal-
vation, so that all, by Thy grace, may desire that which is
pleasing to Thee, and with their whole strength accomplish
it. Through Christ, our Lord. Amen.
INSTRUCTION FOR THE FEAST OF ST.
KILIAN, BISHOP AND MARTYR.
[July 8 J
T. Kilian was born in Scotland, of noble parents.
According to the custom of that time, his par-
ents had him educated at a monastery, where he
was brought up in the fear of God, and his mind
at the same time well cultivated in the sciences.
He assumed the habit of the Benedictines, and
was ordained priest. In his quiet cell he meditated
often on the infinite love of the divine Saviour, who to save us
poor men, became Himself a man and died for us on the cross,
until the ardent desire was aroused in the saint to carry the mes-
BISHOP AND MAETYK. fi71
sage of salvation to those nations to whom Jesus and his love
were entirely unknown, and to win their hearts for Christ. With
this object he left his native country, his parents and friends,
about the year 685, and with eleven companions who shared his
intentions, crossed the sea and safely landed in France, but not
to stay here, for Kilian's aim was Germany, where the most ab-
ominable idolatry still reigned. He reached the neighborhood
of Wurzburgh, where he settled with the priest Colonat and the
deacon Totnan, and planted the cross on one of the neighboring
hills which is called the Mount of the Cross even to this day.
The old Franks were devoted to the war and the chase, they
lived in gloomy forests, dressed in the skin of animals, supported
themselves by plunder and the chase, and worshiped, under the
name of Hulda, Diana, godness of hunting; they offered their
sacrifices, which were often human beings, to their idols under
great oaks. The light of Christianity had, it is true, once pen-
etrated to them from France, but it had been soon extinguished,
and the dark night of paganism completely enveloped their be-
autiful country.
As soon as Kilian and his companions had learned the language
of the country, made themselves acquainted with its customs, and
had seen what a rich harvest could be reaped by preaching the
gospel here, he went to Rome to Conon, who was Pope at that
time, to obtain authority to administer the word. Conon received
him with pleasure, granted his request, consecrated him bishop,
and dismissed him with his blessing.
In the inclement season of the winter of 687 the saint returned
to Wurzburgh, and immediately commenced the holy work. He
preached the word of the Lord to the ignorant with heavenly
eloquence, and God blessed his zeal. A great number received
baptism. Among these was the Duke of Franconia, named Theo-
bald, who became converted to Christ, and received in baptism
the name Gosbert; his subjects followed his example, and Kilian
had the joy of seeing in the places where sacrifices smoked on
the altars of idols, the cross erected and the purest and holiest
offering made to the true God.
But his joy was soon overshadowed. Duke Gosbert had married
his sister in law, Gailana, and Kilian required the breaking up of
this marriage which was contrary to God's commandment. The
duke promised to comply, but his passionate, impious wife would
not hear of a divorce, resolved on the death of the saint, and in the
absence of the duke who was engaged in a war, hired two bar-
barians to murder Kilian and his companions. The night before
his death, Kilian had a vision, by which he was made aware, that
his death was at hand. He called his companions, and said:
"Let us prepare ourselves for the coming of the Lord, for he is
at the door. Then they all three prayed and recommended their
672 INSTRUCTION FOR THE FEAST OF ST. HENRY,
souls to the Lord, and behold, about midnight the assassins rushed
into the saint's dwelling. Kilian bravely met them, and with his
companions fearlessly received the death-blow; this was in the
year 689. To conceal the shameful deed, the bodies of the slain
and their priestly garments and sacred utensils were thrown into
a pit ; but the just God brought the whole to light. One of the
murderers became insane, and ran through the streets of the city
in a frenzy, crying out: "0 Kilian, Kilian! how horribly thou
dost persecute me. I see the sword red with thy blood, hanging
over my head!" and then, tearing his flesh with his teeth, he died
a most agonizing death. The other murderer stabbed himself
with his own sword. Gailana became a lunatic and came to a fear-
ful end. The remains of the holy martyrs were found and brought
by Bishop Burkard to the Cathedral of Wurzburgh.
The Introit of the Mass on his Feast reads: The salvation
of the just is from the Lord: and he is their protector
in the time of trouble. (Ps. xxxvi.) Be not emulous of
evil doers: nor envy them that work iniquity. Glory
be to the Father, &c.
PRAYER OF THE CHURCH. God, who, by the yearly
solemnity of Thy holy Martyrs Kilian, Colonat, and Totnan
comfortest us Thy people; mercifully grant, that, as we re-
joice at their merits, we may likewise be encouraged by
their examples. Thro'.
The Epistle as on the Feast of St. Sebastian, and the Gospel as
on the Feast of All Saints.
INSTRUCTION
FOR THE FEAST OF ST. HENRY, AND HIS
SPOUSE ST. GUNIGUNDE.
[July 15 and March 3.]
-- f > ~v
f^^^^m\ T- Henry, surnamed the Pious, was born in the
" ;; castle Abbach at Ratisbon, in the year 972. He
was baptized and educated by the Bishop St.
Wolfgang, who sowed in his heart a seed which
brought forth excellent fruit.
St. Wolfgang's care for Henry did not cease
even with the bishop's death. For once, when
Henry was praying at St. Wolfgang's grave in the Church of St.
Emmeram at Ratisbon, the saint appeared to him and told him to
look at the wall behind him, which he did and read there the
words: Post sex, "After six," from which Henry concluded, that
he was to die at the end of six days and really prepared himself
AND HIS SPOUSE ST. CUNIGUNDE. (J73
earnestly for death. But the six days passed and he still lived; he
then supposed it to mean that he must die after six months ; he
lived therefore most penitently, but the six months passed and he
continued well ; he then thought, it would be after six years, and
continued his penitential life for six years. At the end of that time
he did not die, but was made emperor. In 995 he married, to please
his parents, Cunigunde, daughter of the Count Siegfried, a lady
who equalled him in piety. The pious couple on their wedding-day
made a vow of chastity, to live like Mary and Joseph ; this vow
they faithfully observed. The life of the Emperor Henry passed
in almost continual war, into which he was forced; but even in
battle he did not forget to honor and advance the cause of the
Church, in which he was assisted by the prayer and advice of the
saintly Cunigunde. Always confiding in the intercession of St.
George, St. Lawrence, and St. Adrian, he fought victoriously against
the Bohemians, Slavonians; as often as he went. into battle, he
prayed to God, who always visibly assisted him, for which Henry
proved himself grateful from his heart. He and Cunigunde founded
innumerable Christian institutions, and while he fought victori-
ously in the wars, Cunigunde lived at home in peaceful seclusion.
The nuns and the poor were her favorites ; her hand was always
open in benevolence. She was never idle, was not ashamed to
attend to the work of her household, and when her occupations
permitted, she spent much time in her room praying and medi-
tating. But though she led a pious life, slander did not fail to
reach her. Henry was told, that she had violated her marriage
fidelity, and he thoughtlessly listened to her calumniators and
reproached her concerning it; but she proved her innocence by
walking, under the eyes of her husband and many witnesses,
barefooted over red-hot plough-shares, without being in the least
injured. This miracle so impressed the emperor, that he strove
in every way to make amends for the insult which he had given
to his pure spouse, with whom he ever lived in peace as with a
good sister. Both heartily loved God, and found their pleasure
in the serving the Church and the poor. Henry founded the dio-
cese of Bamberg and built its splendid Cathedral ; Cunigunde
founded the convent of Kauifungen, to which place she retired
after Henry's death, there to pass in retirement the last days of
her life, and there to die a holy death in 1040. When she was dying,
she saw that the nuns were preparing a valuable cloth with which
to cover her body, and said with a broken voice: "I am unworthy
of such ornaments; I wore a rich garment at my marriage with a
mortal man, but my present, humble dress is better fitted for the
bride of the eternal Lord ; bury my body in this, by my lord and
brother, the Emperor Henry." Henry died sixteen years before
her; he was attacked by a severe sickness at the Castle of Gru-
ningen, while on a journey to Saxony. When he saw his end draw-
ing near, he sent for the Empress Cunigunde, and when she stood
674
INSTRUCTION FOR THE FESTIVAL OF THE SCAPULAR.
by his bed, he took her by the hand, and said in presence of his
relations and the greatest nobles of his court: "Behold, as you,
or rather Christ, gave her to me, I give her back, a pure maiden,
to Christ our Lord and to you. " He soon after, on the night of
the 13 th of July in the year 1024, died a peaceful death. His
sacred remains and those of Cunigunde, were brought to Bam-
berg and interred in the Cathedral.
PRAYER OF THE CHURCH ON THE FEAST OF
ST. HENRY.
God, who didst this day remove blessed Henry Thy con-
fessor from his earthly throne to an eternal kingdom: we
humbly beseech Thee, that as by the assistance of Thy grace,
he was proof against all the temptations of the world, so we
may follow his example in withstanding all the flatteries of
this world, and serve Thee with clean hearts. Thro 1 .
PRAYER OF THE CHURCH ON THE FEAST OF
ST. CUNIGUNDE.
Give ear to us, God our Saviour, that as we celebrate
with joy the solemnity of blessed Cunigunde Thy Virgin, so
we may improve in the affection of piety. Thro\
INSTRUCTION FOR THE FESTIVAL OF THE
SCAPULAR.
[Third Sunday in July.]
His festival was sanctioned in the year 1587
by Pope Sixtus V. for the Order of Carmeli-
tes ; after some time it was celebrated, by per-
mission of several popes, in many Christian
countries, and was finally in the year 1726
ordered by Pope Benedict XIV. to be Observed
in the whole Church.
This festival has two names arising from its history and origin:
The Festival of the Scapular, or the Feast on Comme-
moration of the blessed Virgin of Mount Carmel. The
first comes from the legend, that in the beginning of the thirteenth
century the sixth general of the Carmelite Order, Simon Stock,
received the scapular*) (shoulder dress) from the blessed Virgin,
*) This scapular consists of two small pieces of cloth with pictures of the
blessed Virgin upon them, which are blessed, and worn over the shoulders,
hanging upon the breast and back.
INSTRUCTION FOR THE FEAST OF ST. MARY MAGDALEN. 675
which should be to him and to all who carried it, a badge of her
special protection, and that Mary afterwards appeared to Pope
John XXII. and advised him to give more indulgences to this
Order than he had already granted in 1322. The second name is
given, because this festival originated in the Carmelite Order,
which even in the time of the apostles had a monastery on Mount
Carmel, from which the name Carmelite is derived. From this
originated the Confraternity of the Scapular, as it is called,
whose members bound themselves to especially venerate Mary,
the Mother of Jesus, as their Mother, and labor under her pro-
tection to work out their salvation by a pious life, and as badge of
this wear a little blessed scapular with the picture of the blessed
Virgin upon it, and daily say certain prayers. The Church, there-
fore, has the decided intention by the observance of this Feast of
the Scapular and by the existence of this Confraternity, to direct
and encourage the faithful anew to properly honor the Mother of
our Saviour, and to seek her powerful intercession, so that they
may find their salvation, after the example of the Blessed, not
only in this world, but especially in the other. But it is to be ob-
served, that the carrying of a blessed scapular does not ensure
happiness ; this is gained only by a faithful, pious, Christian life,
by the love of God and of our neighbor.
PRAYER OF THE CHURCH. God, who hast honored
the Order of the Carmelites with the singular title of the
blessed Virgin Mary, Mother of God : mercifully grant that
we who solemnize this her commemoration, may by the aid
of her prayers arrive at eternal happiness. Thro'.
INSTRUCTION FOR THE FEAST OF ST.
MARY MAGDALEN.
[July 22 J
Ccording to the old and settled tradition of
the Church, St. Mary Magdalen was the
sister of Martha and of Lazarus, and was
that sinner who anointed the Saviour's feet.
She was moved to penance by the sermons
of Jesus, and on account of her deep, true,
loving sorrow, Jesus forgave rer sins, and
she became from henceforth the most faithful and zealous ser-
vant of the Lord. She was one of those women who continually
accompanied our Lord and served him according to their power
She stood with Mary, the Mother of Jesus, and Mary, the wife
of Cleophas, under the cross of Jesus; she was the 4irst at the
sepulchre after the Sabbath, and there saw Jesus, whom she
676 INSTRUCTION FOR THE FEAST OF ST. MARY MAGDALEN.
thought the gardener, until He kindly made Himself known to her?
and commanded her, to announce the news of His resurrection to
the apostles and the remainder of the disciples, and to tell them
that He should ascend to His and their God. From the time when
Magdalen hastened to the apostles with the joyful message of the
Lord, the gospel is silent concerning her, and the approved me-
morials of Church History do not mention anything certain of her ;
but that she was accepted among the happy children of God, is
testified to by the Church which celebrates her feast on this day.
In the Introit of the Mass, the Church exclaims in Magda-
len's name: The wicked have waited for me to destroy
me: but I have understood thy testimonies, Lord. I
have seen an end of all perfection: thy commandment
is exceedingly broad. (Ps. cxviii.) Blessed are the un-
defiled in the way, who walk in the law of the Lord.
Glory be to the Father, &c.
PRAYER OF THE CHURCH. Grant, Lord, we may be
assisted by the prayers of blessed Mary Magdalen: at whose
request Thou wast pleased to raise Lazarus from the dead,
after he had been four days in the grave. Who liveth.
LESSON. (Cant. iii. 2—5.; viii. 6—7.) I will rise and
will go about the city: in the streets and the broad ways, I
will seek him whom my soul loveth: I sought him, and I
found him not. The watchmen who keep the city, found me.
Have you seen him whom my soul loveth? When I had a
little passed by them, I found him whom my soul loveth; I
held him, and I will not let him go, till I bring him into my
mother's house, and into the chamber of her that bore me.
I adjure you, daughters of Jerusalem, by the roes and
harts of the fields, that you stir not up, nor wake my be-
loved till she please. Put me as a seal upon thy heart, as a
seal upon thy arm: for love is strong as death: jealously, is
hard as hell, the lamps therefore are lamps of fire and flames.
Many waters cannot quench charity, neither can the hoods
drown it : if a man should give all the substance of his house
for love, he shall despise it as nothing.
EXPLANATION. The holy fathers understand by the
bride in this lesson, the soul which seeks her bridegroom Jesus.
She arises from the bed of long negligence, and examines in
her mind the -city of God, that is, the Church ; she meditates
on the lives of the saints, willing by following them to find Him
whom she loves, but she does not find Him at once. She comes
to the watchmen of the city, the vicars, pastors, confessors of
INSTRUCTION FOR THE FEAST OF ST. MARY MAGDALEN. 677
the Church, who are ordered by God to lead the erring ones to
Jesus. She asks of them, where and how she can find her loved
One, and soon she finds Him, and when she has found Him, she
encloses Him in her deepest heart and is careful never to lose
Him again. And the soul that lives in Jesus, feels so sweet a
repose, that she, so to speak, falls into a deep sleep, in which
nothing earthly disturbs her, and whosoever rests in God, God
guards in peaceful quiet. God requires of her to imprint His love
like a seal on her heart and on her arms, that is, to think of Him
continually and perform all for love of Him. This love is strong
as death, consuming everything, and as jealous for God as a
glowing fire ; the light of faith must burn ever in the heart, and
affliction, temptation, trials must not diminish or extinguish the
affection. The soul inspired by such love, submits itself entirely
to God, and openly shows her love by brave deeds. Such a love
had Magdalen; for such a love we should daily pray, following
her example.
GOSPEL. (Luke vii. 36—50.) At that time: One of the
Pharisees desired him to eat with him. And he went into
the house of the Pharisee, and sat down to meat. And be-
hold, a woman that was in the city, a sinner, when she knew
that he sat at meat in the Pharisee's house, brought an ala-
baster box of ointment: and standing behind at his feet, she
began to wash his feet with tears, and wiped them with the
* hairs of her head, and kissed his feet, and anointed them
with the ointment. And the Pharisee, who had invited him,
seeing it, spoke within himself saying: This man, if he were
a prophet, would know surely who and what manner of wo-
man this is that touched him, that she is a sinner. And
Jesus answering, said to him: Simon, I have somewhat to
say to thee. But he said : Master, say it. A certain creditor
had two debtors, the one owed five hundred pence, and the
other fifty. And whereas they had not wherewith to pay, he
forgave them both. Which therefore of the two loveth him
most? Simon answering, said: I suppose that he to whom he
forgave most. And he said to him: Thou hast judged rightly.
And turning to the woman, he said unto Simon: Dost thou
see this woman? I entered into thy house, thou gavest me
no water for my feet; but she with tears hath washed my
feet and with her hairs hath wiped them. Thou gavest me
678 INSTRUCTION FOR THE FEAST OF ST. MARY MAGDALEN.
no kiss; but she, since she came in, hath not ceased to kiss
my feet. My head with oil thou didst not anoint; but she
with ointment hath anointed my feet. Wherefore I say to
thee: Many sins are forgiven her, because she hath loved
much. But to whom less is forgiven, he loveth less. And he
said to her: Thy sins are forgiven thee. And they that sat
at meat with him, began to say within themselves : Who is
this that forgiveth sins also? And he said to the woman:
Thy faith hath made thee safe, go in peace.
Why was Magdalen so publicly penitent?
Because she had been a public sinner.— It is not enough for
one who has committed sins before others and given public scan-
dal, to do penance in private, but he must strive by public good
example to repair the scandal he has given.
Why did Magdalen stand behind the Saviour's feet?
She did so because of her shame for the sins with which she
was stained, not venturing to appear before His face. — that we,
too, would throw ourselves in spirit in salutary fear at Christ's
feet, and follow His footsteps into the right path !
Why did Magdalen not confess her sins, but only weep over them ?
St. Ambrose says, she did not confess her sins with words, it
is true, but with the heart and many contrite tears, for she knew
well, that tears are far more powerful than words to efface sin.
It was, besides, not necessary to confess to Christ, the Omniscient,
and confession was not then established.
We learn from this, that simply confessing our sins in words,
does not suffice, but that we must weep over them with tears of
penance, or, at least, have interior sorrow and detestation of them.
Why did she wash the feet of Jesus, kiss them, dry them with her
hair, and anoint them?
She thus offered that to God which she had abused, says St.
Gregory. Her eyes had languished for earthly things, she now
punishes them with penitential tears; her hair had been used to
delight her eyes, and she uses it to wipe away the tears ; her lips
had spoken idle words, and with them she kisses the Saviour's
feet; the ointment had been used in sinful ways, and now it serves
to anoint Christ in advance of His burial. {Matt. xxvi. 12.)
Here we have a true model of real penance. Every thing
which has served us to sin, should be offered to God by morti-
fication, and we should especially use the means which have oc-
casioned so many sins, for the poor, who are represented by the
feet of the Lord.
INSTRUCTION FOR THE FEAST OF St. JAMES, THE GREATER, AP. @79
Why did Christ so willingly forgive Magdalen her sins ?
Because she loved much. He who truly loves, is grieved from
the heart for having offended the loved one ; and because we do
not truly love God, it is that we so seldom at confession have real
contrition for our sins. We should, therefore, daily pray for the
love of God, for St. Gregory says, that the more the heart of the
sinner glows with the ardent fire of love, the more the rust of sin
will be consumed.
Why did Jesus say : Thy faith hath made thee safe?
Because Jesus meant by faith a faith that is active in love. A
true living faith cannot be without love, as true love cannot exist
without faith.
PRAYER. Jesus! I fall with Magdalen at Thy feet,
and accuse myself of having shamefully abused the favors
with which Thou hast so paternally blessed me in body and
soul, and have so badly spent the time of my past life, that
I am not worthy to raise my eyes to heaven. But ah, to
whom shall I turn, from whom shall I seek help and comfort
if not from Thee, sweetest Jesus, who only came into the
world to seek out the sinners and make them happy! Give
me, therefore, a zealous will to turn myself from all evil,
and to turn to Thee, my Highest Good, and out of true love
be sorry for my sins, beware of them in future, avoid all evil
occasions, all that incites to sin, and repair by the practice
of good works the time I have hitherto lost. Grant me this,
Lord Jesus, by Thy bitter passion and death, and by the
intercession of St. Mary Magdalen, the penitent. Amen.
INSTRUCTION FOR THE FEAST OF ST.
JAMES, THE GREATER, APOSTLE.
[July 25.]
Ames, born in Galilee, son of Zebedee and Sa-
lome, a relation of the blessed Virgin Mary,
was a fisherman, like his brother John, and
one of the first of the apostles called by Christ.
He left everything to follow the Lord, and
with Peter and John was favored by Christ
% with special confidence. He was present when
Christ was glorified on Mount Tabor, when He healed Peter's
mother in law of the fever, raised the daughter of Jairus to life,
and when He suffered the unutterable terror of death on Mount
(580 INSTRUCTION FOR THE FEAST OF ST. JAMES,
Olivet; he was also, with the rest of the apostles, a witness of
Christ's ascension, received with them the Holy Ghost on Pente-
cost, and then preached the gospel in Judea and in the neighbor-
hood of Jerusalem. He and his brother John were called by
Christ the Sons of Thunder, on account of their great zeal for
the honor and kingdom of God. When James with this thunder-
like zeal continued to preach the resurrection and the doctrine of
Jesus in Judea, the Jews were so enraged against him, that King
Herod thought nothing would please them more than that he should
condemn the apostle to death, and this he did at Easter in the
year of our Lord 44. But when the one who led him to execution,
saw the firmness of his faith, he also became converted to Christ,
and both were therefore led to death. On the way he prayed the
apostle to forgive him, who said to him, Peace be with you! and
kissed him; both were beheaded. This James was the first of the
apostles to shed his blood for Jesus, and to drink of the chalice
of suffering. His sacred remains were afterwards brought to
Compostella in Spain. The Church celebrates his feast on the day
of this translation and not on the day of his martyrdom, which,
as already said, was at Easter.
The Intro it of the Mass is the same as on the Feast of St.
Andrew.
PRAYER OF THE CHURCH. Sanctify, Lord, and pre-
serve Thy people; that being assisted by James, Thy Apostle,
they may please Thee in their conduct of life, and always
serve Thee with a steadfast faith. Thro'.
LESSON, (i. Cor. iv. 9 — 15.) Brethren: I think that God
hath set forth us apostles, the last, as it were men appointed
to death: because we are made a spectacle to the world, and
to angels, and to men. We are fools for Christ's sake, but
you are wise in Christ: we are weak, but you are strong: you
are honourable, but we without honour. Even unto this hour
we both hunger and thirst, and are naked, and are buffetted,
and have no fixed abode. And we labour working with our
own hands: we are reviled, and we bless: we are persecuted,
and we suffer it. We are blasphemed, and we entreat: we
are made as the refuse of this world, the offscouring of all
even until now. I write not these things to confound you;
but I admonish you as my dearest children : for if you have
ten thousand instructors in Christ, yet not many fathers.
For in Christ Jesus by the gospel I have begotten you.
EXPLANATION. Paul here teaches, how little apostolic men
are regarded in this world. They are in the world as on a stage,
THE GREATER, APOSTLE. (581
and are treated by the impious world with contempt, but are a
most pleasing sight in the eyes of God and His angels. So it is with
true Christians, also ; for he who lives according to the command-
ments, is looked upon us a fool by the world ; but those who travel
in the world's ways, who devote themselves to the world's prin-
ciples and customs, are held as wise and reasonable men. The
true Christian has no place of rest, the unjust persecute him on
all sides, but he patiently bears all for the love of God ; if he is
reproached and abused, he prays for those who abuse him, and
blesses them.
If you seek to be a true Christian, you must not take shame
to yourself, because the world despises and opposes your virtuous
Christian life, calling you foolish and showing you enmity. Only
recall how the same has been the part of the apostles, even of
Christ Himself; how they entered heaven only through sufferings,
trials, and many persecutions. Woe to you, if you seek to enter
it by other paths !
GOSPEL. (Matt. xx. 20—23.) At that time: came to him
the mother of the sons of Zebedee with her sons, adoring and
asking something of him. Who said to her: What wilt thou?
She saith to him: Say that these my two sons may sit, the
one on thy right hand and the other on thy left in thy king-
dom. And Jesus answering and said: You know not what
you ask. Can you drink the chalice that I shall drink? They
say to him: We can. He saith to them: Of my chalice in-
deed you shall drink, but to sit on my right hand or left
hand, is not mine to give you, but to them for whom it is
prepared by my Father.
What did this mother ask for her sons from Christ?
That in Christ's kingdom, in heaven, her sons should rank
next to the Lord Himself, and be above all the other apostles.
In the same manner those parents act who seek to make their
children enter te clergy, often forcing them to it, without con-
sidering whether they have a vocation or not, or are fitted for the
position. Hence it happens, that priests often make themselves
and others unhappy, because they have mistaken their vocation
and did not enter the fold, the Church, by the right door.
Why did Christ say: You know not what you ask?
Because the mother and her children were most unreasonable
in their request, requiring a thing so great without considering,
whether they were worthy of it.
This reproach is also deserved by those who, in vain pride
and overweening selfesteem, seek high places without thinking
682 INSTRUCTION FOR THE FEAST OF ST. ANNE,
about the honor of God and what is really best for their own and
their neighbor's salvation.
What is meant by the chalice which Christ mentions ?
The chalice of pain and suffering which He, and later these
disciples also, must drink, and of which every one must drink,
who wishes to reach heaven with Christ.
Did these disciples drink it?
Yes, for James suffered a martyr's death, and John endured
many trials and persecutions, until he reached a very great age.
Why did Christ say: To sit on my right hand or left hand,
is not mine to give you?
By this Christ meant that He, since they were so aspiring,
could not grant this desire, and that this grace is given by His
Father only to the humble, for He judges not by the person but
bv the merits. At the same time Christ, who had come to teach
all men by precept and example the beautiful virtue of humility,
wished to refuse the honor of bestowing of dignities, and give it
to His Father, to whom He ever sought to give glory.
PRAYER TO ST. JAMES. brave apostle, the first to
drink the chalice of suffering after the example of Christ who
had shed His blood for thee, obtain, I beseech thee, the grace
from Him, that I may not fear to drink of the chalice of pain
and suffering, but may bear patiently all that the hand of
my God offers me, so that I may be one day worthy to enjoy
in thy society the joy of heaven.
INSTRUCTION FOR THE FEAST OF ST. ANNE,
MOTHER OF THE BLESSED VIRGIN.
[July 26.]
Ccording to old traditions, the saintly
mother of the blessed Virgin, whose name,
Anne, signifies grace, was descended on her
father's side from the tribe of Levi, and on
her mother's from the tribe of Juda. She
was born in Bethlehem and married, while
^ still a pure and pious virgin, Joachim, a
man of position, with whom she lived, occupied in pious works,
and patiently conforming to the will of God in all things. When
this pious couple had reached a very advanced age, when they
would naturally scarcely expect to have children, an angel an-
nounced to them, that they were to be blest with a daughter
whom they were to name Mary. And it occurred as foretold. In
MOTHER OF THE BLESSED VIRGIN. 683
the summer following the announcement, was horn the holiest
of God's creatures, the Queen of angels and of men, the chosen
Mother of the Son of God, not so much the fruit of the body as
she was the fruit of grace. Joachim and Anne brought this child
Mary, at a very tender age, to Jerusalem, presenting her to the
high priest as an oifering to God, to be brought up in the service
of the temple. How long Anne lived after this sacrifice, is not
known, but she is now enthroned among the elect in heaven with
her beloved child in glory.
At the Introit of the Mass the Church sings: Let us all
rejoice, and celebrate this festival in honour of bless-
ed Anne: on whose solemnity the angels rejoice, and
praise the Son of God. My heart hath uttered good
tidings: my works I refer to the king. (Ps. xliv.) Glory
be to the Father, &c.
PRAYER OF THE CHURCH. God, who by Thy grace
wast pleased to choose blessed Anne to be the mother of the
Virgin Mary; mercifully grant that we, who celebrate her
festival, may be helped by her prayers to thee. Thro 1 .
LESSON. (Prov. xxxi. 10.) Who shall find a valiant wo-
man 1 ? the price of her is as of things brought from afar off,
and froir the uttermost coasts. The heart of her husband
trusteth in her, and he shall have no need of spoils. She will
render him good and not evil, all the days of her life. She
hath sought wool and flax, and hath wrought by the counsel
of her hands. She is like the merchant's ship, she bringeth
her bread fron: afar. And she hath risen in the night, and
given prey to her household, and victuals to her maidens.
She hath considered a field, and bought it: with the fruit of
her hands she hath planted a vineyard. She hath girded her
loins with strength, and hath strengthened her arm. She
hath tasted and seen that her traffic is good: her lamp shall
not be put out in the night. She hath put out her hand to
strong things, and her fingers have taken hold of the spindle.
She hath opened her hand to the needy, and stretched out
her hands to the poor. She shall not fear for her house in
the cold of snow, for all her domestics are clothed with
double garments. She hath made for herself clothing of ta-
pestry; fine linen and purple is her covering. Her husband
is honourable in the gates, where he sitteth among the sena-
tors of the land. She made fine linen and sold it, and de-
livered a girdle to the Chananite. Strength and beauty are
684 INSTRUCTION FOR THE FEAST OF ST. ANNE, MOTHER, &c.
her clothing, and she shall laugh in the latter day. She hath
opened her mouth to wisdom, and the law of clemency is on
her tongue. She hath looked well to the paths of her house,
and hath not eaten her bread idle. Her children rose up, and
called her blessed : her husband, and he praised her. Many
daughters hath gathered together riches : thou hast surpassed
them all. Favour is deceitful, and beauty is vain: the woman
that feareth the Lord, she shall be praised. Give her of the
fruit of her hands, and let works praise her in the gates.
INSTRUCTION. This lesson gives us the model of a noble
housewife, who, to say all in a word, labors day and night for her
bodily and spiritual, temporal and eternal welfare, and for the
welfare of others. The Holy Ghost Himself presents us this
beautiful model. Would that all women would take example from
it! But there are, alas! many who seek honor only for their
beauty, their dress, their idleness, who have no occupation but
that of attending to their luxurious bodies, eating, drinking, and
sleeping; who count their domestic cares-last of all, who neglect
their children and the members of their household, leaving him
to fate, even vex them and tempt them to sin by their pride and
wilfulness; who squander their husband's means, and bring them
to poverty and distress. How far do such women stand below
the housewife of whom the lesson says, that she surpasses all in
riches, that is, in virtue and good works! And they shall receive
no such reward as hers, and their works instead of praising them,
shall call down God's judgment upon them. Woe to them, who
as Christians, as mistress of the house, might have prevented so
much wrong and have done so much good, and did not! Woe to
them, they shall be cast into outer darkness !
GOSPEL. {Matt. xiii. 44 — 52.) At that time: Jesus spake
to his disciples this parable : The kingdom of heaven is like
unto a treasure hidden in a field. Which a man having
found, hid it, and for joy thereof goeth, and selleth all that
he hath, and buyeth that field. Again the kingdom of heaven
is like to a merchant seeking good pearls. Who when he had
found one pearl of great price, went his way, and sold all
that he had, and bought it. Again the kingdom of heaven
is like to a net cast into the sea, and gathering together of
all kinds of fishes. Which, when it was filled they drew out,
and sitting by the shore, they chose out the good into vessels,
but the bad they cast forth. So shall it be at the end of the
INSTRUCTION FOR THE FEAST OF ST. IGNATIUS OF LOYOLA, &c. 68 ")
world. The angels shall go out, and shall separate the wicked
from among the just. And shall cast them into the furnace
of fire; there shall be weeping and gnashing of teeth. Have
ye understood all these things? They say to him: Yes. He
said unto them: Therefore every scribe instructed in the
kingdom of heaven, is like to a man who is a householder,
who bringeth forth out of his treasure new things and old.
INSTRUCTION FOR THE FEAST OF ST.
IGNATIUS OF LOYOLA,
FOUNDER OF THE "SOCIETY OF JESUS."
[July 31.]
T. Ignatius was born in 1491, at the castle of Lo-
yola, in the northern part of Spain. His parents,
of noble blood, were good, pious and virtuous
christians. After the early death of his mother,
one of his aunts took him in her charge, and she
procured for him an education in the court qf
Ferdinand V., in quality of page to the king; his
first military exploits were performed under Antony Manriquez,
Duke of Najara.
In the war against France Ignatius was made commander of
the fortified town of Pampeluna, capital of Navarre, where he de-
fended himself with heroic courage, as long as he could; he was
wounded severely in the right leg by a cannonball and with him
fell the town. The French admiring his valor generously dismissed
him, not detaining him a prisoner; he was brought to the castle of
Loyola in a litter. Here he had his leg rebroken in order to have
it well arranged. Being reduced so far that his life was little
hoped for, he was in a miraculous manner cured by St. Peter, who,
appearing to him in the night, touched him, whereupon he was
restored to perfect health. There was, however, a protuberance left
under his knee and his right leg remained shorter than the left;
he therefore would by all means have the physician to ameliorate
this in some way ; it was attempted by a machine with which his
leg was stretched with great violence. The excessive pains, which
he experienced, pressed no sigh from the lips of Ignatius.
Being confined to bed, though otherwise perfectly healthy,
time grew tedious to him and he desired something to read in the
shape of knights' romances. No such book was found in the castle,
and instead of them the servant brought him the "Lives of our
Saviour and of the Saints." This book pleased him exceedingly;
he would read in it for a time, place it aside, but soon take it
(JgfJ INSTRUCTION FOR THE FEAST OF ST. IGNATIUS OF LOYOLA,
up again, so much delight did he take in it. In consequence of
this reading he was inresistably moved to imitate the Saints, and
he actually resolved to do so, in order with them to please and
possess God. Every night he would rise to pray for some time,
although he was still suffering many pains ; he very soon formed
the intention of leaving the world altogether, in order to follow
the example of the Saints more closely; and he executed the idea
as soon as he had recovered entirely.
It was in March, 1522, that Ignatius, clad in full armour and
on horseback, ascended to the celebrated Benedictine monastery
of Montserrat, where a miraculous image of the Blessed Virgin
was much venerated. The first to do was to make to the saintly
monk, John Chanones a general confession, which was often inter-
rupted by the abundance of his tears. He had begged for and
obtained permission to remain in the church during the night,
Before entering the church however he changed his bright suit
of garments for a long coat of coarse cloth, a girdle and a pair
of sandals, procuring also a pilgrim's staff, as he intended to
make a pilgrimage to Jerusalem. He then spent the whole night
in most ardent prayer, shedding a flood of tears before the altar
of the Blessed Virgin. In the morning he received the blessed
FOUNDER OF THE SOCIETY OF JESUS. 687
Eucharist, and on the same day left the mount, bequeathing his
gallant horse to the monastery, and leaving his arms at the altar
of the Blessed Virgin, in testimony of his renouncing the secular
warfare, to assume that of Christ.
Coming to Barcellona, whence he intended to set out for Jerusa-
lem, he could not meet a ship He, therefore, at once turned his way
to Manresa, where he, for the sake of Jesus, assisted the afflicted
in the hospital, at the same time unpitiably mortifying himself and
suffering with meekest patience all, that others did to molest or
injure him. His holy life could not remain hidden from the others
and he soon noticed what thoughts were entertained about him.
But Ignatius sought only the honor and praise of God, so he fled
hence, and selected a cave about half a mile from Manresa for
his habitation. Here he passed several days and nights without
any food, at the same time increasing his mortifications to such a
degree, that he was found actually halfdead by some persons, who
then carried him back to Manresa. He soon recovered from his
bodily afflictions, but to undergo the far more excruciating ones
of the soul. He was overwhelmed with bitterest sadness, and he
would have despaired and committed suicide, had he not feared
to offend God by so doing. At length these painful darknesses all
vanished and his soul began to overflow with spiritual joy, and,
truly, the fruit, he began to reap, was of incalculable value to him
and the many, whom, by the will of God, he was to guide in the
future. It was at Manresa, that he had the first ideo of his "Spiri-
tual Exercises" and formed the plan of the "Society of Jesus".
Ignatius now intended earnestly to fulfil his project of visiting
the holy land. Accordingly he shipped from Barcellona to Home,
thence to Venice, where a captain kindly took him aboard demand-
ing no pay from him. He arrived at Jerusalem after much toil,
which, however, was more than amply rewarded by the sweetest
consolations, which he experienced at the holy places. He desired
to remain at Jerusalem, but according to the advise of the Provin-
cial of Franciscans he returned to Spain.
Thus far God had wonderfully led and instructed Ignatius,
and He now urged him to accomplish his plan of instituting a
Society, to the greater glory of God and the salvation of human
souls. But Ignatius felt himself deficient in all profane knowledge,
and he thought it not too humiliating to frequent a common col-
lege, though 35 years of age.
During his course of studies God overwhelmed him with many
graces, to which Ignatius in turn corresponded with a most ardent
love; he would often be heard to cry out: "0 God, my Love, and
the Delight of my soul, if men knew Thee, they could never offend
Thee! my God, how good art Thou to bear with such a sinner,
as I am!" After two years of study at Barcellona he went to the
university of Alcala, where he took up lodging in an hospital.
Here he studied hard, though he felt an aversion to studies; he
688 INSTRUCTION FOE THE FEAST OF ST. IGNATIUS OF LOYOLA,
soon suspended them, in order to render immediate service to the
sick and poor, to instruct children in their religion, and to insti-
tute spiritual conferences, according' to the inspirations which he
felt. In this way he succeeded indeed in gaining many to the
cause of Jesus, but, on the other hand, he caused himself a number
of enemies, as his mode of life was a continued reproach to that
of others; he was even driven to leave Alcala.
Ignatius now proceeded to Valencia, where he went to the
Archbishop in order to render account of his life. The Arch-
bishop received him with paternal love and encouraged his holy
zeal ; he advised Ignatius to go to Salamanca there to finish his
studies. Nor could he here confine himself to studies alone ; he
undertook to instruct in holy ways such students and sinners as
would stop to listen to him. He spoke publicly very frequently
and in a short time there was great excitement all over the city ;
— but alas, the poor beggar-preacher was compelled to leave also
the Salamanca.
He next came to the conclusion to finish his studies at Paris,
where he again sought an hospital, that of St. James, as his home.
Daily he attended lectures, and on his way to and fro he would
beg alms for himself, which latter was a great loss of time to him.
According to the advice of his confessor he turned to wealthy
Spaniards, who kindly assisted him with money, so that he was
without care and need. Thus he gained much time for studies
and other good works. Meanwhile the thought of executing his
holy plan matured in the mind of Ignatius; he therefore spoke of
it to several young men, and his words failed not in leaving a
deep impression upon them.
Among the celebrated doctors at the university of Paris, there
was Francis Xavier, a young Spanish nobleman; Ignatius fixed his
eye specially upon him. But vain glory, on the part of Xavier,
and low poverty, on the part of Ignatius, were the difficult knot
not so easily to be loosed. Ignatius knew, that Xavier was destined
to be a special vessel of election, and therefore he approached him
and spoke to him on every occasion possible. Xavier could not
resist very long; the grace of God bore him onward and it is
known all the world over what a Saint he became. Besides this
truly noble Xavier, Ignatius had gained six other companions, who
were all on fire with the zeal of laboring in the cause of God.
Assumption day of our Blessed Lady, in 1534, was the day set
apart for instituting that; for which he had so long and zealously
labored. Peter Faber, orLeFevre, Ignatius' first follower, shortly
before ordained, said holy mass in a subterraneous chapel on
Montmartre, at which Ignatius and his companions assisted. Before
holy Communion Faber turned to them, with the holy host in his
hand, then all singly pronounced their vows of perpetual chastity,
voluntary poverty and to make a pilgrimage to the holy land
within a year after finishing studies ; should the latter turn out
FOUNDER OF THE SOCIETY OF JESUS. 689
impossible, they vowed to go to the holy Father, the pope, and
leave themselves at his entire disposal, binding themselves also
never to accept any ecclesiastical dignities or any reward for their
labours, unless compelled by a superior will.
It happened that in 1537 the Venetians declared war against
the Turks, and it was found impracticable to go to Jerusalem. To
fulfill their vow, Ignatius and two of his companions went to the
pope to oifer themselves to whatever work he should judge best.
The Pope, Paul III., received them graciously; he appointed
Faber to teach scholastic divinity at the Sapienza in Rome and
Laynez to explain holy Scriptures, whilst Ignatius laboured to
reform the manners of the people.
Meanwhile three cardinals examined the project of founding
a society. At first they opposed, but they soon changed, and
Paul III. approved it, under the name of "Society of Jesus", by
a bull dated Sept. 27M, 1540. Ignatius was obliged to be the first
General ; he immediately set about to write constitutions and rules
for the Society, in which he designed as scope, first selfsanctifi-
cation, and secondly instruction and sanctification of others. To
effect the latter the "Jesuits" opened their first school in 1546, in
the College, which St. Francis Borgia had built at Gandia; soon
more schools flourished under the direction of this Society, and
no one can ever ignore the immense good, that came from them,
especially in those times of the so called Reformation.
To professors and scholars St. Ignatius recommended nothing
so much, as to dedicate their labours with greatest fervour, "all
to the greater glory of God"; his prudence and love, shown in
his whole conduct to his religious, failed not in winning all hearts
for him. He showed the affection of a most tender parent to all,
specially to the sick, for whom he was solicitous to procure all
possible spiritual and bodily comfort.
Besides his activity at home and among his own, it is astonish-
ing what enterprises he would undertake abroad, establishing his
Order everywhere ; it is wonderful to see the energy with which
he bore so continued a burden: he was visibly assisted by the
hand of our Lord, who knows how to accomplish even the greatest
things through the weakest instruments. For such assistance from
God Ignatius could not be ungrateful, but he had God always and
in all things present to his mind; every object served him as a
book, wherein he read the divine perfections, and by this means
he kept his soul ever raised to God. He enjoyed, as it were, an
undisturbed union with God, and often was he favoured with
raptures, visions and revelations. It was indeed a matter of great-
est importance to St. Ignatius to remain ever united to God in
unruffled peace, and to this effect he broke all hindrances by an
unlimited obedience to -his directors and by a most profound hu-
mility, besides the pitiless mortifications, which he underwent in
many other things. Even when already broken with age and in-
44
690 INSTRUCTION FOR THE FEAST OF ST. IGNATIUS OF LOYOLA, &c.
firmity the saint declared, that, if his Holiness demanded so, he
would immediately step aboard the first ship, though it had neither
sails nor rudder, to set out for any port of the globe — so much
had he subjected his will to that of others ! Even to inferiors he
would submit with wonderful meekness, provided he could do so
without prejudice to his authority. He received rebukes from any
one with cheerfulness and thanks, but if anything was said to his
praise, he would become confused and often wept at it. Thus had
he built upon humility, the characteristic of all saints.
St. Ignatius was general of the Society for 15 years, 3 months
and 9 days, but was so worn out towards the end, that he begged
for an assistant. Jerome Nadal being appointed as such, St. Ig-
natius kept only the care of the sick, and the rest of his time he
spent in continual prayer and in preparing himself for death. The
day before his death he begged to obtain his Holiness' blessing
for the article of death, though no one else apprehended any
danger. The next morning, lifting eyes and hands to heaven and
pronouncing both with tongue and heart the sweetest name of
"Jesus", with a serene countenance he gave up his happy soul
into the hands of his Creator on the last day of July, 1556, in the
66th year of his age. He was esteemed a saint, when in life and
after death ; numerous miracles confirmed the opinion. He was
accordingly beatified by Paul V., 1609, and canonized by Gre-
gory XV. in 1622, though the bull was only published by Urban Vlll.,
1623.
PRAYER OF THE CHURCH. God, who, through
blessed Ignatius, didst strengthen Thy Church militant with
new support, for the propagation of the greater glory of Thy
name, grant that, fighting with his help and imitating him
on earth, we may deserve to be crowned with him in heaven.
Who livest.
EPISTLE, (ii. Tim, ii. 8—10.; iii. 10—12.) Brethren: Be
mindful that the Lord Jesus Christ is risen again from the
dead, of the seed of David according to my gospel. Wherein
I labour even unto bands, as an evil doer : but the word of
God is not bound. Therefore I endure all things for the sake
of the elect, that they also may obtain the salvation, which
is in Christ Jesus, with heavenly glory. But thou hast fully
known my doctrine, manner of life, purpose, faith, long-
suffering, love, patience, persecutions, afflictions: such as
came upon me at Antioch, at Iconium, and at Lystra: what
persecutions I endured, and out of them all the Lord delivered
me. And all that will live godly in Christ Jesus, shall suffer
persecution.
INSTRUCTION FOR THE FEAST OF ST. ALPIIONSUS MARIA LIGUORI. (\$\
GOSPEL. (Luke x. 1 — 9.) At that time: The Lord ap-
pointed other seventy-two; and he sent them two and two
before his face into every city and place whither he himself
was to come. And he said to them : The harvest indeed is
great, but the labourers are few. Pray ye therefore the Lord
of the harvest, that he send labourers unto his harvest. Go:
behold, I send you as lambs among wolves. Garry neither
purse, nor scrip, nor shoes; and salute no man by the way.
Into whatsoever house you enter, first say: Peace be to this
house, and if the son of peace be there, your peace shall rest
upon him: but if not, it shall return to you. And in the
same house remain, eating and drinking such things as they
have. For the labourer is worthy of his hire. Remove not
from house to house. And into what city soever you enter,
and they receive you, eat such things as are set before you;
and heal the sick that are therein, and say to them : the
kingdom of God is come nigh unto you.
INSTRUCTION FOR THE FEAST OF ST.
ALPHONSUS MARIA LIGUORI,
BrSHOP OF ST. AGATHA OF THE GOTHS, IN ITALY,
FOUNDER OF THE CONGREGATION OF OUR HOLY REDEEMER.
f August 2J
Lphonsus, a jewel to the Church during the
18th century, was born Sept. 27th, 1696,
descending from the ancient and noble Nea-
politan family, the Liguories. His pious
parents, Joseph Liguori and Anne Catharine
Cavalieri, delivered him very early to a vir-
tuous priest, in order to secure for him a
sound and pious education; and, indeed, under such guidance
Alphonsus progressed rapidly both in piety and in science. He
succeeded equally well in the higher branches of study, so much
so, that he already merited and obtained the title of Doctor of
laws even before his twentieth year of age.
Having imbibed the best of principles and having received his
education at the hands of the then most celebrated lawyers, he
entered upon his public career at the courts of Naples, a true
lover of justice and defender of innocence. He soon enjoyed the
44"
692
INSTRUCTION FOE THE FEAST
Htii
repute of an able and most trustworthy advocate, whence he be-
came the refuge of many parties both of home and abroad.
Though it may not be doubted, that Liguori had felt great in-
clinations to the ecclesiastical state of life, already previous to
entering upon his public career, yet the immediate occasion of his
change of state was the fastidious acuteness of his opponent, ex-
perienced at a lawsuit between two nobles, in which he defended
his cause more warmly than usually. Exclaiming: "0 world, now
have I learned to know thee," he at once broke with his mode of
living. In his undisturbed solitude and amid tears and incessant
prayer his design to leave the world and join the ecclesiastical
state of life began to mature; his father also yielded to his inten-
tions, though only after all attempts to dissuade him had been
frustrated. Liguori at once joined the Congregation of Missions at
Naples, and, in order to prepare himself fitly for the duties of his
call, he practised a most rigorous observance of the rules prescribed,
omitting no exercise of piety. Full of ardour to preach the gospel
he already as deacon ascended the pulpit, around which there
soon accumulated numerous hearers, not being able to resist his
singular power of speech. Truly, his ardour was blessed by God
with abundant fruit, which increased the more, when he as priest
OF ST. ALPHONSUS MARIA LIGUORI, BISHOP, &c. 6 ( J3
began to labour in the Confessional, where he by the force of his
words moved to penance even the most obdurate hearts.
Upon occasion of recruiting his health after a severe disease,
the saint in company with several priests went to the town of
Scala, where he had likewise laboured with singular energy in the
work of saving souls; here he was advised by a pious nun, that it
was the will of God, he should found a Congregation of priests,
for the purpose of instructing youth and particularly of convert-
ing the peasantry to a pious life. Though the saint felt himself
too weak for such an important undertaking, yet he confided the
matter to his superiors, having well considered it, and only after
having had recourse to most assiduous prayer. His superiors,
however, viewing it as the design of God, urged him to execute
this holy work. Accordingly the saint, despite the many hindran-
ces and even persecutions, which he was ob iged to surmount,
actually founded a Congregation of pious priests (1728) calling it
the "Congregation of Priest of the most holy Redeemer"; he chose
the bishop of Castellamare to be their head. »
Although these men, so zealous for the salvation of souls, had
no other than poor and small houses as their homes, where they
could expect only the most necessary bodily food, vet their number
increased to such a degree, that the saint was obliged to found a
second and a third mission.
He now thought of compiling specific rules for his Congrega-
tion, which he also with the aid of God and the counsel of pious
and prudent men completed. It would be a difficulty to tell all the
good this congregation accomplished as to missions, preaching,
catechising and other public instructions on the one hand, and
specially in the Confessional on the other hand. Hence the repute
of Alphonsus' sanctity could no longer remain a hidden thing. It
was soon abroad, what he and his congregation effected towards
promoting God's honour among men and the salvation of souls.
Hence many provinces endeavoured to secure for themselves the
benefit of this blessed institution, which Pope Benedict XIV. also
confirmed.
Ever intent upon preserving and perfecting the spirit of piety
in his congregation, Liguori, in his truly paternal love, was equally
accessible to all of his subordinates, and by this was he enabled
to introduce them to all spiritual exercises, whilst he hesitated
not to punish failings with due severity.
Nor was his zeal limited to a small country; of the extensive
kingdom of both Sicilies there was scarcely a town, that had not
enjoyed the benefit of his apostolic labours; before even finishing
one mission, he was already invited to another. In order to reward
the saint, Charles III., King of both Sicilies, offered him the arch-
bishopric of Salerno, which, however, the saint most humbly de-
clined; but soon after this, Pope Clement XHL nominated him
bishop of St. Agatha, which dignity he was at length obliged to
694 INSTRUCTION FOR THE FEAST OF ST. ALPHONSUS MARIA LIGUORI.
accept in obedience to the will of the pope, although he strove by
all means to evade this honor. When bishop he observed the
rules of his institution with no less zeal than before, choosing at
the same time to live in poverty, as he did as simple priest.
His main object in view was to increase piety and science
among the clergy of his diocese, and he introduced, as far as pos-
sible, among his clergy in general the rules of his congregation ;
thus the seminary of St. Agatha soon became a school of the fear
of God and of christian erudition.
The saint also introduced nuns, such as were already establish-
ed at Scala, called "of our Redeemer"; he encouraged them in
the love to Jesus and in the veneration of the B. V. Mary; he in-
culcated especially the worthy use and frequentation of the holy
Sacraments, and advised them in particular to avoid all super-
fluous conversation with worldly-minded people. He was inde-
fatigable in leading profligate women back to a virtuous course of
life ; he did all in his power to preserve young women in their
innocence,. when they were in any danger of losing it; he was a
solicitous father and a general aid to poor, disconsolate and af-
flicted souls;— in short, he was in every respect the example for
all good deeds.
After the saint had thus for thirteen years filled his office with
utmost fidelity, even though oppressed with bodily infirmity, and
after having enriched the Church with so many most valuable
writings, he repeatedly begged of the Holy See to be remitted his
office, specially as his infirmities increased from day to day.
At length the Pope, Pius VI., though reluctantly, conceded in
the year 1775. The saint recommended the care of his congre-
gation to his Vicar-general, the Rev. P. Andreas Villaut, and at
once he prepared himself for his approaching final hour. With
glowing ardour he received the holy Sacraments, and, according
to the wish of his confessor, he blessed each member of his con-
gregation. During his last moments he pressed a crucifix and a
picture of our Lady of dolors to his breast, and in presence of his
disconsolate brethren he returned his amiable soul to the hands
of its Creator, on the first day of August 1787, being in the nine-
tieth year of his age.— The Lord glorified him with miracles both
during his life and after death.
PRAYER OF THE CHURCH. God, who hast enriched
Thy Church with a new offspring through the blessed Alphon-
sus Maria, Thy Confessor and Bishop, so zealous for the sal-
vation of souls, we beseech Thee, that, taught by his salutary
admonitions and confirmed by his example, we may safely
come to Thee. Thro 1 .
The Epistle and Gospel as on the Feast of St. Ignatius Loyola.
695
INSTRUCTION FOR THE
ST. DOMINIC.
FEAST OF
[August 4.J
T. Dominic was born, in 1170, at Calaruega in
Spain. His mother whilst she was with child of him,
dreamed that she brought forth a whelp, that car-
ried in its mouth a burning torch, with which it
set the whole world on fire. After his birth it was
her first care to procure him speedily the grace of
baptism. By her early instructions he was taught
to turn the first dawning of his reason towards his Creator. Such
was his fervor in his childhood, that he accustomed himself to rise
often in the night to pray. At fourteen years of age the saint was
seat to the public schools of Palentia. Dominic here laid in a solid
stock of learning, and became a great proficient in rhetoric, philo-
sophy and theology. He grew not only in wisdom, but also in ho-
liness. He kept his senses in constant subjection by austere mor-
tification; even with the virtuous he made his conversation very
short; boards or the floor were the only bed, on which he took his
rest. From his mother's example he had learned a tender devotion
to the holy Mother of God and an extraordinary affection for the
poor ; to assist whom in a famine he not only gave all his money
and goods, but sold even his books and his own writings. As soon
as Dominic had finished his studies, he preached the word of God
to the people at Palentia with wonderful success. Every one
looked upon the man of God as an oracle, consulted him in all
doubts and acquiesced in his decisions. In 1198 St. Dominic left
Palentia at the invitation of Azebedo, Bishop of Osma, and re-
ceived the habit of the regular canons of St. Austin, being then
twenty-eight years old. He now subjected his body to still greater
austerities. Although he studied to conceal from the eyes of men
as much as possible this holy severity, its effects appeared sen-
sibly in the decay of his strength. His bishop therefore ordered
him to mix a little wine with the water which he drank. The
bishop of Osma, being sent on an embassy into France, took Do-
minic with him. In their way they passed through Languedoc,
which was then filled with the abominations of the heresy of the
Albigenses. Being pierced to the heart with compassion for the
unhappy condition of these heretics, the bishop and Dominic went
to Rome, to ask of Pope Innocent III. leave to stay in Languedoc
to labor among the Albigenses. The pope readily granted this
permission. They immediately returned into Languedoc. Dominic
and the bishop, who were joined by some Cistercian abbots, pro-
posed', that to laboor with success, they ought to employ persuasion
rather than terror; and that 'they should imitate the poverty of
Christ and the apostles, travelling on foot, without money or pro-
696
INSTRUCTION FOR THE FEAST OF ST. DOMINIC.
visions. St. Dominic now labored unceasingly in these missions.
He never complained of any affronts or evils which he received,
courageously encountered every danger wherever the good of
souls called him. So ardent was his zeal for the salvation of souls,
that he was consumed with a burning desire to sacrifice for them
his liberty, health and life. To his incredible labors he added the
austerities of penance. He often allowed himself, especially during
all lent, no other nourishment than bread and water; and spend-
INSTRUCTION FOK THE FEAST OF ST. DOMINIC. (J97
ing with his companion a great part of the night in prayer, he
reserved only a short time for rest, which he took, lying on a
board. St. Dominic saw with grief that many children of catholic
parents, for want of the means of procuring a proper education,
fell into the hands of those that corrupted their morals or their
faith. To cut off the source of this fatal disorder, he founded the
famous nunnery of Pronille. This monastery was, the motherhouse
of all the nuns of the Order of St. Dominic. After two years the
bishop of Osma had to leave the mission, and return to his dio-
cese. At his departure, he appointed St. Dominic as his successor
in the office of superior of the mission. The saint, vested with this
authority, established wholesome regulations to be observed by
the zealous preachers, who laboured under him. About this time
St. Dominic instituted the celebrated devotion of the Rosary, con-
sisting of the recital of fifteen Our Fathers and a hundred and fifty
Hail Marys, in honour of the fifteen principal mysteries of the life
and sufferings of our Blessed Saviour, and of his holy Mother.
This prayer is equally adapted to persons of the weakest under-
standing, and to those that are most learned, or the most ad-
vanced in the exercises of sublime contemplation. All find in it a
most inexhausted fund of the highest acts of faith, hope, divine
love, praise and thanksgiving, with a supplication for succor in
all spiritual and corporal necessities.
St. Dominic had spent ten years in preaching in Languedoc,
when in 1215 he founded his religious Order of Preaching Friars,
the plan of which he had meditated some time before. He esta-
blished an order of religious men, who with the strictest retire-
ment and assiduous exercises of contemplation, should join a close
application to sacred studies, and all the functions of an apostolic
life, especially that of preaching.
He prescribed austere fasts, perpetual abstinence from flesh,
and the most severe poverty, ordaining that his friars should re-
ceive their coarse subsistence from the alms of the faithful. The
principal aim of the saint by this institution was to multiply in the
, Church zealous preachers, whose spirit and example might be a
means more easily to spread the light of faith, and the fire of
divine charity. Sixteen of his fellow missionaries came readily
into his project; and Peter Cellani, one of this number, gave some
houses he was possessed of in Toulouse, in which they formed
themselves into a regular community, under the protection of the
bishop. This was the first convent of the Order. To establish it,
the founder was obliged to go to Rome. Pope Innocent III. re-
ceived the saint with great demonstrations of kindness, on account
of the reputation of his sanctity. Nevertheless the pope made at
first some difficulty to approve this order, upon late complaints
that too great a multiplication of orders would bring confusion,
and that it was better to reform those that were already establish-
ed. In the night following the pope dreamed, he saw the Lateran
698 INSTRUCTION FOR THE FEAST OF ST. DOMINIC.
Church in danger of falling, and that St. Dominic stept in and
supported it with his shoulders. Hereupon the pope approved
the new order by word of mouth, bidding the founder draw up
the Constitutions and lay them before him. St. Dominic returned
to Toulouse, and after a mature consultation with his sixteen col-
leagues made choice of the rule of the canons of St. Austin. He
added certain particular constitutions.
When St. Dominic returned to Rome Pope Innocent III. had
meanwhile died, and Honorius III. had been chosen in his place.
The new pope confirmed St. Dominic's order by two bulls, both
dated on the 26th of December, of 1216. He also detained the
saint several months in Rome to preach in that city; this com-
mission the saint executed with incredible applause and success.
At length he returned with the consent of his Holiness to Tou-
louse, and spent some time in forming his religious brethren in
the practice of the most perfect maxims of an interior life. He
exhorted them strenuously to attend in the first place to the
sanctification of their Own souls. He added excellent instructions
on humility, a perfect distrust in themselves, and an entire confi-
dence in God alone. After the Feast of the Assumption of our
Lady in the year 1217 he dismissed some of his religious to Spain
and Portugal, and some to Paris. The extraordinary reputation
of St. Dominic and his preaching friars drew many learned doc-
tors and other eminent men into this new order, and the saint
settled convents at Lyons, Montpellier, &c. St. Dominic went
again to Rome in 1217, and the pope desirous, that his order
should have a house in that city, gave him the Church of St.
Sixtus. During this stay at Rome God honored his ministry with
so many illustrious miracles, that Dominic acquired the name of
Thaumaturgus. Among others, he also recalled to life two per-
sons. In 1218 the saint undertook a journey from Rome through
Languedoc into Spain, and founded a famous convent at Segovia
and another at Madrid. In the next year he journeyed to Tou-
louse and Paris. He did not stay many weeks in this capital, but
gained souls to God by his sermons and instructions, and re-
ceived into his Order many persons of eminence. In 1220 the
saint waited on Pope Honorius III. at Viterbo. Until then Dominic
had taken no other title, but that of superior; the pope now com-
manded him to be styled general.
Wherever the saint travelled, he frequently preached; and
always with that incredible success, which can only be the fruit
of continual prayer. Though he was superior, he was distinguished
in nothing from the lowest among his brethren, but by his more
profound humility and more rigorous abstinence. To nourish in
his heart a perfect contempt of the world, he was a sincere lover
of holy poverty. He took all possible precautions to prevent riches
ever becoming the portion and the bane of his order. He never
began to instruct any one, without first imploring on his knees
INSTRUCTION FOR THE FEAST OF ST. LAWRENCE, MARTYR (J<J9
the intercession of the Mother of God. In conversing with others
it was his delight to speak only of God and heavenly things. St.
Dominic never ceased to pray for the conversion of infidels and
sinners. He would have all his religious applied to this great
work, every one according to his capacity. To this great function
he prepared his religious by long habits of virtue, especially of
prayer, humility, selfderiial and obedience. He taught his mis-
sionaries the art of preaching to the heart by animating them
with an ardent zeal and charity. Being once asked after preach-
ing, in what book he had studied his sermon? "In no other,"
said he, "than in that of charity."
St. Dominic made frequent missionary excursions, founded
many convents in Italy and sent some of his religious into Mo-
rocco, Portugal, Sweden, Norway, Ireland and England.
Long before his death St. Dominic had a forsight of it. Setting
out on a journey from Bologna for Milan he said to his friends there :
"You now see me in health; but before the glorious Assumption
of the Virgin Mother, I shall depart hence to the Lord." He
returned to Bologna in the summer, and was seized with a burning
fever. Having throughout his sickness undergone severe pains
with the greatest cheerfulness, he received the last Sacraments,
and continued in secret prayer till he calmly expired on the 6th
of August 1221. St. Dominic was canonized by Gregory IX. in
1234.
PRAYER OF THE CHURCH. God, who hast deigned
to illumine Thy Church through the merits and teachings of
Thy Confessor, blessed Dominic, grant through his interces-
sion, that she may not become destitute of temporal helps,
and may always advance in spiritual increase. Thro'.
The Epistle as on the Feast of St. Ignatius Loyola, and the Gospel
as on the Feast of St. Anthony.
INSTRUCTION FOR THE FEAST OF ST.
LAWRENCE, MARTYR
[August 10]
T. Lawrence, a youth endowed with rare gifts of
body and soul, who had the best of fortunes to
expect from the world, for the love of God and
from zeal for the salvation of his soul put the
world with all its honor, and riches and pleasures,
beneath his feet, and dedicated himself to the
. priesthood, at a time when the Christians and
especially the clergy, were continually persecuted. He was at a
very early age, on account of his remarkable merit and know-
700 INSTRUCTION FOR THE FEAST OF ST. LAWRENCE, MARTYR.
ledge, his fidelity and prudence, and notwithstanding his youth,
appointed archdeacon by Pope Sixtus, in which office, besides his
service at the altar, he had charge of the Church treasury and the
money for the poor, which led to his martyrdom. By command
of the Emperor Valerian, who ordered the bishops and priests to
be sought after to be executed, the holy Pope Sixtus was taken
prisoner, sentenced to death, and executed. Lawrence burning with
desire for a martyr's death, wished to die with his spiritual fa-
ther, and for this purpose followed him to the place of death,
saying: "Where are you going, my father, without your son?"
But the pope ordered him to return and guard the treasures of
the Church. When these words were reported to the officers,
Lawrence was taken and the treasure demanded of him. He asked
for three days in which to consider the demand, and at the end of
that time called the poor and sick to him, led them before the
tyrant, and said: "These are the treasures of the Church which
I promised you." The tyrant became furious and ordered the
saint to be bound and burnt upon a glowing grate. The saint
bore this horrible death with joy and with indifference to the fire,
and after a time said to the tyrant: "I am now roasted enough
on this side, let them turn me over." And the tyrant had him
turned to the other side, upon which the saint remarked: "My
flesh is now well roasted, eat if, if it pleases thee." Having then
with his eyes raised to heaven, prayed for the conversion of Rome
and for the spreading of the gospel throughout the whole country,
the saint slept quietly in the Lord, on the tenth of August, 258.
The Introit reads: Praise and beauty are before him:
holiness and majesty in his sanctuary. Sing ye to the
Lord a new canticle: sing to the Lord all the earth.
(Ps. xcv.) Glory, &c.
PRAYER OF THE CHURCH. Enable us, we beseech
Thee, Almighty God, to extinguish in ourselves the noxi-
ous heat of sin, by whose grace blessed Lawrence triumphed
over flames and the most exquisite torments. Thro 1 .
EPISTLE, (ii. Cor. ix. 6—10.) Beethren: He who soweth
sparingly, shall also reap sparingly : and he who soweth in
blessings, shall also reap of blessings. Every one as he hath
determined in his heart, not with sadness, or of necessity.
For God loveth a cheerful giver. And God is able to make
all grace abound in you : that ye always having all sufficiency
in all things, may abound to every good work. — As it is
written: He hath dispersed abroad, he hath given to the
poor: his justice remaineth for ever. And he that minister-
eth seed to the sower, will both give you bread to eat and
INSTRUCTION FOR THE FEAST OF ST. LAWRENCE, MARTYR. 701
will multiply your seed, and increase the growth of the fruits
of your justice.
EXPLANATION. These words apply perfectly to St. Law-
rence, who, instead of making himself rich with the Church treas-
ures, or gaining great honors by giving them up to the avaricious
tyrant, gave them to the poor and thus gained spiritual and
eternal treasures in abundance. In this we should imitate him. Alms-
giving is, as the apostle says, like a field, which the more it is sowed
by giving, the richer harvest it will bring for body and soul. We
should not be sad or vexed in giving, for this shows parsimony;
he who gives freely to the poor, is agreeable to God, and God
will repay him in His own time with corporal and spiritual riches,
and will never let him come to want. That which we give to the
poor, is not lost to us, but is deposited in the Lord's treasury,
whence we will again receive it with great interest.
GOSPEL. {John xii. 24 — 26.) At that time: Jesus said
to his disciples: Amen, amen, I say to you, unless the grain
of wheat falling into the ground, die, itself remaineth alone.
But if it die, it bringeth forth much fruit. He that loveth
his life, shall lose it: and he that hateth his life in this world,
keepeth it unto life eternal. If any man minister unto me,
let him follow me: and where I am, there also shall my mi-
nister be. If any man minister to me, him will my Father
honour.
What is meant by the grain of wheat which dies?
Christ, our Lord, who had to die and lay in the grave, that by
His death He might bring forth the fruit of redemption, conver-
sion, and happiness for mankind; every true Christian who mor-
tifies his evil desires, avoids improper inclinations, and the vanity
of the world, and brings forth the fruit of virtue and good works.
Such mortifications are a kind of martyrdom, and like m: rtyrdom
will be most gloriously rewarded by God. "Crucify thy flesh*" says
St. Chrysostom, "that thou mayst obtain the martyr's crown."
"It is," says St. Bernard, "a species of torture, by which the
spirit kills the works of the flesh." "To patiently endure dis-
grace, injustice, and persecution, to love those who hate us, is an
inward martyrdom," says St. Gregory. "The whole life of a
Christian," writes St. Augustine, "if fed by the gospel, is a con-
tinual cross and martyrdom."
What does it mean to hate one's life?
It means, to promise to our inclinations nothing which is
against God's commandments, and dangerous to our salvation,
and this means at the same time, to truly love our soul and to
702 INSTRUCTION FOR THE FEAST OF THE ASSUMPTION
preserve it for eternal life ; on the contrary, to yield everything
to our soul's passions and inclinations, everything for which it
improperly longs, means to destroy it. We hate the sick man, if
we give him that which he desires, when it is injurious to him,
and love him, if we refuse it to him. In the same way he truly
loves his soul, who resists its evil desires, and he hates it, who
yields to them. To such a hatred or rather to such a true love
for our souls, we are admonished by the Holy Ghost: Go not
after thy lusts, but turn away from thy own will. If
thou give to thy soul her desires, she will make thee
a joy to thy enemies. (Eccl. xviii. 30,21.)
PETITION. Jesus, blessed Fruit of the Virgin Mary,
we thank Thee, that Thou wert pleased for our salvation to
become, through Thy incarnation, such a wonderful grain of
wheat and die such a bitter death. Ah! that we rightly knew
this grace, and imitated Thee in our lives, as have so many
thousands of martyrs, among whom shines especially Thy
servant Lawrence. Grant us, that we may also be filled with
the desire to bear all sufferings patiently unto the end, and
so zealously serve Thee here, that we may in the other world,
as Thou hast promised, be honored by Thy Heavenly Father,
and be happy for all eternity. Amen.
INSTRUCTION
FOR THE FEAST OF THE ASSUMPTION
OF THE BLESSED VIRGIN MARY.
f August 15.]
Why is this feast thus named?
Ecause on this day the blessed Virgin was taken
up to heaven.
Why are herbs arid fruits blessed on this day?
The Church does this to manifest her joy at
the glorious victory which Mary achieved over
death, the world, and the devil, and at her
splendid triumph when she, adorned with virtues as with so many
flowers, entered heaven ; and that God may so sanctify and bless
the herbs and fruits, that their use may serve to our welfare.
At the Introit of Mass, the Church invites to universal joy
by singing: Let us all rejoice in the Lord, whilst we ce-
lebrate this festival in honour of the B. V. M. for whose
Assumption the angels rejoice, and praise the Son of
OF THE BLESSED VIRGIN MARY.
703
God. My heart hath uttered a good word: I speak my
works to the king. Glory, &c.
PRAYER OF THE CHURCH. Forgive, Lord, we be-
seech Thee, the sins of Thy people: that we, who are not
able to do any thing of ourselves that can be pleasing to
Thee, may be assisted in the way of salvation by the prayers
of the Mother of Thy Son. Thro', the same.
LESSON. (Eccl. xxiv. 1 1 — 20.) I sought rest every where,
and I shall abide in the inheritance of the Lord. Then the
Creator of all things gave his orders, and said to me : and he
that made me, rested in my tabernacle, and he said to me:
704 INSTRUCTION FOR THE FEAST OF THE ASSUMPTION
Let thy dwelling be in Jacob, and thy inheritance in Israel,
and take root in my elect. From the beginning, and before
the world was I created, and unto the world to come I shall
not cease to be, and in the holy dwelling place I have minis-
tered before him. And I was so established in Sion, and in
the holy city likewise I rested, and my power was. in Jeru-
salem. And I took root in an honourable people, and in the
portion of my God his inheritance, and my abode is in the
full assembly of saints. I was exalted like a cedar in Liba-
nus, and as a cypress-tree on Mount Sion. I was exalted like
a palm-tree in Cades, and as a rose-plant in Jericho: as a
fair olive-tree in the plains, and as a plane-tree by the water
in the streets, was I exalted. I gave a sweet smell like cin-
namon, and aromatical balm : like the myrrh I yielded a
sweet odour.
EXPLANATION. The Holy Ghost uses these words, it is
true, in praise of eternal wisdom, but the Church applies them to
Mary also, to describe the glory and splendor of her assumption.
For Mary found her rest only in God, the Creator of all things,
who created her, and preserved her from original sin, and lived
in her womb as in a tabernacle. On this day God seems to say to
her: "Possess the abode destined for thee from all eternity, and
the inheritance designed for thee as the first of the elect. " Thus
Mary is exalted as Queen of the saints and angels in the heavenly
Sion; and now in this holy city, she enjoys an undisturbed peace
with God, shares his happiness with Him, and is second only to
Him in power and glory; there she shines in the most radiant
garments, like an ever blooming rose-plant in Jericho, from there
she lets flow upon the wretched children of Adam the oil of her
mercy as from a fair olive-tree, shades them with her protection
like a plane-tree, and refreshes them with the sweet fragrance of
her virtue and grace.
GOSPEL. (Lukex. 38 — 42.) At that time: Jesus entered
into a certain town; and a certain woman named Martha,
received him into her house. And she had a sister called
Mary. Who sitting also at the Lord's feet, heard his word.
But Martha was busy about much serving. Who stood and
said : Lord, hast thou no care that my sister hath left me
alone to serve ? Speak to her therefore, that she help me.
And the Lord answering, said to her: Martha, Martha, thou
art careful, and art troubled about many things. But one
OF THE BLESSED VIRGIN MARY, 705
thing is necessary. Mary hath chosen the best part, which
shall not be taken from her.
Why does the Church read this gospel to-day?
Because it can be well applied to Mary, who more worthily and
tenderly even than Martha received, nourished, and served the
Son of God, and more fervently and attentively than even Martha's
sister listened to His words, preserved them in her heart and
sought to fulfil them. And in both ways has she chosen the best
of all parts, because in both she walked in perfection and so
gained the greatest of rewards, this day bestowed upon her, never
to be taken from her.
What may we learn from these two sisters?
That like Mary, who is a type of the active, stirring life, we
should be energetic in performing the duties of our state of life, but
not on that account to forget to practise good works, to do all for
the love of God, seeking in all things His pleasure, and, since we
can no longer serve Christ in a material way, to serve the poor, of
whom He says, that whatever we do to the least of them, He will
consider and reward as if done to Himself. We are also like Mary
who represents the contemplative life, to be fervent in prayer, in
listening and meditating upon the word of God, upon the divine
Majesty, its perfections, and our frailty, thus to sanctify ourselves
and to make ourselves more worthy of eternal happiness. This
contemplative life Christ calls the better part, but does not there-
fore set aside the active life. We can easily unite both, but must
never lose sight of the better part.
Why does Jesus reproach Martha?
Because she was uneasy and distracted by her own carefulness
and anxiety, and forgot to hear the divine word. — Thus do many
Christians who find no time to work at the salvation of their soul,
and even during divine service and the sermon are thinking of
their domestic affairs, and so leave the Church without having
gained anything for their soul.
What is the one thing necessary?
To seek the glory of God and the salvation of our soul. He who
attends to this, attends to all his duties, he is busy and active, but
not uneasy and disturbed, and calmly directs his mind to God in
all his labors, offers his every step to Him, and draws His grace
upon himself.
PETITION. Would that I had better attended to the one
thing necessary! Unhappy hours which I have squandered
for the world, its vanities and pleasures! Where are you
now % What shall I have from you in eternity but sorrow and
45
706 INSTRUCTION FOR THE FEAST OF THE ASSUMPTION, &c
desolation? Could I but call back my wasted life? But since
that cannot be, give me Thy grace, I beseech Thee, most
beneficent God, to pass the remaining years of my life wholly
in Thy service, and work above all and only for the affairs
of my soul.
THOUGHTS OF ST. BERNARD OF THE ASSUMPTION
OF MARY.
ON this day the glorified Virgin entered heaven, and crowned
by her presence the holy pleasures of its inhabitants. But
what mind can conceive the glory with which the arrival of the
Queen of the world was celebrated by the brilliant heavenly hosts,
their advance to greet her, their chanting as they led her to the
magnificent throne? Who can fancy the tender gaze, the loving
countenance, the divine caresses with which she was received by
her Son and placed over all created beings, honored as became
such a mother, with the glory that became such a Son? What
lips may describe the assumption of Mary? As upon earth she
before all others received special grace, so in heaven she before
all others receives special glory. If eye hath not seen, nor ear
heard, nor has it entered into the heart of man to know the de-
lights that God has prepared for those that love Him, who shall
say what is prepared for her who bore Him and loved Him more
than all! blessed art thou, Mary! Most blessed wert thou, when
thou didst receive the Saviour; most blessed art thou, when the
Saviour receives thee !
ST. BERNARD'S PRAYER TO MARY.
We accompany thee, on this day, with our most ardent
wishes to thy Son, glorious Virgin, Queen of heaven! and
follow thee from afar, happy Virgin! Give thy mildness to
the world, give of the grace thou hast found with God. Obtain
by thy blessed intercession, grace for the guilty, recovery for
the sick, strength for the fainthearted, aid for those in peril!
And for us, thy servants, who on this glorious festival-day
invoke thy sweetest name, spend, gentlest Queen, His grace
for us Jesus Christ, thy Son, our Lord and God, to whom be
glory forever. Amen.
707
INSTRUCTION FOR THE FEAST OF ST.
RERNARD, ARROT.
[August 20.]
T. Bernard, the third son of Tescelin and Alice,
both of the highest nobility in Burgundy, was
born in 1091 at Fontaines, a castle near Dijon.
His parents were persons of great piety, and His
mother not content to offer him to God as soon
as he was born, afterwards consecrated him to his
• service in the church. Bernard was sent, when
still young, to Chatillon on the Seine, to pursue a complete course
of studies. Even then he loved to be alone; he was always re-
collected, obedient, obliging to all, and modest beyond what can
be expressed. He made it his continual earnest prayer to God,
that He would never suffer him to sully his innocence by sin. The
quickness of his parts astonished his masters. Bernard at a very
early age entered upon the studies of theology and of the holy
scriptures. He was nineteen years old, when his pious mother
died. At this time Bernard became his own master; for his father
was employed at a distance. He made his appearance in the wor d
with all the advantages and talents, which can make it amiable
to a young nobleman, or which could make him loved by it. His
vivacity of wit and cultivated genius, his prudence and natural
modesty, his affability and sweetness of temper, made him beloved
by all. But these very advantages had their snares. His first
danger was from false friends; but the light of grace made him
discover the first attempts and resolutely repulse them. Once he
happened to fix his eyes on the face of a woman, but immediately
reflecting that this was a temptation, he ran to a pond and leaped
up to the neck into the water, which was then as cold as ice.
Bernard was affrighted at the dangers of the world, and began to
think of forsaking it, and retiring to Citeaux, where God was
served with great fervor. His brothers and friends endeavored
to dissuade him from it; but he so pleaded his cause, as to draw
them all over to join him in his courageous undertaking. Thus it
came, that in the year 1113 Bernard arrived at Citeaux, accom-
panied by thirty noblemen. This holy company prostrating them-
selves before St. Stephen, the founder of Citeaux, begged to be
admitted to join the monks in their penitential lives. ISt. Stephen
seeing their fervor, received them with open arms, and gave them
the habit. St. Bernard was then twenty three years old. He
entered this house in the desire to die to the remembrance of
men, to live hidden, that he might be occupied only with God.
To renew his fervor against sloth, he repeated often to himself:
"Bernard, Bernard, why earnest thou hither?" He studied to
mortify his senses and to die to himself in all things. After a
45*
708
INSTRUCTION FOR THE FEAST OF ST. BERNARD.
I I
year's noviciate, he did not know whether the top of his cell was
covered with a ceiling, nor whether the church had more than
one window. In 1114 he made with his companions his profession
in the hands of St. Stephen. He set out witn extraordinary ardor
in all his monastic exercises. At his work in the fields or in the
forest his soul was continually occupied with God, and he used
afterwards to say, that he never had any other master in his studies
of the holy scriptures but the oaks and beeches of the forest. He
INSTRUCTION FOR THE FEAST OF ST. BERNARD. 709
almost always labored under some bodily infirmity, but he suf-
fered all his distempers without ever speaking of them. He was a
great lover of poverty in his habit, cell, and all other things:
but called dirtiness a mark of sloth or affectation. His chief sus-
tenance was coarse bread softened in warm water.
The number of monks being grown too great at Citeaux, St.
Stephen founded other monasteries, and in 1115 selected St. Bernard
as abbot of twelve monks to found a new house in the diocese of
Langres in Champagne. They walked in procession singing psalms,
with their new abbot at their head, and settled in a desert called
the Valley of Wormwood, encompassed by a wild forest. This
young colony had often much to suffer, and being several times
in extreme necessity, was as often relieved in some sudden unex-
pected manner. The reputation of this house in a short time be-
came so great, that the number of monks in it amounted to one
hundred and thirty, and the country gave this valley the name of
Clara-vallis or Clairvaux.
St. Bernard now seemed to set no bounds to the austerities
which he practised himself. This severity brought upon him a
severe distemper, and his life was almost despaired of about the
end of the year 1116. He was therefore obliged by the general
chapter of the order to submit to the authority of William of
Champeaux, who commanded, that Bernard should lodge outside
of the enclosure, that he should not observe the rule of the monas-
tery as to eating and drinking, and that he should be entirely dis-
charged from all care of the affairs of his community. After a year
St. Bernard returned in good health to his monastery, and to the
practice of his former austerities. He founded many monasteries,
and by his sanctity and learning in the wisdom of the Holy Ghost
drew great numbers of the most eminent men into his order. So
great was the reputation of his learning and piety, that all princes
desired to have their differences settled by him; bishops regarded
his decisions as oracles, and referred to him the most important
affairs of their churches; the popes looked upon his advice as the
greatest support of the holy see.
After the death of Honorius II. in 1130, Innocent II. was
chosen pope by the greater number of cardinals. But at the same
time a faction attempted to invest with that supreme dignity
cardinal Peter, who took the name of Anacletus, and was so power-
ful, that he got all the strongholds about Rome into his hands.
Upon this occasion it was St. Bernard, whom God used as an in-
strument to restore peace to his church. In a council of French
bishops he strenuously maintained the justice of Innocent's cause;
he persuaded Henry I., King of England, to acknowledge Innocent,
and convinced the Emperor Lothaire of the validity of the elec-
tion ; in a public conference at Salerno in Southern Italy, Bernard
convicted Anaclet's partisans of schism, and brought over many
persons of distinction to the union of the church.
710 INSTRUCTION FOE THE FEAST OF ST. BERNARD.
The saint exerted the same zeal in maintaining the purity of
the catholic faith, which he employed in the support of its unity.
He caused the writings of Peter Abelard and of Gilbert de ia
Porree to be condemned, and by his learning and mildness suc-
ceeded, that both retracted their errors.
In 1145 Bernard of Pisa, Abbot of the Cistercian monastery of
the Three Fountains in the neighborhood of Rome, was chosen
pope and took the name of Eugene III. He had been a monk at
Clairvaux under St. Bernard. St. Bernard was struck with sur-
prise at the news, and fearing lest so great an exaltation should
make him forget himself, he wrote to him five books, of consi-
deration, pressing upon him without flattery the various duties
of his station, and strongly recommending to him always to reserve
time for selfexamination and daily meditation.
About this time the newly founded Christian kingdom of Je-
rusalem was in the greatest danger. Pope Eugene III., coming
into France in 1147 held there several councils to promote a second
crusade and commissioned St. Bernard to preach the Holy War.
This the abbot executed with incredible success in all the chief
provinces of France, and afterwards did the same in the principal
cities of Germany. King Lewis VII. of France, and the Emperor
Konrad took part in this crusade, but it ended disastrously. The
ill success must partly be attributed to the treachery of the Greeks ;
but the finger of God was visible in chastising the sins of the
Christians; for a great part of those who composed the crusad-
ing army were led by no other motive than the prospect of plun-
der, and committed every kind of disorder in their march. This
unfortunate expedition raised a great storm against St. Bernard,
because he had seemed to promise success. His answer was, that
he confided in the divine mercy for a blessing on an enterprise
undertaken for the honor of His divine name ; but that the sins
of the army were the cause of their misfortunes.
In the beginning of the year 1153, St. Bernard fell into a decay.
He had long dwelt in heaven in desire, sighing continually under
the weight of his banishment from God ; though his desire by
humility he ascribed to pusillanimity, not to charity. After six
months of suffering, he with inflamed sighs of compunction and
holy love prepared himself for his last moment, in which he hap-
pily yielded up his soul to God on the 20th of August, 1153. His
name was solemnly enrolled among the saints bv Alexander HI.
in 1165.
PRAYER OF THE CHURCH. God, who hast given to
Thy people blessed Bernard as a minister of eternal salvation,
grant, we beseech Thee, that we may merit to have him as
an intercessor in heaven, whom we have had as a teacher on
earth. Thro'.
INSTRUCTION FOR THE FEAST OF ST. BERNARD. 7J {
EPISTLE. (Eccl. xxxix. 6 — 14.) He will give his heart
to resort early to the Lord, that made him, and he will pray
in the sight of the Most High. He will open his mouth in
prayer, and will make supplications for his sins. For if it
shall please the great Lord, he will fill him with the spirit
of understanding : And he will pour forth the words of his
wisdom as showers, and in his prayer he will confess to the
Lord. And he shall direct his counsel, and his knowledge,
and in his secrets shall he meditate. He shall shew forth the
discipline he hath learned, and shall glory in the law of the
covenant of the Lord. Many shall praise his wisdom, and it
shall never be forgotten. The memory of him shall not depart
away, and his name shall be in request from generation to
generation. Nations shall declare his wisdom, and the church
shall shew forth his praise.
GOSPEL. {Matt. v. 13—19.) At that time: Jesus said
to his disciples : You are the salt of the earth. But if the
salt lose its savor, wherewith shall it be salted? It is good for
nothing any more but to be cast out, and to be trodden on
by men. You are the light of the world. A city seated on a
mountain, cannot be hid. Neither do men light a candle and
put it under a bushel, but upon a candlestick, that it may
shine to all that are in the house. So let your light shine
before men, that they may see your good works, and glorify
your Father who is in heaven. Do not think that I am come
to destroy the law, or the prophets. I am not come to des-
troy, but to fulfil. For amen I say unto you, till heaven and
earth pass, one jot, or one tittle shall not pass from the law,
till all be fulfilled. He therefore that shall break one of
these least commandments, and shall so teach men, shall be
called the least in the kingdom of heaven. But he that shall
do and teach, he shall be called great in the kingdom of
heaven.
712
INSTRUCTION FOR THE FEAST OF ST.
BARTHOLOMEW, APOSTLE.
j [August 24]
Artholomew, a native of Cana in Galilee, is pro-
bably that Nathaniel whom Philip, when called by
Christ, took with him to the Lord. When called by
Christ to be an apostle, Bartholomew left all at
once, followed Him, and witnessed His sufferings
, and death, His resurrection and ascension. When
he had received the Holy Ghost, he preached the gospel first to the
Jews, and gaining but little fruit from their stubbornness, turned to
the heathens in India, where he carried a copy of the gospel of St.
Matthew; from India St. Bartholomew went to Phrygia and Ly-
caonia, everywhere preaching the faith of the cross, coming finally
to Great Armenia, where after gaining a rich harvest for the faith,
he received the crown of martyrdom. In Great Armenia he smote
with dumbness the devil who had been prophetizing in a temple
of the idols, freed the king's daughter of an evil spirit, and con-
verted the king and many of his court to the Christian religion.
Enraged at this, the priests of the idols swore an oath to put him
to death, and at their instigation the saint was killed after fright-
ful tortures by Astyages, a brother of the converted king and a
zealous idolator. The general belief is, that he was crucified with
his head downwards, and while still alive the skin stripped from
his body. His sacred relics were brought to Benevent, Italy, in
the year 809, and to Rome in 983, where they are venerated in a
Church dedicated to him.
[The Introit as on the Feast of St. Andrew.]
PRAYER OF THE CHURCH. Almighty and eternal
God, who comfortest Thy people by the sacred and venerable
solemnity of Thy blessed apostle Bartholomew: grant, we be-
seech Thee, that we may love what he believed, and practise
what he taught. Thro 1 .
EPISTLE, (i. Cor. xii. 27—31.) Beethken: You are the
body of Christ, and members of a member. And God indeed
hath set some in the church, first apostles, secondly prophets,
thirdly doctors, after that miracles, then the graces of heal-
ings, helps, governments, kinds of tongues, interpretations of
speeches. Aj:e all apostles'? Are all prophets? Are all doctors?
Are all workers of miracles? Have all the grace of healing?
Do all speak with tongues? Do all interpret? But be ye
zealous for the better gifts.
INSTRUCTION FOR THE FEAST OF ST. BARTHOLOMEW, APOSTLE. 713
EXPLANATION. The apostle here gives a beautiful picture
of the holy Church. He teaches, that all faithful Catholics com-
pose the body of Christ, the universal Church ; every true Catholic
is, indeed, a member of a single Church (diocese, congregation),
and this a member of the universal Church. No one is the whole
body, each one is only a member, some members higher than
others, superiors of the Church, bishops, priests, and preachers,
but no one should raise himself above the others; for as in a body
all the members are necessary, so all the members of the body of
Christ, the Church, are necessary, though they stand on the low-
est step. But those members of the Church who do not possess
the gifts which the apostle describes, and whom God has not called
to special office in His Church, should not seek places and posi-
tions which are not in their vocation, but as every member keeps
the place on the body which is given it, so should every member
of the body of Christ, the Church, keep the place which God has
appointed to him, and work according to his ability for the wel-
fare of the whole Church. Has God placed you in a farmer's place?
then envy not the nobles and the officers ; is another more skilful
than you and fills a higher position? then murmur not: for as all
the members of a body cannot be eyes, so in the moral body of
the Church all cannot be in a high office or position, but all the
members of Christ's body, all the faithful of the Church, can be
zealous for the more special gifts, for greater sanctity and per-
fection, each in his own position, and for a perfect love of God ;
for upon this path the king and the beggar may journey together
to eternal life.
GOSPEL. {Luke vi. 12 — 19.) At that time: Jesus went
out into a mountain to pray, and he passed the whole night
in the prayer of God. And when day was come, he called
unto him his disciples : and he chose twelve of them (whom
also he named Apostles) : Simon whom he surnamed Peter,
and Andrew his brother, James and John, Philip and Bar-
tholomew, Matthew and Thomas, James the son of Alpheus,
and Simon who is called Zelotes, and Jude the brother of
James and Judas Iscariot who was the traitor. And coming
down with them, he stood in a plain place, and the company
of his disciples, and a very great multitude of people from all
Judea and Jerusalem, and the sea-coast of Tyre and Sidon,
who were come to hear him, and to be healed of their dis-
eases. And they that were troubled with unclean spirits
were cured. And all the multitude sought to touch him, for
virtue went out from him, and healed all.
714 INSTRUCTION FOR THE FEAST OF ST. BARTHOLOMEW, APOSTLE.
Why did Jesus go out into a mountain to pray ?
Because, as St. Bonaventura says, as a mountain is high, so
also must our prayer raise us to God, and from the low valleys
of the temporal life, we must elevate ourselves in all our thoughts
and desires to God, if our prayer is to avail us.
Why did Christ pray in the night?
To teach us that night is the best time for prayer, because
every thing is then quiet and we can better collect our thoughts ;
also that we may preserve ourselves by prayer from the snares
and temptations which the devil spreads for us at night; that we
should pray at night for the graces which during the day we have
found necessary for ourselves and our neighbor. St. Gregory says,
that on this account Christ was accustomed to pray during the
night, and during the day to work by teaching and by miracles
for the salvation of souls. For these reasons, prayers are said in
monasteries in the night, as advised by David (Ps. cliii. 2.), and it
is a commendable custom for families to say the rosary, a litany,
and the night prayer in common.
Why did Christ pray during this particular night?
Because He was to choose His twelve apostles in the morning,
and He, therefore, prayed to His Heavenly Father to give them
all the graces required by the mighty mission. In the same spirit
the Church prays four times during the year, on the Ember days,
for those who are dedicated to the priesthood and to receive holy
orders, as Christ prayed and as the apostles fasted and prayed
before consecrating Paul and Barnabas. (Acts xiii. 3.) Besides this,
the Church has appointed the fast at Ember time, and requires
the faithful to ask with prayer and fasting for pious priests, for
on the priesthood depends the temporal and eternal welfare or
grief of the faithful. Let us pray fervently and often, that God
may give us zealous and exemplary priests.
Why did Christ on this day call those twelve apostles, who before
were only disciples?
Because the apostolic dignity is the highest after Christ's, and
He desired, that they should first, as disciples, prepare themselves
for it. He who wishes to teach, must first learn. No one should
enter into an office for which he is not fitted.
What beautiful example is given us in our Saviour's coming down
from the mountain, and in the conduct of the people awaiting Him?
The Saviour's descending shows us His goodness and kindness
to the poor and lowly, and to the sick. He especially teaches the
great ones of the earth, how they should kindly descend to their
subjects, the weak and poor, hear their complaints, and relieve
them. The conduct of the people who had come to hear Christ and
sought to touch Him, because virtue went out from Him, curing
INSTRUCTION FOR THE FEAST OF ST. AUGUSTINE, BISHOP. 715
them, teaches us first to seek the salvation of our soul, the voice
of Jesus, and then in our physical needs to seek help from Him,
sure to find it.
PETITION. blessed Apostle Bartholomew! who left all
to follow Christ, even giving thy life for Him, pray for us,
that we also may give up all for Christ that interferes with
our love for Him, that we may imitate Him, and be eternally
happy. Amen.
INSTRUCTION FOR THE FEAST OF ST.
AUGUSTINE, BISHOP.
[August 28 J
T. Augustine was born in the year 354, at Tagaste,
a small town of Numidia in Africa. His parents
were of good condition, yet not very rich; his
father was an idolator, but by the holy example
and prudent conduct of St. Monica, his wife, he at
length learned the humility and meekness of the
Christian religion, and was baptized a little before
his death. Augustine went to school first in his own town ; then
his father, who perceived Augustine's excellent genius and wonder-
ful disposition for learning, sent him to Madoura, a neighboring
city, where he studied grammar, rhetoric and poetry. "When he
was sixteen years old, his father made him return to Tagaste and
kept him a whole year at home. During this time the young man
slighting the advice of his mother, fell into lewd company, being
induced to it by idleness. Towards the end of the year 370
Augustine was sent to Carthage. There he easily held the fore-
most place in the school of rhetoric, and applied himself to his
studies with so much eagerness and pleasure, that it was with
great difficulty, that he was drawn from them. But his motives
were only vanity and ambition. When he once desired to read
the holy scriptures, he was offended with the simplicity of the
style, and swelling with pride, as if he was endued with a great
genius, he could not relish their humility, or penetrate their spirit.
About his nineteenth year he fell into the sect of the Manichees,
in which he continued between eight and nine years. In his
twentieth year, to ease his mother of the charge of his education,
his father having already died, St. Augustine left Carthage, and
set up a school of grammar and rhetoric at Tagaste. Here St.
Monica employed all efforts, admonitions, entreaties, severity to
convert her son, but all were vain. By the loss of an intimate
friend, who had been for several years the companion of his
studies, Augustine was afflicted so grievously, that all places
71 6 INSTRUCTION FOR THE FEAST OF ST. AUGUSTINE, BISHOP.
and things where he had previously enjoyed him, were turned
into bitter torment. Not being able any longer to bear his native
country, he removed to Carthage, where time and new connections
wore 01 his grief. At Carthage he opened a school of rhetoric,
and gained great applause in the public disputations. Here St.
Augustine met the Manichean bishop Faustus, from whom he ex-
pected the solution of many doubts. But he found, that Faustus
was a good speaker, but said no more than the rest of the Mani-
chees, only explained himself with greater grace and facility. He
now disapproved entirely of the Manichean sect, but his prepos-
sessions against the catholic faith hindered him from turning his
enquiries on that side.
Being disgusted by the disorderly behaviour of the students
at Carthage, he resolved to go to Rome. At Rome he lodged with
a Manichean, merely on account of former acquaintance, and be-
cause he was not yet resolved to become a member of any other
religion. His school was soon frequented by the greatest wits of
that age, and none ever went from it, without being struck with
admiration at his learning and parts. But finding the scholars
there often unjust enough, not to pay their salaries to their mas-
ters, he grew weary of the place. It happened about this time,
that deputies were sent from Milan to Symmachus, the prefect of
Rome, requiring that he should sent thither some able master of
rhetoric. Augustine having given proofs of his capacity, was se-
lected by Symmachus and accordingly sent. At Milan he became
acquainted with the holy bishop St. Ambrose. Augustine frequently
attended his sermons. Although Augustine aimed only at grati-
fying his ears, and despised the matter, which the bishop treated,
yet the sermons like a distilling rain insensibly made impres-
sions on his heart, and caused the seeds of virtue to spring forth
therein. In the search of truth he was still perplexed about the
origin of evil, and suffered a secret anguish in his soul, to which
only God was witness. It happened in the mean time, that one
Potitianus, an African, who had an honorable employment in the
emperor's court, and was a very religious man, came one day to
pay a visit to Augustine and his friend Alipius : and finding a book
of St. Paul's epistles lying on the table, took occasion to speak to
them of the life of St. Anthony, and was surprised to find that his
name had been to that hour unknown to them. Potitianus also
related the example of two friends of his, who by reading the life
of St. Anthony, became so inflamed with the love of God, as im-
mediately to embrace the same kind of life. The discourse of
Potitianus had a powerful influence on the mind of St. Augustine.
When Potitianus had departed, he withdrew from his friend Ali-
pius, threw himself dow r n under a fig-tree, and there gave free
vent to a torrent of tears. Whilst thus weeping with most bitter
contrition of heart for his past life, he on a sudden heard as it
were the voice of a child singing the words: "Tolle, lege, Toll e,
INSTRUCTION FOR THE FEAST OF ST. AUGUSTINE, BISHOP. 71 7
lege," that is, take up and read, take up and read. He inter-
preted the voice to be nothing less than a divine admonition,
remembering that St. Anthony was converted from the world to
a life of retirement, by hearing an oracle of the gospel read. He
immediately rose up, suppressed his tears, and returned to look
for the book of St. Paul's epistle's. He opened it, and read in
silence the following words on which he first cast his eyes: "Not
in revelling and drunkenness: not in impurities, strifes
and envy: but put ye on the Lord Jesus Christ, and
make not provisions for the flesh in its concupiscen-
ces. {Rom. xiii. 18.) He would read no farther, all his former
hesitation was dispelled, all his doubts solved. He told Alipius
what had passed in his soul ; they immediately went in, and told
the good news to St. Monica, who had followed her son into Italy,
and came to him at Milan.
The conversion of St. Augustine happened in the year 386, the
thirty second of his age. At the same time he determined to quit
his school and profession of teaching rhetoric. He retired to a
country-house in the neighborhood of Milan, where he wholly
employed himself in prayer and study. Here he strenuously la-
bored, by the practice of austere penance, by the strictest watch-
fulness over his heart and senses, and by most fervent and humble
prayer to purify his affections, to disengage them perfectly from
the inordinate love of creatures, and preparing himself for the
grace of leading a new life in Christ, and becoming in him a new
creature. In the beginning of the lent of 387 Augustine returned
to Milan to prepare himself for baptism, which he received from
St. Ambrose on Easter-eve of the same year. Soon after, desiring
to devote himself entirely to the divine service in a life of solitude,
he resolved to return into Africa. On his way thither, he lost his
holy mother, St. Monica, who died in the seaport of Ostia. He
landed at Carthage about September 388, made only a very short
stay, making all possible haste to retire to his house in the coun-
try, with certain devout friends. There he lived almost three
years entirely disengaged from all temporal concerns, serving God
in fasting, prayer, good works, meditating upon His law, day and
night, and instructing others by his discourses and books. In the
house all things were common, and were distributed according to
every one's necessities, no one among them having the least thing
at his own disposal. The religious order of the hermits of St. Au-
gustine dates its foundation from this epoch in 388. When St.
Augustine was ordained priest and removed to Hippo, many of his
religious brethren followed thither, and with the assistance of his
bishop Valerius, he founded there a new monastery. Valerius,
who was a Greek and had moreover an impediment in speaking,
appointed Augustine to preach to the people in his own presence.
Augustine preached constantly, sometimes every day, and some-
times twice on the same day. He did not desist even when he
718 INSTRUCTION FOR THE FEAST OF ST. AUGUSTINE, BISHOP.
was so weak as to be scarce able to speak; but he seemed to
gather strength in preaching and his ardor for the salvation of
souls made him forget the pains of sickness. Valerius finding him-
self sinking under the weight of his years and infirmities, had
Augustine chosen as his coadjutor. Although the saint protested,
he was at length compelled to acquiesce in the will of heaven and
was consecrated in the year 395. Valerius died the following year.
In this new dignity the saint was obliged to live in the episcopal
house; but he engaged all the priests, deacons and subdeacons
that lived with him, to renounce all property, and to engage them-
selves to embrace the rule, which he established there. The
saint's clothes and furniture were modest. He exercised hospita-
lity, but his table was frugal. At table he loved rather reading
or literary conferences than secular conversation, and to warn his
guests to shun detraction, he had the following distich written
upon his table :
This board allows no vile detractor place,
Whose tongue will charge the absent with disgrace.
He employed whatever could be spared of the revenues of his
church in relieving the poor; he even sometimes melted down
part of the sacred vessels to redeem captives. He prevailed upon
his flock to establish the custom of clothing all the poor of each
parish once a year .
Augustine always trembled at the danger of secret compla-
cency, or vain glory amidst the praise of others. Sincere humility
made him love, at every turn, to confess his ignorance. Nothing
gave him greater confusion and mortification than the esteem of
others, or their opinion of his learning. From this sincere humi-
lity the saint wrote his Confessions, a book in which he divulges
all the sins of his youth, and in which he shows the ways, by
which the divine mercy led him to repentance and conversion.
Augustine was indefatigable in refuting the heretics, who were
at his time very numerous in the northern part of Africa. Indeed
at Hippo, the Donatists were before the arrival of the saint so
numerous that the Catholics formed but a small minority. By the
learning and indefatigable zeal of Augustine, supported by the
sanctity of his life, the catholics began to gain ground exceedingly.
At this the Donatists were so much exasperated, that some of
them proposed to kill him, and made even several attempts at
performing their desire, all of which, however, were foiled. He
wrote many works both against these heretics, as also against the
Manichees, the Pelagians, the Jews and the pagans.
About the year 428 northern Africa was visited by a terrible
scourge. The Vandals under Genseric with an army of 80,000
men sailed from Spain to Africa. Possidius, Bishop of Calama,
an eye witness, describes the dreadful ravages by which the
Vandals filled with horror and desolation all those rich provin-
INSTRUCTION FOR THE FEAST OF St. AUGUSTINE, BISHOP. 719
ces. He saw the cities in ruin, the houses in the country razed
to the ground, the inhabitants either being slain or having fled.
Within a short time there were only three cities remaining, that
were not in ruins: Carthage, Hippo and Cirta. About the end of
May in the year 430 the Vandals appeared before Hippo. The
siege continued fourteen months. Augustine did all in his power
to alleviate the miseries of the besieged, he consoled the dying,
tended the wounded and fed the poor. He spoke much to his
people on resignation to the divine will under all the scourges
which their sins deserved, and the necessity of averting the divine
anger by sincere penance. In the third month of the siege the
saint was seized with a fever and from the first moments of his
illness doubted not, but that it was a summons of God who called
him to Himself. He ordered the penitential psalms of David to be
written out, and hung in tablets upon the wall by his bed ; and as
he there lay sick, he read them with abundance of tears. Not to
be interrupted in these devotions, he desired about ten days be-
fore his death, that no one should come to him, except at those
times when either the physicians came to visit him, or his food
was brought to him. This was constantly observed, and all the
rest of his time was spent in prayer. Though the strength of his
body daily and hourly declined, yet his senses and intellectual
faculties continued sound to the last. He calmly resigned his
spirits into the hands of God, on the 28ih of August, 430. The
body of the saint was brought to Sardinia, and thence to Pavia,
where they now rest in the church named after him, St. Augustine.
PRAYER OF THE CHURCH. Attend to our supplica-
tions, Almighty God, and by the intercession of blessed
Augustine, Thy confessor and bishop, graciously grant the
effect of Thy wonted mercy to those, to whom Thou grantest
confidence to hope for forgiveness. Through our Lord.
EPISTLE, (ii. Tim. iv. 1 — 8.) Dearly beloved: I charge
thee before God and Jesus Christ, who shall judge the living
and the dead, by his coming, and his kingdom : Preach the
word: be instant in season, out of season: reprove, entreat,
rebuke in all patience and doctrine. For there shall be a
time, when they will not endure sound doctrine : but accord-
ing to their own desires they will heap to themselves teach-
ers, having itching ears, and will indeed turn away their
hearing from the truth, but will be turned unto fables. Be
thou vigilant, labor in all things, d<p the work of an evan-
gelist, fulfil thy ministry. Be sober. For I am even now
ready to be sacrificed : and the time of my dissolution is at
hand. I have fought a good fight, I have finished my course,
720 INSTRUCTION FOR THE FEAST OF ST. ROSE OF LIMA.
I have kept the faith. As to the rest, there is laid up for
me a crown of justice, which the Lord the just judge will
render to me in that day: and not only to me, but to them
also that love his coming.
The Gospel as on the Feast of" St. Bernard.
INSTRUCTION FOR THE FEAST OF ST.
ROSE OF LIMA.
[August 30.]
T. Rose was born in 1586 at Lima, the capital of
Peru, of poor but noble Spaniards. Her baptismal
name was Isabella, which, however, was changed
into Rose, at the incident of her mother one day
perceiving a beautiful rose suspended over the
face of the sleeping babe. The little girl was of a
% most attractive exterior, and of quiet disposition
and so amiable in her ways, that she was of universal joy to all
the house.
In her tenderest age she already manifested signs of her pa-
tience and endurance in sufferings. Once the cover of a chest fell
upon and crushed her right thumb, but she kept it quiet and con-
cealed, until the finger had festered so badly, that the surgeon was
obliged to amputate it; upon an other occasion, when a most painful
cure was undertaken on her, she uttered no sound, though she
trembled for very pain. It was the spirit of religion and selfdenial
that enabled her to act thus. Her elder brother once happened to
soil her hair, whilst playing with her; this vexed her a little, but
her brother pithily retorted: "Those long hair and braids of 3^
girls are only so many snares, with which the devil tries to entangle
and bind young men." Such words touched her to the quick;
apprehending danger on all sides, she fled to God, her only refuge,
entreating Him to assist her with His grace ; she offered her entire
self to Him, vowing chastity for life, in testimony of which she cut
off her beautiful hair. Jesus, now her only love, wonderfully led
her to a higher spiritual life, her parents on the other hand urging
her to partake ot the vanities of the world. Her mother, proud of
the beauty of Rose, always pressed her to dress and brush up as
gayly as possible, poor as she was ; she would have her decorate
her head witli flowers and ribands, to use powders, to wear corals
and beads about her neck and arms. Rose patiently suffered these
vain commands and obeyed with bitter grief, but with the flowers
she would press thorns upon her head; in one instance she fastened
a w r reath of flowers with a pin to her very scalp in order to suffer
more under the appearance of vain decoration.
INSTRUCTION FOR THE FEAST OF ST. ROSE OF LIMA. 721
In all this things she was a most loving and selfsacrificing
child; she labored with unwearied diligence, doing all in her power
to assist her parents, who had sunk deeply into poverty.
Rose as she was by name, and to some extent in fact, she also
grew up amid many thorns. When she had arrived at the age
suitable for marriage, she was to be espoused to the son of a rich
widow; all negotiations had already been settled without the least
knowledge on the part of Rose, who would by all means remain
a faithful spouse to Jesus. Rose refused to give her hand under
any condition, though her mother entreated, threatened and even
chastised her with the rod; many are the troubles and the tears
she caused to Rose, who was strengthened from above to resist
all inducements to change her holy resolution.
When twenty years of age, she obtained permission to enter the
third Order of St. Dominic, in w r hich condition she was still allowed
to live at her home. Having entered this state of life, she increased
46
722 INSTRUCTION FOR THE FEAST OF ST. ROSE OF LIMA.
her mortifications to a' greater extent, than ever before ; she ate
little and coarse food at that; she nearly always slept upon little
blocks of wood and potsherds, at most she made use of simple
boards; she wounded her tender body with an iron girdle, which
she contracted so far, that it sunk deeply into her flesh ; in order
to be unable ever to relieve herself of the continual pain, she
closed the girdle with a padlock, of which she threw away the key,
so that she could not find it again; she always wore a wreath of
metal from which stood forth many points, piercing her head.
Her parents and relatives regarding this as extreme folly strove
by every, even abusive, means to induce her to leave her prac-
tices ; these were wounds the more painful as they were struck
by her dearest upon earth. With the invincible power, which she
drew from Jesus, her once suffering spouse, she would not leave
her holy mode of life, which can only be admired, but scarcely
imitated. Her daily occupations were prayer and labor, spending
ten hours in work, twelve in prayer and only two in sleep.
It is very natural, that in consequence of such exceeding mor-
tifications she would often suffer great bodily pains; scarcely ever
was she free from all oppressive sufferings. When broken down
and exhausted by the many and great pains, she would try to
conceal it as well as possible, and she suffered everything with a
patience, which seemed more angelic than human. But this ami-
able Rose in the garden of God could not always enjoy the con-
solations, with which she was overwhelmed, for, besides the
astonishing sufferings of the body, she was to pass the ordeal of
spiritual dryness, anguish and desertion. It can not be told how
heavily these trials bore upon her. Besides the devil himself ap-
pearing to her visibly in all his hideous forms, she felt her soul
all empty and overcost with an apparently impenetrable dark-
ness. She would force the thought of a speedy death upon herself,
in order to console herse'f, but how cruelly was she deceived?
Instead of meeting consolation she was tempted to doubt the
Immortality of her soul ; moreover, the thought of being destined
to eternal hell pressed so much upon her, that she could scarcely
live with it. In her undaunted faith she would in spite of all
burst out in the pitiable words: "0 my God, my gracious God,
why hast Thou forsaken me? my God, how long shalt Thou
yet remain irritated at me, and how long must my heart yet sigh
for Thee?" It seemed all should be in vain, she was ever haunted
by the same cruel thoughts in what occupation soever she would
find herself. — She stood the trial, and gloomy night was followed
by a day so much the brighter ; henceforth the grace of God, the
dew of heaven, refreshed her heart, so parched by the fire of a
terrible trial ; now she was all buried in God and nothing could
separate her from the love of Christ,
Our lovely saint could scarcely wait for the day of her disso-
lution; at length the day of her heavenly espousal came on. She
INSTRUCTION FOE THE FEAST OF ST. ROSE OF LIMA. 723
was thirty one years of age, when she was attacked with her last
illness ; her limbs were all paralyzed and a painful fever brought
her near to death; physicians aid availed no more; all stood
amazed at seeing this living image of our suffering Saviour.
During all these pains St. Rose maintained an unspeakable peace
of mind and the full use of her senses. Having received the holy
Eucharist, she bade farewell to all about her and breathing the
words "Jesus, Jesus, Jesus be with me" she expired on the 24th
of August, 1617. After death her body assumed the beauty of a
living person and a sweet smile seemed to hover about her lips.
Thus she appeared a Rose after death, as she had been during
life. Many authentic miracles have been wrought through her
intercession. Pope Clement X. canonized her in 1671 setting apart
this day for her feast.— St. Rose is the first canonized saint of
America.
PRAYER OF THE CHURCH. Almighty God, Thou
giver of all good, who wouldst have blessed Rose, whom Thou
hast prevened with the dew of heavenly grace, to flourish, in
the Indies, with the beauties of virginity and patience, grant
us, Thy servants, that following the odour of her sweetness,
we may deserve to become the good odour of Christ, who
with Thee and the Holy Ghost liveth, &c.
EPISTLE, (ii. Cor. x. 15., xi. 1—2.) Brethren: Let him
that glorieth, glory in the Lord: for not he that commendeth
himself, is approved; but he whom God commendeth. Would
to God you could bear with some little of my folly: out do
bear with me. For I am jealous of you with the jealousy of
God. For I have espoused you to one husband, that I may
present you as a chaste virgin to Christ.
GOSPEL. (Matt. xxv. I — 13.) At that time: Jesus spoke
to his disciples this parable : The kingdom of heaven shall
be like to ten virgins, who taking their lamps went out to
meet the bridegroom and the bride. And five of them were
foolish, and five wise. But the five foolish, having taken
their lamps, did not take oil with them: but the wise took
oil in their vessels with the lamps. And the bridegroom
tarrying, they all slumbered and slept. And at midnight
there was a cry made: Behold, the bridegroom cometh, go ye
forth to meet him. Then all those virgins arose and trimmed
their lamps. And the foolish said to the wise: Give us of
your oil, for our lamps are gone out. The wise answered,
46*
724
INSTRUCTION FOR THE FESTIVAL
saying : Lest perhaps there be not enough for us and for you,
go you rather to them that sell, and buy for yourselves. Now
whilst they went to buy, the bridegroom came : and they
that were ready, went in with him to the marriage, and the
door was shut. But at last came also the other virgins,
saying: Lord, Lord open to us. But he answered, saying:
Amen, I say to you, I know you not. Watch ye, therefore,
because you know not the day nor the hour.
INSTRUCTION FOR THE FESTIVAL OF THE
HOLY GUARDIAN ANGELS.
[The first Sunday in September.]
Why is this Festival instituted?
Hat we may thank God, that He has given to
every one and each of us a particular angel,
who leads him or her through the dangers of
this world to heaven; 2. that we may show
ourselves grateful to the holy angels, who
have done us so much good.
Is it certain, that every one has a special Guardian- any el?
Yes; for many passages in the Holy Scriptures attest it; ii. Mas.
xxiii.SO, 21. — xii. Ps. xxxiii. 8.; xc. 11. — Job xxxiii. 23. — Apost.
xii. 16., but especially the words of Christ: "Take heed that you
despise not one of these little ones; for I say to you, that their
angels in heaven always see the face of my Father who is in
heaven" {Matt, xviii. 10.); which words of the Saviour the holy
Catholic Church has always expounded, that to every one is given
a Special Guardian angel.
What is the office of Guardian any els?
To protect us from the dangers of body and soul. So it is
written in Ps. xc. 11.: "For he hath given his angels charge over
thee: to keep thee in all thy ways. In their hands they shall bear
thee up: lest thou dash thy foot against a stone," that means
that thou dost not sin, or that any other misfortune may not be-
fall thee. "0 what a great favor of God," exclaims St. Bernard
at this, "0 what wonderful love! Who has commanded? ....
God! Whom has He commanded! The angels, those noble
spirits, who share God's home! What has He commanded them?
. . . To protect and guard us poor mortals! Lord! what is man
that Thou art mindful of him!" The holy Guardian angels do the
greatest services to the soul. They protect us in dangers and
OF THE HOLY GUARDIAN ANGELS. 725
temptations, warn us from evil, encourage to good, offer to God
our prayers, stand by us in the hour of death. Yea, they minister
to us after death, as Christ said that the poor Lazarus was car-
ried, by the angels, into Abraham's bosom. {Luke xvi. 22.)
Have wicked men also an holy Guardian angel?
It is credible that the long suffering God protects the body of
even the most hardened sinner, by an angel, that the sinner may
not be lost before the time, but the holy angel can have no pleas-
ure in a sinner. St. Basilius the Great says: "As smoke scat-
ters the bees, and bad smell disperses the doves, so does horrible,
lamentable sin turn from us the angel, the guardian of life. But
if a sinner repents : then there is joy in heaven, as the Saviour
asserts: There shall be joy before the angels of God upon one
sinner doiug penance!" {Luke xv. 10.)
What do we owe I he holy Guardian angel?
According to the doctrine of St. Bernard: 1.) Reverence on
account of his presence, on which account we must do nothing
in his presence we should be ashamed of before an honourable
man; 2.) Gratitude for the solicitude he has for us; 3.) Confi-
dence and love, by virtue of which we turn fo him and entreat
his protection in all difficulties, desires and temptations.
What consolation does the presence of the holy Guardian angel
give us?
That of being fearless and courageous in all dangers of the
body and soul, for "of whom need we be afraid," writes St.
Bernard, "with such powerful protectors?" They cannot be con-
quered nor be seduced away, still less seduce any one away, they
who protect us, in all our paths. They are faithful, mighty and
wise, why should we tremble? Only let us follow them, cling
to them, and remain under the protection of God, the Lord of
Heaven.
What ought we to do on the present dag ?
We ought to spend the present day in the most devout manner,
reverencing the holy Guardian angel, and thanking him for all the
benefits received through the course of one's whole life, ask his
pardon for the vexation we may have caused him through our
sins, recommend ourselves again to his protection and promise
him constant fidelity and obedience.
PRAYER. Almighty, eternal God! Thou, who in Thy
great goodness hast given to all mankind from their birth a
guardian angel, grant that I may honor, love and obey my
guardian angel, that through Thy grace and his protection,
I may be saved and in the future may eternally behold in
heaven Thy divine face with him and all the Saints.
726 INSTRUCTION FOR THE FESTIVAL
ye holy guardian angels, defend us in the combat that
•we may not perish on the dreadful day of judgment.
At the commencement of the mass the Church sings: Bless
the Lord, all ye his angels: you that are mighty in
strength, and execute his word, hearkening to the voice
of his orders. Allel. Allel. Bless the Lord, my soul!
let all that is within me praise his holy name. (Ps. cii.)
Glory be to the Father, &c.
PRAYER OF THE CHURCH. God, who, in Thy wonder-
ful providence, hast been pleased to appoint Thy holy angels
as our guardians : mercifully hear our prayers, and grant
that we may rest secure under their protection, and enjoy
their fellowship in heaven for ever. Thro'.
LESSON. {Exod. xxiii. 20—23.) Thus saith the Lord God:
Behold, I will send my angel, who shall go before thee, and
keep thee in thy journey, and bring thee into the place that
I have prepared. Take notice of him, and hear his voice, and
do not think him <one to be contemned : for he will not for-
give when thou hast sinned, and my name is in him. But if
thou wilt hear his voice, and do all that I speak, I will be
an enemy to thy enemies, and will afflict them that afflict
thee. And my angel shall go before thee.
GOSPEL. {Matt, xviii. 1 — 10.) At that time: The dis-
ciples came to Jesus saying: Who, thinkest thou is the greater
in the kingdom of heaven? And Jesus calling unto him a
little child, set him in the midst of them, and said: Amen I
say to you, unless you be converted, and become as little
children, you shall not enter into the kingdom of heaven.
Whosoever therefore shall humble himself as this little child,
he is the greater in the kingdom of heaven. And he that
shall receive one such little child in my name, receiveth me.
But he that shall scandalize one of these little ones that be-
lieve in me r it were better for him that a mill-stone should
be hanged about his neck, and that he should be drowned in
the depth of the sea. Wo to the world because of scandals.
For it must needs be that scandals come : but nevertheless
wo to that man by whom the scandal cometh. And if thy
hand or thy foot scandalize thee, cut it off, and cast it from
OF THE HOLY GUARDIAN ANGELS. - 727
thee. It is better for thee to go into life maimed or lame,
than having two hands or two feet, to be cast into everlast-
ing fire. And if thy eye scandalize thee, pluck it out, and
cast it from thee. It is better for thee having one eye to
enter into life, than having two eyes to be cast into hell fire.
See that you despise not one of these little ones: for I say to
you, that their angels in heaven always see the face of my
Father who is in heaven. *
LESSONS. I. Christ had often distinguished the holy apostle
Peter above the other apostles— particularly on account ol the zeal
of his faith, upon which the others, not yet enlightened by the
Holy Ghost, became jealous and addressed Jesus with this ques-
tion: Who is the greatest in the kingdom of heaven? Jesus, who
saw into the recesses of their hearts and knew well that true hu-
mility was yet wanting to the apostles, took a child, placed it in
their midst and said: "If you do not become as humble, simple,
open, confiding and believing as children, ye cannot enter into the
kingdom of heaven, but if ye become as humbje in mind as a
child: ye will not only gain the kingdom of heaven, but gain the
highest place there. — What a high and necessary virtue is then
humility !
II. From the dreadful punishment, which Christ threatens him
who scandalizes a child— that is to say, who seduces him by words
or actions to wickedness — is to be inferred, what a dreadful sin
scandal is. It is indeed not possible, as Christ says, on account of
the great moral depravity of the children of men, that scandals
should not come, but "Woe to that man by whom the scandal
cometh." What a sin must that be, at whose wickedness the gentle
Jesus cries out: "Woe!"— Beware of giving any one occasion
to sin, that upon you this woe may not come!
II [. Christ commands us to cut off and throw away the mem-
bers that offend us, whereby He wishes to teach us, that if we
love anything in the world as well as a hand or an eye and it gives
us occasion to sin, we must separate ourselves from it earnestly
and at once.— If therefore thou observest that thine heart has
pleasure in anything, in a person, in a company, that does not lead
to God, but rather to sin: then leave and forsake it, for it is better
to lose a temporal thing, an earthly joy, for the sake of God, than
to suffer eternal torment.
IV. But the strongest motive, which is to keep us from causing
any scandal, is because we offend God and afflict the holy angels
by such an offence, who for this will one day be our severest and
strictest accusers.
728
INSTRUCTION FOR THE FEAST OF MARYS
NATIVITY.
[September 8 J
Why does the Church celebrate this festival?
Ecause the day of the blessed Virgin's birth, which
was so holy and immaculate, is one of universal
joy to the whole world.
Why then does Mary's birth cause such yr eat joy?
To this the Church answers beautifully with
the Antiphon of the Magnificat, which says: "0
Virgin, Mother of God, Thy birth has announced joy to the whole
world, for from Thee, has proceeded the Sun of justice, Christ
our Lord, who, by taking away the curse, has shed benediction
and, who by confounding death, has given us everlasting life."
This curse, caused by our first parents' sin in paradise, burdened
the whole earth and especially mankind, for "sin, having come
into the world by one man, it passed upon all, since all have
sinned in this one. "
It was in consequence to original sin, that mankind was cover-
ed with such a darkness, that led men to ignore their Creator,
whilst they on the other hand prostrated themselves to creatures
and adored idols of their own construction.
Finally the hour of redemption had come. The infant was
born, who was predestined by God to become the mother of the
promised Saviour, and who was consequently to crush the head of
the serpent. How then ought this festival to spread joy through
the world, since after such ardent desires salvation is at last
about to appear ! For Jesus, the Saviour, our Lord and God, the
Light of the world, the Sun of Justice, is to come forth from Mary;
that darkness, which had overshadowed all nations is about to
disappear, the knowledge of God shall abound, the bonds of sin,
in which mankind lay fettered, shall be loosed, the curse so long
resting upon creation shall be taken away,— in a word, the ful-
ness of benediction shall reign upon earth. To-day even death is
put to shame, for she is born, from whom shall come forth the
Conqueror of death, who, depriving death of its sting, shall guide
us unto perpetual life. Such are the glorious hopes, that Mary's
birth awakes in us, promising at the same time the speedy fulfil-
ment of them. Then, as St. Peter Damian says, let us rejoice in
Mary, the most blessed Mother of God, for she bears a new mes-
sage unto the world, being the beginning of man's salvation ; let
us rejoice in the day, on which was born the Queen of the World,
the Gate of Heaven, the Portal of Paradise, the Tent of God, the
Star of the Sea and the Ladder of Heaven, upon which the Su-
preme King in infinite humility deigned to descend to us, and
INSTRUCTION FOR THE FEAST OF MARY'S NATIVITY. 729
upon which we may rise from our dust to heaven. To-day the most
glorious Virgin is born, from whom shall proceed, as a bridegroom
from his chamber, the most beautiful of the sons of man; to-day she
leaves her mother's womb, who deserves to be the temple of God.
At the Introit of the Mass the Church sings: All the rich
among the people shall entreat thy countenance: after
her shall virgins be brought to the king: her neigh-
bours shall be brought to tljee in joy and gladness. My
heart hath uttered a good word: I speak my works to
the King. (/*#. xliv.) Glory, &c.
PRAYER OF THE CHURCH. Grant, we beseech Thee,
Almighty God, that Thy faithful, who rejoice under the name
and protection of the most blessed Virgin Mary, may, by her
pious intercession, be delivered from all evils here on earth,
and be brought to the eternal joys of heaven. Thro 1 .
LESSON. (Prov. viii. 22 — 35.) The Lord possessed me in
the beginning of his ways, before he made any thing, from
the beginning. I was set up from eternity, and of old, before
the earth was made. -The depths were not as yet, and I was
already conceived ; neither had the fountains of waters as
yet sprung out; the mountains with their huge bulk had not
as yet been established : before the hills I was brought forth ;
he had not yet made the earth, nor the rivers, nor the poles
of the world. When he prepared the heavens, I was present:
when, with a certain law and compass, he enclosed the
depths; when he established the sky above, and poised the
fountains of waters; when he compassed the sea with its
bounds, and set a law to the waters that they should not
pass their limits; when he balanced the foundations of the
earth; I was with him, forming all things, and was delight-
ed every day, playing before him at all times, playing in the
world : and my delights were to be with the children of men.
Now, therefore, ye children, hear me: blessed are they that
keep my ways. Hear instruction, and be wise, and refuse it
not. Blessed is the man that heareth me, and that watcheth
daily at my gates, and waiteth at the posts of my doors. He
that shall find me, shall find life, and shall have salvation
from the Lord.
EXPLANATION AND APPLICATION. Above all this lesson
is a eulogy on the divine, uncreated Wisdom, the eternal Son of
God, through whom all is made, arranged and provided for, who
730 INSTRUCTION FOR THE FEAST OF MARY'S NATIVITY.
rejoices at and loves his works, and invites man to love, follow
and worship Him, whilst He extends to him temporal and eternal
happiness in turn for it. The Church, however, reads this lesson
on this festival, because the most of it is also applicable to Mary.
For, truly, she can be said to excel all creatures in holiness, and
to enjoy a place nearer to God, than any other being. And for
this reason does the Church refer to her these words of the Wise
Man: "I came out of the mouth of the Most High, the first-born
before all creatures." {Eccli xxiv. 5.) For she is, as says St.
Richard, the most worthy of all, and that no one can ever arrive
at the full measure of her purity or any other of her supernatural
gifts; nor does therefore any creature display the wonders of
Cod's bounty in a degree equal to that of Mary. Do thou then
also, pious soul, admire this masterwork of the Almighty and
rejoice in it. But let not mere admiration suffice, hear the words,
that Mary addresses to you in this lesson: "Now, therefore, ye
children, hear me: ''Blessed are they that keep my ways" (Prov.
viii. 32.), which means, follow her footprints, walking before God
in humility, innocence and meekness as she has done. "Blessed
is the man that heareth me, and that watcheth daily at my gates,
and waiteth at the posts of my doors." {lb. 34.) According to St.
Alphonsus Mary also calls upon us: "Blessed he, who listeneth
to my counsels, and fatigueeth not at the gate of my mercy, in-
voking my intercession and aid. He that shall find me, shall find
life, and shall have salvation from the Lord." St. Bonaventure
also exclaims: "Ye all, who thirst for the kingdom of God,
hear what is promised you, namely life and salvation, if ye but
honor Mary." Therefore often make use of the following words
of St. Chrysostom: "Hail Mary, Mother of God and of us, hail
heaven in which dwelleth God. Himself, hail Throne of grace,
whence God distributeth his graces unto us, oh, ever intercede for
us with Jesus, so that owing to thy prayer we may obtain pardon
of our sins and eternal happiness."
GOSPEL. {Matt. i. 1 — 16.) The book of the generation
of Jesus Christ, the son of David, the son of Abraham. Abra-
ham begot Isaac; and Isaac begot Jacob; and Jacob begot
Judas, and his brethren; and Judas begot Phares and Zara
of Thamar; and Phares. begot Esron; and Esron begot Aram;
and Aram begot Aminadab; and Aminadab begot Naasson;
and Naasson begot Salmon; and Salmon begot Booz of Ra-
hab; and Booz begot Obed of Ruth; and Obed begot Jesse;
and Jesse begot David the king. And David the king begot
Solomon, of her that had been the wife of Urias; and Solo-
mon begot Roboam; and Roboam begot Abia; and Abia begot
INSTRUCTION FOR THE FEAST OF MARY'S NATIVITY. 731
Asa; and Asa begot Josaphat; and Josaphat begot Joram;
and Joram begot Ozias; and Ozias begot Joatham; and Joa-
tham begot Achaz; and Achaz begot Ezechias; and Ezechias
begot Manasses; and Manasses begot Anion; and Anion begot
Josias; and Josias begot Jechonias and his brethren, in the
transmigration of Babylon. And, after the transmigration
of Babylon, Jechonias begot Salathiel; and Salathiel begot
Zorobabel;, and Zorobabel begot Abind; and Abiud begot
Eliacim; andEliacim begot Azor; and Azor begot Sadoc; and
Sadoc begot Achim; and Achim begot Eliud; and Eliud begot
Eleazar; and Eleazar begot Mathan; and Mathan begot Ja-
cob; and Jacob begot Joseph, the husband of Mary, of whom
was born Jesus, who is called Christ.
Why does St. Matthew commence his gospel by enumerating
Christ's birth according to the flesh?
In order to confute those sectarians, who denied, that Christ
has a real body, maintaining that it was but a phantom-body.
Hence it is, that St. Matthew enumerates singly the forefathers
from whom Christ descended according to His sacred humanity.
Why are even sinful women mentioned in the genealogy of Christ?
In order to show, that Christ, who for the sake of sinners came
down from heaven, disdained not to descend from such, thus to in-
spire all sinners with the hope of salvation and to extinguish the
sins of all. Moreover, this is to teach us, that we need not blush
at the faults of parents or relatives, provided we share them not;
nor need we at all be ashamed of their humble conditions, in like
manner as genuine nobility is displayed in own virtues and not in
the deeds of ancestors.
Why is Joseph's, and not Mary's, genealogy read?
Because it was custom among the Jews, that wards should re-
ceive the name, and also inherit the rights of their fosterfathers,
such as Joseph was to Jesus ; and Mary, being the only daughter
of her father and therefore sole heiress, was obliged to take a
husband out of her own tribe and family, according to the law
(iv. Mos. xxxvi. 6.); hence it follows also that Mary was of the tribe
of David. St. Luke details this in chapter iii. (23—38.) of his gos-
pel, where he gives Mary's genealogy, enumerating her ancestors
from Adam to Heli, that is Joachim, the father of Mary.
Why does St. Matthew not say, Joseph begot Jesus, but only mentions
Joseph as Mary's husband?
To evince, that Jesus was not begotten in Mary by Joseph,
but supernaturally by the Holy Ghost. {Luke i. 31—35.)
732 INSTRUCTION FOR THE FEAST
most pure and spotless Virgin! how beautiful and perfect
thou art. Never hast thou suffered from a single stain. I desire,
that all the world should recognise thee as that perfect and spot-
less dove, which thy divine bridegroom declares thee to be; as
that closed up garden, the favorite dwelling place of God, as that
white lily growing among thorns, that is the children of Adam,
who come into the world already sullied with sin and as enemies
to God. I too am born a sinner, yea, after baptism I have volun-
tarily stained my soul with sins. Oh, then, immaculate Mother,
do thou assist me in recovering my innocence, so that Jesus, thy
Son, may at the hour of my death receive me into the number of
his elect. Amen.
INSTRUCTION FOR THE FEAST OF THE
EXALTATION OF THE HOLY CROSS.
[September 14.]
From what does this feast derive its name?
Rom the consecration of the Church of the holy
Cross at Jerusalem, built by the Emperor Con-
stantine, Son of St. Helena, and in which on
this day the wood of the holy Cross is upheld
\ for public veneration.
When was this festival with especial solemnity celebrated?
When the Cross, which Cosroes, King of the Persians, had
captured at the conquest of Jerusalem and had for forty years in
his power, was recaptured by the Emperor Heraclius, who carried
it himself on his own shoulders to Mount Calvary into the Church
of the holy Cross.
What miracle occurred on this occasion?
When, the Emperor from reverence wished to carry the Cross
upon his own shoulders to its appointed place, he was unable to
lift it, until, advised by the Patriarch Zacharias, he laid aside his
imperial garments, clothed himself poorly, took off his shoes, and
made himself like the humble Saviour.
Let us learn from this, how the divine Saviour dislikes extra-
vagance in dress, and how in all humility and poverty we should
follow 7 Him who was poor and humble.
fFor further Instruction on the holy Cross, as also the Epistle
of this day, see the Festival of the Finding of the holy Cross.]
GOSPEL. {John xii. 31 — 36.) At that time: Jesus said
to the multitude of the Jews : Now is the judgment of the
world : now shall the prince of this world be cast out. And
OF THE EXALTATION OF THE HOLY CROSS. 733
I, if I be lifted up from the earth, will draw all things to
myself. (Now this he said signifying what death he should
die.) The multitude answered him : we have heard out of the
law, that Christ abideth for ever: and how sayest thou: The
Son of Man must be lifted up? Who is this Son of Man?
Jesus therefore said to them: Yet a little while, the light is
among you. Walk whilst you have the light, that the dark-
ness overtake you not. And he that walketh in darkness,
knoweth not whither he goeth. Whilst you have the light,
believe in the light, that you may be the children of light.
PRAYER OF THE CHURCH. God, who this day fillest
Thy people with joy, by the yearly solemnity of the Exalta-
tion of the Holy Cross : grant, we beseech Thee, that as we
believe the sacred mystery of our redemption in this mortal
life, so we may feel the effects thereof in the life to come.
Thro 1 .
SHORT INSTRUCTION ON THE WAY OF THE CROSS.
TWhat is meant by the Way of the Cross?
He Way of the Cross is a devotion, approved by the Pope,
in which, as the custom was in old times, we commemorate
Christ's sufferings, and especially the last journey to Mount
Calvary.
How did this devotion originate '?
In this manner: The path-way which our LordJesus Christ had
to follow from Jerusalem to Mount Calvary, where He suffered
the death of the cross, was the real Way of the Cross. His
holy Mother and other pious women as also the beloved disciple
St. John, went this painful way with Him (Matt, xxvii. 56.; John
xix. 25, 26.), and the apostles and early Christians animated by
veneration for these places, made sacred by the sufferings and
death of Jesus, often followed the same path-way. In the same
spirit in later times came many from the most distant countries
to Jerusalem, to visit these sacred places and fire their devo-
tion. In time pictures, representing different scenes in the suf-
ering of our Lord, were erected along this route and were called
Stations; and when the Saracens conquered the Holy Land,
so that visits to it were most perilous, the Roman pontiffs per-
mitted the erection of stations of the cross in other countries.
The first to erect stations in their Churches, were members of the
Franciscan Order, and by degrees this devotion, supported by
the Roman pontiffs and favored by indulgences, spread through-
out the entire Church. A path- way was sought which led to ele-
734 INSTRUCTION FOR THE FEAST OF ST. MATTHEW, APOSTLE.
vated ground ; this elevation was called the Mount of the Cross
or Mount Calvary, and along the route pictures representing our
Lord's sufferings, as related by the evangelists or made known by
tradition, were erected, or else the pictures were hung in Churches,
and the place where they stood or the pictures themselves, were
called stations ; there are generally fourteen of these.
Is the practice of this devotion of the Way of the Cross of great
value?
Next the Sacrifice of holy Mass and holy Communion, there
is certainly no devotion which better represents to us the suffer-
ings and death of Christ than the Way of the Cross. St. Albert
the Great says: "A simple remembrance of Christ's sufferings is
worth more than fasting on bread and water on every Friday
for a year, and scourging one's self until the blood comes." St.
Bernard gives us the reason of this, when he says: "Who can
consider the sufferings of Christ and be so devoid of religion as
to remain untouched by them? so proud, that he will not humble
himself, so vindictive, that he will not forgive, so fond of pleasure,-
that he wilLnot abstain from it, so hardhearted, that he does not
repent of his sins?" And St. Augustine says: "What pride, what
avarice, what anger can be cured otherwise than by the humility,
by the poverty, the patience of the Son of God? And all these
virtues are found in careful meditation on that way of pain which
our Sauour went, and along which we should follow Him." On
this account several of the popes, among others Clement XII. and
Benedict XIV., have granted many indulgences for the perform-
ance of this devotion, indulgences which may be applied to the
suffering souls in purgatory.
[For the manner of meditating on the sufferings of Christ, see
the Instruction for Good Friday]
INSTRUCTION FOR THE FEAST OF ST.
MATTHEW, APOSTLE.
j^^Sgfe^K^ p [September 21]
Atthew, before his conversion called Levi,
was a Galilean, a son of Alpheus (Mark'\\. 14.),
consequently a brother of St. James the Less,
another of the apostles. {Mark iii. 18.) Mat-
thew was a collector of the toll which the
.—4) Jews were obliged to pay to the Roman em-
v&T^ perors, and was called from his custom-
house by our Lord to be an apostle. In his gospel which he
wrote later, he calls himself from humility always by his early
designation, Matthew the Publican. He followed Jesus faith-
INSTRUCTION FOR THE FEAST OF ST. MATTHEW, APOSTLE. 735
fully, and after the descent of the Holy Ghost remained, as the
historical writers Eusebius and Epiphanus inform us, in Judea
and its neighborhood, until just before the destruction of Jerusa-
lem when the apostles dispersed, and went into foreign lands to
preach the doctrine of Christ. When obliged to separate from the
recent converts in Jerusalem, Matthew wrote his gospel to leave
with them in place of his presence among them, and was the first
to write concerning our Lord's life upon earth. He led a rigorous
life, prayed much, never touched meat, and lived on herbs, roots,
and wild fruits. He was at last stabbed by the Ethiopian King
Hirtakus, as the generality of writers inform us, while standing
at the altar and offering the sacrifice of Mass, because the saint
had refused consent to the king's marriage with the virgin Eugenia
who was dedicated to God. His sacred remains were, in the tenth
century, brought to Salerno, Naples, where they are still highly
venerated.
Matthew was the first to write a gospel. How proper it is,
that he who after many sins becomes converted, should be the
first to announce the infinite mercy of the Redeemer who came
into this world not to call the just, but sinners.
In the Introit of the Mass, the Church sings: The mouth
of the just man shall meditate wisdom, and his tongue
speak judgment: the law of his God is in his heart. Be
not emulous of evil doers, nor envy them that work
iniquity. Glory, &c.
PRAYER OF THE CHURCH. Grant, Lord, we may
be aided by the prayers of blessed Matthew, the apostle and
evangelist : that what we cannot obtain by our own weak-
ness, may be granted us by his intercession. Thro 1 .
LESSON. (Ezech. i. 10—14.) The likeness of the four
living creatures was this : there was the face of a man, and
the face of a lion on the right side of all the four ; and the
face of an ox on the left side of all the four; and the face of
an eagle over all the four. And their faces and their wings
were stretched upward: two wings of every one were joined,
and two covered their bodies. And every one of them went
straight forward : whither the impulse of the spirit was to
go, thither they went, and they turned not when they went.
And as for the likeness of the living creatures, their appear-
ance was like that of burning coals of fire, and like the ap-
pearance of lamps. This was the vision running to and fro
in the midst of the living creatures, a bright fire, and light-
ning going forth from the fire. And the living creatures ran
and returned like flashes of lightning.
736 INSTRUCTION FOR THE FEAST OF ST. MATTHEW, APOSTLE.
EXPLANATION. The four living creatures who were Che-
rubim, that is, powers of heaven, many holy fathers understand
to be emblems of the four Evangelists, as these represent Christ
in His fourfold attributes of Man, King, Priest, and God. The
emblem of man is given, therefore, to St. Matthew, because he
relates the birth of Christ according to humanity; of a lion to St.
Mark, because he describes Christ as King; of an ox who was
slaughtered by the Jews as a sacrifice to St. Luke, because he re-
presents Christ as High Priest who was Himself the sacrifice ; of
an eagle to St. John, because he soared like an eagle to the heav-
enly heights, and relates the divinity of Christ and His eternal
origin.
Let us agree with heart and with lips to the sacred doctrines
of the four Evangelists, and let us be staggered by nothing we
find in their writing.
GOSPEL. (Matt. ix. 9 — 13.) At that time: Jesus saw a
man sitting in the custom-house, named Matthew; and he
said to him: Follow me. And he arose up, and followed him.
And it came to pass as he was sitting at meat in the house,
behold many publicans and sinners came, and sat down with
Jesus and his disciples. And the Pharisees seeing it, said to
his disciples: Why doth your master eat with publicans and
sinners? But Jesus hearing it, said: They that are in health,
need not a physician, but they that are ill. Go then and
learn what this meaneth. I will have mercy, and not sacri-
fice. For I am not come to call the just, but sinners.
Why were the publicans so hated dp the Jews?
Because the Jews regarded it as most unjust and sinful, that
they should be subjected to the pagan Romans and Obliged to pay
taxes to them, and as the publicans hired the collection of the
taxes from the Romans, and were desirous to receive a large pro-
portion of them for themselves, they were guilty of much injus-
tice and extortion, were therefore hated by the Jews, and regarded
as so unprincipled, that the words publican and sinner became
synonymous.
What do we learn from Matthew's immediate following of Christ?
That we should at once obey the call to penance, that Christ
may not cease to call, and draw His grace from us ; that we should
not only avoid sin but also the occasions of it, as Matthew not
only avoided sin, but abandoned the business of a publican, which
gave him opportunities for sin, and followed Christ.
INSTRUCTION FOR THE FEAST OF ST. MATTHEW, APOSTLE. 737
How did he live after his conversion?
After his conversion Matthew strove to be like Christ poor
and humble, meek and patient, good and charitable ; for he who
wishes to follow Christ, must walk as He walked {John ii. 6.),
must take up his cross of daily trials, and patiently carry it after
Christ. Matthew did this unceasingly all his life.
Why was Jesus willing to eat with sinners ?
That He might use the occasion to convert them by giving
their souls His words for food.
Well would it be for us, if at our meals, instead of vain and
often quarrelsome conversation, we were to speak of God and,
sacred things, thus gaining by God's grace souls for God and
heaven, and promoting His honor. As St. Dionysius says, among
all good things which are agreeable to God, the greatest, the di-
vine one, so to say, is to aid in the conversion of sinners.
Who are those in health, who the sick, who the physician?
Those in health are the just who live in the grace of God.
what a valuable life is this, and what great care is required to
preserve it! The sick are the sinners, for every sin makes the soul
unclean, wounds and even kills it, that is, robs it of the grace and
good-pleasure of God, in which consists the spiritual life of the
soul. How hateful, then, is sin, which steals from her the highest
good ! The physician is Christ, of whom it is said in Psalm cvi. :
He sent his word (Christ) and healed them. If thou hast
sinned, go to this physician to be healed, that thou mayst regain
thy soul s health.
Why does Christ say : I will have mercy and not sacrifice?
Because the Pharisees thought every thing of external sacri-
fice and considered if they only diligently oifered, that they were
already pleasing to God, even though they showed no mercy and
combatted not against their corrupt inclinations to anger, envy,
malice, and pride. But the sacrifice of our prayers, our good
works and mortifications, will not please God, unless they come
from pure love to Him, far less if they come from a proud, vin-
dictive and impure heart, and if we out of regard for ourselves fail
to do deeds of mercy to our neighbor.
What did Christ mean by saying : I am not come to call the
just but sinners?
Sts. Hilary, Jerome and Bede understand these just to be the
Pharisees, who pretended to be just in all things, and would not
receive the call of Jesus, even if he had called them ; Jesus know-
ing this, he called those, whom the Pharisees regarded very great
sinners, who, however, humbly heard and followed the call of
Jesus.
47
738
INSTRUCTION FOR THE FEAST
PRAYER TO ST. MATTHEW. holy Apostle, who after
thy conversion didst prepare Christ a fine banquet, and a yet
more glorious feast for us in thy holy gospel, for it is like
the book which the angel gave to Ezechiel to eat and which
was as sweet as honey in his mouth {Ezech. iii. 3.), may it
be a food for my soul. Implore for me the grace to read it
with attention and in the spirit and meaning of the holy
Catholic Church, to meditate upon it, and to live in accordance
with thy words, written by inspiration of the Holy Ghost,
so that I may say with the Psalmist: How sweet are thy
words to my palate; more than honey to my mouth.
(Ps. cxviii. 103.)
INSTRUCTION FOR THE FEAST OF THE
HOLY ARCHANGEL MICHAEL.
[September 29.]
He Prophet Daniel calls the holy Angel Michael
the prince of the angels (x. 13.); the holy
Apostle Judas names him an archangel, and
John in the Apocalypse describes the contest
between him and Lucifer, in which St. Michael
drove the other out of heaven. Who then can
doubt, that the Archangel Michael from the
beginning of the wurld's creation has been highly honored by God?
Several miraculous visions of this holy archangel on Mount Gar-
gnno in Italy and at Tuba in France, and many wonderful graces
which God granted trough his intercession, gave special occasion
in the sixtli and seventh centuries to his public veneration and to
the instituting of festivals in his honor. He is also deserving of
special honor, because God has given him to His holy Church
as her protector, as He had previously given him to the Jewish
synagogues; as he carefully guarded the Jewish people entrusted
to him, so he guards the children of God's Church, placed under
his care, preserving them in the true faith, defending them
against temptations in life, but especially against the attacks
of Satan in the hour of death, for which reason our mother, the
Church, exhorts us often to turn to this holy archangel, saying:
"Holy Archangel Michael, protect us in the battle, that we may
not perish at the terrible judgment. "
The Introit of Mass as on the Feast of the Guardian Angels,
as also the Gospel, which treats of scandal, is read on this day,
because St. Michael so bravely resisted the scandal of Satan,
OF THE HOLY ARCHANGEL MICHAEL. 739
conquering him and driving him with his followers from heaven.
(Apoc. xii. 7—9.)
PRAYER OF THE CHURCH. God, who, by a wonder-
ful order, hast regulated the ministry of angels and men,
grant that those who are always ministering before Thee
in heaven, may defend our lives here on earth. Thro'.
LESSON. (Apoc. i. 1 — 5.) In those days: God gave unto
him to make known to his servants the things which must
shortly come to pass : and signified, sending by his angel to
his servant John : who hath given testimony to the word of
God, and the testimony of Jesus Christ, what things soever
he hath seen. Blessed is he, that readeth and heareth the
words of this prophecy : and keepeth these things which are
written in it. For the time is at hand. John to the seven
churches which are in Asia. Grace be unto you and peace
from him that is, and that was, and that is to come, and
from the seven spirits which are before his throne; and from
Jesus Christ, who is the faithful witness, the first begotten of
the dead, and the prince of the kings of the earth, who hath
loved us, and hath washed us from our sins in his own blood.
EXPLANATION. This lesson is the beginning of the my-
sterious revelation which St. John received on the Island of Pat-
mos, and in which in a series of allegories he presents a perfect
picture of the fate of the Church of God from its first contest
until its final victory at the end of the world. The seven spirits
before the throne of God, are those holy angels to whom God has
given the greatest power to work for our salvation, among them
the holy Archangel Michael.
See how good God is to us, since He gives us such powerful
spirits, the nearest to His throne, to be our special protectors.
[For the Gospel see the Feast of the Guardian Angels.]
PRAYER TO THE ARCHANGEL MICHAEL.
Great prince of heaven, St. Michael, I commend my body
and soul to thy protection, from this day henceforth I choose
thee for my daily protector and intercessor, and I beseech
thee graciously to assist me now and at all times, but espe-
cially at the end of my life. Keep me from timidity and
obtain for me from God the remission of my sins and com-
plete resignation to His divine will, so that my soul, consoled
and cheerful, may leave my body ; receive her then accord-
ing to thy office, and lead her through the ranks of thy holy
47"
740 INSTRUCTION FOR THE FESTIVAL OF THE HOLY ROSARY.
comrades to the face of God, in the enjoyment of whose pre-
sence she will be eternally blessed. Amen.
INSTRUCTION FOR THE FESTIVAL OF THE
HOLY ROSARY.
[On the first Sunday in October.]
W/ Hen St. Dominic, in 1208, had preached for a long time
T T with burning zeal against the heresy of the Albigenses,
but had moved but few to return to the Church, he redoubled his
prayers and penitential works, turning himself with special devo-
tion to the Queen of Heaven, Mary, praying to her with tears to
move the hearts of these heretics and to assist him in his labors
for the salvation of souls. The Mother of Mercy then appeared
to him and taught him the prayer of the rosary, which he then,
strengthened by the high privilege shown him by the Mother of
God, everywhere announced and taught. In a short time over a
hundred thousand heretics were brought back to the bosom of the
holy Catholic Church, and the devotion spread rapidly over the
whole Christian world. Fraternities were formed and the Supreme
Pontiff permitted the Brothers Preachers, to celebrate the Festival
of the Rosary ; this was observed with great solemnity. On the
seventh of October of the 1571, the Christians, under the special
protection of Mary, the Queen of Heaven, gained a glorious vic-
tory over the Turks, the Festival of the Rosary being at that
time celebrated at Rome and in the provinces with public pro-
cessions, in order that by her intercession the Turks might be
restrained in their oppressions. This victory was justly con-
sidered as the effect or Mary's intercession, and the holy Pope
Pius V. instituted a festival of gratitude for this day, which was
called "Mary of Victory". This was united by Pope Gregory XIII.
with the Festival of the Rosary and fixed for the first Sunday in
October. On account of a victory gained by Mary's intercession
over the Turks, Pope Clement XI. ordered it to be celebrated by
the whole Church, "that the hearts of the faithful might be
thereby incited to the greater veneration of the blessed Virgin,
and that the grateful remembrance of the great help, received
from above, might never pass away. "
What is the rosary ?
It is a form of prayer in which there is said the Apostles'
Creed, the doxology "Glory be to the Father, &c", and fifty
times the "Hail Mary", with an "Our Father" before each ten
"Hail Marys"; each decade of "Hail Mary" is followed by a
meditation upon one of the mysteries of the redemption. This is
the smaller and more common rosary. The larger consists of the
INSTRUCTION FOR THE FESTIVAL OF THE HOLY ROSARY. 741
apostles' creed, of fifteen decades, every decade of ten "Hail
Mary", preceded by an "Our Father", and of fifteen meditations
on the mysteries of our redemption. It is called the psalter, be-
cause it contains a hundred and fifty "Hail Marys" as David's
psalter contains a hundred and fifty psalms.
This prayer is called the rosary, because every Hail Mary is
like a flower in the wreath crowning the heavenly Queen, whom
the Church calls by the significant title of "Mystical Rose". Every
rose has green leaves and sharp thorns besides the flower itself;
in the rosary the thorns represent the sorrowful, the green leaves
the joyful, and the flower the glorious mysteries of the redemp-
tion which are meditated upon in the rosary. The holy fathers
also compare this devotion to a crown, of which they say : " Its
twelve diamonds are the twelve articles of the apostles' creed, the
742 INSTRUCTION FOR THE FESTIVAL OF THE HOLY ROSARY.
fifteen "Our Fathers" so many brilliant golden stars, and one
hundred and fifty "Hail Marys" roses."
How many parts are there in the rosary?
Three: the joyful, the sorrowful, the glorious.
I. The joyful are the first five decades by which we recall
and meditate upon the mysteries of the incarnation and the joy
of Mary's heart in her divine chi'd:
1. Whom thou hast conceived white still a virgin;
2. Whom thou hast borne to Elizabeth;
3. Whom thou, still a virgin, ! ast brought forth;
4. Whom thou hast offered to God in the temple;
5. Whom thou hast found in the temple.
This rosary is usually said from Advent until Lent, during which
time the Church commemorates the joyful coming of Christ.
II. The sorrowful has also five decades in which are espe-
cia'ly represented for meditation the sorrowful mysteries of the
sufferings of Christ:
1. Who sweat blood for us;
2. Who was scourged for our sins;
3. Who was crowned with thorns;
4. Who bore the cross for us ;
5. Who died on the cross for us.
This rosary is usually said during Lent, because the Church at
that time places the sufferings of Jesus especially before us.
III. The glorious mysteries have likewise five decades, in
which we meditate upon the glory of Christ and His blessed Mo-
ther, and we commemorate Him :
1. Who rose from the dead;
2. Who ascended into heaven ;
3. Who sent down the Holy Ghost;
4. Who received thee, Virgin, into heaven;
5. Who crowned thee, Virgin, in heaven.
This rosary is said from Easter to Advent, because the Church
then presents us these mysteries for our veneration and meditation.
Are the unbelievers, and those who call themselves enlightened Ca-
tholics, right when they look with contempt upon the rosary?
Certainly not, for they despise that which they neither practise
nor understand; for whoever considers the arrangement and sig-
nificance of this most honorable prayer, must esteem it most
highly and practise it for His soul's salvation. Without taking
into consideration that the greatest saints said this prayer daily,
such saints as St Francis de Sales, St. Alphonsus Liguori, and
others, it is a confession of our holy Roman Catholic faith, a re-
peated adoration of the Most Holy Trinity, and an authorized
INSTKUCTION FOR THE FESTIVAL OF THE HOLY ROSARY. 7 4.3
veneration of the blessed Virgin, whom the Holy Ghost has pro-
nounced blessed. It is at the same time a grateful recollection
and meditation upon the most profound and most sacred mysteries
of our holy religion, and especially of our redemption through the
incarnation, sufferings, and death of our Lord. And in regard to
the frequent repetition of the "Our Father" and "Hail Mary",
do not the angels and saints before the throne of the Most Holy
Trinity again and again repeat: "Holy, Holy, Holy!" Can the
heart 'filled with the true, sincere love of God and Mary, often
enough repeat their praises ? Can any one ever have enough of
this exaltation of love and praise? Do we not daily, even often
during the day, partake of the same kind of bread, without its
becoming indifferent, annoying, or distasteful to us?
How acceptable to God is this holy rosary --this beautiful
garland of fragrant, heavenly flowers of prayer and meditation—
and what power it has at the throne of His omnipotence and mercy!
This God manifested at its introduction, as He has always since in
a marvellous manner, especially upon occasions of great and par-
ticular hardships and cares; and on this account the Church ex-
horts the faithful to its diligent practice, attaching many indul-
gences to its devout performance in a spirit of penance, when in
a state of grace.*)
Do not, therefore, my dear Christian, permit yourself to be
misled by those, who not only do not perform this devotion, but
even despise it, and in their overweening presumption often do
not pay attention to the gravest regulations of the Church. To
them are applicable the words of Christ: I confess to Thee,
Father, Lord of heaven and earth, because Thou
hast hid these things from the wise and prudent, and
hast revealed them to little ones. (Matt.xi. 25.) Practise
this devotion all the more zealous'y in the spirit and sense of our
holy Church, and you will perceive in yourself the beneficent good
that will accrue to your soul from it.
How should we say the rosary?
Attentively and devoutly. To pray devoutly we must pray not
with the lips only, but with the heart; we must meditate upon the
mystery under consideration, with great recollection and concen-
tration of thought, must rejoice with Mary in the joyful rosary and
thank God for the incarnation, compassionate His sufferings in the
sorrowful, and be sorry of our sins which inflicted those suffer-
ings upon Him ; wish happiness to Him and His Virgin Mother
at the glorious mysteries for their magnificence, and firmly re-
solve with the grace of God to make use of every means in our
power to obtain for ourselves the glory of heaven. If the rosary
is said in this way, we shall assuredly reap great benefit from it.
*) As by Tope Alexander IV. in the year 1291, Sixtus V. in 1474, and
Pius V. an indulgence of live years and forty days.
7 44 1NSTRU CTION FOR THE FEAST OF ST. FRANCIS OF ASSISE
We should let nothing prevent us from saying the rosary, and
never be ashamed to carry our rosary with us always as a sign,
that we love and honor Jesus and Mary. For the rosary has
justly become a badge of the true follower of Jesus and Mary, of
the real Catholic; and who is ashamed of being a Catholic?
[The Introitof the Mass as on the Feast of the Assumption.]
PRAYER OF THE CHURCH. God, whose only Son,
by his life, death, and resurrection, hath obtained for us the
rewards of eternal salvation : grant, we beseech Thee, that
meditating on these mysteries in the most holy Rosary of the
B. V. M. we may imitate what they contain, and come to the
happiness which they promise. Thro 1 .
LESSON. (Eccl. xxiv. 14—16.) From the beginning, and
before the world, was I created, and unto the world to come
I shall not cease to be, and in the holy dwelling place have
I ministered before him. And so was I established in Sion,
and in the holy city likewise I rested, and my power was in
Jerusalem. And I took root in an honourable people, and in
the portion of my God his inheritance, and my abode is in
the full assembly of saints.
[For Explanation see the Festivals of the Assumption and the
Immaculate Conception. The Gospel and its Explanation will be
found in the Instruction for the third Sunday of Lent, beginning
with the twenty seventh verse.]
INSTRUCTION FOR THE FEAST OF ST.
FRANCIS OF ASSIST
[October 4]
T. Francis was born at Assisi, a city in the duke-
dom of Spoleto, Italy, in the year 1181. His father,
a rich merchant, destined him for the same busi-
ness, in which Francis did really and skillully
engage. Although fond of show he, at a very
early age, manifested a great love for the poor.
Agreeable and kindhearted, amiable and pleasant
to all, he was beloved by all surrounding him, and the world
sought to secure him for its own, but the love of God conquered
the love of the world; enlightened from on high and rendered by
heavenly visions attentive to the coming call, he followed the
guidings of grace w r hich drew him to follow Christ in humility
and poverty. He one day heard at Mass the words: Do not
INSTRUCTION FOR THE FEAST OF ST. FRANCIS OF ASSIS1. 745
possess gold nor silver, nor money in your purses, nor
scrip for jour journey, nor two coats, nor shoes, nor a
staff, and struck by them he regulated his whole life by them,
commenced immediately to preach penance with such evangelical
poverty and with so much power, that all his hearers were moved
to tears. He was disinherited by his avaricious father, who was
greatly displeased at his poverty and generosity to the poor, so
that Francis threw himself entirely upon the providence of his
Father in heaven, begging from door to door, and dividing the
alms he thus obtained with the poor.
This extraordinary way of life soon brought him disciples, for
whom, as their number increased, he prescribed a rule of life, and
then journeyed to Rome to have it approved by the nope. He
returned, full of holy rejoicing, that all had succeeded at Home
as he wished, and settled beside a little Church, belonging to the
Benedictines, about a mile from the place of his birth, which he
called Portiuncula (small portion). Here he lived in the per-
formance of the strictest penance, here he prayed day and night,
and here he laid the foundation of that order, which was to fill
the whole earth with the radiance of its virtues. In this Church,
which was dedicated to the Virgin Mother of Christ and to the
746 INSTRUCTION FOR THE FEAST OF ST. FRANCIS OF ASSISI.
holy angels, he received from Christ Himself the celebrated in-
dulgence known by the whole Christian world as the Portiuncula
Indulgence.
For when, in the year 1221 on the anniversary of the Church's
consecration, the saint was praying there with fervent devotion,
our Lord appeared to Him, and said: "Francis, demand what
thou wilt for the salvation of nations." "I ask," replied the saint,
"the remission of the guilt and punishment, a plenary indulgence
for all that shall visit this Church with a contrite heart and con-
fess their sins." "Go, then," said our Lord, "to my representa-
tive, the pope, and demand this indulgence in my name. " Francis
went at once to the Pope Honorius III., who first by word of
mouth, and later by a proper Bull confirmed the indulgence, which
was afterwards extended to all the Churches of the Franciscan
Order.
Thus burning for the salvation of nations, Francis with his
brothers whom he sent out two by two to preach penance and the
peace of God, exerted himself to spread everywhere the kingdom
of God. His love for sinners and his ardent zeal for the salvation
of souls, urged him to travel over far distant parts of the world
and preach the gospel to the infidels. And for this also God re-
warded him with marvellous graces, among which may be espe-
cially noticed those which he received on Mount Alverno. While,
as was his frequent habit, he was here, removed from the world,
fasting and praying for forty days, our Lord appeared to him in
the form of a Seraph on a cross, and imprinted the five wounds of
His own body upon the body of the saint. On this account and
because of his burning love for Christ crucified, St. Francis re-
ceived the surname of the Seraph.
After this the saint lived for two years in many varieties of
physical distress and sickness, without murmur or complaint, and
with perfect resignation to the will of God. Sometime before his
death he made his will, in which he left poverty as an inheritance
to his brethren, in which they would find heavenly treasures. As
the hour of his dissolution drew near, he had the history of the
passion of our Lord read to him, then said the one hundred and
forty first psalm and expired at the words: "Bring my soul out
of prison, that I may praise thy name." This on the 4th of October
in the year 1226, in the forty fifth year of his age.
St. Francis founded three orders : the first and proper Fran-
ciscan Order ; the Order of the Friars Minor ; the Order of the
Franciscan Nuns, the Clares, so called from their first Prioress
St. Clara; and lastly that called the Third Order for the people in
the world, of both sexes, who aim at perfection, but do not desire
to take the vows of the cloister. This last order, which has been
sanctioned by many popes, especially by Gregory IX., Innocent IV.,
and Nicholas IV., has spread throughout the whole world, and is
becoming even in our days mere and more flourishing.
INSTRUCTION FOR THE FEAST OF ST. WENDELIN. 747
LESSON. {Eccl. xxxi. 8 — 11.) Blessed is the man that
is found without blemish; and that hath not gone after
gold, nor put his trust in money nor in treasures. Who is
he, and we will praise him, for he hath done wonderful things
in his life. Who hath been tried thereby, and made perfect,
he shall have glory everlasting. He that could have trans-
gressed, and hath not transgressed: and could do evil things,
and hath not done them. Therefore are his goods established
in the Lord, and all the church of the saints shall declare
his alms.
[The Gospel as on the Feast of St. Matthias.]
PRAYER OF THE CHURCH. God, who by the exem-
plary virtues of blessed Francis, didst enlarge Thy church by
a new offspring : grant we may follow him in despising the
things of this world, and be blessed in the perpetual enjoy-
ment of Thy heavenly grace. Thro 1 .
INSTRUCTION FOR THE FEAST OF ST.
WENDELIN.
i M^g^ ^ fl f [October 20 J
T. Wendelin was born of the reigning royal family
of Scotland, in the year 554. He was the eldest
son and. heir to the throne, and was entrusted by
his father to a pious bishop for education, whose
efforts were blessed by God ; for Wendelin became
a virtuous youth whose heart belonged entirely
to God. By the light of faith he saw, how vain and transitory is
everything earthly, and made the deliberate choice of leaving his
father's kingdom, to serve God in all humility, seeking to change
the royal crown which he held in prospect, for the imperishable
crown of heaven, to give an earthly kingdom for a heavenly one;
dressed, therefore, as a poor pilgrim, lie secretly left his parents
and their kingdom, and travelled to Rome, the Capital of the Ca-
tholic world, where he presented himself to Pope Benedict I., and
made known to him his intentions. The holy father encouraged
him to proceed on the road he had taken, following Christ in all
humility, and to preserve faithfully in his purpose. Wendelin,
then, continued his journey, went across the Alps, through Switzer-
land and Alsace, and came to "Westrich in the Palatinate of the
Rhine, as it is called to-day; thence he travelled to Treves, and
settled himself in the vicinity of this city in a pleasant valley, near
a spring, where he built himself a hut and lived as a hermit,
748 INSTRUCTION FOR THE FEAST OF ST. WENDELIN.
spending his time in prayer, meditation, and mortification, begg-
ing his bread from the inhabitants of the country. After some
time he conceived a great desire to make a pilgrimage to Treves
and visit its Churches ; on the way lie begged an alms from the
nobleman who owned the land in which the saint lived. This
nobleman, taking Wendelin to be a beggar unwilling to work, re-
buked him harshly, but Wendelin calmly and tranquilly replied:
" My Lord, I have no work. " " Then guard my cattle and earn
thy bread," replied the nobleman. The saint received the office
with pleasure, went to the land of the nobleman, and he, the son
of a king, guarded swine. But it was a joy to him to be, for
Christ's sake, despised and unknown. But tie found before a great
while, that the service he had undertaken, left him little time to
pray, and he was constrained to ask the nobleman to relieve him
from the care of the swine, which request, as his lord had come
to love Wendelin on account of his obedience and faithfulness,
was granted, and the care of the cows was given him instead.
This pleased the saint better, and God so evidently blessed the
herd, that the nobleman understood well that he had to thank
the prayers of his pious herdsman for it, and therefore honored
him highly.
After the saint had guarded the cows for a long time, he asked
to have the care of the sheep, which was given to him. He drove
the sheep to the neighborhood of Tholey and often near to his
old hermitage ; as often as the sheep rested, he knelt down and
prayed. His heart was always with God, and God blessed his
nock, they were preserved from all sickness and increased mar-
vellously, while the nobleman came to like him always more and
more. But the more he was favored by his master the more he
was hated by the servants, who degraded and slandered him,
whenever they could; but Wendelin endured their sneers and de-
rision and their persecutions with heavenly patience, and gave
them good for evil. The conduct of his servant did not escape
the notice of the master; from day to day he perceived more
plainly, that his shepherd was a holy servant of God, and on this
account was not willing to let him longer guard his sheep, but
wished to give him some rich present and dismiss him. But Wen-
delin would not accept any other present than the granting of one
request: that the nobleman would promise to desist from his
present evil way of living, give up his unjust ways, and lead a life
acceptable to God; he accompanied this request with such im-
pressive exhortations, that the nobleman became frightened at
his sins, and promised to reform his life.
Wendelin, then, put on the dress of a hermit once more, and
settled at Wendel's well not far from Tholey, where he could
attend divine service. He begged his simple food from door to
door, and then shared it with the poor. The people of the neigh-
borhood liked him very much and sought advice, aid, and conso-
INSTRUCTION FOR THE FEAST OF ST. WENDELIN. 749
lation from him. When at one time a frightful disease appeared
among the cattle, the terrefied country people came and implored
the saint to help them; Wendelin prayed and the disease disap-
peared and the sick cattle became well again. Thus his name
became well known, and from far and near people came to him
with their sick cattle to have him bless and cure them. He prayed,
made the sign of the cross, and the disease would leave then. The
saint spent seven years thus in praying and doing good, and at
the end of that time was called to take the position of Abbot of
the Benedictine Monastery at Tholey. Under his government the
monastery flourished exceedingly. Ordained a priest by Bishop
Gunderich of Treves, Wendelin sought with tireless zeal to feed
immortal souls and heal their wounds; the monastery in which
he lived, was the refuge of the poor; he was continually employed
in making himself and others equal to the saints, and in following
Christ in all things.
He was taken sick about the year 617, and feeling his end near,
requested the Archbishop Severinus of Treves to come and ad-
minister the Sacraments to him. When the saint was about to
receive the holy Communion, two angels with a white cloth ap-
peared by his bed, spread the cloth before him, knelt in humble
adoration, while he received Communion, and then arose again
and returned to heaven. The saint, then, made known his descent
and life to the archbishop, begging him to make it known after
his death to the brethren of his order, and soon after died calmly
in the Lord, on October 20th, 617. His sacred remains were
buried, as he had requested, in a chapel near his old hermitage,
and as Cod honored his burial place by many miracles, more and
more pilgrims constantly visited it, and thus originated the town
of St. Wendel, which the Emperor Louis made a city. A very
beautiful Church now stands over the grave St. Wendelin, and
to this day thousands and thousands of Catholic people venerate
his memory and implore his intercession.
Introit: The mouth of the just man shall meditate
wisdom and his tongue speak judgment. (Ps. xxxvi. 30.)
Be not emulous of evil doers, nor envy them that work
iniquity. {Ps. xxxvi. 1.) Glory, &c.
PRAYER OF THE CHURCH. May the intercession,
Lord, of the blessed Abbot St. Wendelin, recommend us to
thee: that what we cannot hope for through our own merits,
we may obtain by his prayers. Thro 1 .
LESSON. {Eccl. xlv. 1—6.) This saint was beloved of
God and men : whose memory is in benediction. He made
him like the saints in glory, and magnified him in the fear
of his enemies. And with his words he made prodigies to
750 INSTRUCTION FOR THE FEAST OF ST. WENDELIN.
cease. He glorified him in the sight of kings, and gave him
commandments in the sight of his people, and shewed him
his glory. He sanctified him in his faith and meekness, and
chose him out of all flesh. For he heard him and his voice,
and brought him into a cloud. And he gave him command-
ments before his face, and a law of life and instruction.
EXPLANATION. These beautiful words of praise, given to
Moses in the holy Scriptures, apply in many points to St. Wen-
delin. He, too, was beloved of God, and his memory is held in
benediction by men; his name has been truly glorified before
kings, for he is now a prince of heaven, exalted above all princes
of the earth. On account of his faithfulness in great and small
things, and because of the meekness with which he bore all in-
juries, God sanctified him and raised him from the dust of low-
liness to which he willingly sank in his humility.
GOSPEL. (Matt. xix. 27—29.) At that time: Petrus
said to Jesus: Behold, we have left all things, and have fol-
lowed thee: what therefore shall we have? And Jesus said
to them: Amen, I say to you, that you who have followed
me in the regeneration, when the Son of Man shall sit on the
seat of his majesty, you also shall sit on twelve seats judg-
ing the twelve tribes of Israel. And every one that hath left
house, or brethren, or sisters, or father, or mother, or wife,
or children, or lands for my name's sake, shall receive an
hundred fold, and shall possess life everlasting.
What did Jesus mean by regeneration ?
The resurrection of the dead on the Last Day, for then the
whole man will be renewed and regenerated, so to speak, body
and soul. This renewal or regeneration will be a glorious one for
the pious and just, but a fearful one for the wicked.
What is meant by sitting on the twelve thrones and judging the
twelve tribes of Israel ?
That the apostles and all those Christians who like the apostles
have left all for Christ's sake, following the Saviour in poverty,
despising and crucifying their flesh, shall take part in the glory
of Christ on the Last Day; they will appear in magnificence with
Him, and with Him will judge and condemn the wicked.
Does Jesus desire us to leave father and mother ?
Christ who commands us to honor our parents, does not wish
us to leave our father and mother, or relations in their necessities
or to withhold our help, if they need it. He only requires, that
INSTRUCTION FOR THE FEAST OF ST. SIMOM, &c.
751
we should not allow ourselves to be prevented by our parents or
relations from leading a pious life, and that in case the call to lead
a more perfect life should come to us from the Lord, whe should
be prepared to leave every thing, even father and mother, the
more fervently and impartially to serve Christ, for which we shall
be a hundredfold rewarded; for Christ Himself will then take
the place of father and mother, and share unto us the richest
measure of purest joy both here and in heaven.
UN STRUGTION FOR THE FEAST OF ST. SIMON
AND ST. JUDAS THADDEUS, APOSTLES.
[October 28]
T is not known, when, where, or in what manner
St. Simon, surnamed the Zealot, and by birth a
Galilean, was called by Christ to be an apostle.
Like the other apostles he became after his call
a constant witness of the actions and doctrines,
of the humiliation and exaltation of his divine
%t Master, and after the reception of the Holy
Ghost he made himself worthy of his surname, by his zeal in
preaching the gospel. He preached the gospel in Egypt and other
countries of Africa, and finally met the Apostle St. Judas in Persia,
where they both received the palm of martyrdom.
St. Judas, son of Mary, who was an aunt to the blessed Virgin, was
a near relation of the Saviour, and called, according to the custom
of the Jews, His brother; he was surnamed Thaddeus, to distinguish
him from Judas Iscariot. Of St. Judas it is also unknown, at what
time and in what manner he came to be one of the disciples ; in
the gospel he is mentioned as the one, who, when our Lord at the
Last Supper said, that He would manifest Himself to those who
loved Him, asked: u Lord, how is it that thou wilt manifest thy-
self to us and not to the world?" After receiving the Holy Ghost,
Judas preached the gospel in Judea and Samaria, then in Syria
and Mesopotamia. After meeting with St. Simon in Persia, both
were martyred, St. Judas being beheaded with an axe. St. Judas'
glowing zeal for the purity of faith is shown in an epistle, which
he wrote to the faithful to encourage them to perseverance in faith.
[For the Introit of the Mass see the Feast of St. Andrew.]
PRAYER OF THE CHURCH. God, who by Thy blessed
Apostles, Simon and Jude, hast taught us to know Thee,
grant we may solemnize their eternal glory with true devo-
tion, and by observing their festival, improve in the love of
Thee. Thro'.
752 INSTRUCTION FOR THE FEAST OF ST. SIMON
EPISTLE.- (Ephes. iv. 7 — 13.) Brethren: To every one of
us is given grace according to the measure of the giving of
Christ. Wherefore he saith: Ascending on high he led capti-
vity captive : he gave gifts to men. Now that he ascended,
what is it, but because he also descended first into the lower
parts of the earth. He that descended is the same also that
ascended above all the heavens, that he might fill all things.
And he gave some apostles, and some prophets, and other
some evangelists, and other some pastors and doctors. For
the perfecting of the saints, for the work of the ministry, for
the edifying of the body of Christ : until we all meet into the
unity of faith and of the knowledge of the Son of God, unto
a perfect man, unto the measure of the age of the fulness of
Christ.
EXPLANATION. St. Paul here instructs us, that graces are
given to all men not in the same measure, but distributed ac-
cording to the wise providence of God. Therefore we should not
envy one, who possesses more gifts than we, nor should we be
uplifted on account of those he possesses, for God gives to each
as many as are useful and necessary for him. The psalmist's
word's: Ascending on high, he led captivity captive; he
gave gifts to men, mean that Christ, after descending into
limbo and redeeming the patriarchs from their captivity, led them,
on the day of His ascension, in triumph to heaven, and ten days
afterwards bestowed upon the men the gifts of the Holy Ghost.
Of these gifts some were ordered to the apostles, who were to
preach the gospel everywhere and to found congregations; others
to the prophets, who had the gift of prophesying and expounding
the Scriptures, subject to the superintendence of the apostles;
others to the evangelists, who managed the spiritual affairs of
single congregations, for the perfection of the faithful, who are
all called to sanctity, for the performance of the service, that is,
preaching, celebrating the holy Sacrifice, administering the Sa-
craments, and edifying the body of Christ, that is, His Church,
that we may all obtain unity and perfection in faith and love, and
be not any longer like weak, fickle children, but perfect men, and
like to Christ.
Let us then give God thanks, that He gives us so many apos-
tolic men for our teachers, who strengthen us in faith, and show
us the way to heaven. Let us also pray, that there may some day
be one fold and one flock, and that all the faithful will follow
Christ on earth, that they may become like to Him in heaven and
like to Him in glory.
AND ST. JUDAS THADDEUS, APOSTLES. 75'J
GOSPEL. {John xv. 17 — 25.) At that time: Jesus said
to his disciples: These things I command you, that you love
one another. If the world hate you, know ye that it hath
hated me before you. If you had been of the world, the
world would love its own: but because you are not of the
world, but I have chosen you out of the world, therefore the
world hateth you. Remember my word that I said to you:
The servant is not greater than his master. If they have
persecuted me, they will also persecute you: if they have
kept my word, they will keep yours also. But all these things
they will do to you for my name's sake : because they know
not him that sent me. If I had not come, and spoken to
them, they would not have sin : but now they have no ex-
cuse for their sin. He that hateth me, hateth my Father
also. If I had not done among them the works that no other
man hath done, they would not have sin : but now they have
both seen and hated both me and my Father. But that the
word may be fulfilled, which is written in their law : They
hated without cause.
INSTRUCTION. I. Since Christ, His apostles and disciples
were hated and persecuted by the world, the greatest courage
and consolation should be found with those, who have to suffer
from this world, because they are not of it, that is, do not wish
to go by its false and foolish principles, its vain and vexatious
customs, its many mockeries, its contempt and persecutions. Only
shame can be reaped from these words by those, who suffer noth-
ing for Christ's sake, who to escape the world's mockery and its
hatred would rather keep friendship with it than with Christ, and
who will, therefore, not reign with Him in heaven. For as it is
considered a great honor for a servant to resemble his lord, so it
is considered shameful for him to seek to be greater than his lord.
The servant is not greater than his master, says Christ.
If then Christ, our Lord, has suffered the hatred and persecution
of the world, why should His servants refuse to suffer it also?
Can the world's hatred harm us, when God loves us? Does not
this very hatred serve to separate us more from the world and
unite us more with God? And is it not better to have the world
for our enemy than God?
II. Priests can derive great consolation from this, that the
servant is not greater than the master, when, notwithstanding all
their toil and trouble, they produce no good and receive only the
48
754 INSTRUCTION FOR THE FEAST OF ST. SIMON, &c.
world's sneers and derision. Did not Christ, the Word made Flesh,
endure the same? are you disturbed and distressed, that to you, a
weak man, there occurs the same? Besides, our reward consists
not in the good accomplished, which does not depend upon us, but
in this, that we work for the honor of God and the salvation of
souls; the reward will not be withheld, though we gain none or but
a single soul for God.
III. Ignorance is not always an excuse for sin; for Christ says,
the Jews cannot excuse themselves for not acknowledging, but
hating and persecuting Him, because if they had wished, they
might have known Him by His works. They are thus to be greatly
punished and deserve to be cast aw r ay. In the same way the here-
tics are punishable, and indeed all Catholics who, like the Jews,
could easily learn what they have to believe and do, but omit
learning it, either through negligence or fear of the world, and thus
by their own fault remain in ignorance, committing sin, and thereby
causing their condemnation ior all eternity. It is different with
those who through no fault of theirs, have never heard of Christ
and the true faith; for they will not be condemned, because of their
ignorance of the faith, for which they are not reprehensible, but
on account of the sins which they commit against their conscience
and the natural law which is written in every man's heart, the
observance of which would result in their being enlightened by
God, who would show them the way to the true faith.
IV. Christ says of the Jews, that they hated Him without reason ,
this is true of all sinners. God so loved men, that He gave His only
begotten Son to the death of the cross, and He was not only offered
on the cross, but daily offers Himself for them, giving them His
blood to drink and His body for their food, and bestowing upon
them every moment infinite benefits for body and soul. If after
all this they yet commit sin, what is it but hating God without
reason?
SUPPLICATION. We earnestly beseech Thee, o most
loving Jesus, whose heart burns for us with the purest love,
to inflame our cold hearts with that heavenly fire, so that we
may love our neighbor like ourselves according to Thy ex-
ample and precept, and never be beguiled by envy or hatred
from this love, while always remembering that we, Thy poor
servants, are not greater than Thou, our Lord and God, and
therefore not to complain if, like Thee, we are hated and
persecuted by the world. Strengthen us by Thy grace, that
we may patiently endure all things wdrich Thy divine will
sends to us, that we may live and die, after Thy example,
in the love of God and our neighbor. Amen.
755
INSTRUCTION FOR THE FEAST OF ST.
WOLFGANG, BISHOP.
[October 31]
T. Wolfgang, the descendant of an illustrious family
ofSuabia, was educated at the Abbey ofReichenau,
near Constance. He here contracted a warm friend-
ship with a young nobleman, named Henry, brother
of the Bishop of Wurtzburg. Together with Henry
he went to Wurtzburg in order to enjoy a celebrat-
ed teacher; but this teacher, a very proud person,
became envious of Wolfgang's rapid progress in science, and in
many ways imbittered his life. But Wolfgang who, while studying,
had not neglected the practice of the Christian virtues, quietly
endured all for Christ's sake, diligently continuing his studies, and
finally resolving to leave the world to enter a monastery. When
his friend Henry, who in the mean time had become Archbishop
of Treves, heard of this decision, he ceased not to implore him to
come to him at Treves, which Wolfgang finally did, taking the
position of instructor of youth, where by his words and example
he made such an impression upon the young people, that the most
beautiful fruits of piety were seen in them. The archbishop en-
trusted to him the education of his young priests, and raised him
to the office of Dean of the Cathedral ; but even in this favorable
position Wolfgang remained poor and humble; whatever he could
save, he gave to the poor. In 964 his friend, the Archbishop,
died, and Wolfgang no longer allowed anything to detain him from
being a monk; he entered the Monastery of Einsiedeln, where his
science and especially his solid piety soon became well known.
Having been ordained a priest he went to Hungary, in 972,
accompanied by several, who were longing to announce the Gospel
of Christ there. Wolfgang was urged to this journey by a vision;
St. Othmar appearing to him, he said: "For the love of Cod thou
shalt leave this country, and in an other country thou shalt re-
ceive a rich diocese. If thou fulfillest thine office faithfully, thou
shalt die in 22 years to enter heaven." When Wolfgang with
burning zeal had preached the gospel in Hungary, and had con-
verted five thousand heathens, he came on his return to Passau,
where the Bishop Peregrin detained him and recommended him
to the Emperor Otto II. for the vacant bishopric of Ratisbon.
Wolfgang was elected bishop, but would not accept the episcopal
dignity until he had received the express commands of his abbot.
Having prepared for his holy office by persistent prayer and rigor-
ous mortification, Wolfgang's first care was to urge the religious
and secular clergy to a pious life, and to improve the morals of
the people.
j_ft*
756 INSTRUCTION FOR THE FEAST OF ST. WOLFGANG, BISHOP.
He visited the monasteries at Ratisbon and revived their old
discipline; the secular clergy followed his noble example, while by
his eloquent sermons and his friendly admonitions he won the hearts
of the people. On account of his pious life, which was rewarded
by God with the gift of miracles, the bishop received honor from
all sides; but this very homage of the world saddened the humble
man beyond measure. Fearing to fall a prey to pride and thus
to offend God, he secretly left Ratisbon and hid himself near it,
at Falkenberg, where he built himself a hut and chapel. Here he
lived for five years as a hermit, unknown to the world. Meanwhile
great distress on account of the bishop's absence prevailed at Ra-
tisbon, and many prayers were said for his return; and the prayers
were heard. A hunter one day discovered the holy bishop to the
great joy of the people, who so urged his return, that Wolfgang
could not resist this request, but went back to Ratisbon and re-
sumed his episcopal duties to the great blessing of the whole
diocese.
The wellknown wisdom and sanctity of the Bishop of Ratisbon,
caused the Duke of Bavaria, Henry II., to confide to him the edu-
cation of his children, two princes and two princesses. Wolfgang
so well understood how to lead the hearts of these children in the
fear of the Lord, that the oldest prince and princess, Henry and
Gisela, are venerated as saints, and the others, Bruno and Brigitta,
died in the odor of sanctity. The saintly bishop predicted the future
position of each of these children, and was accustomed to call
Henry king, Bruno bishop, Gisela queen, and Brigitta abbess, and
as he said, so it really happened.
But Wolfgang was not satisfied with leading high and low, by
practice and precept, to sanctity, he sought to aid his flock in
their temporal wants also. The poor found a father in him ; he
suffered and economized, that he might the better aid those in
need. At the time of a great famine, he ordered his steward to give
his provisions for a very small price to those who came from the
country to procure grain, so that from the provisions which they
bought, they were able to support the poor of their neighborhood.
The poor of the city he supplied bountifully; his house was open
to all. When once a beggar, who had stolen something from his
room, was caught, the saint tenderly reproached him, presented
him with a new coat, and then released him, for his heart was
overflowing with charity; love and meekness lived in it. Some
poor were daily at his table ; he supported whole families secretly,
as it is commanded: Let not thy left hand know what thy
right hand doth.
For twenty one years this servant of God had carried the cross
in fervent love, when official business called him to Pechlarn, in
Southern Austria; but being attacked by a severe fever on his.
journey, he was obliged to stop at Pupping, a small village in the
INSTRUCTION FOR THE FEAST OF ALL SAINTS.
757
Southern part of Austria. There he felt his end approaching, and
had his attendants carry him to the Church of St. Othmar, where,
lying on the floor at the foot of the altar, he received the last Sa-
craments. When the sexton endeavoured to send away the crowd,
Wolfgang forbade him, saying, "the people should not be prevented
from seeing their bishop die." In ardent devotion to God he poured
out his soul, endured his pains with humility and holy joy, and
finally with the words : " May the good God have mercy on me, a
poor sinner," he expired, on the 31st of October, 994.
[The lntroit of the Mass, the Epistle and Gospel as on the
Feast o[ St. Nicholas, December 6.
PRAYER OF THE CHURCH. God, who didst give
blessed Wolfgang to Thy people as a minister of eternal
salvation: grant we beseech Thee, that he who was the in-
structor of our life here on earth, may become our inter-
cessor in heaven. Thro 1 .
INSTRUCTION
FOR THE FEAST OF ALL SAINTS.
[November 1J
Why has the Church instituted this festival?
give praise to God in His saints (Ps. cl.),
and to pay to the saints themselves the honor,
which they merited by having made the pro-
motion of the honor of God the work of their
whole earthly life. 2. To impress vividly
upon our minds, that we are members of that
holy Catholic Church which believes in the communion of saints,
that is, in the communion of all true Christians, who belong to the
Church triumphant in heaven, to the Church suffering in purga-
tory, or to the Church militant upon earth ; but, more particul-
arly, to cause us earnestly to consider the communion of the
saints in heaven with us, who are yet battling on earth. 3. To ex-
hort us to raise our eyes and hearts especially to-day to heaven,
where before the throne of God is gathered the innumerable
multitude of saints of all countries, times, nationalities, and ranks
of life, who have faithfully followed Christ and left us glorious
examples of virtues, which we ought to imitate. We can imitate
them, for the saints too, were weak men they fought and con-
quered only with the grace of God, which will not be denied to us.
4. To honor those saints, for whom there is no special festival ap-
pointed by the Church during the year. 5. Finally, that in answer
to so many intercessors God may grant us perfect reconciliation,
758 INSTRUCTION FOR THE FEAST OF ALL SAINTS.
may permit us to share in their merits, and may give us grace to
enjoy with them, some day, the bliss of heaven.
Who first instituted this festival?
Pope Boniface IV. gave the first suggestion of this festival,
when in 610 he ordered, that the Pantheon, a pagan temple at
Rome, dedicated to all the gods, should be turned into a Christian
Church, and the relics of the saints, dispersed through the different
Roman cemeteries, taken up and placed in it. He then dedicated
the Church to the honor of the blessed Virgin and of all martyrs,
and thus for the first time celebrated the Festival of All Saints,
directing that is should be observed in Rome every year. Pope
Gregory IV. extended its celebration to the whole Catholic Church,
and fixed the day for it on the first of November.
At the Introit the Church sings: Let us all rejoice in
the Lord, and celebrate this festival in honour of all
the saints, on whose solemnity the angels rejoice and
praise the Son of God. Rejoice in the Lord, ye just:
praise becometh the upright. Glory, &c.
PRAYER OF THE CHURCH. Almighty and eternal
God, by whose favour we honour on one solemnity the merits
of all Thy saints : grant we may obtain a plentiful blessing
of Thy so much desired mercy, since we have so many peti-
tioners in our behalf. Thro 1 .
LESSON. (Apoc. vii. 2—12.) In those days: Behold I,
John, saw another angel ascending from the rising of the
sun, having the sign of the living God: and he cried with a
loud voice to the four angels, to whom it was given to hurt
the earth and the sea, saying : Hurt not the earth, nor the
sea, nor the trees, till we have signed the servants of our
God in their foreheads. And I heard the number of them
that were signed, an hundred forty -four thousand were
signed, of every tribe of the children of Israel. Of the tribe
of Juda, were twelve thousand signed. Of the tribe of Ruben,
twelve thousand signed. Of the tribe of Gad, twelve thousand
signed. Of the tribe of Aser, twelve thousand signed. Of the
tribe of Nephtali, twelve thousand signed. Of the tribe of
Manasses, twelve thousand signed. Of the tribe of Simeon,
twelve thousand signed. Of the tribe of Levi, twelve thousand
signed. Of the tribe of Issachar, twelve thousand signed. Of
the tribe of Zebulon, twelve thousand signed. Of the tribe
of Joseph, twelve thousand signed. Of the tribe of Benjamin,
twelve thousand signed. After this I saw a great multitude,
INSTRUCTION FOR THE FEAST OF ALL SAINTS. 75«J
which no man could number, of all nations and tribes, and
peoples and tongues : standing before the throne and in sight
of the Lamb, clothed with white robes and palms in their
hands and they cried with a loud voice, saying: Salvation to
our God who sitteth upon the throne, and to the Lamb. And
all the angels stood round about the throne, and the ancients,
and the four living creatures: and they fell down before the
throne upon their faces, and adored God, saying: Amen.
Benediction, and glory, and wisdom, and thanksgiving, hon-
our, and power, and strength to our God for ever and ever.
Amen.
EXPLANATION. The words of this lesson relate and to the
general judgment. At this judgment there will be chosen ones
from each of the twelve tribes of Israel. But that it might not
be thought, that the elect are principally Christian converts from
Judaism, St. John was shown a much greater and countless mul-
titude of Christians from heathen lands, by which it is seen, that
it is the heathens, who will principally fill the Church of Christ
and heaven. This multitude clothed in white and carrying palms
in the hands, stands before the throne of God and before the
Lamb, that is, Christ. The white robes are tokens of their innocence ;
the palm is the emblem of their glory and of their victory over
the temptations of the world, the flesh, and the devil. They shall
adore God, and forever sing to Him in communion with all the
heavenly spirits a canticle of praise for the power and glory, which
He has bestowed upon them.
Let us strive so to live, that we may one day be among these
chosen ones.
GOSPEL. (Matt. v. 1 — 12.) At that time: Jesus seeing
the multitude, went up into a mountain, and when he was
set down, his disciples- came unto him. And opening his
mouth he taught them, saying: Blessed are the poor in spirit:
for theirs is the kingdom of heaven. Blessed are the meek:
for they shall possess the land. Blessed are they that mourn:
for they shall be comforted. Blessed are they that hunger
and thirst after justice: for they shall have their fill. Blessed
are the merciful: for they shall obtain mercy. Blessed are
the clean of heart: for they shall see God. Blessed are the
peace makers : for they shall be called the children of God.
Blessed are they that suffer persecution for justice sake: for
their's is the kingdom of heaven. Blessed are ye when they
760
INSTRUCTION FOR THE FEAST OF ALL SAINTS.
shall revile you, and persecute you, and speak all that is
evil against you, untruly, for my sake; be glad and rejoice,
for your reward is very great in heaven.
Why is the Gospel of the Eight Beatitudes read on this day?
Because they form, so to speak, a scale of steps, on which the
saints courageously ascended to heaven.
If you desire to be with the saints in heaven, you must also
mount these steps with patience and perseverance, in doing which
God's hand will assuredly aid you.
761
EXPLANATION OF THF EIGHT BEATITFDES.
I. Blessed are the poor in spirit, for their' s is the kingdom of
heaven.
They are poor in spirit, who, like the apostles, leave all tem-
poral things for Christ's sake and become poor; they, who
have lost their property by misfortune or injustice, and patiently
bear this loss with resignation to God's will; they, who are con-
tented with their poor and lowly station in life, do not strive for
greater fortune or a higher position, and would rather suffer want
than make themselves rich by unlawful means; they, who though
rich do not love wealth, nor set their hearts upon it, but use their
wealth to aid the poor; and especially they, who are humble, that
is, who have no exalted opinion of themselves, but are convinced
of their weakness and inward poverty, have a low estimate of
themselves and therefore feel always their need, like poor men-
dicants, to continually implore God's grace and assistance.
II. Blessed are the meek, for they shall %)ossess the land.
He is meek who represses every rising impulse of anger, im-
patience, and desire of revenge, and willingly puts up with every
thing that God, to prove him, decrees or permits to happen to
him or men to inflict upon him. He who thus controls himself, is
like a calm and tranquil sea, in which the image of the divine sun
can be ever reflected, clear and unruffled. He who thus conquers
himself, is mightier than though he besieged and conquered strongly
fortified cities (Prov. xvi. 32.), and will without doubt receive this
earth, as well as heaven, as an inheritance, enjoying eternally in
heaven the peace (Ps. xxxvi. 11.), which is already his on earth.
III. Blessed are they that mourn, for they. shall be comforted.
The mourners here mentioned, are not those who weep and
lament over the death of relatives and friends, or over misfortune
or loss of temporal riches, but those who mourn, that God is so
often offended, so little loved and honored by men, that so many
souls, redeemed by the precious blood of Christ, are lost. Among
these mourners are also they who lead a strict and penitential
life, and patiently endure all distress ; for sin is the only evil, the
only thing to be lamented, and those tears only, which are shed
on account of sin, are useful tears, that are recompensed with
everlasting joy and eternal consolation.
IV. Blessed are they that hunger and thirst after justice, for
they shall have their fill.
They hunger and thirst after justice, that is, for those virtues
which constitute Christian perfection, w r ho if not already just,
try to become so ; and if they are so, continue day after day to
762 EXPLANATION OF THE EIGHT BEATITUDES.
advance in piety, striving with all their strength for the perfection
of the love of God and their neighbor. He who seeks such per-
fection with ardent desire and earnest striving, will be filled, that
is, will be adorned by God with the most beautiful virtues, and
will be abundantly rewarded in heaven.
V. Blessed are the merciful, for they shall obtain mercy.
They are merciful, who assist the poor according to their
means, who, practise every possible spiritual and corporal work
of mercy, who as far as they can, patiently endure the faults of
others, strive always to excuse them, and willingly forgive the in-
juries they have received. They especially are truly merciful,
who are merciful to their enemy, and do good to him, as written:
Love your enemies, and do good to them that persecute
you. (Matt. v. 44.) Well is it for him who is merciful, the greatest
rewards are promised him, but a judgment without mercy shall
be given him, who is not merciful.
VI. Blessed are the clean of heart, for they shall see God.
They are clean of heart, who carefully preserve the innocence
which they received in baptism, and keep their heart and con-
science free not only from all sinful words and deeds, but from
all sinful thoughts and desires, and in all their omissions and com-
missions think and desire only good. These while yet on earth see
God in all His works and creatures, because their thoughts are
directed always to the Highest Good, and in the other world they
will see God from face to face, enjoying in this contemplation a
peculiar pleasure which is reserved for pure souls only; for as
the eye that would see well, must be clear, so those must be im-
maculate souls, which are to see God.
VII. Blessed are the peace makers, for they shall be called the
Children of God.
Those are peace makers who reign over their improper desires,
who are careful to have peace in their conscience and all their
actions ordered in quiet, who neither quarrel with themselves nor
with their neighbors, are submissive to God's will. These are in
a spiritual^manner called Children of God, because they follow
God who is a God of peace (Rom. xv. 33.) and who even gave His
only Son to reconcile the world, and bring upon earth that peace
which the world does not know and cannot give. (Luke ii. 14.;
John xiv. 27.)
VIII. Blessed are they who suffer persecution for justice sake,
for their is the kingdom of heaven.
Those suffer persecution for justices' sake who by their words,
writings, or by their life defend the truth, the faith, and Christian
virtues; who cling firmly to God, and permit nothing to turn them
INSTRUCTION FOR ALL SOULS' DAY. 763
from the duties of the Christian profession, from the practice
of their holy religion, but on its account suffer hatred, contempt,
disgrace, injury, and injustice from the world. If they endure all
this with patience and perseverance, even, like the saints, with
joy, then they will become like the saints and like them receive
the heavenly crown. If we wish to be crowned with them, we
must suffer with them: And all who live piously in Christ
Jesus, shall suffer persecution, (ii. Tim. iii. 12.)
SUPPLICATION. How lovely, Lord, are Thy taber-
nacles! My soul longs for Thy courts. My body and soul
rejoice in Thee, Most Loving God, Thou crown and reward
of all the saints, whose temporal pains and sufferings Thou
dost reward with eternal joy, filling them with good. How
blessed are they who have faithfully served Thee, for they
carry Thy name on their forehead, and reign with Thee for
all eternity. Grant us, we beseech Thee, God, at their
intercession, Thy grace that we after their example may
serve Thee in sanctity and justice, in poverty and humility,
in meekness and repentance, in the ardent desire for all
virtues, by mercy, perfect purity of heart, in peacefulness
and patience, following them, and taking part, one day, with
them in heavenly joy and happiness. Amen.
[The Instruction on the Veneration of Saints at the beginning of
the second part of this book, may be read with profit on this day.]
INSTRUCTION FOR ALL SOULS' DAY.
[November 2.J
What is All Souls' day ?
T is the day set apart by the Catholic Church
for the special devout commemoration of those
of its members, who have departed this life in
the grace and friendship of God, for whom we
pray, that they may soon be released by God
from the prison of purgatory.
What is purgatory ?
Purgatory is that place in which the souls of the deceased
faithful, who though dying in the grace of God, are yet burdened
with some small sins not yet atoned for, suffer temporal punish-
ment, and become purified from all sin. It is called the place of
purification or purgatory, because in it those souls, which are not
perfectly unsullied, are purified by fire as gold in the furnace. St.
Paul writes to the Corinthians: And the fire shall try every
man's work of what sort it is. If any man's work abide
764 INSTRUCTION OF ALL SOULS' DAY.
which he had huilt thereupon, he shall receive a rew-
ard; if any man's work burn, he shall suffer loss; but
he himself shall be saved, yet so as by fire. (i. C0r.iii.23.)
"And when St. Paul," says St. Ambrose [Serin. 20. in Ps. cxviii.),
"says, yet so as by fire, he shows that such a man indeed
becomes happy, having suffered the punishment of fire, having
been cleansed by the blessed fire, but not being, like the wicked,
continually tormented in eternal fire." St. Paul's words, then, can
only be understood to refer to the fire of purification, as the in-
fallible Church has always explained them.
Are the heretics right in denying, that there is such a place of
purification as purgatory?
By no means, for by such denial they oppose the holy Scrip-
tures, tradition, and reason. The holy Scriptures teach, that there
is a purgatory : it is related in the Second Book of the Macha-
bees, that Judas Machabeus sent twelve thousand drachms of
silver to Jerusalem, to be used in the temple to obtain prayers for
those who fell in battle, for he believed it: a good and whole-
some thought to pray for the dead, that they may be
loosed from their sins. But for what dead shall we pray?
Those in heaven do not require our prayers; to those in hell they
are of no avail ; we must then pray for those who are in the place
of purification. Christ speaks of a prison imthe future life, from
which no man comes out until he has paid the last farthing. (Malt,
v. 25, 26.) This prison cannot be hell, because from hell there is.
never any release; it must be, then, a place of purification. Again
Christ speaks of sin which shall be forgiven neither in this world
nor in the next (Matt. xii. 32.), from which it follows, there is
remittance of some sins in the next world ; but this can be neither
in heaven nor in hell, consequently in purgatory. As the Con-
sistory of Trent says (Sess. 6. c. 30.), the Church has always
taught, according to the old tradition of the fathers, in all her
councils, that there is a purgatory, and all centuries show proofs
of the continual belief of all true Christians in a purgatory. Fin-
ally, man's unblinded reason must accept a purgatory ; for how
many depart this earth before having accomplished the great
work of their own purification? They cannot enter heaven; for
St. John tells us: There shall not enter into it any thing
defiled. (Apoc. xxi. 27.) The simple separation of the soul from
the body does not make the sinful soul pure, and yet God cannot
reject them as the hardened sinners in hell ; there must then be
a middle place, a purgatory, where those who have departed
not free from stain, must be purified. See how the doctrine of the
Church, reason, and the holy Scriptures all agree, and do not let
yourself be led away by false arguments from those who not only
believe in no purgatory, but even in no hell, so that they may sin
with so much more impunity.
INSTRUCTION ON ALL SOULS' DAY. 761)
What, how much, and for how long must we suffer in purgatory?
Concerning this the Church has made no decision, though
much has been written by the fathers of the Church on the sub-
ject. Concerning the severity of the punishment in purgatory, St.
Augustine writes: "This fire is more painful than any that man
can suffer in this life." This should urge us to continual sancti-
fication and atonement, so that we may escape the fearful judg-
ment of God.
How can we aid the suffering souls in purgatory ?
Of this St. Augustine writes: "It is not to be doubted, that
we can aid the souls of the departed by the prayers of the Church,
by the holy Sacrifice of the Mass, and by the alms which we offer
for them." The Church has always taught, that prayers for the
faithful departed are useful and good, and she has always offered
Masses for them.
What should urge us to aid the suffering souls in purgatory?
1. The consideration of the belief of the Church in the com-
munion of saints, by which all the members of the Church upon
earth, in heaven, and in purgatory are joined together by the
bonds of love, like the members of one body, and as the healthy
members of a body sympathize with the suffering members, seek-
ing to aid them, so should we assist our suffering brothers in
purgatory. 2. The remembrance that it is God's will, that we
should practise charity towards one another, and that fearful
judgments are threatened those who show no charity to a brother
in need, together with the recollection of God's love which desires,
that all men should be happy in heaven. 3. We should be urged
to it by love for ourselves, for if we should be condemned to the
pains of purification, we would assuredly desire our living brothers
to pray for us and perform good works for our sake, while the
souls who through our prayers have perhaps found redemption,
will not fail to reward our aid by interceding for us.
Can we aid the souls in purgatory by gaining indulgences?
Yes, for as indulgences, as explained in the Instruction for
the Eighteenth Sunday after Pentecost, are a complete or a partial
remittance of the temporal punishment due to sin, bestowed by
the Church to penitent sinners from the treasury of the merits of
Christ and His saints. If we gain such a remittance, we can apply
it to the souls in purgatory. But it is to be remembered, that such
an indulgence can be transferred only to one soul.
For which souls should we pray?
We should certainly, especially on this day, offer prayers and
good works for all the faithful departed, and since we are more
under obligation to some, some are more pleasing to God, some
need assistance more, some deserve it more than others, we
766 INSTRUCTION FOR ALL SOULS' DAY.
should strive to pray most earnestly for our parents, relations,
friends, and benefactors; for those who are most acceptable to
God ; for those who have suffered the longest, or who have the
longest yet to suffer; for those who are most painfully tormented;
for those who are the most forsaken ; for those who are nearest
redemption; for those who are suffering on account of us; for
those who hope in our prayers ; for those who during life have
injured us, or been injured by us; for our spiritual brothers and
sisters.
When and by which means was this yearly commemoration of the
■< departed introduced into the Church?
The precise time of its introduction cannot be told. Tertullian
(A. D. 160) writes, that the early Christians held a yearly com-
memoration of the faithful departed. Towards the end of the tenth
century St. Odilo, Abbot of the Benedictines at Cluny, directed
that the yearly commemoration of the faithful departed, should
be observed on the Second of November with prayers, alms, and
the Sacrifice of the Mass, which time and manner of celebration
spread through various dioceses, and was officially confirmed by
Pope John XIX. And this day was appointed, that, having the
day previously rejoiced at the glory of the saints in heaven, we
might on this day most properly pray for those who are yet doing
penance for their sins and sigh in purgatory for their redemption.
The Intro it of this day's Mass as for all Masses of the deads
reads: Grant them eternal rest, Lord; and let perp e-
tual light shine on them. (Ps. lxiv.) A hymn becometh
thee God, in Sion; and a vow shall be paid to thee
in Jerusalem. hear my prayer: all flesh shall come
to thee. Grant them, &c.
PRAYER OF THE CHURCH. God, the Creator and
Redeemer of all the faithful, give to the souls of Thy servants
departed the remission of their sins : that through the help
of pious supplications, they may obtain the pardon they have
always desired. Who livest.
The Epistle and Gospel of this day speak of the resurrection
of all men and of the judgment, when every one accordingly as
he has lived, sinful and impenitent, or pure and innocent, will
receive an eternally miserable or an eternally happy life. Purga-
tory will then end and there will be only heaven and hell. It
remains with us to choose by our life, which of these two we
shall possess.
At the Offertory of the Mass, the priest prays :
Lord Jesus Christ, King of Glory, deliver the souls of all the
faithful departed from the flames of hell, and from the deep pit.
Deliver them from the lion's mouth, lest hell swallow them, lest
INSTRUCTION FOR THE FEAST OF ST. LEONARD, &c. 767
they fall into darkness : and let the standard bearer, St. Michael,
bring them into the holy light: which thou promisedst of old to
Abraham and his posterity. We offer thee, Lord, a sacrifice of
praise and prayers: accept them in behalf of the souls we com-
memorate this day : and let them pass from death to life.
y. From the gates of hell,
it Deliver their souls, Lord.
y. Eternal rest give unto them, Lord,
Bf. And let perpetual light shine upon them.
y. May they rest in peace,
^. Amen.
y. May the souls of all the faithful departed by the mercy of
God rest in peace,
^. Amen.
[We may profitably and devoutly repeat this versicle as often
as we pass a graveyard.]
INSTRUCTION FOR THE FEAST OF ST.
LEONARD, HERMIT AND ABBOT.
[November 6 J
T. Leonard was born in France of noble parents;
he was baptized by St. Remigius, Bishop of Rheims ;
Clovis, the first Christian King of France, was
his god-father. Clovis offered him, at the proper
age, a position of high honor, but Leonard had set
his heart on something higher still. He was ordain-
ed a priest by Remigius, and passing through the
provinces of the broad lands of France, preached of Christ the
Crucified to the people, who for the most part worshipped idols.
The miracles which he worked, added such force to his words,
that thousands and thousands were converted to the faith. He
was one day journeying through a thick forest in which the king
and his queen were hunting, when the queen was suddenly taken
ill. Help was urgently needed. At this very moment, through God's
providence, Leonard came to the place where the queen was, and
as soon as he saw the sad circumstances, threw himself on his
knees in prayer, while the queen gave birth to a finely formed
prince. Highly pleased the king, wished to reward Leonard in a
princely manner for his prayers. The saint implored the king to
give his gifts as alms to the poor; this the king promised, only in-
sisting that Leonard should, at least, accept the forest as a present.
But he would take only that part of it, in which the queen so un-
expectedly found help, and where he could built huts for himself
and his companions, together with a chapel to be dedicated to the
Queen of heaven, Mary. The king soon had one built for him,
768 INSTRUCTION FOR THE FEAST OF ST. LEONARD, &c.
and thus was commenced the afterwards famous Monastery of St.
Leonard at Noblac.
The miraculous power which God gave to the saint, drew the
farmers of the neighborhood around him; they came to obtain
help from him in all their necessities and no one ever left his
presence unaided and unconsoled. The king granted him at times
the favor to release prisoners, for whom Leonard had always
the greatest compassion. Thus it often happened, that by the
saint's aid poor prisoners found the beloved liberty. Others prayed,
that God would help them to be released through the merits of
His servant St. Leonard, and suddenly the chains fell from their
hands and feet, the doors of the prisons opened of itself, and they
were free. Many thus freed brought their bonds and chains to
the saint, thanking him. But he surprised, humbled himself be-
fore God, and used the opportunity to give them touching admo-
nitions to penance, that they might be also loosed from the bonds
of sin. They who were sincerely converted and loved solitude,
he received into his monastery.
Living in strict penance and in the continual practice of works
in honor of God, Leonard reached an advanced age, and had the
happiness of seeing the best fruits ripen from the seed which
he had planted. Where idolatry, ignorance, coarseness, and hor-
rible vices had their previously own way, there now reigned the
pure law of the gospel. The Monastery of Noblac spread its bless-
ings far around, and many who would have been lost in the world,
found in it peace for their souls, and a happy death.
Leonard now weary of live, and longing to see the face of
Christ, at last received this grace. God called him to Himself by
a quiet death in the year 559.
The Introit of Mass, the Lesson, and the Gospel as on the
Feast of St. Wendelin, October 20.
PRAYER OF THE CHURCH. May the intercession,
Lord, of Thy blessed servant St. Leonard commend us to
Thee, that those things which we cannot hope for through
our own merits, we may obtain by his prayers. Through.
769
INSTRUCTION FOR THE FEAST OF ST.
MARTIN, BISHOP.
~*~&£/3k\&&^~
[November 11.]
E who loves God with a filial fear, will conti-
nually endeaver to do good. (Eccl. xv. 1.) This
was the fruitful love of St. Martin, this the
summary of his whole life. His life was a con-
tinual love of God and his neighbor, and it was
therefore replete with good works. He was
, born in Hungary of pagan parents, but a secret
instinct of his soul urged him from childhood to the acknowledg-
ment of the only true God and to the acceptance of the Christian
religion. In his tenth year he was placed among the catechumens,
that is, those who were preparing to receive the holy Sacrament
of Baptism. His pagan father sought to restrain him, but vainly;
he had him placed in a company of soldiers, but the fear of God
kept him in this position not only free from the excesses common
to it, but gave him opportunities to practise the love of his neigh-
bor by distributing his pay among the poor. Once he was met at
the gate Of the city of Tours by a beggar without clothes, and
having nothing else to give him, Martin with his sword cut his own
cloak in two, and gave half to the beggar. The following night
our Lord appeared to him with this part of the cloak wrapped
around him, and said: "With this mantle has Martin, the catechu-
men, clothed me." Moved by this consoling vision, Martin no
longer delayed receiving baptism ; he left the army and went to St.
Hilary, Bishop of Poitiers, and under his direction made wonder-
ful progress in Christian virtue. But however much he labored for
his salvation, he did not forget to strive equally for the salvation
of others, especially of his parents and relations, for whose con-
version he undertook a long and perilous journey back to his native
country. Returning from there he built a monastery, in which he
and a number of other monks led a very strict and virtuous life.
His great faith and his ardent love made him equal in miracles
some of the deeds of the apostles ; his first miracle was the raising
to life of a catechumen, who had died without baptism. The fame of
his sanctity and of the miracles, which he wrought, led to his election
to the bishopric of Tours, in spite of his determined resistance to
the acceptance of the position. This new dignity changed nothing
in his maimer of life, except that it increased his humility, his
zeal for God's honor, and his love for his neighbor. Thus he took
charge of his diocese for twenty six years. When over eighty years
old, he settled a quarrel which had broken out at Cande, but re-
turning home his strength left him ; he called his disciples together,
and said: "My children, I am dying!" To which they responded:
49
770 INSTRUCTION FOE THE FEAST OF ST. MARTIN, BISHOP.
"Alas, father, wilt thou leave us? To whom wilt thou leave thy
orphans ? " Touched by this, the saint prayed : " Lord ! If I am
still necessary to Thy people, I refuse not the work." But he had
toiled enough, his end was approaching; when the priests surround-
ing him, asked him to change his position in order that he might
be easier, he replied: "Let me rather look towards heaven, my
brothers, than turn again to earth, that my spirit which is already
on its way to the Lord, may not be disturbed from the straight
way to Him." He saw Satan near him, and said: "What dost
thou here, thou wild beast? Miserable fiend, thou canst not harm
me! Abraham's bosom will receive me." With these words he
yielded up his spirit, which the angels, singing hymns of praise,
carried to heaven.
that we may learn from St. Martin's life to love God and to
care not for our own salvation only, but also for the spiritual and
corporal welfare of others, then indeed would we, at the hour of
death, have nothing to fear from the temptations of the evil one.
[The Introit as on the Feast of St. Peter's Chair J
PRAYER OF THE CHURCH. God who seest, that of
our own strength we can do nothing, graciously grant, that
by the intercession of Thy holy Bishop and Confessor Martin,
we may be protected from all adversities. Through.
LESSON. (JEccl. xliv. and xlv.) Behold a great priest,
who in his time pleased God, and was found just: and in the
time of wrath became an atonement. There were none found
like him in observing the law of the Most High. Therefore,
by an oath, did the Lord make him great amongst his people.
He gave him the blessing of all nations, and established his
covenant on his head. He acknowledged him in his blessings:
he stored up his mercy for him: and he found favour in the
eyes of the Lord. He exalted him in the sight of kings : and
gave him a crown of glory. He made with him an eternal
covenant: and bestowed on him a great priesthood: and
rendered him blessed in glory. To perform the priestly of-
fice, to sing praises to the name of God ; and to offer him
precious incense for an odour of sweetness.
EXPLANATION. This lesson, taken from the forty fourth
and forty fifth chapters of Ecclesiasticus, speaks of the great men
of the Old Testament (Enoch, Noah, Abraham, Isaac, Jacob, Moses,
and Aaron), and the Church applies the description of them to
the expression of the dignity, honor, and happiness of the high
priest or bishop of the New Law, of whom these men were the
prototype. A bishop or priest should strive with all his strength
INSTRUCTION FOR THE FEAST OF ST. MARTIN, BISHOP. 771
to imitate those men so acceptable to God, and so anxious for the
salvation of man, and as he shares their honor and dignity, he
should also like them walk before God in sanctity and justice,
seeking in all things to please Him, that He may be reconciled in
His anger with the people by the priestly offerings and prayers;
for it is not enough for the priest to make the people acquainted
with the laws of God, he must practise that, which he preaches.
This St. Martin did, and when a priest follows his example, he
may expect that God will not only shower blessings abundantly
upon him, but upon his people also, and make him great upon
earth as well as in heaven.
GOSPEL. {Luke xi. 33 — 36.) At that time: Jesus said
to the multitude : No man lighteth a candle and putteth it in
a hidden place, nor under a bushel, but upon a candlestick,
that they that come in, may see the light. The light of thy
body is thy eye. If thy eye be single, thy whole body will
be lightsome: but if it be evil, thy body also will be dark-
some. Take heed therefore, that the light which is in thee,
be not darkness. If then thy whole body be lightsome, having
no part of darkness, the whole shall be lightsome and as a
bright lamp shall lighten thee.
What is the light which is put not in a hidden place put on a
candlestick ?
Christ Himself who by His doctrine and example, like a light
in a high place, lights all who walk in darkness, and whoever
follows this light, cannot go wrong. It shines for every man that
comes into this world, and if any one does not recognize it, he may
blame his own blindness and hardness of heart. Such lights are
also teachers, heads of families, parents, and especially the clergy,
whom God has placed on a candlestick, so to speak, for the good
of those under them. Such persons must strive earnestly to shine
lor the good of their children and those placed under their care,
by giving good instruction, but still more by the example of a
pious and edifying life, and not to mislead them, like an ignis fa-
tuus, by scandalous words and actions, into evil. Every Christian
should shine, in accordance with his faith, by good^vorks for his
fellowmen, that is, he should guide, exhort, and warn them to the
right by good example, and not lead them in wrong paths by an
indolent, unchristian, and sinful life. Finally, this light represents
our conscience, the light which God has signed upon us (Ps. iv. 7.),
and is kindled within us, that it may shine to us in all our actions
and make clear to us what is right and just. We must strive to
keep this light ever on its candlestick, that is, be always guided
by it, and never darken or extinguish it by carelessly sinning.
49*
772 INSTRUCTION FOR THE FEAST OF THE PRESENTATION OF MARY.
What are we to understand by the eye and the body?
By the eye is understood our good intention, or the feelings of
the heart directed always to God and His honor, and by the body
the works and actions of our life. The simile therefore means:
"As a clear, healthy eye controls the body and directs its course,
so the mind, turned towards God, guides our conduct and renders
it acceptable to God." Be careful, therefore, to have always a
single eye, that is, a sincere intention, turned to God's honor, in
your thoughts and actions, and not an evil eye, that is, a mind
set only upon this world, its vanities and false pleasures.
PRAYER TO ST. MARTIN. blessed St. Martin, so
zealous for God's honor, that neither in word nor deed wouldst
thou permit thyself to be overcome, whereat the angels so
rejoiced, that they carried thy soul with hymns of praise to
the throne of God, I implore thee to obtain for me by thy
powerful intercession a compassionate heart for all sufferers,
true apostolic zeal for all pastors, and for all on their death-
bed the grace to enter, like thee, from this miserable life
into the joy of the Lord, which thou as a good and faithful
servant, dost already possess. Through.
INSTRUCTION FOR THE FEAST OF THE
PRESENTATION OF MARY.
[November 21]
What is this festival?
T is a festival set apart by the Church for the
commemoration of the day on which the blessed
Virgin Mary, then in her most tender childhood,
was offered by her pious parents to the Lord in
the temple, and on which Mary consecrated
herself forever to God's service.
How did this take place?
The parents of the blessed Virgin had promised, as we learn
by tradition, to offer the child which God would give them, to His
service in the temple. Mary, at the same time, child as she was,
enlightened by divine inspiration had offered herself wholly to the
Lord, consecrating herself unreservedly to His love and service.
She knew also, that her parents had made a vow to dedicate her
to the service of God, for it was an old custom with the Jews to
place their daughters in one of the rooms surrounding the temple,
there to be well educated by saintly women, as now did Joachim
and Anne their holy child. As Mary, though only three years of
INSTRUCTION FOR THE FEAST OF THE PRESENTATION OF MARY. 773
age, knew of her parents' vow, she intended, as St. Germanus and
Epiphanius testify, to solemnly dedicate herself to God in the
temple; she therefore entreated her parents to take her to the
temple and fulfil their promise to God, after which, as St. Gregory
of Nyssa tells us, St. Anne no longer delayed accompanying her
to the temple and offering her to God. Mary, like a graceful
dove, hastened on the wings of desire in advance; simple and
without external show was her entrance into the temple, but in-
numerable heavenly spirits celebrated this festival, and the Most
High looked down with pleasure upon this purest and holiest
sacrifice ever offered in His temple. The three holy persons fell
on their faces and adored the living God; the parents in deepest
humility, adoration, and reverence offered Him their daughter,
and Mary gave thanks to the God of Israel, that He had given
her the grace to serve Him, and to give herself to Him to be His
handmaid forever. Then Joachim and Anne gave their beloved
child to the priest Zacharias (S. Germ. Greg, de Nicom) who pre-
sided over the holy service, who, having offered prayers and
sacrifices for her, led her to that part of the temple where the
maidens dedicated to God's service were educated. Here Mary
shone as a model for all the maidens who were with her in the
temple, and she shines still for all who, like her, consecrate their
virginity to the Lord, and devote themselves wholly and entirely
to this service.
[The lntroit, Epistle, and Gospel as on the Festival of the
Rosary.]
INSTRUCTION. I. How wonderfully noble were the minds of
Mary's parents, which enabled them to deprive themselves of their
beloved child for the love of God, offering her to Him, the Most
High, willingly leaving her in the temple for His holy service!
True love of God is ready for any sacrifices, prepared to do
whatever He requires.
Parents ! God does not require from all of you, that you, like
Joachim and Anne, should dedicate your children in a special
manner to Him, but He does require of you all, that you see in
your children the temple of the Holy Ghost, and that you should
guard them from every stain of sin. From their earliest youth
you should, if you wish for joy in your children, train them for
God' service, changing your dwelling into God's temple by a
Christian life.
II. Mary, even in her tenderest childhood, offers up and con-
secrates herself; she gives herself unreservedly and irrevocably
to God. When shall we give ourselves in earnest to God? We
are offered to Him in baptism, it is true, and made His consecrat-
ed temple ; we then renounced the world and the devil ; we then
bound ourselves to live for God only, and we have, since then,
774 INSTRUCTION FOR THE FEAST OF THE PRESENTATION OF MARY.
renewed our baptismal covenant with God. But have we kept
to it? Have we not with one hand stolen that, which with the
other we offered to God? Have we not profaned with shameful
desires the temple of our heart? Have we not lived more for our-
selves, for the world, for vanity than for God? When then will
we truly give ourselves to God? In our old age perhaps? But will
God, after we have spent our youth and strength in the service of
the world, sin, and the devil, accept the offering of our weak, feeble
body, of our sinbound soul? Will He be satisfied to have us willing
to serve Him, when we can no longer serve the world? if we com-
mence to live for God, only when we commence to die? God is a
jealous God, He is not satisfied with a heart divided between Him
and creatures. He wishes to be loved with the whole heart, with
the whole soul, and with all one's strength. And thus He deserves
to be loved; it is only such perfect love as this that He can reward,
for He wishes to give Himself entirely to us, as we give ourselves
entirely to Him, without reserve, for Christ says: If any one
love me, my father will love him, and we will come to
him, and will make our abode with him. {John xiv. 23.)
PRAYER OF THE CHURCH. God, who hast pleased
that blessed Mary, ever a Virgin, become an abode for the
Holy Ghost, should this day be presented to Thee in the
temple: grant, by her intercession, that we may be presented
before Thy divine Majesty in the temple of God. Thro 1 .
PRAYER TO MARY. Mary, most pleasing offering in
the sight of God, prepare my heart to be a worthy and ac-
ceptable offering to God. Obtain for me, that from hence-
forth there may arise no thought of my heart, no word of
my mouth, no action of mine, which may not tend to my
neighbor's good. Obtain for me, that my heart may be at
all times turned towards God, and that I may do nothing
negligently that concerns God's honor and my own salvation.
Take from me my own perverted will, and obtain me a will
like thine, that I may satisfactorily perform all my duties,
and in everything be obedient to the commands of God.
Amen.
775
INSTRUCTION FOR THE FEAST OF ST.
CATHARINE, VIRGIN AND MARTYR.
[November 25 J
Atharine, a noble maiden of Alexandria, labored
diligently and energetically, even in her child-
hood, to learn the Christian religion as well as
worldly sciences. In this she was so successful
that, in her eighteenth year, she put to shame the
erroneous doctrines of the greatest philosophers
of Alexandria. The occasion for this was given
by the Emperor Maxentius, a cruel persecutor of the Christians.
When he learned, that the young and beautiful Catharine upheld
the divinity of the Christian religion in the strongest manner, he
ordered the wisest philosophers to meet at Alexandria, promising
them great rewards, if they would vanquish the maiden in argu-
ment, and prevail upon her to become an idolater. But the con-
trary effect was produced, for Catharine proved with such power-
ful arguments, that the Christian is the only true religion, the one,
only one necessary for eternal life, that the philosophers accepted
it without delay, and afterwards defended it with their blood.
The emperor, exasperated by this unexpected result of the debate,
sought in other ways to move her, using all possible persuasions,
offering himself to her in marriage, promising to make her queen
of this world if she would renounce her faith ; but finding all una-
vailing he had recourse to threats and tortures. He caused her to
be tortured for eleven days in prison by blows, hunger, and thirst,
but with no other success than that the empress, his wife, and
the general Porphyrius, who visited Catharine in prison, were con-
verted to the faith and prepared to die as martyrs. Still more
enraged by this, the emperor commanded, that Catharine should
be placed on a wheel of knives and sharp iron hooks, which would
tear her body into pieces. But what happened? She made the
sign of the cross on the wheel, and instantly the fearful instru-
ments of torture flew apart, and an immense number of spectators
were converted by the miracle. The tyrant dared not try new tor-
tures, lest still more should be converted. He therefore ordered,
that she should be beheaded. The saint received her death-blow
joyously, and her pure soul flew to heaven there to receive the
double crown of virginity and martyrdom. Her body was buried
by angels on Mount Sinai, where in the eight century it was
found by the Christians, and is still venerated with the greatest
devotion.
What will be thought, reading this biography, by those young
girls who instead of gaining many souls for God by piety and
modesty, draw many from Him and lead them to hell by their
776
INSTRUCTION FOR THE FEAST OF ST. CATHARINE,
fi
reckless conduct, the freedom of their manners, their improper
bearing, their shameful dress, and their unblushing exposure?
At the Introit the Church sings: I spoke of thy testimo-
nies before kings, and I was not ashamed: I meditated
also on thy commandments, which I loved exceedingly.
Blessed are the undefiled in the way, who walk in the
law of the Lord. (Ps. cxviii.) Glory, &c.
PRAYER OF THE CHURCH. God, who gavest the
law to Moses on Mount Sinai, and didst wonderfully trans-
late the body of blessed Catharine, Thy virgin and martyr,
thither by the ministry of holy angels: mercifully grant, by
her merits and prayers, that we may safely come to the
mount which is Christ. Who liveth.
V IRGIN AND MARTYR. 777
LESSON. (Eccl. li. 1—8.) I will give glory to thee,
Lord, my king, and I will praise thee, God, my Saviour.
I will give glory to thy name, for thou hast been a helper
and protector to me, and hast preserved my body from des-
truction, from the snare of an unjust tongue, and from the
lips of them that forge lies, and in the sight of them that
stood by, thou hast been my helper. And thou hast delivered
me, according to the multitude of the mercy of thy name,
from the roaring lions, that were ready to devour me. Out
of the hands of them that sought my life, and from the gates
of afflictions, which compassed me about ; from the oppres-
sion of the flame which surrounded me, and in the midst of
the fire I was not burnt. From the depth of the belly of hell,
and from an unclean tongue, and from lying words, from an
unjust king, and from a slanderous tongue : my soul shall
praise the Lord even to death, because thou succourest those
that trust in thee, and deliverest them from the hands of the
Gentiles, Lord our God.
APPLICATION. The Church on this day praises God in the
words of the wise man, for the graces, which He bestowed on St.
Catharine, but especially for the protection of her purity against
the temptations and dangers of tins world. God is indeed the most
faithful defender and the most powerful protector of pure and un-
sullied souls, and does not permit those who trust in Him, to be
confounded. He does indeed sometimes allow them to be assailed
by great temptations, dangers, and trials, but this only in order
to give them occasion for victory and more conspicuously to mani-
fest His help. For in the midst of their trouble, He is with them,
and the greater the danger is the more wonderful is His protection.
But this protection cannot be claimed by those, who carelessly,
unnecessarily and uselessly rush into the greatest dangers, who
intentionally seek occasions for sin, and thrust themselves into
the fire of the greatest temptations. For such as these God surely
will not renew the miracle of the children in the fiery furnace, but
leave them to perish in the danger, which they have loved. (Eccl.
iii. 27.)
The Gospel as on the Feast of St. Rose of Lima.
What does Christ teach us by this parable?
He teaches us to be at every moment prepared for the judg-
ment which will come after death, when He will take those who
are ready with Him to the wedding, that is, to heaven, and will
exclude those who are not prepared. Therefore He says at the
end: Watch ye and be every moment prepared, because
you know not the day nor the hour.
778 INSTRUCTION FOR THE FEAST OF ST. CATHARINE,
What is to be understood by the wedding and the persons
present at it?
By the wedding is understood the eternal possession and enjoy-
ment of God, by the bridegroom Jesus Christ, by the bride the
Church on earth, by the wedding feast the union of Christ and
His Church in heaven, which is the wedding hall ; by the ten
virgins all who are invited to the Lamb's wedding and the proud
eternal banquet.
Why are the faithful compared to virgins?
Because in the designs of God all the faithful should be as
virgins, that is, that they should lead pure and unsullied lives, by
the proper use of their senses, by employing the powers of their
soul in a right manner, and by avoiding all improper attachments
to creatures, a St. Paul says: For I am jealous of you with
jealousy of God, for I have espoused you to one hus-
band, that I may present you as a chaste virgin to
Christ, (iii. Cor. xi. 2.)
What do the lamps, the oil, and the vessels represent?
As the holy fathers explain it, by the lamps faith is understood,
by oil love, good works, charity, and by the vessels the hearts
and consciences of men.
What is meant by the tarrying of the bridegroom, the virgin's sleep,
and the cry by which they were awakened?
The tarrying of the bridegroom represents the uncertainty of
death and the judgment; the virgin's sleep the negligence in
which Christians continue to live, without good works, until un-
expectedly another sleep, the sleep of death, comes over them,
from which they are aroused and summoned to judgment by the
sound of trumpets and the cry, Arise, ye dead, and come to
judgment.
Why did the foolish virgins ask the wise ones for oil?
Because they had not provided themselves with any, that is,
because they were contented to have the lamp of faith or of
virginity, and did not supply themselves with oil of charity and
good works. They will, therefore, be obliged at the judgment to
seek from the prudent virgins, that is, from those who combined
faith with love, and so supplied themselves with good works, for
oil, that is, for a share in their merits. But they obtain nothing,
for as St. Jerome says, at the judgment the virtues of the just
cannot supply the deficiency of the unjust.
Why did the prudent virgins tell the others to go to them
. that sell?
In these words, says St. Bernard, a severe rebuke is contained
to those hypocrites who all their lives have sought to please men
VIRGIN AND MARTYR. 779
and buy their praise ; let them look to these after death for
reward !
Why did the bridegroom say to the foolish virgins: I know
you not?
To teach us, that it is not enougli in order to enter the king-
dom of heaven, that we should believe, but that moreover we
must have a living faith, a faith productive of good works, and
causing us in all our actions to seek sincerely to promote God's
honor. For, as St. Chrysostom says, even the virgins who bring
no fruits of good works, will be cast away with those who are not
virgins, on the judgment day.
Why does Christ say: Watch?
St. Gregory says, "Were a man to know the time of his death,
he could give a part pf his life-time to the joys of this world,
and a part to penance ; but as we know not the hour, we should
expect : nd be ready for the end of our life at any moment."
ASPIRATION. Lord Jesus Christ, Teacher of eternal
life! we thank Thee for having taught us how circumspectly,
vigilantly, and with what preparation we should live and
expect Thy coming. But as we cannot do this of our own
strength, strengthen us with Thy grace, that the fire of Thy
love may burn day and night in our hearts, and that we
may enter with Thee into the joys of the eternal wedding
feast. do not permit us, at the last judgment, to hear
those terrible words from Thy lips: I know you not, but
the joyous words : Come, blessed of my Father, and
take possession of the kingdom prepared for you
from the beginning of the world. do Thou grant us
this grace, Thou who hast bought us at such costly price,
and hast redeemed us by Thy blood. To Thee be honor,
praise, and thanks forever. Amen.
780
INSTRUCTION
ON THE HOLY SACRIFICE OF THE MASS.
He holy Sacrifice of the Mass is the most im-
portant part, indeed the central point of the
whole service of the Catholic Church. "What
the sun is to the stars," says St. Francis of
Sales, "the holy Sacrifice of the Mass is to
the other exercises of religion." The Catholic
• should, therefore, esteem this Sacrifice above
all, and by devout participation in it endeavor to draw from it
the greatest possible good. With this purpose he should consider :
I. The necessity of the holy Sacrifice of the Mass ; II. its institu-
tion and continuance; III. its substance and its aim; IV. its value
and strength ; V. its constituent parts and ceremonies ; VI. and,
finally, the way in which he should attend it.
I. The Necessity of the Mass.
When St. Paul says {Hebr. ix. 11, 12.), that Christ being
come a high priest of the good things to come, by his
own blood entered once into the Holies, having obtain-
ed eternal redemption, for the redemption of many
transgressions, he means to say, that Christ by His sufferings
on the cross of Calvary atoned enough to God for our sins, per-
fectly cancelled all our debts, and fulfilled and supplied all offer-
ings of the Old Law, which were prototypes of His sacrifice and
were to end with it. But it does not follow, that there can be no
other sacrifice than the sacrifice on the cross, and none other be
necessary in the Christian Church which He founded; for there
can be no religion without sacrifice. Cod is the infinite,
highest Lord, and all rational creatures, the works of His hands,
owe Him the greatest reverence, adoration, and self-sacrifice; He
is infinitely good to us, and we own Him the greatest gratitude ;
He is infinite purity and holiness, we stand in His presence sin-
ners, stained with sin. We do indeed show Him our reverence,
our thanks, our sorrow by prayers and by loving, contrite hearts,
but we have within us the urgent need of expressing the feelings
of our heart externally also, by gifts and presents of the most
precious, most valuable, and dearest of our possessions, which
we offer and consecrate to God. This presentation of anything
entirely dedicated to God,— usually something killed and con-
sumed in order to show that the Lord, our God, is above us and
all our goods, and is Lord of life and death — we call an offer-
ing, and such offerings are as old as the world. At all times and
in all places men have felt and owned, that prayer alone is not
INSTKUCTION ON THE HOLY SACRIFICE OF THE MASS. 78 1
sufficient, that they need, to be permitted to appear before God
in their sinfulness and needs, to have a support to their prayers ;
and they, therefore, add an external gift, a present to supply their
own weakness and unworthiness, and we mid among the rudest
people sometimes bloody, sometimes unbloody offerings. Should
not the Christian religion, then, bring an offering by which Chris-
tian people can show the homage due to God? But the sacrifices
of the Old Law are abolished by the sacrifice of the cross, and
Christ Himself has announced, that the blood of slaughtered ani-
mals is not pleasing to Him (Hebr. x. 5—7.), and that He will
accept no other offering than a sacrifice worthy of His majesty,
and that this pure sacrifice, worthy of His majesty, must in future
be offered to Him in every place upon the earth. (Mai. i. 10, 11.)
But what sacrifice worthy of God, can the Christian offer, if not
Christ, our Saviour and our Head, with whom God has given us
everything, and made us by and in Christ members of His body?
And that this might be done, "Christ, at the Last Supper, the
night when He was delivered up, in order to leave to His beloved
bride, the Church, in accordance with the needs of human nature,
a visible sacrifice by means of which the bloody sacrifice, which
had to be offered up on the cross, might be always present, His
own remembrance remain until the end of time, and we use its
powerful strength for the forgiveness of sin, as we daily need to
do, declared Himself the Eternal High Priest according to the
Order of Melchisedech, and offered His body in the form of bread
and wine to God the Father, and under the same appearance He
gave it as food to His apostles, whom He at that time constituted
priests of the New Testament, commanding them and their suc-
cessors to offer the same in their priesthood." (Cotic. 1 rid. Sess.
22. cap. 1. 2. 3.)
The necessity of a continuing sacrifice in the Christian
Church, is further manifested by this: that the sacrifice of the
cross, which Christ perfectly accomplished in relation to Him-
self, must also be accomplished in relation to us, that is,
appropriated to us. To understand this, we must remember
that the victims in the Old Law were slaughtered, burnt, and a
part eaten by the priests and the people, in order, so to speak,
that by and through this offering they might become one with
God. The sacrifices of the Old Testament were prototypes of the
New, and the faithful should now take part in the sacrifice of
Christ, and thus pass to union with God ; but this can be done
only by uniting in the sacrifice. As Christ who offered Himself on
the cross, cannot now be united with us, the Saviour instituted
the holy Sacrifice of the New Testament, in which He gives Him-
self under the form of bread and wine to all His members for
food, unites them with Himself and His Heavenly Father, and
bestows upon them all His merits, all fruits of His death upon the
cross, the price of the blood, which he shed. Thus St. Augustine
782 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS.
writes : " The one and the same sacrifice is offered on our altars and
on Mount Calvary, with this difference only: on Mount Calvary it
was offered simply, on our altars it is offered and distribut-
ed." And St. Ambrose adds: "On the altar the offering of the
cross is accomplished, for Christ there daily nourishes us with the
Sacrament of His sufferings. In this way Christ, by the sacrifice
of the cross, paid our ransom, and by the sacrifice of the altar
distributes to us the fruits of that payment."
Christ is the Eternal High Priest. (Ps. cix. 4; Hebr.y.
10., vi. 19.) He has commenced and accomplished the sacrifice
of the cross, but not ended it, it shall continue as an offering
which is accomplished, for all times. Therefore Christ was the
sacrifice not only while He hung upon the cross, but He remains
for all times the sacrifice for this sinful world and offers it at all
times as Eternal High Priest. How, if His offering was not con-
tinuous, could the prophets call Him a Priest according to the
Order of the King of Priests, Melchisedech, who offered bread
and wine, prototypes of the holy Sacrifice of the Mass? All per-
sons born into the world, should have part in it, should partici-
pate in its merits, not by faith only, but by receiving in themselves
the body and blood of Christ, the only true, perfect sacrifice of
heaven and of earth.
Without the holy Sacrifice of the Mass, the point
of union of a common external divine service would
be lacking in the Christian Church, by which to renew the
remembrance of the offering of the cross and venerate it as it
ought to be. At the sacrifice of the cross, there was present
no one except Mary, John, and some pious women, who under-
stood the sufferings and bloody death of Christ, to unite with
Him and give due honor to this most holy sacrifice; the others
who surrounded the cross, joined in insulting, degrading and
outraging this offering. This sacrifice was indeed accomplished by
the aid of men, but of men who aided only by their crimes. There
w r as no one there, except Mary, who would have made the cross
the altar on which Christ offered Himself, no congregation was
there to take part in the sacrifice of the altar. It became neces-
sary then, that this offering should at some future time receive
the homage due to it, and that those for whose salvation the
offering was made, should have the opportunity to unite in offer-
ing it, and thus to celebrate in common a divine service worthy
of Divine Majesty. And this is done in the holy Sacrifice of
the Mass, where the faithful are invited to venerate that bloody
sacrifice of the cross, being urged to gratitude for it, and being
invited to participation in it, by means of holy Communion. If
this were not so, there would be no external visible service in
the Christian Church, and there could be no true divine service ;
that which should be divine worship, would be only school
lessons ; the Church in which Christ ought to be solemnly ador-
INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 783
ed, would be only a lecture-room; there would be no mention
of an altar there, no true communion of Christ and the faith-
ful, and of the faithful among themselves; the means of partici-
pating in the fruits of the sacrifice of the cross, of offering and
uniting ourselves with Christ, would be lacking. How true this
is, we see from the condition of the heretics, who deny the con-
tinuance of Christ's sacrifice in His Church, the Sacrifice of the
Mass. Their service is but a sermon, their Churches assembly-
rooms, the altar left standing is but a continual reminder of their
inconsistency, because that is no altar on which there is no offer-
ing; their ministers of religion have ceased to be priests, for as
we cannot think of an altar without an offering, so also of no priest
without sacrifice.
In the holy Sacrifice of the Mass must be fulfilled
all the prototypes and prophecies in regard to Christ's
offering, which were ordered by God in the Old Testament, or
were spoken by the inspired prophets.
A true and unquestionable prototype of the holy Sacrifice of
the Mass, was the Offering ot Melchisedech. This king of
peace and justice, this high priest who had neither predecessor
nor successor in his priesthood, who offered bread and wine, and
then administered it to Abraham and his servants {Gen. xiv. 8.),
was a special prototype of Christ who offered Himself to His
Heavenly Father under the form of bread and wine as the fountain
of all peace and justice, and gave Himself to His apostles.
Another prototype of the Sacrifice of the Mass was in the
show -breads (Lev. xxiv. 5-9.) which were baked from fine flour,
kept continually before the Lord in the sanctuary as a sacrifice,
and at the end of eight days were eaten by the priests.
Another was in the offering of bread and wine, which
was united with the sacrifice of slaughtered animals. Thus there
was always an unbloody offering, of bread and wine, united with
a bloody offering, representing the united offering of the bloody
Sacrifice of the Cross and the unbloody Sacrifice of the Mass.
To the offerings of the Old Testament belonged oil and in-
cense. The oil referred to Christ, the Anointed One, who offers
Himself in the holy Sacrifice of Mass, being at the same time our
High Priest, symbolized by the incense.
In regard to the prophecies, we have the holy Sacrifice of
the Mass plainly announced by the prophet Malachias {Mai. i.
10, 11.), when God turning to the Jewish people, says: I have
no pleasure in you, and I will not receive a gift of your
hand. For from the rising of the sun even to the going
down, my name is great among the gentiles, and in
every place there is sacrifice, and there is offered to
my name a clean oblation: for my name is great among
the gentiles. In this prophecy is clearly announced, first.
784 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS.
that the sacrifices in use among the Jews, will cease ; secondly,
that in their place will be offered a clean oblation ; thirdly, by all
nations and in all places from the rising to the setting of the sun.
By this oblation the sacrifice of the cross cannot be meant, for
this was offered only once and at only one place, at Jerusalem ;
nor can it mean the inward offering of love, as asserted by the
heretics who reject the Mass, because the sacrifice of love is no
new sacrifice, it was offered by the saints of the Old Testament
also, and it is not entirely pure, for human failings were con-
tained in it ; nor yet is it the offering of prayer and praise, for
this prophecy does not speak of a sacrifice of sweet odor, by
which the offering of prayer and praise might well be understood,
but of an external, material thing, an oblation ; consequently we
must understand by it the clean oblation of the New Testament,
the holy Sacrifice of the Mass, which never becomes unclean, even
though the priest who offers, or the congregation present at it,
be as impure as ever. For these reasons the Council of Trent
(Sess. 22. c. 1.) declares, "that this prophecy of Malachias obtains
its fulfilment in the holy Sacrifice of the Mass;" and the fathers
of the Church have understand it in the same manner.
II. On the Institution and Continual Celebration of the Holy
Sacrifice of the Mass in the Catholic Church.
All that the sacrifices of the Old Testament so plainly repre-
sented and the sacred prophecies so clearly announced, Christ
fulfilled on the day before His passion. In that great last hour,
which He had awaited with such longing, that He might accom-
plish the work of redemption and consummate His offering, He
gathered His disciples around Him. The solemnity of His whole
mien, the pathos in His countenance and in His voice, drew their
attention and made them feel, that He intended something grand.
The paschal lamb was eaten, the feet of the disciples were washed,
they were gathered at the table, around the Saviour, full of ex-
pectation. Then, says the gospel, he took bread, blessed
it, gave thanks, and said: This is my body which is
given for you; in like manner the chalice also, saying:
This is the chalice of the New Testament in my blood.
(Luke xxii. 19, 20. ; Matt xxvi.) Here then Christ as High Priest
according to the Order of Melchisedech, offers Himself: This is
my body which is given for you, this is my blood which
shall be shed for many for the remission of sin. If then the
body and blood of Christ in the blessed Sacrament is the same
body and blood as that offered and shed upon the cross, then it
is certainly a sacrifice of body and blood, and as Christ wished
this sacrifice to continue in His Church, He added: Do this in
commemoration of me, which was giving authority and com-
mand to His apostles and their successors, to do that which He
had done. These travelled and offered also, breaking bread
INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 787
which the world's salvation is bound." "The earth," adds St.
Timothy of Jerusalem," is under obligations to the Mass for its
preservation; but for the Mass, the sins of men would long ago
have annihilated it." "The Sacrifice of the Altar," says St. Tho-
mas, "is as effectual as the offering on Mount Calvary." "A
Mass," says St. Chrysostom, "is of as much value as the offering
on Calvary." Like that offering, the Mass has in itself power
enough to satisfy God's justice, always to effect our reconciliation
with Him, and make us participators in grace for forgiveness of
sins ; for He who offers the sacrifice, is the same who is offered,
He is the Son of God, equal to His Father ; He is one with those
for whom He offers the sacrifice, for He is man like to us in all
but sin ; He is Himself both High Priest and Victim, of whom St.
John says: He is the propitiation for our sins, and not
for ours only, but for the sins of the whole world,
(i. John ii. 2.) From this it follows :
1) That the sacrifice does not lose its efficacy, even though
offered by a bad priest, for Christ is not only the victim but th e
Priest and High Priest who offers it ; as an alms loses none of its
power and worth, even though dispensed by a bad servant ;
2) that the efficacy of the Mass extends to all men, that it can
be offered and is offered for both the living and the dead, when
they belong to the communion of the Catholic Church, for the
conversion of sinners, heretics, and idolaters, and for obtaining
corporal and spiritual help. Concerning sacrifice for the departed,
Mass for the dead, Tertullian (f A.D.220) writes, "that prayer
for the dead is a very old custom, confirmed by tradition ; " and
St. Chrysostom adds: "The apostle did not say without meaning,
that when celebrating the mysteries, he thought of those who had
passed away from us." The fruits of the Sacrifice of the Mass
are bestowed upon the souls in purgatory as intercession for them,
that their sufferings may be lessened, and they released from
them;
3) that the faithful should pray zealously, especially at the
celebration of the holy Sacrifice. Then they will be easier heard,
for Christ, the head of the living members of the Church which
is His body, here offers Himself as our only mediator, and prays
for graces for us. Shall the prayers of the faithful, united with
the prayers of Jesus, fail to reach the throne and be heard?
Therefore it is, that pious Christians love most of all to present
their petitions, homage, and thanks to God at Mass, and while
praying Him, that He will accept them for the sake of Christ,
their Redeemer and their Head, they perform that which we call
attending or hearing Mass;
4) that it is permissable and very profitable to pray at Mass
for our fellowmen, since Christ especially requires, that we should
intercede for one another, and it is certainly pleasing to Him if
50*
788 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS.
we commend to Him there, where He is offered on our altars in
purest love for all, our parents, friends, those who are sick, in
distress or in affliction, so that they may find help and consolation;
5) that if the Mass is offered in honor of the blessed Virgin
or any of the saint, this is not to be understood to mean, that the
Mass is offered to them, but merely, as the Church teaches, that
it is offered in commemoration of their victory over themselves
and the world, and is simply a Mass of thanksgiving for the
graces which God bestowed upon them and the glory which He
has imparted to them; and a Rogatory Mass by which we be-
seech the saints, the glorified members of Christ's body, to inter-
cede for us thatwe may work out our salvation. Thus St. Augustine
says: "We do not raise our altars to martyrs, but to God Himself,
though on the graves of martyrs. No one of our predecessors
has ever said : We offer to thee, Peter or Paul. Whatever is
offered, is offered to God who crowns the saints." Finally,
6) that it is a superstitious belief to ascribe to some Masses,
to those of the Heavenly Court or the Gregorian, &c, greater effi-
cacy than to others. For in every Mass there is the same Victim
and the same Priest, Jesus Christ, eternally blessed.
V. The Constituent Parts and Ceremonies of the Mass.
The holy Sacrifice of the Mass is in its nature ever the same,
whether celebrated with singing and many assistants on the altar
(high Mass, grand high Mass), or quietly without singing and with
only one or two assistants (low Mass), whether some of the faith-
ful receive holy Communion or not, as the Consistory of Trent
expressly declares. (Sess. 22. c. 6.)
The name Mass was given to the holy Sacrifice in the be-
ginning of Christianity and means dismissal; in the early Chris-
tian times the people were formally dismissed by the deacon,
hence the name. There were properly two dismissals by the
deacon : the first after the gospel and sermon, and was addressed
to the Catechumens and the public penitents who were obliged
to leave the Church before the Offertory ; the second was at the
end of the sacrifice, when the deacon dismissed all with the
words: IteMissaest, "Go, Mass is ended;" this latter dismissal
is still in use.
The Sacrifice of the Mass consists of three principal parts:
the Offertory, the Consecration, and the Communion or
the reception of the body and blood of Christ, besides which there
is the before and after Mass.
The Church has surrounded the celebration of the holy Sacri-
fice of the Mass with various ceremonies, in accordance with its
dignity and efficacy, which are divided into the ceremonies of the
altar, of the priestly dress, and of the manner of offering the
sacrifice.
INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 7&y
I. The altar, at the time of the persecutions of the Chris-
tians a four-cornered table of wood, afterwards of stone, repre-
sents Mount Calvary where Christ was crucified, the cross upon
which He consummated His bloody sacrifice, and especially Christ
Himself who, as the apostle expresses it {Matt. xxi. 42. ; Eph. ii.
21, 22.), is the head- corner-stone of the Church, the one who
offers, the sacrifice, and the altar. The altar-cloth which covers
the altar, represents the linen cloth in which Christ' body was
wrapped. •
II. The priestly vestments consist of several articles:
1. The veil or amict, which served originally to cover the
neck which the dress of the times left uncovered, and should
remind the priest and the faithful of the Son of God who, when
He came down from heaven, veiled His divinity under His humi-
lity; of the contest which the priest has always to sustain against
the temptations of the evil one, wherefore he prays when, putting
it on: "0 Lord, place upon my head the helmet of salvation for
protection against the temptations of the devil;" and of the cloth
with which the Saviour was blindfolded, when the soldiers mocked
Him.
2. The alb, a long, white robe, which reminds us by its white-
ness of interior purity, by its length of the perseverance in good
works with which the priest should be clothed; of that white robe
in which the faithful servants in heaven, who followed the Lamb,
are arrayed, as seen by St. John, whence the prayer: "Purify
my heart, Lord, and make me wholly pure, that I may be
washed clean in the blood of the Lamb and receive eternal hap-
piness;" and of that garment, which, in mockery, was put upon
Christ at the command of Herod.
3. The cincture or girdle, used to keep the robe in place,
reminds the priest, that in celebrating the holy Sacrifice he must
throw away the last vestige of sensual and worldly life, on which
account he says : " Gird me, Lord, with the girdle of purity,
and extinguish in me every attraction to improper desires;" it
also recalls to our remembrance the ropes with which Christ was
bound.
4. The maniple which the priest wears on his left arm, was
originally a little handkerchief serving to free the face from per-
spiration; it still reminds the priest, that he can enter heaven
only by evangelical labors, sweat, and tears, hence the prayer:
" Make me worthy, Lord, to carry the band of pain and tears,
that I may reap their harvest in joy." It also represents the
handkerchief with which our Lord dried His blood-stained face.
5. The stole is the symbol of the priestly power and dignity,
reminding the wearer, in the first place, of the spiritual vesture
of justice and innocence, lost by original sin, but regained by
Christ's death. The priest, therefore, prays when putting it on :
" Give me once more the vesture of immortality which we lost by
790 INSTRUCTION ON TILE HOLY SACRIFICE OF THE MASS.
the sin of the first man;" and secondly, of the chains which Christ
carried in order to break the chains of the first sin.
6. The chasuble, formely made like a round cloak without
opening at the sides, represents the sacred love with which the
priest, like His divine master, should embrace all mankind and
shelter them as in the folds of a cloak; the yoke of Christ, that is
His doctrine, which he should bear all through life, wherefore he
prays: "0 Lord, who hast said: My yoke is sweet and my burden
light, grant that I may so bear them as to obtain Thy grace." It
also represents the cross carried by Christ, which the priest by
mortification of the flesh should bear in His footsteeps.
7. The beretta which the priest wears on his head, reminds
him of the recollection with which he should offer the holy sacri-
fice, and of the crown of thorns with which his Lord and Master
was crowned.
The color of the vestments varies according to the occasion
upon which they are used. White is worn in token of joy and
praise on festivals of our Lord, of the blessed Virgin, and of con-
fessors, and represents the innocence and purity of our Lord, His
Mother, and the saints. Red is worn at Pentecost and on the
festivals of martyrs, and is a sign of the fire of love which the
Holy Ghost kindles in hearts upon earth. Violet, which shows
the necessity of a penitential life, is used on days of penance in
Lent and Advent. Green, the emblem of the hope and happiness,
which Christ has obtained for us, is worn on Sundays upon which
no particular festival is celebrated. Black, the token of death
and sorrow, is used at proper Masses for the dead.
III. The manner of offering the holy Sacrifice, is included in
the ceremonies which the Church, according to tradition and
ancient direction, has ordered for the celebration of the holy
mysteries ; for, as the Consistory of Trent says (Sess. 22. c. 5.),
" the nature of man requires external signs by which to elevate
the spirit to the contemplation of the divine mysteries, and to in-
crease the majesty of the manner of offering."
As has been already said, the Mass consists of three principal
parts, exclusive of the introduction or preparation for Mass
which consists of the part from the beginning to the Offertory,
and the After-Mass or thanksgiving, consisting of the portion
from the end of the Communion to the Last Gospel.
THE INTRODUCTION TO THE MASS,
or the more remote preparation for the holy Sacrifice itself, com-
prises the prayers on the altar-steps and the Introit.
The prayers on the steps are so called, because the priest at
the foot of the altar makes the sign of the cross, says the psalm
Judica, some short verses, and makes a general confession of
sin, by which he confess himself with the faithful unworthy to
ascend the altar, until he and they have first asked forgiveness
INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 791
of sin. The priest then and often afterwards makes the sign of
the cross, and at the Dominus vobiscum, "The Lord be with
you " raises his hands to heaven, because he expects all salvation
from Christ, the Crucified, who now sits at the right hand of His
Father. At the conclusion of the prayers at the foot of the altar,
the priest ascends the altar-steps, praying that God will take
from him and the people all their sins; he then reverently kisses
the part of the altar in which the relics of the saints are kept, in
reverence for Christ whom the altar represents, and for the saints
whose relics are enclosed within it. The kissing of the altar,
which occurs often during Mass, is the expression of the priest's
desire to become united with Christ, as the Head, and with the
saints, as members of the Christian communion. The priest now
goes to the right of the altar and says the Introit, which is
usually a passage from the psalms or from the prophets, appro-
priate to the day, and closes with the Gloria Patri, or "Glory
be to the Father."
The priest then goes to the middle of the altar, and in alter-
nation with his assistants says nine times the Kyrie eleison, or
"Lord, have mercy on us," three times invoking for mercy each
of the Three Divine Persons of the Blessed Trinity, the Father,
Son, and Holy Ghost ; this prayer may be called a continuation
of the prayers at the foot of the altar. This is followed by the
Gloria, that hymn of praise which commences with the words
sung by the angels at Christ's birth, to which the Church has
made some additions. This hymn follows immediately upon the
Kyrie eleison, because the Church intends that the faithful shall
be encouraged to trust, that the cry for mercy has not been in
vain, for Christ is appearing, at whose birth the angels sung:
Glory be to God and peace to men!
The priest then turns to the people with the words Dominus
vobiscum, then turning back says the Oration or Collect,
that is, a collected prayer, because in it the prayers and wishes
of all the faithful are gathered in one and delivered to God. The
collect is different in almost every Mass, but always contains a
petition for spiritual benefits.
After this prayer or oration follows the Lesson or Epistle,
which is generally from the Epistles of the apostles ; at the end
of this the clerk responds Deo gratias, "Thanks be to God"
(for having so beautifully and advantageously taught us by the
apostles and prophets).
Next come the Gradual, the Alleluia, the Tract, and the
Sequence. The Gradual, or the singing at the altar-steps, so
called because in early times it was sung by a lector on the steps
of a desk, on which the Epistle was read, consists of some verses
from the psalms. The Alleluia, "Praise to God," is a song of joy,
omitted in Lent. In its place during penitential seasons the Tract,
a grave, earnest song, also from the psalms, is sung to a mourn-
792 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS.
ful air. The Sequences are hymns of the Church, which are
used on certain occasions, as Easter, Pentecost, Corpus Christi,
and in Masses for the dead.
The priest next repeats at the mittle of the altar the short
prayer: Munda cor meum, "Cleanse my heart," in which he
entreats God to grant him the grace to properly announce the
gospel which he then proceeds to read or to sing, beginning with
the words: Sequentia sancti Evangelii, "The continuation
of the holy gospel according to....", to which the assistant
replies, Gloria tibi Domine, "Glory be to Thee, Lord," and
at the conclusion, Laus tibi Christe, "Praise be to Thee,
Christ. " After reading the gospel, the priest kisses the book in
reverence for the word of God, and says: "May our sins be
blotted out by the words of the gospel." *)
The Gospel is followed by the Credo, "I believe," which is
the creed established by the fathers of the Council of Nice in the
year 323, in contradiction to the Arian heresy which denied
Christ's divinity, and has since been said on all Sundays, festivals
of the Lord, of the blessed Virgin, of the apostles and fathers of
the Church.
"With the creed ends the preparation for Mass, and the first
of the principal parts of the Mass begins :
THE OFFERTORY OR OFFERING OF THE SACRIFICE.
The priest now takes the bread and wine, which in early times
was brought by the people to the Church and laid on the altar,
but is now previously prepared, and offers it to God, supplicating
Him to accept this gift or offering and let it be acceptable in His
sight. The priest then washes his hands as a sign of that perfect
purification which is necessary for the offering of the most holy
Sacrifice, and having at the middle of the altar said a short prayer
to the Most Holy Trinity, turns to the people, asks them in these
words to join with him in prayer: Orate fratres, "Brethren,
pray." The assistants answer in the name of the people with a
prayer, that God may accept this offering from his hands, the
priest responds Amen and repeats the Seer eta, the prayers
asking for spiritual grace, which are said in a low, subduced
1 voice; the Secreta is followed by the Preface, that is, the Introit
or Introduction to the proper Mass, the Canon.
THE CANON.
With tlie preface commences the second principal part of the
Mass, which is ended with the Consecration, and is called the
Canon or rule, because it aids in the worthy celebration and ac-
complishment of the holy Sacrifice, and is for the priest an un-
*) For Explanation of the Sign of the Cross which the priest makes before
and after the gospel, see Instruction for the "Finding of the holy Cross".
INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 793
alterable law. The Canon consists of prayers said before and
after the Consecration, and at the Consecration itself, until Pater
noster when the Canon ends, in a low voice from reverence
towards the most holy Sacrifice. Before the Consecration the
priest standing at the middle of the altar, raises his eyes and
hands to heaven in acknowledgment of being now on the point of
advancing nearer to the throne of the Almighty. Conscious of his
unworthiness he then rests his folded hands on the altar, bows
down his head, and prays with down cast eyes, standing like
Moses between God and the people, to the Heavenly Father, be-
seeching Him graciously to accept and receive these offered gifts,
which are appointed for this holy, unspotted Sacrifice, and gra-
ciously to remember the pope, the bishop, the whole Church, and
all who are present at the sacrifice ; for which graces the priest
implores the saints to intercede with him, and once more makes
the often repeated petition, that God may bless the offering and
make it acceptable in His sight. Then placing his hands over
the chalice and the host, in sign that he lays his own and the
people's sins upon the Sacrifice of Christ, the Lamb of God who
takes away the sins of the world, the priest commences
THE CONSECRATION,
in which he repeats, not in his own name but in the name of
Jesus, in deepest reverence and humility the mysterious words
of Consecration of the bread and wine, which are changed by
these words, in a wonderful and mysterious manner, into the real
body and blood of Jesus. As soon as this is done, the priest
raises for adoration the holy consecrated Host and the sacred Blood
in the chalice. After the Elevation the priest prays God,
graciously to accept the changed gifts, the Sacrifice of the New
Testament, as He was graciously pleased to accept the first gifts
of Abel and the typical sacrifices of Abraham and Melchisedech ;
then makes a Memento fortheDead, and next remembering
himself and all unworthy sinners, strikes his breast, beseeching
God to permit him and all the faithful to participate in the glory
of the chosen ones, through Jesus Christ by whom alone is given
all true life and salvation.
With this ends the Canon, which is followed by the prayers
which are said in the third part of the mass or
THE COMMUNION.
The priest says aloud the Lord's prayer, adding to the peti-
tion "Deliver us from evil", the supplication that God would
deliver him and all the people from all evil past, present, and to
come, and give true peace in Our days by the intercession of the
saints ; he breaks the Host in commemoration of the breaking
of bread at the Last Supper, and in recollection of the violent
death of the Saviour, and lets a small portion of it drop into the
7*J4 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS.
chalice, because though the bread and wine were separately
changed, each is as much as the other the whole and undivided
God-Man, Jesus Christ.
The priest then bows down before Christ, the true paschal
Lamb, and striking his breast three times in acknowledgment of
his sinfulness, he says three times the A gnus Dei, "Lamb of God,
who takest away the sins of the world, have mercy on us;" the
last time instead of "have mercy on us", "grant us peace." 1 With
bowed head he then asks for peace for the whole Church, for the
grace worthily to receive Christ, our Lord, says three times Do-
mine, non sum dignus, "Lord, I am not worthy, that thou
shouldst enter under my roof," receives the body and blood of
Christ, and administers holy Communion to the faithful who wish
to receive it.
THE AFTER-MASS
from the Communion to the Last Gospel, consists of several
prayers and thanksgiving, the Ite Missa est, the last blessing,
and the Gospel of St. John: In the beginning was the word.
VI. Manner of Hearing the Holy Sacrifice of Mass.
In order to hear Mass profitably in the sense and spirit of the
Church, we should know, in the first place, that the Mass is that
sacrifice, which we should offer with our whole being, with all
that we are or have, to God the Almighty for His glory, in satis-
faction for our sins, in thanksgiving for graces received and in
supplication for those still necessary, a sacrifice which we our-
selves, because of our wretched sinfulness, cannot offer and there-
fore Christ Himself offers for us; we should be united with God
by the most intimate participation in the Sacrifice of Jesus, and
we should understand, that the Sacrifice of the Mass is also a re-
presentation of the sufferings and death of Christ. Thus we must
hear Mass in a threefold manner.
First, by remembering at the beginning of Mass, that we
ourselves should be the offering of reconciliation to God's justice,
but that Jesus, the Son of God, out of infinite love, gave Himself
to us as an offering by which we could become reconciled with
His Father, incline Him to us, perfectly glorify and thank Him ;
and though the priest stands alone on the altar, alone speaking,
and with his hands offers the sacrifice, we must unite ourselves
with him and offer the sacrifice with him. The first way of hear-
ing Mass is to perform the sacrifice with the priest, doing as far as
we can, in spirit, that which he does, remembering that we have
met together not only to hear Mass, but at the same time to per-
form and offer the sacrifice with the priest.
To do this, we should humble ourselves with the priest at
the foot of the altar, as poor sinners before God, imploring mercy;
at the Gloria praise God with the priest, at the Epistle and
INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 795
Gospel thank God for His sacred word, resolving to live faith-
fully in accordance with it; at the Credo make a profession of
faith with heart and lips, earnestly promising to live and die in
the holy Catholic Church; at the Offertory offer our heart with
all its desires and inclinations, a sacrifice to God; at the Sanctus
praise God with all the angels and saints. Before the Eleva-
tion we should be sincerely sorry for our sins, consider that we
are unworthy to appear in the sight of God, remember that we
must make satisfaction for our sins, and at the Memento for
the living, make a memento with the priest. We can here follow
St. Francis Borgia, who vividly represented to himself, during
the holy Sacrifice, the bloody Sacrifice of Jesus on the cross and
meditated in his memento upon the five wounds' of Jesus. At
the thought of the wound of the right hand, he commended to
God the pope, bishops, and priests ; at the wound of the left
hand, officers of justice, and heads of the civil power; at the
wound of the right foot, all spiritual orders ; at the left, all re-
lations, friends, benefactors, and all who had commended them-
selves to his prayers. The wound in the side he reserved for
himself, in this he entered and hid himself with all his wishes and
anxieties. He made the memento for the dead in the same way,
commending his departed friends, benefactors and all for whom
he intended to pray, and all forsaken souls, through the wounds
of Jesus, offering them with Him to God. At the Elevation,
we should with the priest, in deepest reverence, adore Jesus,
offering Him, the true Lamb of Sacrifice, to God the Father, for
His glory, in thanksgiving for graces received, in satisfaction for
our sins and for the sins of the whole world, for help in our needs
and our weakness, and in supplication for new graces, offering
ourselves also entirely for the same objects. After the Eleva-
tion, we should adore the Saviour present on the altar, thank
Him for His gracious condescension, arousing in ourselves the
ardent desire for a sincere union with Him and through Him with
His Heavenly Father. And herein consists
the Second Form of Devotion at Mass, belonging to the
third principal part, reaching from the Pater noster to the end,
which includes the priest's reception of the holy Communion.
For the Church desires that the faithful should unite themselves
at every Mass with Jesus by Communion, and through Him with
His Heavenly Father, becoming one with Him, which is the great
end of the Sacrifice of Jesus. But as actual Communion at every
Mass is not possible, we should receive Communion spiritually,
that is, inflame in ourselves the fervent desire to be spiritually
united with Christ; spiritually because we can then receive only
the spiritual fruit, that is a very intimate union with Christ, and
a share in the spiritual gifts and graces given to those who re-
ceive Him sacramentally. If we desire to make a spiritual Com-
munion with the priest at Mass, then we should, after the Pater
796
INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS.
noster, sincerely repent of our sins, awaken in ourselves a vivid
faitlr in Christ's presence, a firm confidence in His merits, and a
fervent love for Him, and then at the priest's Communion excite
an ardent desire to receive Christ and be united to Him. When
this is done, we should thank God for the graces we have received
and recall to ourselves, during the day, the goodness and love of
this divine Saviour, whose pleasure it is to be with the children
of men, to enrich them with His blessings.
The Third Form of Devotion consists in placing before
our minds, that this holy Sacrifice is a commemoration of Christ's
sufferings, and of that great love which He has shown us. Christ
foresaw: that if we assisted at this sacrifice, it would be a con-
tinual recollection of what He had suffered for us, a powerful
incentive to the soul to love Him and serve Him, and for the vivid
conception of this, the representation of the ceremonies of the
Mass is a great aid. By meditating upon the ceremonies of Mass
we are reminded of the whole passion of Christ, and are able
to walk, so to speak, the way ot His sufferings, as seen by the
following
REPRESENTATION IN THE HOLY SACRIFICE OF
MASS OF THE SUFFERINGS OF CHRIST.
THE
The Priest.
1. Goes to the altar.
2. Commences Mass.
3. Says the Confiteor.
4. Goes up and kisses the altar.
5. Goes to the Epistle side.
6. Reads the Introit.
7. Goes to the middle of the
altar and says the Kyrie
eleison.
8. Says the Dominus vobiscum.
9. Reads the Epistle.
10. Says the Munda cor meum
at the middle of the altar.
11. Reads the Gospel.
12. Uncovers the chalice.
13. Offers bread and wine.
14. Covers the chalice.
15. Washes his hands.
Christ.
9.
10.
11.
12.
13.
14.
15.
Goes to Mount Olivet.
Begins to pray.
Falls down and sweat blood.
Is betrayed by Judas with a
kiss.
Is captured, bound, and tak-
en to Annas.
Is falsely accused by Annas
and blasphemed.
Is brought to Caiphas and
there three times denied by
Peter.
Looks at Peter and converts
him.
Is brought to Pilate.
Is taken to Herod and mock-
ed.
Is taken back to Pilate and
again mocked.
Is shamefully exposed.
Is cruelly scourged.
Is crowned with thorns.
Is declared innocent by Pi-
late.
INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS.
797
16. Says the Orate Fratres.
17. Prays in a low voice.
18. Says the preface and the
Sanctus.
19. Makes the Memento for the
living.
20. Continues to pray in a low
voice.
21. Blesses the bread and wine
with the sign of the cross.
22. Elevates the sacred Host.
23. Elevates the chalice.
24. Prays in a low voice.
25.
26.
27
Says aloud, Nobis quoque
peccatoribus.
Says aloud the Pater noster.
30. Administers holy Commu-
nion.
31. Cleanses the chalice.
32. Prepares the chalice again.
33. Says the Dominus vobiscum.
34. Says the last prayers.
35. Says the last Dominus vo-
biscum.
36. Gives the benediction to the
people.
37. Says the Ite Missa est and
the last gospel.
16. Is shown by Pilate to the
people with the words, Ecce
homo.
17. Is mocked and spit upon.
18. Is kept instead of Barrabas
and condemned to cruci-
fixion.
19. Carries the cross to Mount
Calvary.
20. Meets His Mother and other
pious women.
21. Is nailed to the cross.
22. Is raised on the cross.
23. Sheds blood from the five
wounds.
24. Sees His afflicted Mother at
the cross.
25. Prays on the cross for men.
26.
Breaks and separates the 27.
Host.
28. Lets a small portion of the j 28.
sacred Host fall into the
chalice.
29. Says the Agnus Dei.
Says the seven words on the
cross.
Gives up His spirit and dies.
Descends
limbo.
in
His soul to
29. Is acknowledged on the cross
as the Son of God by many
bystanders.
30. Is laid in the sepulchre.
31. Is anointed by pious women.
32. Arises from the dead.
33. Appears to His Mother and
the disciples.
34. Teaches for forty days.
35. Takes leave of His disciples
and ascends to heaven.
36. Sends down the Holy Ghost.
37. Sends the apostles into all
parts of the world to preach
the gospel.
In this manner we can make Christ's passion present before
our eyes and unite ourselves with the sufferings of our divine
Saviour, which is the leading idea of the holy Mass. We should
not fail at every representation to make short acts of love, re-
798 A GENERAL CONFESSION OF SIN.
pentance, humility, submission, and thanksgiving, to all which
this mystery incites us.
Whoever assists at the holy Sacrifice of Mass in the ways de-
scribed, and performs this devotion with deep reverence and
attention, with recollection and fervent contrition, will surely
not go away empty of graces ; for if God is always prepared to
share His grace with us, then will He not most willingly give
them there where His only begotten Son is the true Lamb of
Sacrifice and makes our petitions His own? At the same time it
is seen from this, that those who wish the Mass to be said in
their own language instead of Latin, complain unnecessarily, for
every one can unite himself with the priest and make his offering
in his own language, since with God it does not depend upon the
language, and there is in most prayer-books an explanation of
the ceremonies connected with suitable prayers. The Catholic
Church has very wisely retained the Latin as the language of the
Mass, as a means of preserving ecclesiastical unity, and Catholics
can everywhere acknowledge themselves as such, when they find
in every land the same divine service in the same language. The
holy Sacrifice would besides be endangered by the introduction
of the different languages of the countries in which it is said, be-
cause the vernacular is always subjected to changes, would give
rise to false interpretations, diminish reverence for the most holy
Sacrifice, and might endanger the faith itself, while the Latin
language is peculiarly suited to the dignity and majesty of Mass;
for it is truly a royal language and is the language of the missio-
naries who subjected the world to the cross. The celebration of
the Mass is not for the instruction of the people somuch as for
their edification, and this easily results if each one of the faithful
assists with heart and lips, as he best can, at the holy Sacrifice,
having the sincere desire to share in all its fruits,
which our loving Saviour obtained for us on the cross and wishes
to bestow upon us, so that we are enriched by His merits, puri-
fied by His most precious blood, nourished and strengthened
in the way of virtue by His most sacred body, and are changed
from children of wrath to children of God and chosen heirs of
heaven.
A GENERAL CONFESSION OF SIN.
I, a poor, sinful man, renounce the evil enemy, all his sug-
gestions, works, and temptations. I believe in God the Father,
in God the Son, and in God the Holy Ghost. I also fully believe
every thing that the universal Christian Church instructs me to
believe. In this faith I confess to God the Almighty, to Mary,
His most blessed Mother, and to all the saints, that from the
days of my childhood to this very hour, I have sinned often and
A PRAYER FOR THE UNIVERSAL NEEDS OF CHRISTIANITY. 799
much in thought, word, and deed, and in the neglect of good
works, and all this either publicly or secretly, voluntarily or un-
voluntarily against the Ten Commandments, by the seven deadly
sins, the five senses of my body, against God, against my neigh-
bor, against the salvation of my own poor soul. For these and
all my sins I am sorry from my heart. Therefore I humbly be-
seech Thee, Eternal, Merciful God, to grant me Thy divine
graces, to prolong my life until I have confessed and done pen-
ance for my sins and obtained Thy divine mercy, receiving after
this miserable life eternal joy and happiness. I strike my sinful
breast and say with the publican : Lord, have mercy on me,
a poor sinner. Amen.
A PRAYER FOR THE UNIVERSAL NEEDS OF
CHRISTIANITY.
ALmighty and Eternal God, Lord and Heavenly Father!
Look with eyes of boundless mercy on our misery, distress,
and necessity. Have mercy upon all faithful Christians, for whom
Thy only begotten Son, our Lord and Saviour, Jesus Christ,
willingly came into the hands of sinners and shed His precious
blood on the tree of the cross. For the sake of this Jesus, most
gracious Father, avert well deserved punishment, present and
future dangers, injurious rebellions, famines, diseases, afflictions,
and bad seasons. Enlighten and strengthen in all good our spiri-
tual and civil rulers and superiors, that from henceforth all things
may redound to Thy divine honor, to our salvation, and to the
universal peace and welfare of Christianity.
Grant us, God of peace, a strong union in faith without
discord or separation. Turn our hearts to true penance and
amendment of life; inflame us with the fire of Thy love; give us
an ardent zeal for all justice, that we may become acceptable to
Thee, as obedient children, in life and death.
We beseech Thee also, God, as Thou dost desire we should,
for all our friends and enemies, for the well and the sick, for all
afflicted and distressed Christians, for the living and the dead.
To Thee, Lord, we commend all our actions and all our omis-
sions, our employment, our life and death. Let us enjoy Thy
grace here, and afterwards receive with the elect eternal joy and
happiness, praising and honoring Thee.
This grant us, Lord, our Heavenly Father, through Jesus
Christ, Thy Son, our Lord and Saviour, who lives and reigns with
Thee and The Holy Ghost, One God forever. Amen.
800
ACTS OF THE DIVINE VIRTUES.
MAct of Faith.
Y God, I believe in Thee, that Thou art single in nature
and threefold in person, the Father, Son, and Holy Ghost.
I believe, that Thou dost reward the good and punish the wicked.
I believe, that the Son of God became man, died on the cross for
us, and is present in the holy Sacrament of the Altar. I believe,
that man's soul is immortal, and God's grace is necessary for
salvation. This and all that the Catholic Church teaches, I firmly
believe, because Thou, God, who art infinite truth and wisdom,
hast revealed it. In this faith I will live and die.
Act of Hope.
I hope from Thee, most gracious God, through the merits
of Christ, my Redeemer, and by my cooperation with them, for
all things good, the forgiveness of my sins, Thy grace and eternal
life, because Thou, almighty, infinitely gracious and faithful
God, hast promised this. In this hope may I live and die.
Act of Lore.
I love Thee, most amiable God, with my whole heart above
all created things, not only because Thou hast loved me and
heaped innumerable favors upon me, but especially because Thou
art infinitely worthy of all love for Thy own sake, because Thou
art infinitely good. I love my neighbors, my friends, and my
enemies as myself for love of Thee, and Thee in them. In this
love I will live and die.
Imperfect and Perfect Contrition.
I grieve from the bottom of my heart, my God, for all the
sins of my whole life, because by them I have offended Thee, my
greatest Benefactor and strict Judge, and have deserved to be
punished by Thee. I am sorry for all the sins of my whole life,
above all because by them I have offended God, the highest and
only perfect Good, whom I have lost by my sins. I hope for for-
giveness through the merits of Jesus, my Saviour, and would
rather die than again offend Him.
ALL FOR THE GREATER HONOR OF GOD AND OF THE
BLESSED VIRGIN MARY!
801
MANNER OF HEARING MASS AT HOME
for those who on account of sickness, old age, or for other
proper reasons cannot assist at holy Mass, especially on
Sundays and Holidays.
PREFATORY REMARKS.
Ear in mind, Christian soul, that those
who would with pleasure be present at the
holy Sacrifice of the Mass, if it were possible,
such as the sick, the infirm, the aged, fathers
, and mothers who must remain at home with
the little children, and for other reasons, are all included in
the holy Sacrifice, that is, take part in the prayers of the
Church, in the blessings and merits of the Sacrifice, if they
have a sincere desire for it, and, include themselves in the
holy Sacrifice.
The holy Sacrifice of the Mass does not belong to any
one person, but is offered for all the faithful. As Christ
offered Himself for all men on the cross, so He now offers
Himself in an unbloody manner for all in the holy Mass, and
as He offers the blessing and merits of His sacrifice on the
cross to all men, all also have a part in them, who by faith,
by hearty desire, by penitent sentiments, and by a life
pleasing to God assist at the holy Sacrifice. And if you are
kept at home, the priest prays, the Church prays, you Sa-
viour Jesus Christ offers Himself, and the merits and blessing
of the holy Sacrifice flow to you, if you only heartily desire
it, and unite your prayers at home with the prayers of the
priest and the whole congregation. Therefore kneel in spirit
before the altar and devoutly make a
GOOD INTENTION.
My Father and my God, Thou knowest how sincerely I
would like to assist at the Sacrifice of Thy beloved Son, my
Redeemer, which is now being offered to Thee upon the altar
by the hands of the priest ; but obstacles as Thou knowest,
m
802 MANNER OF HEARING MASS AT HOME, &c.
prevent me. Because I cannot now be present in Thy holy-
house, do Thou graciously look down upon the desire of my
heart, and let me have part in the prayers of Thy holy
Church and in the blessing and merits of Thy divine Son,
who died for me on the cross, and again offers Himself in an
unbloody manner upon the altar. With the same intention
with which the priest accomplishes the holy Sacrifice on the
altar, I also offer it to Thee for Thy praise and glory, in
thanksgiving for all gifts and graces which Thou hast granted
me, to reconciliate Thee with me, a poor sinner, and for for-
giveness of my sins, and with the most fervent petition, that
Thou wilt be to me in my cares and afflictions a gracious
Father, and for the sake of Thy Son Jesus not refuse me
Thy aid.
my holy Guardian Angel, do thou stand by my side
and unite thy prayers with mine, that they may be accept-
able to God's Majesty, and do thou, my beloved Mother
Mary, assist me that I may attend in spirit to the unbloody
Sacrifice of the Mass with the same intention as thou didst
have, when thou didst assist at the bloody Sacrifice of the
cross. Amen.
FROM THE COMMENCEMENT OF MASS TO THE
GOSPEL.
My Lord and my God ! Creator of heaven and earth, the
highest Majesty! how can I presume to raise my hands and
pray to Thee 1 ? Thou art infinite holiness, in whose sight
even the angels are not pure, '^hou art the Almighty, before
whom even the blessed spirits veil their faces, and I, what
am I ? Nothing but a poor sinner, a little dust and ashes,
who long ago deserved punishment. But Thou art also in-
finitely gracious and merciful. In the spirit of the deepest
contrition and humility, behold, I prostrate myself before
Thee with the priest and confess my fault, my great fault,
my greatest fault. From my inmost heart I grieve for all
my sins and crimes, earnestly beseeching Thee, my good
God and Father, to bestow forgiveness upon me. With the
priest I penitently call upon Thee, have mercy on me,
Lord, have mercy on me! Thy mercy is indeed infinitely
great, and a contrite heart Thou wilt never despise. And if
MANNER OF HEARING MASS AT HOME, &c. §03
my sorrow and contrition are not sufficient, Father in
heaven, then graciously accept the penitent tears of all the
holy penitents, the dolors of my beloved Mother Mary under
the cross, and the grief of Thy most tender heart for the sins
of men. Graciously accept the homage which the Church
offers Thee, to which I also add my poor adoration. To Thee,
God on high, be glory! Would that Thou mightest be
everywhere glorified! Would that Thy most holy name might
be everywhere honored and praised! For this Thou didst
send Thine only begotten Son upon earth, for this, that all
men might acknowledge Thee, love Thee, learn to serve Thee;
and for this Thy divine Son sent His apostles over the whole
earth to lead all men to the truth. give me the grace to
always acknowledge the truth which Thy Son brought to
earth, and ever more faithfully observe His sacred precepts,
that I may be acceptable to Thee and eternally happy. Amen.
FROM THE GOSPEL TO THE CONSECRATION.
Most heartfelt thanks to Thee, God! for the Catholic
faith in which I was born, and which as a little child I re-
ceived, without any merit of mine, from Thy hands. how
unfortunate would I be, if like so many others I were left to
wander in heresy or unbelief, never finding the light of the
true faith, which shines only in the Catholic Church, to lead
me to heaven ! With joy I profess this my holy faith, and
beseech Thee, my God, with all my heart to grant me the
grace to live always in accordance with it. For what would
it avail me if I should fully believe every truth the Catholic
Church teaches, if I did not also faithfully obey it? my
God, do not permit this ever to happen, do not permit me to
give ear to false and evil doctrines, which are everywhere
spread by vicious men ; do not permit me to become weak
in faith, do not permit me to be faithless to the promises I
have made Thee in Baptism and holy Communion. I desire
to be and to remain a child of Thy holy Church, for in this
Church alone can I be happy; for she only has all the means
of grace for happiness, she alone possesses the fountain of all
grace, the holy Sacrifice of the Mass, in which Thine only
Son, Jesus, offers Himself to Thee, in order to bestow upon
us all that His blood won for us on the cross. I see now, in
51'
804 MANNEE OF HEARING MASS AT HOME, &c.
spirit, the priest standing on the altar with bread and wine
in his hands, praying to the Holy Ghost to bless these gifts,
that they may be fitted to be changed into the body and
blood of Thy beloved Son. I unite my heart to these conse-
crated gifts of sacrifice, and lay it upon the altar. I possess
nothing which I could give to Thee, but a heart which can
and will love Thee. take this poor heart of mine, purify
it from all sins and stains, inflame it with the fire of Thy
love, and draw it near to Thee, infinite Goodness, that it
may be never more separated from Thee. At the same time
I offer to Thee with my heart all its cares and anxieties.
Nothing that weighs upon it, is unknown to Thee, my
God, plain before Thy eyes lie all my heart's desires. do
not permit it to desire anything displeasing to Thee, turn it
entirely to Thee, and by Thy grace make it ever one with
the most loving heart of Thy most loving Son, who, as long
as He was upon earth, sought only that Thy will should be
done upon earth as in heaven. Amen.
BEFORE THE ELEVATION.
Holy, holy, holy art Thou, Triune God, and because
Thou art infinitely holy, no offering can please Thee as that
infinitely holy Sacrifice of Thy Son Jesus, and because Thou
art infinitely just, no other Sacrifice can satisfy Thee but
this one stainless Sacrifice, which Thy beloved Son accom-
plished on the cross, and now in an unbloody manner renews
upon the altar. For the sake of this holy Sacrifice now being
accomplished on the altar, I beseech Thee, God in heaven,
to graciously look down upon all true Christians and pre-
serve them in the unity of faith and love; permit the light
of truth to shine for all unbelievers and heretics, give Thy
good Spirit to the pope, our common father and head, to
the bishops and priests, that they may lead the souls en-
trusted to them, in the way of salvation to heaven, give the
grace of conversion to all poor sinners, console the afflicted,
strengthen the weak, guide the erring, steady the wavering,
and graciously hear the prayers of those who supplicate Thee.
Remember, best Father, my poor soul, also, bought by
Thy divine Son with His blood. I confess in deepest humi-
lity and most profund sorrow, that I have often stained that
MANNER OF HEARING MASS AT HOME, &c 805
soul with sin and by transgressing Thy holy commandments;
give me but one drop of that Most Precious Blood, and it
will become pure and pleasing to Thee. Thou knowest my
desire to serve Thee with all faithfulness, give me Thy
grace, always to do Thy holy will; assist me, that I may
always follow the beautiful virtues of Thy beloved Son, His
humility, His peacefulness, and become thus always more
and more pleasing to Thee. Do not forsake me, merciful
Father, in my crosses and afflictions, and in the heavy cares
which weigh upon my heart. Give me strength to bear
them, and cause all to redound to Thy honor and the salva-
tion of my own poor soul. Aid me now, most blessed
Virgin and Mother of God, and all you saints in heaven, in
this most solemn hour, when Jesus, the Lamb of God, offers
Himself with your petitions, that my prayers may be heard
at the throne of God, before which you stand, singing hymns
of praise. You have won and' are now happy, we must yet
suffer and fight, aid us, that through Christ, our Saviour,
we may conquer the enemies of our salvation and meet with
you in heaven. Amen.
AT THE ELEVATION.
Most merciful Heavenly Father! Thou hast given us Thy
beloved Son Jesus, and with Him all. He, Thine only Son,
is now my possession, He is now present on the altar, and I
presume to draw near to Him, presume to offer Him to Thee
for Thy glory, in thanksgiving for all Thy graces, for for-
giveness of my sins, and for the obtaining of new graces
which I so much need. A thousand thanks to Thee for
having given us Thy beloved Son, through whom we poor
sinners have access to Thee; through. Him, my Jesus, I offer
to Thy great Majesty my heart, my body, my soul, every-
thing that I am or have. I offer Thee His infinite merits for
my poverty, His infinite virtues for my sinfulness, the holi-
ness of His life upon earth for my crimes, His Most Precious
Blood as my appeal for mercy. Have mercy on me, Father
in Heaven, have mercy on me! Forgive me all my offences,
and permit to be and remain Thy child. Amen.
$06 MANNER OF HEARING MASS AT HOME, &c.
AFTER THE ELEVATION.
How infinitely great, my most loving Jesus, how per-
fectly incomprehensible is Thy love for us weak men who
can do nothing but sin! It was not enough for Thee to die
on the cross with unutterable agonies for us, and by that
bloody Sacrifice reconcile us sinners with Thy just Father,
opening heaven to us, but Thou wouldst daily renew it on
our altars, wouldst daily descend from heaven, changing the
bread into Thy Sacred Body and the wine into Thy most
Precious Blood, presenting to our eyes Thy death upon the
cross and giving us all its merits. who can comprehend
this Thine infinite love*? And how ungrateful we are to Thee
for it ! Instead of loving Thee in return, instead of doing
everything which is pleasing to Thee, instead of following
Thee and becoming always more like Thee, we insult Thee,
nail Thee anew by our sins to the cross, drive Thee from us,
and follow the broad way of the world, which leads to de-
struction. I also, my most loving Saviour, am one of these
ingrates; forgive me, for I am indeed sorry from my whole
heart for having acted so ungratefully towards Thee. In
deepest humility I fall down before Thee, confessing my
offences, give me but a drop of Thy most Precious Blood,
that I may be purified. Look upon me with the eyes of Thy
boundless mercy, and give me the grace to love Thee with
my whole heart and faithfully to serve Thee. Yes, I love
Thee, Jesus, I love Thee, and will always love Thee.
Remember also, most faithful Jesus, those who have de-
parted from this world in faith in Thee and Thy most holy
Church, remember my (parents, relations) friends, bene-
factors; let them share in the merits of Thy most Precious
Blood, that they may obtain consolation and comfort in the
tortures of purgatory and soon arrive at redemption. Amen.
AT THE PRIEST'S COMMUNION.
Jesus, how unutterable is Thy love for man! Thou art
not only willing to bestow upon him the merits of Thy holy
Sacrifice, but desirest to give Thyself entirely to him, to
nourish and strengthen his soul by Thy most Sacred Body
and Blood, uniting Thyself wholly with him. How infinitely
MANNER OF HEARING MASS AT HOME, &c. g()7
great is Thy condescension to us, Thy poor creatures! Thou
who art infinite Holiness, the Almighty, the Creator of
heaven and earth, the Lord of legions, desirest to come to
us and dwell with us ! Who could believe it, if Thou h'adst
not said it? Since it is, then, certain and true, that Thou
dost visit us and dwell in our hearts, I will presume, poor
sinner though I am, to draw near to. Thee, to unite myself
with the priest and earnestly pray and beseech Thee,
Jesus! Come to me! I am not worthy, but Thy great good-
ness, Thy great mercy permits me to hope, that Thou wilt
not refuse to deign to come into my poor heart. I cannot,
it is true, now actually receive Thee, Thy Sacred Body and
Blood, with the priest, but Thou canst come to me with Thy
effective grace to console, strengthen, purify, and sanctify
my soul. Come, then, Jesus, sole desire of my heart!
Behold, I dedicate my heart to Thee, may it love only Thee!
I dedicate my soul to Thee, may it think only of Thee and be
acceptable to Thee! I dedicate my body and all its members
to Thee, that they may be used only in doing good. Come,
Jesus, and make me entirely Thine, for Thee I desire to
live and to die. Amen.
FROM THE COMMUNION TO THE BENEDICTION.
Thou hast now, most tender Jesus, finished Thy most
holy Sacrifice, Thou hast given Thyself for the honor and
glory of Thy Heavenly Father, and called at His throne for
grace and mercy for us. Thou hast permitted the merits of
Thy most holy Sacrifice to flow into our souls. How can I
thank Thee enough for it ? For if I had the tongues of all
the angels, I could not sufficiently praise Thee. Since I have
not the power, I offer Thee the praise, adoration, and thanks
of Thy holy Mother Mary and of all the saints, earnestly
beseeching Thee to supply from Thy own loving heart all
that I, in my poverty, cannot give Thee. Thou hast given
me the grace, Heavenly Father, to offer Thee Thy divine
Son in union with the priest and the congregation, to adore
and praise Thee, and to presume to offer Thee the price of
the forgiveness of my sins. Thanks be to Thee for this grace.
May I stand always firmly in faith in Thee and in Him, Thy
only begotten Son, whom Thou hast sent, may my trust in
808 MANNER OF HEARING MASS AT HOME, &c
Thee never become weakened and may I never cease to love
Thee as long as I live! Amen.
AT THE BENEDICTION.
May f God the Father, f the Son, and f the Holy Ghost
bless me. Strengthened by this blessing, I will seek to-day
and at all times to do Thy will, Holy Trinity. 1 desire
not only to be called Thy child, Heavenly Father, but to
be Thy child, always and at all times to fulfil Thy command-
ments with filial obedience. I desire not only to be Thy dis-
ciple, Jesus, but to be Thy faithful disciple. I wish to be
humble and meek, like Thee, at peace with all men, always
preserving purity of body and soul, and merciful to all my
fellowmen, friends, and enemies alike. I will cheerfully
follow Thy inspirations, Divine Spirit, faithfully use the
graces, with which Thou overloadest me, depart from sin,
and live for virtue. Mary, blessed Mother of my Saviour,
pray for me and assist me to keep my resolutions. Take me,
and all for whom I am bomid to pray and all my friends,
under thy protection and lead us to the heaven, where thou
livest in splendor, that with thee and the saints we may
always love and praise the Triune God. Amen.
ALPHABETICAL INDEX
of the
Most Important Explanations and Instructions on Doctrines of
Faith, and of the Moral Lessons contained in this Book.
Advent, Instruction on 9; Christ's
first and second 9.
Alleluia, Meaning of 271.
All Saints, Feast of 757.
All Souls, Festival of 763.
Almsgiving, its fruits 403.
Aloys ius, Feast of St 651; Imita-
tion of St. 652.
Altar, Meaning of 789 ; Sacrament
of the 354; why draped in violet 134.
Andrew, F>ast of St. 533.
Angels, why God has no mercy on
the fallen 51; why rejoicing at a
sinner's conversion 379.
Angel Guardians, Consolation de-
rived from their presence 725; Feast
of the 724; Office of the 724; what
we owe them 725.
Angelic Salutation, Explanation
of it 625.
Anger, Instruction concerning 387;
Means to prevent 389.
Anne, Life of St 682.
Anthony, Feast of St. 572.
Apostles, chosen by Christ, their
reward 591; who left all for Christ
C91.
Apostolic men, how respected 680.
Archbishop, Office for 585.
Ashes, Explanation of blessed 133.
Ash -Wednesday, why so called 133.
Augustine, Feast of St. 715.
Ave Maria, Explanation of the 625.
B.
Baptism, Effects of 391; Instruction
on the holy Sacrament of 340.
Baptismal vows, Revenal of 344.
Barbara, Feast of St. 540.
Bartholomew, Feast of St. 712.
Beatification, Ceremony of 530.
Beatitudes, Instruction on the Eight
761.
Benedict, Feast of St. 614
Benno, Feast of St. 649.
Bernard, Feast of St. 707.
Bible the, does it lead to true faith
289; how it should be read 17.
Birth Child, Women in 597.
Birth of Christ, according to na-
ture 47, 55; spiritual 47.
Bishop, Office of 584.
Blase, Feast of St. 599.
Blessings, Instruction concerning
61, 393; of herbs and fruits on the
Assumption B. V. M. 702.
Blessings, ot meat, bread and eggs,
on Easter Sunday 271; of palms
231; of parents 171; of salt 395.
Boniface, Feast of St. 643.
c.
Can a, Marriage at 82.
Candlemas, Festival of 593; why
candles are blessed and processions
formed on 593.
Canonization, Explanation of the
530.
Catharine, Feast of St. 77").
Centurion and Servant at Caphar-
naum 95, 96.
Ceremonies concerning 423; at fu-
nerals 451; of a Church's Dedication
510; of Good Friday 246; of Holy
Thursday 240; of Holy Saturday 266;
of the Mass 788.
Chalice of Suffering 163, 682.
Charity to the poor, pleasing to God
161.
Chastity concerning 565.
Children true government of, ne-
cessary 6 6.
Choir or Church Singing, on the
105.
Christ, Ascension of 311; Circum-
cision of 63; Doctrine of, like leaven
111; His Incarnation why necessary
623; how to meditate upon the suf-
ferings of 250; Resurrection of 273,
274; Sanctifier of the heart 385;
the First Born of Mary 50; the Good
Shepherd 294; the Way, the Truth
and the Life 636* Transfiguration
of 158; truly God 254, 256; truly
man 580; why He calls Himself the
Son of Man 131; why His doctrine
so rapidly propagated 111 ; why poor
50; why set for the rise and the fall
of many 60.
Christianity, Propagation of 111.
810
ALPHABETICAL INDEX.
Christmas Day, Instruction for 46.
Christmas Eve, Instruction for 46.
Church. Early penances imposed by
the 474; Festival of the Dedication
of a 509; God's house, how we
should act in the zeal of the 149;
manner of entering 416; marks of
the true 290; no salvation out of the
291; the, like a grain of mustard-
seed 110.
Commandments, Doctrine of the
Church concerning the 604.
Confession, a part of the Sacra-
ment of Penance 41.
Confidence in man, condemned by
God 164.
Confirmation, Sacrament of 330.
Consolation in calumniation 218;
in detraction 406; in poverty 199,
445; in suffering 21; in trials and
adversities 299.
Contest against the enemies of our
soul, necessary 490.
Corpus Christi, Feast of 351.
Covetous n ess, a mortal sin 457.
Cross, Exaltation of the 732; Find-
ing of the 637; Instruction on the
holy 641; People surrounding the
263 ; Sign of the 642 ; Way of the 733.
Cursing, a mortal sin 473, iii.
D.
Dancing, the grave of innocence 2.
David, why called Father of Christ 624.
Deaf and dumb, Cure of the 421.
Death, Instruction concerning 450;
in Christ's all salvation 163.
Death-bed, repentance 412.
Desire holy, pleasing to Christ 15°>
Detraction, Moral lessons concern-
ing 404.
Devil, how Christ casts out 176;
what is understood by a dumb 176.
Dominic, Feast of St 695.
Drunkenness, Moral lessons con-
cerning 376.
E.
Easter, Feast of 271; Preparation
for 200; Monday 275; Tuesday 279.
Education of Children as Chris-
tians 656.
Ember-Days, Meaning of 6; why
instituted 6; why so named 6.
Enemies, Love of our 138; Manner
of avenging ourselves on our 93.
Envy, Instruction on the vice of 167.
Epiphany, Festival of 69.
Evil, on inclination to 108.
Excommunication 585.
F.
Faith alone does not make us happy
128; Instruction on the only saving
459; Necessity of a living 356; Pro-
pagation of 537; true and merito-
rious 289.
Fast, by whom instituted and why
5; Intentions with which we should
8; the Forty Days', by whom in-
stituted and why 132; who are ob-
liged to 7; who sin against the 8.
Fastdays, Ember 6; Meaning of 4;
the most important 6; Vigil 7.
Fasting true 137.
Father, Explanation of the our 307;
the real of Christ 624.
Food, when it defiles a man 185.
Francis of Assisi, Feast of St. 744.
Francis Xavier, Feast of St. 536.
G.
Garment, Explanation of the wedd-
ing 480.
George, Feast of St. 630.
Ghost Holy, Effects upon man 325;
fruits of the 326; how all truth will
be taught by the 303; how giving
testimony of Christ 319; how con-
vincing the world 302; what effect
upon the apostles from the 324;
why a consoler 319; why appearing
in the form of fiery tongues 323;
why not sent until after the ascen-
sion 302; why holy 325.
Gifts of God, well used 81; not
equally distributed 545; the best 300.
Gifts of the Holy Ghost, seven 325.
God, Love of, can it exist with fear
464; how recognized 327; its prac-
tice 464; meaning of perfect 463;
motives for the 328.
God, of consolation and hope 18;
how merciful 493; Providence of 102.
Grace, Meaning and variety 417;
not equally distributed 752.
H.
Habits, Manner of overcoming bad
117.
Heart of Jesus, Explanation andFeast
of the sacred 363.
Heaven, Meaning of the kingdom of
106; to what compared 106.
Hell, Doctrine concerning 481.
Henry, Feast of St. 672.
Herod King, how punished for his
cruelty 569; what persons resemble
569; why seeking Christ's life 569.
ALPHABETICAL INDEX.
Holidays, by whom instituted 3;
manner of observing 4 ; meaning of 3.
Holy Week, Instruction for 235.
Honor, Instruction concerning wound-
ed 93.
Hope, Doctrine of 295.
Humility by, we resemble Christ
232; Necessity of 447.
Hymn, Meaning of the angels' 50.
Hypocrites, Warning against 497.
I.
Idleness, Instruction concerning 117.
Ignatius of Loyola, Feast of St.
685.
Ignorance not always excuse for
sin 754.
Immaculate Conception, Expla-
nation of the 546.
Images miraculous 528.
Impurity, Moral Lessons concern-
ing 373.
Indulgences, Instruction on 473;
Portiuncula 746.
Innocents, Feast of the holy 567.
Intention, Instruction on a good
383.
J.
James theGreater, Feast of St. 679.
James the Just, Feast of St. 633.
Jerusalem, Destruction of the city
and temple of 410; reasons why Je-
sus wept over 409; who may be
understood by the city of 409.
Jesus casts the buyers and sellers
out of the temple 148, 201; cures
the sick 140; eats with sinners 737 ;
necessity of the death of 701 ; pre-
sented in the temple 59; reasons for
permitting Himself to be found there
78; remaining three days in the
temple 76; resurrection of 269;
tempted by the devil 141; walks
upon the sea 139.
Jesus, Holy Name of, Feast of the
90; meaning of 65; praying in the
name 306; remarks of St. Bernard
on the 91; strength and proper pro-
nunciation of the 65.
John theBaptist, Feast of St. 653 ;
imprisoned by Herod and why 20;
more than a prophet 20 ; preparing
the way for the Lord and how 21,
34; voice of one crying in the wilder-
ness and baptism of 25.
John the Evangelist, FeastofSt.
564; wine of 566.
Joseph, Devotion to St. 613; Feast
of St. 610.
Joy, of heaven 482; in the Lord,
meaning of 23.
Jubilee, Explanations of the indul-
gence of 475.
Judas Thaddeus, Feast of St. 751.
Judgment, Commencement and man-
ner of the general 15; hatefulness
of rash 195; of men of little value
31 ; sinfulness of rash 349.
K.
Kilian, Feast of St. 670.
Kings the three wise 69; meaning of
the offerings of the 73.
Lawrence, Feast of St. 699.
Lazarus, Raising of 210.
Lent, a time of grace 141; Instruc-
tion for 132; manner of passing 133.
Leonard, Feast of St. 767.
Leper, Cure of the 94, 95.
Leprosy, Meaning of spiritual 435.
Light, Meaning of eternal 362.
Liguori Alphons Maria, Feast of St.
691.
Love, Manner of preserving brother-
ly 82; of God, in what it consists
463; the bond of perfection 104.
M.
Magdalen Mary, Feast of St. 675;
reasons for her public penance 678.
Magnificat of Mary, Explanation
of the 666.
Man, Instruction on the fear of 498.
Mangers inChurches, Origin of56.
Mark's day, Procession on St. 310.
Mary, B. V ., calling herself the hand-
maid of the Lord 625; example of
obedience 596; marriage to St. Jo-
seph 612; noble mind of 772; pover-
ty of 596; praise of 546.
Mary, B. V., Festivals of: Annun-
ciation 621; Assumption 702; Birth
728; Candlemas 593; Immaculate
Conception 546; Presentation 772;
Seven Dolors 628; Visitation 663.
Mary, Sister of Martha 704, 705.
Married people, childless, may
pray for children 655.
Martin, Feast of St. 769.
Mass, Full Explanation of the mean-
ing, spirit, substance and ceremo-
nies 780; for those, who on account
of sickness, <fcc, cannot assist manner
of hearing it 801.
Masters, Instruction for 98.
Matins in Holy Week, Explanation
of 244.
812
ALPHABETICAL INDEX.
Matthew, Feast of St. 734.
Matthias, Feast of St. 600.
Matrimony, Sacrament of 85.
Meekness, Practice of 203.
Men, Praise of, not to be sought 135.
Ministry of the Church, the infal-
lible, the foundation of faith 282, 285.
Michael, Archangel, Feast of St. 738.
Miracles, Instruction on 316; still
in the Catholic Church 315.
Miraculous images and pictures 528.
Mixed marriages 88.
Mortification, Necessity of 501.
Murmuring against God, a sin 105,
407; excludes from heaven 118; not
in heaven 118.
Mysteries of the rosary 742.
N.
Nairn, Widow of, an emblem of the
Church 209; young man of, of what
a representative 449.
Neighbor, Manner of showing the
love of our 428; the law fulfilled by
the love of our 99 ; who is our 428.
Nicholas, Feast of St. 541.
0.
Obedience, Virtue of 78.
Offerings of the Old Law, emblems
of the Sacrifice of the Cross and of
the Mass 783.
Order the third 746.
Orders Holy, Sacrament of 437.
Palms, Blessing and procession of 231.
Palm Sunday 231.
Papacy, Instruction on the 583.
Palsy, Cure of the man sick with
the 471.
Parables, why Christ spoke in 112.
Passion of Christ 251; why no can-
dles are lighted at the 233 ; manner
of contemplating the 250.
Passion Sunday, Ceremonies of 215.
Patience, Instruction concerning 493.
Patriarchs in the Church, Office of
585.
Patrick, Feast of St. 605.
Paul, Conversion of St. 588; Feast
of St. 659; why he so often mentions
himself 121.
Peace of God, in what consists the
23; its reign in the heart 104; the
greatest good 281.
Penance, Full Instruction on the
Sacrament of 34; put off until the
end of life, dangerous 412; when we
should perform413; worthy fruitsof26.
Pentecost, Feast of 322; Prepara-
tion for 321.
Peter, Chair 578; confesses Christ's
divinity 579 ; Feast of St. 659 ; how
rewarded 581; receives the keys of
the kingdom of heaven, power to
bind and to loose 580, 582, 583 ; rock
of the Church 582.
P e r j u r y , Instruction concerning 508.
Piety true 79.
Pilgrimages, Instruction concern-
ing 532; places of 528.
Philip and James, Feast of Sts. 633.
Poverty, Consolation in 445.
Prayer for all common Christian
needs 799; the best 307; when
especial need of 306.
Preachers, by whom stoned and
killed 563.
Pride, Instruction concerning 416.
Priest, Office in the Church 31.
Processions 309; on Corpus Christi
351; Holy Cross Week 310; St.
Mark's Day 310.
Publicans, why hated by the Jews
736.
Purgatory, Explanation of 763.
Purity, Instruction concerning 565.
Q.
Quadragesima and Quinquage-
sima, Meaning of 113.
R.
Reconciliation, Manner and ne-
cessity of 388.
Renewing of the spirit 477.
Representation of Christ's suffer-
ings in the Mass 796.
Resignation to God's will, on 97.
Riches often unjust 403; to whom
useful 444.
Ridicule and derision, Instruction
concerning 503.
Roman Catholics, why so called 584.
Rorate Masses, Meaning of 10.
Rosary, Explanation of the 740:
Manner of saying the 743; Festival
of the 740.
Rose of Lima, Feast of St. 720.
s.
Sacrifice, in a general sense, In-
struction on 389.
Sacrifice of the Mass, Full Ex-
planation of the 780.
Saints, Veneration of the pictures
and relics of 526; veneration and
invocation of 521.
ALPHABETICAL INDEX.
813
Scandal, Moral Lessons concerning
320.
Scapular, Feast of the Fraternity
of the 674
Scriptures Holy, Doctrine of the
282; whether clear enough for all to
understand 284; is the whole word
of God contained in the 282; use of
them 17 ; value, compared with tra-
dition, of the i?84.
Sebastian, Feast of St. 586.
Seed, Meaning of the good 106; by
whom sown 107.
Septuagesima, Sexagesima,
Meaning of 113.
Sermon, Before, during, and after
the 125, 126.
Servants, Instruction for 98.
Service divine, wherein consists 75.
Sheep Christ's, how recognized 225,
294.
Sick, Care of the 488.
Sickness, Consolation in 487.
Signs on the Day of Judgment, why
occurring 14.
Simeon in the temple 594, 597.
Simon, Feast of St. 751.
Sins of thought and desire 407.
Sleep, in a spiritual sense 12.
Society of the Holy Childhood 57.
Sorrow, Comfort and relief in 23.
Soul, what it is to hate our 701.
Stabat Mater 629.
Stephen, Feast of St. 559.
Stilling of the storm 100, 101.
Sunday, Instruction on keeping holy
457; what is 1; why dedicated to God 1.
Superiors, Instruction for 82.
Superstition, Instruction concern-
ing 557.
Supper the Great, a picture of the
Church 370; the Last 354.
T.
Talents, Meaning of 492; how bes-
towed by God 545.
Tares, Moral meaning of 106; why
God does not root up the 108; why
so much among the good seed 124.
Taxes, Obligation to pay 499.
Temple, Instruction concerning the
spiritual 515.
Temptations, Instruction on 143;
of Christ by the devil 141, 143.
Thomas, Feast of St. 556.
Tradition, Instruction concerning
282, 283; not made by the Pope 284.
Trinity, Doctrine of the 345; Feast
of the holy 337.
Time, how precious 484; how bought
484; when comes the harvest 108.
Tongue, Abuse of the 424.
u.
Ulric, Feast of St. 666.
UnctionExtreme, Sacrament of 429.
Usury, Instruction concerning 446.
V.
Valentine, Feast of St. 571.
Value of the soul, Instruction on the
499.
Vice, Manner of overcoming 117.
Virgins, the wise and foolish 778.
Virtues, Practice of the theological
8i0.
w.
"Water holy, Explanation of 267.
Weapons, of light, Meaning of 12;
of the devil 177; who takes from
. him 177.
Wendelin, Feast of St. 747.
Wife, why the Patriarchs had more
than one 196.
Willibald, Feast of St. "669.
Wolfgang, Feast of St. 755.
Woman, Model of a true 684; with
the issue of blood, her conduct and
cure 501, 502.
Words, God's like a seed 123 ; strength
of God's 124; blessed these who hear
God's 179; who do hear God's 21».
Work in the vineyard of the Lord,
Meaning of 117.
Works good, Instruction on 399;
of no avail while in mortal sin 129.
Works of darkness, Meaning of 12.
Wounds Jesus', why He showed them
to His disciples 281; why retained
after the resurrection 281.
X.
Xavier Francis, Feast of 536.
Y.
Year, Explanation of the Ecclesias-
tical Year 1; New, why so called
63 ; why wishes of a happy new 63.
z.
Zacheus, the Publican, Conversion
of 513.
CONTENTS.
Page
Preface V
Almanac VII
PART I.
Short Instruction on the manner of using this book . . . XVI
Explanations and Instructions concerning the Ecclesiastical Year . . 1
Instructions in regard to the Advent and the time of Advent . . 9
Instruction for the first Sunday in Advent 11
11 " second " ....... 16
M H third " 22
" " fourth u " 30
" Christmas Eve 46
"Day 46
M the Sunday after Christmas 58
" New Year's Day . .63
" the Sunday following New Year's Day . . . .67
" " Festival of the Epiphany 69
" " first Sunday after Epiphany 74
" " second " " * 81
" " Feast of the Holy Name of Jesus . . . .90
" " third Sunday after Epiphany 92
M " fourth " " tf ..... 99
u " fifth " " 104
h " sixth " " 109
" Septuagesima Sunday . . . . . . . 113
" Sexagesima " 119
" Quinquagesima " 127
" Lent 132
" Ash- Wednesday : ... 133
" the first Sunday in Lent, called Invocabit . . . 140
" " second " " " " Reminiscere . . . 156
" " third " '" " " Oculi . . . .173
M " fourth " " " " Laetare . . .195
u " fifth " M " M Judica . . . .215
" Palm-Sunday . . .231
" Holy Week 235
11 Holy Thursday 239
" Good-Friday 245
" Holy Saturday 266
" Easter 271
" Easter Monday 275
" the Tuesday after Easter 279
-* " first Sunday after Easter 285
" u second » " u 292
u " third " " " 296
" " fourth " " " 300
* " fifth " " " 303
CONTENTS. 815
Page
Instruction for the Festival of the Ascension of Our Lord . . .311
" " " sixth Sunday after Easter .
. 317
" " " great Festival of Pentecost .
" " " Monday after Pentecost
. 322
. 326
" " Tuesday "
. 330
" " Feast of the Holy Trinity .
. 337
" " " first Sunday after Pentecost
. 346
" " Corpus Christi ....
. 351
" " the Feast of the sacred heart of Jesus
. 363
•" " " second Sunday after Pentecost
. 369
" '• third
. 375
u u fourtll
. 380
U « fifth
. 385
" " sixth
. 390
" " seventh
. 395
M " eighth
. 400
" " ninth
. 406
m u tenth
. 413
" " eleventh
. 420
" " twelfth
. 425
" " thirteenth
. 433
" " fourteenth "
. 441
" " fifteenth
. 446
" M sixteenth
. 453
" " seventeenth " "
. 459
" " eighteenth "
. 470
* t4 nineteenth "
. 477
" " twentieth
. 483
" " twenty first "
. 489
" " " twenty second" " *
. 495
" " twenty third "
. 500
1 " twenty fourth"
,
. 504
" " u Feast of the dedication of a Church
. 509
" " " Monday following the Feast of the dedication
Church
•of a
. 517
PART II.
Preliminary Instructions on the Veneration and Invocation of Saints . 521
Short Intruction on Pilgrimages 532
Instruction for the Feast of St. Andrew Nov. 30. .
. 533
St. Francis Xavier .... Dec. 3.
. 536
St. Barbara
" 4. . . . .
. 540
St. Nicholas, Bishop
" 6. .
. 541
Immaculate Conception
" 8. .
. 546
St. Thomas, the Apostle
" 21. . .
. 556
St. Stephen, the first Martyr
" 26. . .
. 559
St. John, the Apostle .
" 27. .
. 564 *
Holy Innocents ....
St. Valentine, Bishop .
" 28. .
. 567
Jan. 7. .
. 571
St. Anthony
" 17. .
. 572
St. Peter's Chair at Rome .
" 18. and Febr. 2
2. '.
. 578
St. Sebastian, Martyr .
" 20. . .
. 586
Conversion of St. Paul, the Apostle
" 25. .
. 588
Purification of the Blessed Virgin Mary Febr. 2. .
. 593
St. Blase, Bishop and Martyr . " 3. .
. 599
St. Matthias, Apostle .... "24. or 25.
St. Patrick, Bishop and Apostle of Ireland March 17.
. 600
. 605
St. Joseph 19.
. 610
,
816 CONTENTS.
Page
Holy Abbot Benedict . . . March 21.
. 614
Annunciation of the Blessed Virgin Mary " 25.
. 620
Seven dolors " " " " ' k on the Friday before Palm-Sunday 628
St. George, Martyr .... April 23.
. 630
. . . 633
Findii.g of the Holy Cross . . " 3.
. 637
St. Boniface, Apostle of the Germans . June 5. .
St. Benno, Bishop " 13. . .
. 643
. 649
St. Aloysius " 21. .
. 651
St. John, the Baptist . . . . " 24. . .
. 653
St. Peter and St. Paul, Apostles . " 29. . .
. 659
Visitation of Mary July 2. .
. 663
St. Ulric " 4. .
. 666
St. Willibald, Bishop .... " 7 .
. 669
St. Kilian, Bishop and Martyr " 8. .
. 670
St. Henry and his spouse St. Cunigunde " 15. and March 3. . 672
Festival of the Scapular . . . third Sunday in July . . 674
St. Mary Magdalen . . . . July 22. .
. 675
St. James, the Greater, Apostle . . " 25. .
. 679
St. Anne " 26. .
. 682
St. Ignatius of Loyola . . . . " 31. .
. 685
St. Alphonsus Maria Liguori . . Aug. 2. .
. 691
St. Dominic " 4. .
. 695
St. Lawrence, Martyr . . . . " 10. .
Assumption of the Blessed Virgin Mary " 15. .
. 699
. 702
St. Bernard, Abbot . . . " 20. .
. 707
St. Bartholomew, Apostie . . . " 24. .
. 712
St. Augustine, Bishop . . . . " 28. .
. 715
St. Rose of Lima " 30. . .
. 720
Festival of the holy Guardian Angels . the first Sunday in I
September 724
Mary's Nativity Sept. 8. .
Exaltation of the Holy Cross . ' 14. . .
. 728
. 732
St. Matthew, Apostle . . . . " 21. ..
. 734
St. Archangel Michael .... " 29. . .
. 738
Festival of the holy Rosary . . on the first Sunday
n October 710
St. Francis of Assisi .... Oct. 4. .
. 744
St. Wendelin " 20. .
. 747
St. Simon and St. Judas Thaddeus, Apostles " 28. .
. 751
St. Wolfgang, Bishop . . . . " 31. .
. 755
Feast of All Saints . . . . Nov. 1. .
. 757
All Soul's Day " 2. . .
. 7( ; 3
St. Leonard, Hermit and Abbot . . " 6.
. 767
St. Martin, Bishop " 11. .
. 769
Presentation of Mary . . . . " 21. .
. 772
St. Catharine, Virgin and Martyr . . " 25. .
. 775
Instruction on the Holy Sacrifice of the mass .
. 780
A General Confession of sin
. 798
A Prayer for the universal needs of Christianity
. 799
Acts of the divine virtues
. 800
GENERAL LIBRARY - U.C. BERKELEY
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